SILET AR-RAHM

In Islam, there are three rights and three obligations.

1. Huqooq Allah – Rights of Allah on Muslims and Liabilities of Muslims to Allah.
2. Huqooq Al-Nafs – Rights of our Nafs and our Liabilities towards Nafs.
3. Huqooq Al-Ibad – Rights of people on us and our Liabilities towards people.

Huqooq Al- Ibaad means the people in general have rights on us. Silet ar Rahm pertains to the rights of our relatives on us. Relatives play a very important role in our lives. It includes our family members, aunts, uncles, grandparents, cousins, nephews, and in-laws. Whether nearest or farthest, rich or poor, all blood relations or matrimonial ones; by marriage.

The importance of unity can not be under-estimated in any social situations. By being kind to our relations, it strengthens our social fabric and united families can face the challenges of life. A united and cohesive family shares sorrow and grief and also happy occasions.

Silet ar- Rahm is any behavior which is generally regarded by people as good, kind, gracious or obligatory when directed towards your relatives is Silet ar-Rahm.

When relatives break links with one another, it is called “Qat’a ar-Rahm”

Allah and the Messenger and his Pure Progeny have encouraged Silet ar-Rahm and strongly discourage Qat’a ar-Rahm.

Increase in life span and sustenance: Families who live with co-operation and care for each other are given increase in sustenance and longer life. Those who are divided and aloof from each other, Allah remove the bounty from their sustenance and their life span is shortened even if they are otherwise pious.

Allah says in Holy Qur’an:

“Who break their established covenant with Allah and the relations Allah has commanded to be kept and who spread evil in the land. These are the ones who lose a great deal” (2:27)

“Those who disregard their covenant with Allah after He has taken such a pledge from them, who sever the proper relations that Allah has commanded them to establish” (13:25)

“If you ignore the commands of Allah would you then also spread evil in the land and sever the ties of kinship.” (47:22)

“…and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship” (4:1)

“Certainly Allah orders equity, kindness (to people) and the giving (of what they need) to the relatives.” (16:90)

“Who maintain all the proper relations that Allah has commanded them to maintain, who have fear of their Lord and hardships of the Day of Judgment” (13:21)

The Noble Prophet (s.a.w.s.) said:

1) “There is destruction in enmity, especially with the relatives. It is the destruction of the religion.”

2) A man approached the Noble Prophet (s.a.w.s.) and inquired, “What is the worst deed in the eyes of Allah?” He replied: “To attribute partners to Allah” The man asked: “After this which is the worst sin?” He replied: “To sever relations.”

3) “Do not sever relations with your blood relations even if they cut off relations with you.”

4) When a person goes towards his relatives so that he can fulfill his rights with his life and his wealth, Allah bestows upon him the reward of a martyr at every step he takes. He (Allah) writes down forty thousand Hasana (the unit of Divine rewards) and He erases forty thousand of his sins and He elevates him by forty thousand grades.

Commander of the Faithful Imam Ali (a.s.) said:

“I seek refuge from the sins which cause hastening of death” Someone asked “Maula, is there a sin by which death is hastened?” He replied: “Yes, the breaking up of the family ties”

Death due to Qat’a ar Rahm: A companion of Imam Jaffer al-Sadiq (a.s.) complained about the ill-treatment given to him by his relatives, “My own brother and my cousins are harassing me. They have snatched my house. If I complained to the government, I shall be able to recover my house.” The Imam said: “Be patient, every thing will be alright.” In the year 131 A.H. there was a terrible plague and all his relatives were perished. Thereafter, the man came back to the Imam. He asked the man: “How are your relatives?” The man said: “By Allah, all of them are dead.” The Imam said: “Their deaths have been due to their ill-treatment and Qat’a ar Rahm of relatives like you, not recognizing your rights and cutting off relationships”

Kindness to relatives is commanded in the same way as Salaat and Zakaat:

It is related from Imam Ali ar-Riza (a.s.): “In the Glorious Qur’an, Allah has ordered Three things along with Three other things:

1)      Salaat is ordered with Zakaat. If one offers Salaat but does not pay Zakat (when it is due upon him), then his Salaat will not be accepted.

2)      Allah has ordered thankfulness to Himself along with thankfulness to one’s parents. If one is not grateful to his parents it is as if he has not been grateful to Allah.

3)      Allah has ordered piety along with kindness to one’s kith and kin. Then one who is not kind to the relatives is not pious.

Worldly Benefits of Kindness to Relatives: Increase in life span, postponement of death, and increase in family. Imam Jaffer al-Sadiq (a.s.) relates three Traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi:

1)      A man, who has only three years of life remaining, performs an act of kindness to his relatives and Allah increases his life by thirty years. In the same way a man has thirty years of life remaining, but due to his breaking of ties with his relatives, his remaining life was decreased to three years.

2)      Fulfilling the rights of kith and kin increases the life span even if the relative is a sinner.

3)      Silet ar Rahm (kindness to relatives) is a cause of the easy accounting of the deeds on the Day of Qiamah and protects one from sudden death.

Reference:

Bihar al-Anwar

Al-Kafi

Nahjul Balagha

HADEES-E-KISA

Hadees-e-Kisa has been narrated by over 70 narrators, both Shia and Sunni. Over 30 narrators including Ahlul-Bayt (a.s.) and the Companions of the Noble Prophet (s.a.w.s.) had been mentioned in the books of ahadees. The narrators include 5 Holy Imams and other renowned Companions like; Abu Huraiyrah, Abdullah Ibne Abbas, Abdullah Ibne Umar, Anas Ibne Malik, Sa’d Ibne Abi Waqas, Umme Salema, UmmulMomineen Aisha etc. It is a “Mutawatir Hadees” (narrated so many times by so many different narrators that one can be sure that it was issued by an infallible).

Although, the wording and details may vary between the narrators, but what is common is that the Noble Prophet (s.a.w.s.) met with the Commander of the Faithful, Imam Ali (a.s.), Lady of Paradise, Bibi Fatima Zahra (s.a.), Chiefs of the Youths of Paradise; Imam Hasan (a.s.) and Saiyyadush Shuhada Imam Husayn (a.s.) and covered all of them under a cloak and prayed to Allah (s.w.t.): “O Allah! These are my Household ( Progeny), please remove impurity from them” It was then that the Ayat-e-Tatheer was revealed: “Innama Ureedullaho Leyuzheba Ankumurrijsa Ahlal Bayte Wa Yutahherakum Tatheera.” Meaning “O People of the House, Allah wants to remove all kinds of uncleanness from you and to purify you thoroughly.” (33:33) The revelation of this Ayah and the story of Hadees-e-Kisa took place in the month of Dhull Hijjah but before the Historic event of Mubahelah.

Hadees-e-Kisa mentions the issue of Imamate and the authority of Ahlul Bayt (a.s.) and stipulates that this position is exclusively for them.

Moreover, when Allah (s.w.t.) wanted to address Prophet’s wives, He addressed them as “Ya Nisa Annabi” and The Holy Prophet cannot be participating with the wives, but is participated in Ahlul Bayt (a.s.).

The Holy Prophet (s.a.w.s.) spoke about Imam Ali being his successor at many occasions and it was one of them. He spoke Imam Ali as his successor, brother and vicegerent and the one who will hold the flag of Islam after him. In order to prevent others from usurping the rights of Ahlul Bayt (a.s.), he gathered them under the Cloak and said: “O Allah! These are my household and closed ones. Their flesh is my flesh. Their blood is my blood. Whoever bothers them has bothered me, and whoever upsets them upset me. I declare war against whoever is in war with them and I am in peace with whoever is in peace with them. I am the enemy of whoever holds enmity towards them and I am friends with whoever holds friendship with them. They are from me and I am from them. May your Mercy, Blessings, Forgiveness and Satisfaction be for them and me, and May you keep all impurities away from them and purify them.” The Holy Prophet (s.a.w.s.) wanted to introduce the Ahlul Bayt (a.s.) and show their importance. He wanted to clearly point out who were his household mentioned in the Ayah so as to completely eliminate the possibility of different interpretation after his demise.

It is reported that he used to call at the door of Imam Ali (a.s.) and Bibi Fatima Zahra (s.a.) every morning and say “Assalaam o Alaikum Ahlul Bayte Wa Rahmatullahe Wa Barakaatohu.”and add the Ayate Tatheer after this.

Infallibility of Ahlul Bayt (a.s.) has been addressed in this Hadees-e-Kisa. This Hadees was the reason for and occasion of revelation of Ayah-e- Tatheer. Hence both, the Ayah and the Hadees, proves the infallibility of Ahlul Bayt (a.s.). Because Allah’s Will cannot be opposed, and the phrase “Innama Ureedulahe Leyuzheba Ankumurrijsa” refers to His Takwini Will, and also because the word “Innama” is used for exclusivity, it is clear that Allah’s clear Takwini Will is that the Ahlul Bayt be purified from all impurities and sins. Therefore, The Ahlul Bayt (a.s.) are infallible.

After the Holy Prophet (s.a.w.s.)’s prayers, the Archangel, Jibreel inquires from Allah: “Who are under the Cloak?” The All-Mighty Allah replies: “Hum Ahlu Baitin Nubuwwa Wa Ma’denur Risala; Hum Fatimato Wa Abuha Wa Ba’luha Wa Banuha” meaning “They are Fatima and her father and her husband and her sons”

This calls for an analysis; The Archangel Jibreel had been delivering the Divine Ayahs to the Holy Prophet and nothing was hidden from him, why he could not recognize the Messenger of Allah? Or was it that he knew the Messenger but Allah wanted to make it clear to the world, as to who was “The Household” of the Messenger. Further, on inquiry from Jibreel, the senior most member in the group was the Messenger. Why Allah did not introduce the group related to the Messenger saying “He is my Messenger, his daughter, his son-in-law and his grandchildren”. Allah wanted to show the pivotal role of the Lady of Paradise, Bibi Fatima Zahra (s.a.). Another important aspect is that the addressee – Fatima- is singular, instead of using singular tense, Allah used plural tense “Hum” the English equivalent is "They”.

Why did Allah not use singular tense and say “She” is Fatima, and her father, her husband and her sons!

We dare not say any thing about Allah’s words, but it is just to invoke our thoughts on the matter.

BARZAKH

The literal meaning of Barzakh is ‘a curtain which stands between two things and does not allow the two to meet’. Barzakh is a realm kept by Almighty between this world and hereafter maintaining their individual limits. After entering the world of Barzakh, one does not feel physical pains. In Barzakh people will have Misali bodies which appear as worldly material bodies. The Misali body will be finer than air. It can see anything and every thing from every where and every time. For example, if one happens to see his dead father in dream, one will observe him in his worldly material body while his body (and matter) is in the grave. In dreams we see Misali bodies. Barzakhi body may be compared with what we see in a mirror. Misali body travels immeasurable distances in split of a second. Better taste, fragrance, and good looking faces etc are available to Misali body. In Holy Qur’an, Allah says: “Do not think of those slain for the cause of Allah, they are alive with their Lord and receive sustenance from Him.” (3:169) Also “…..After death they will be behind a barrier until the day of their Resurrection.” (23:100)

In one of the Traditions, The Noble Prophet (s.a.w.s.) said: “In my dream, I saw my uncle Hamza, after his martyrdom that he was eating pomegranate. All of a sudden, I saw that it turned into dates. I asked him as to what kind of deeds are beneficial there. He replied 1) giving water to thirsty, 2) reciting Durood, 3) love of Imam Ali (a.s.). Animals hear the voice of the dead. I was grazing sheep before I was made a messenger. During those days I observed that goats and sheep while grazing suddenly became still. After I began getting revelations, I asked Jibreel about it and he told me that in the realm of Barzakh, sinners get Divine punishments. Their cries are heard by all except men and jinn. Such voices shock the animals and they stop taking their food.”

Every son and daughter of Hazrat Adam has to die. Barzakh is the period from the moment our Rooh leaves our bodies (death) to the Day of Resurrection (Qiyamat). This last journey of human beings can be divided into different segments. The Holy Prophet (s.a.w.s.) and his Pure Progeny are the personalities who are most familiar with the life hereafter, hence we shall enumerate their directives to follow for each segments.

First Segment is the time when one experiences the pangs of death. This is an extremely hard time. On one side is the crying of family members, thoughts of separation from children, spouse, wealth and comforts of life and on the other side is the pain and sickness and also numbness of body which refuses to respond. Imam Jaffer al-Sadiq (a.s.) said: “If any one wishes to make the pangs of death easy and light, he should maintain good relations with his relatives and should be kind and gentle with his parents. The Noble Prophet (s.a.w.s.) had recommended us to recite Surah al-Yaseen, Surah al-Safaat, and also recite in daily prayers the following Dua’a in “Qunoot”: “La Ilaha Illalah Al-Hamidul Karim” meaning “There is no power except Allah, the Forbearing and Gracious.”

Second Segment is Satanic Thoughts in death. It is the turning away from Truth to the Falsehood. As Shaitaan is the sworn enemy of the human beings and continues to distract Mumineen from the right path. He tries utmost to distract his victims at the last moments of life by creating doubts in their minds so that he may die an infidel. There are Traditions which encourages Momineen to remember “Usool-e-Deen” with proofs during the life time so that at the time of “Talqeen”, reminded at the time of death brings certainty to his faith. Dua’a-e-Adeela should be read at the death bed. The other beneficial things which are practiced during life-time are: (a) Reciting Tasbeeh-e-Fatima Zehra (s.a.), (b) wearing Aqeeq (Carnelian) ring, and reciting Surah al-Mu’minun on Fridays, reading “Bismillahi La Hawla Wa La Quwwatah Illah Billah” after Fajr and Maghrib prayers.

Third Segment is the Wahshat al Qabr or Fear and Horror of the Grave: This is more severe and fearful than the previous stages. Since this is a very fearful time hence the dead body should not be taken directly to the grave but give three breaks (Manzil) so as to prepare the dead for the grave. The soul of the deceased still remains near the body as it has interest in the body. The Noble Prophet (s.a.w.s.) said: “The most fearful time for the dead is their first night in the grave. Help your dead in this time of need by giving charity on their behalf and by praying for them (Salaat al-Wahshat). In this prayer, in the first rakaat, after Surah al-Hamd recite “Ayatul Kursi” and in the second rakaat, after Surah al-Hamd recite Surah al-Qadr ten times.

Fourth Segment is the Constriction in the grave. This is also a difficult time. The graves calls out every day: “I am the rest-house of the travelers. I am a house of Horror and also of Respect. For some, the grave will be a garden amongst the gardens of Heaven and for others it will be a pit from the pits of the Hell. Imam Jaffer al-Sadiq (a.s.) said that no body can escape this constriction, but there are practices which can prove helpful in this regard. E.g. 1) Imam Ali (a.s.) has said that reading of Surah al-Nisa every Friday will save one from the constriction. 2) One who makes a habit of reading Surah al-Zukhruf will remain safe from constriction and beasts in the grave. 3) Imam Jaffer al-Sadiq (a.s.) has said that whoever dies between Thursday noon and Friday noon will be spared constriction. 4) Imam Ali al-Riza (a.s.) has said that the habit of night prayers keeps one safe from the constriction. 5) The Noble Prophet (s.a.w.s.) has said that reciting of Surah al-Takasur before sleeping helps to ward-off the constriction. 6) People buried in the sacred land of Najaf are also spared the constriction.

Fifth Segment is the Questioning by Munkir and Nakir:  Imam Jaffer al-Sadiq (a.s.) said that one who does not believe that questioning will not take place in the grave is not a true faithful. Reading Taqleen twice before the burial is completed is very beneficial  especially if the person has these beliefs in his life time.

Sixth Segment is the Day of Judgment. It is the harshest and severest. There are fifty stations in the Day of Judgment; each more severe than the previous one.

EID-E-NAUROOZ

Nau Rooz is a Persian word which means “New Day”. It is the only Eid which is celebrated by the Solar Calendar. It falls on March 21 every year. It is the day of commencement of spring. On this day, the sun completes its cycle of passing through all the 12 Celestial Stations and enters the first Station called “Haml”. It takes the sun 365 days and nights, 5 hours 28 minutes, and 50 seconds to complete the full circuit of the 12 Stations.

On this day, Allah created the earth, the universe and the earth becomes fertile to bear fruits, trees and other vegitations necessary for human consumption.

Imam Jaffer al-Sadiq (a.s.) said: “On this day the sun attains its brightness, the winds started to blow, the Ark of Prophet Nuh (a.s.) stopped near the Mount Jodi by the order of All-Mighty Allah and was saved from drowning. Prophet Ibrahim (a.s.) broke the idols of his community, Archangel Jibrael brought the first revelation to the Noble Prophet (s.a.w.s.), the Noble Prophet (s.a.w.s) lifted Imam Ali (a.s.) on his shoulders so that he could remove the idols from the Holy Kaa’ba and he proclaimed Imam Ali (a.s.) as his successor at Ghadeer-e-Khum, Imam Ali (a.s.) became the Fourth Caliph of Muslims, he was victorious over Kharajites in the Battle of Nahravan, the Imam Mehdi will re-appear near Kaa’ba, Allah took the promise from the souls of all human beings (before their creation) to His Oneness, that they would not associate partners with Him, about 30,000 people were fleeing from a village to safety from the epidemic of plague, when Allah brought death to them. After a very long time, when Prophet Kharkheel was passing through the village and saw their bones, he prayed to Allah to show him how He will revive them to life. Allah sends wahy to him asking him to sprinkle water on the bones. As soon as he sprinkled water on the bones, all the people became alive.

It is recommended to recite the following Dua’a as many times as possible at the time of Tahweel or sun’s moving to station Aris on March 20, 2013:

“Ya Muqalliba Al Quloobi Wal Absaari”       “O He Who turns hearts and sights” 

“Ya Mudabbira Al Laili Wal Nahaari”           “O He Who regulates nights and days”

“Ya Muhawwila Al Hauli Wal Ahwaali”       “O He Who directs Might and affairs”

“Hawwil Halina Ila Ahsanil Haal”                 “Please change our manners to the best”

On this day, we should perform bathing (ghusl), wear new clothes, and wear perfume.

Recommended prayers are 4 rakaats as couplets of 2s as follows:

First rakaat: Recite Surah al-Hamd once, Surah al-Qadr ten times

Second rakaat: Recite Surah al-Hamd once, Surah al-Kaferoon ten times

Third rakaat: Recite Sura al-Hamd once, Surah al-Ikhlaas ten times

Fourth rakaat: Recire Surah al-Hamd once, Surah al-Falaq and al-Naas ten times.

After completing these prayers, there is a small Dua’a written in Tuhfatul-Awaam.

One should recite “Ya ZulJalaal e Wal Ikraam” as many times as possible.

For protection, one should recite the followind Duaa’a on water and drink it and also sprinkle it in the four corners of the house: “Allaho Rabbi Rabbi Allahul Wahidul Qahharu Rabbi AllahuYuhio Wa Yumitu Hasbunallahu Rabbi Allahumh Fazna Minal Qahte Wattaune Wa Gharqe Wal Harqe Wal Maute Wa Suil Qazaae Wa Shamatatil Aa’dae Wa Sharre Kitabin Sabafa Rabbanakshif Annal Azaabe. Then recite seven times “Inna Muqenoona BeRahmateka Ya ArHamarraahemin Wa Muzhera Lutfehi Muhammadeun Wa Alehi Ajma’een.”

AABE NAISAN: Within thirty days of March 21, when it rains it is called “Aaab-e-Naisaan”. If and when it rains within this period, we should collect the rain water in some clean pot and recite Sura al-Hamd, Ayat-al-Kursi, the Four Qul, and Surah al-Qadr, seventy seventy times, Allho Akbar seventy times, La Ilah Illallah seventy times and Durood seventy times on the collected water and drink it, the following benefits are reported :his heart will be enlightened, eyesight and intelligence will improve, he will be free from the social evils like back-biting, pride, jealousy, dishonesty etc and protected from evil and accidents.

A “Mo’jeza” occurred at Lahore, Pakistan involving roses at the time of “Tahweel” of the sun. This can be seen on You Tube, titled MOJZA IN LAHORE, Eid-e-Nowroz Mubarak.

NEARNESS TO ALLAH (S.W.T.) OR QURBATAN ILALLAH

Qurb means nearness of one thing to another in time and space. Another common usage of the word “Qurb” means the center of attention of someone or to hold a special place near them. In the physical world, when we say that A is near B but both should be material. In case of Allah (s.w.t.), He is unlimited and we cannot point out towards Him.

Allah (s.w.t.) says in Holy Qur’an: “….I certainly am near; I answer the prayers of those who pray.” (2:186). “We are closer to him than you, but you cannot see.” (56:85). “We swear that We have created the human being and We know what his soul whispers to him. We are closer to him than even his jugular vein.” (50:16) “Believers, listen to Allah and the Messengers when they call you to that which gives you life. Know that Allah is between a man and his heart….” (8:24)

This journey of nearness takes place in the man himself by traveling from material intellect to active intellect, he communicates with the Names and Attributes of Allah (s.w.t.). The depth and faculties of his existence are strengthened and he becomes one of Allah (s.w.t.)’s great signs and manifestations. This spiritual state can be called “nearness to Allah (s.w.t.). Let me explain material and active intellect.

Material Intellect: Is a potential state of understanding. This is the basic intellect.

Active Intellect: It understands concepts and judgments needing speculative reasoning through self-evident concepts and judgments.

Allah (s.w.t.) is Merciful and loves His creatures, there is no one who loves the human beings more and cares for his needs than his Creator. One day, the Holy Prophet (s.a.w.s.) was walking with his companions when he saw a mother bird with her babies in the nest. She was feeding her babies with utmost tenderness. The companions were awe-stricken. The Holy Prophet (s.a.w.s.) said: “Let me inform you that Allah (s.w.t.) loves His human beings 70 times more than this mother bird.” Allah’s blessings are countless. In His infinite Mercy, Allah (s.w.t.) has promised to multiply the rewards of good deeds by 10 times, while the punishment of a sin will only be one time. He has ordered his angels to record a good deed as soon as the intention is made, while a sin is recorded only after it is done. A sin can be erased through seeking forgiveness. When someone loves us, we are naturally drawn to him and would like to be closer to him. Knowing that one is loved brings peace and joy to the human heart. What more could the human being asked for than to be loved by the Supreme Power of the universe. Imam Ali (a.s.) said: “Allah (s.w.t.) is more Merciful on you than you are to yourselves.”

Man has always been in pursuit of happiness for which he tries every thing. There is a difference between pleasure and happiness. Pleasure relates to the body while happiness is related to heart. Happiness could be achieved by serving the servants of Allah (s.w.t.). So the true happiness is achieved from faith and love for the Creator. Allah says in Holy Qur’an: “Surely, by the remembrance of Allah are hearts set at rest.” (13:28)

From Islamic point of view as Allah encompasses all things, it does not make sense that He be distant from something. Hence, a Muslim should strive to achieve nearness by performing virtuous deeds and be obedient to Him. This is also confirmed by Imam Baqir (a.s.). It has been related that prayer and zakaat are the means of nearness to Allah.

When this nearness is achieved, man becomes Allah (s.w.t.)’s friend and Allah (s.w.t.) becomes man’s friend. Holy Qur’an says: “(Muhammad), tell them, “If you love Allah, follow me. Allah (s.w.t.) will love you and forgive your sins. Allah is All-forgiving and All-merciful” (3:31).

In order to get the best results, the prayer and zakaat must be performed sincerely and with proper intentions.

Imam Jaffer al-Sadiq (a.s.) said: “Amongst the things Allah (s.w.t.) revealed to Prophet Dawud was ‘O Dawud, just a humble people are the nearest people to Allah, the proud ones are the farthest people from Allah’.”

It is clear that humility and good morals or kindness are secondary acts in obtaining nearness to Allah (s.w.t.) whereas the primary principle remains understanding and the worship of Allah (s.w.t.). The Noble Prophet (s.a.w.s.) said: “O Abu Dharr, worship Allah as if you see Him, for if you do not see him, He sees you.”

In reply to a question, Ayatullah Bahjat said: “If the seeker is truthful, abandoning sins suffices for one’s lifetime even if it is a thousand years. You have to act upon what you learn and be persistent on it. Obey Allah, His Messenger, and the Imams as well as abandoning sins, in belief and in action.”

Aayatullah Muhsin Qara’ati defines nearness to Allah as: “Exaltation of the spirit through the ladder of existence whose consequence is the acquisition of influence in the creation. That is proximity to the Fountainhead of Creation and finding Him in one’s heart.”

As per Tradition in Bihar-ul-Anwar: “Man can always get nearer to Allah (s.w.t.) through recommended prayers”

Intention is very important. Let us examine the following Ayaats of the Holy Qur’an:

“Fight for the cause of Allah, those who fight you, but do not transgress, for Allah does not love transgressors.” (2:190). “There are those among people who give their lives to seek Allah’s pleasure. Allah is Affectionate to His servants.” (2:207) “We only feed you for the sake of Allah and we do not want any reward or thanks from you.” (76:9)

The phrases in bold letters are an indication of how much importance Allah attaches to the intention for nearness to Him. Bilal-e-Habashi, the caller of prayers for the Holy Prophet (s.a.w.s.) had a defect in pronunciation. He would call “shin” as “sin”. People criticized him, but the Prophet (s.a.w.s.) said: “The ‘sin’ of Bilal is ‘shin’ for Allah.” Although outwardly his work was defective, since he had motive for nearness and good intentions, hence he got the reward.

In order to attain nearness to Allah (s.w.t.), any act must be done for the sake of Allah (s.w.t.) regardless of its resultant joy or pain.

The servant of Allah is nearest to Him during prostration. If one weeps in prostration, it is even better.

The Commander of the Faithful, Imam Ali (a.s.) says in Sermon 109 of Nahjul Balagha: “The best means by which the seekers of nearness to Allah, The Glorified, The Exalted, seek nearness, is belief in Him, and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and to believe in kalimatul ikhlas (the expression of Divine Purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakaat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramazaan for it is the shield against chastisements, the performance of Hajj of the House of Allah (s.w.t.) and its Umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from position of disgrace.”

In order to seek nearness to Allah (s.w.t.), we should:

1. Recite and understand the Holy Qur’an and practice its commands.
2. Remember Allah (s.w.t.) through supplications and prayers.
3. Seek His forgiveness.

ISLAMIC SOCIAL ETIQUETTES

Every society has its own culture and social norms. Islam wants to promote close brotherly relations among Muslims. Although the root of Islamic culture is the Noble Qur’an but the Holy Prophet (s.a.w.s.) practically demonstrated what Allah (s.w.t.) desired for Muslim Ummah. Hence we shall draw heavily on the Traditions of the Holy Prophet (s.a.w.s). What ever is referred to any Aimma (a.s..) of Ahlul Bayt is ultimately traced to the Holy Prophet (s.a.w.s.).

Salaam or Greetings:

The Holy Prophet (s.a.w.s.) said: “(a) Say Salaam un Alaikum to every Muslim and make sure to say it loudly so as to avoid any misunderstanding. (b)If any one starts communicating without saying salaam, then do not respond to him unless he says salaam. (c)That person is the most miserly who lacks behind in saying salaam. (d)It is “my Sunnat” to say salaam but it is wajib or obligatory to reply. (e)Whoever says “As-Salaam Alaikum” then ten virtues are recorded for him. Whoever says “Salaam Alaikum Wa Rehmatullahe Wa Barakatuhoo” then thirty virtues are recorded for him. (f)When ever you meet a Muslim, then you should exchange salaam and also shake hands. (g)When departing, seek Allah’s forgiveness for each other. (h)When entering your house say salaam to your family members so that Allah will bless your house. (i)The person who enters a room or who is standing should say salaam to those who are sitting. (j)When visiting a house, if no one is there to greet you, then you should say loudly salaam three times and if still there is no reply then go back. (k)If a person meets ten Muslims and say salaam to them, then thawaab of getting release of a slave is recorded. (l)It is one of the Greater Sins to say salaam to a person playing the game of chess. (m)Similarly, it is prohibited to say salaam to an alcohol drinker. (n)If a person leaves a meeting and says salaam to the gathering and if after his departure, the participants of the meeting talk about virtuous matters, then the person departed shall also receive the virtues of the gatherings. (o)Shaking hands decreases the bitterness in the hearts of the Muslims.

The Commander of Faithful, Imam Ali (a.s.) said: “Instead of saying ‘Haiyya Kallah” it is better to say, “Haiyya Kallah Bissalaam”. (b)When you are entering your house and no body is there then you should say: “As-salaamo Alaina Min Rabbena”

Imam Muhammad Baqir (a.s.) said: “If you enter a mosque and see that the Muslims are praying then do not say salaam but you may say salaam to the Holy Prophet (s.a.w.s.). (b)When a momin visits another momin and recognizes his rights, then Allah (s.w.t.) directs the angels to record one virtue for every step towards his house, eliminates one sin and raises his status. When they shake hands and exchange greetings then Allah (s.w.t.) showers His Blessings on them and address the angels saying: “Look at My servants who are meeting each other just for My pleasure. Hence I shall restrain My Wrath on them.

Imam Jaffer al-Sadiq (a.s.) said: “A courteous person will always say salaam to a man he encounters. (b)Never say salaam to a person who is accompanying the dead body and one who is going for Jumma (Friday) prayers. (c)The young men should say salaam to the elders. (d)Do not say salaam to Jews and Christians but if they say salaam to you may reply as “Walaikum”.

(d)When you meet a person who has returned from travel, then you should say salaam, shake hands and also embrace him. (e)When my grandfather, the Holy Prophet (s.a.w.s.) would shake hands, he will not take away his hand until the other person withdraws his hand. (f)There is a light (noor) on the foreheads of a momin by which people recognize him, hence when two momins meet, they should kiss their foreheads.

Manners of sitting in congregations

The Holy Prophet (s.a.w.s.) said: “O Ali, if the following eight persons receive disgrace, then they should curse themselves:

First one who attends a function without being invited. Second one who orders the host.

Third one who asks for goodness for himself. Fourth one who expects favors from a miser.

Fifth one who interferes between two talking persons without their permission. Sixth one who plays down the higher officials.  Seventh one who sits at a place unworthy of him. Eighth one who tries to address a person who is not attentive to him. (b)A good-tempered and courteous momin sits at a place lower than his status, says salaam to everyone, avoids quarrel, and does not expect praise of his piety from others. (c)When people are sitting in a gathering and someone makes room for the new-comer then he should accept the place as it is an honor for him. (d)When the host of the house directs the visitor to sit at a specified place then he should comply with it. (e)During the summer season, when people sit in a gathering then they should leave about 6 inches space around them so as to avoid discomfort to others.

Commander of the Faithful, Imam Ali (a.s.) said: “If a person does not possess the following three characteristics but still sits at the top of the gathering then he is a fool; he should be able to answer any questions asked, when other people are unable to speak the truth then he should be able to state completely, should be able to give his views that other followers are benefited by his views. (b)You should never sit on a street.

Imam Jaffer al-Sadiq (a.s.) said: “When a group of people are sitting then the momin should sit at the back instead of steering through the sitting people to go in front. The Holy Prophet (s.a.w.s.) would sit at a place near the door of the gathering. He will mostly sit facing the Holy Ka’aba.

Imam Hasan al-Askari (a.s.) said: “When a person sits happily at a place lower than his status, Allah (s.w.t.) and His angels continue to send blessings on him till he leaves.

Host’s behavior with the visitors:

The Holy Prophet (s.a.w.s.) said: “The host should accompany the guest both at the time of coming inside the house and when he departs. (b)Allah(s.w.t.) has a reward for each and every kindness a momin offers to his brother momin.

Commander of the Faithful, Imam Ali (a.s.): When two guests visited him (a.s.) and he offered two beds to them, one of them sat on it but the other refused to sit on the bed. The Imam (a.s.) said: “Sit! When a person is respected, except a donkey, he should accept it.”

Imam Jaffer al-Sadiq (a.s.) said: Except hypocrites, every one knows the rights of the following;

1. White-bearded elderly Muslim.
2. Scholar or Hafiz of Holy Qur’an.
3. A just Imam.

(b)Respect of the elderly is like respect of Allah (s.w.t)

Extracted from “Tahzeeb-ul-Islam” By Allama Muhammad Baqir Majlisi (r.a.)

ADVICE OF IMAM JAFFER AL-SADIQ (A.S.) FOR REFUGE FROM DISTRESS

The Grandson of the Mushkil-Kusha and Commander of the Faithful, Imam Jaffer al-Sadiq (a.s.) have advised people to recite the following Qur’anic Ayaats when they are upset and nervous in the following scenarios with the additional information as to how Allah had responded to the prayers and resolved the relevant problems:

1. Scared or afraid of any thing, seek refuge in the following Ayat of the Noble Qur’an: “Hasbunallaho Wa Nemal Vakeel.” It means “Allah is All-Sufficient as our Guardian.” (3:173) At the end, the All-Mighty says: “Fanqalabu Bena’matin Minallahe Wa Fazlin Lam Yamsashum Su’un Wat-Tabau Rizvan Allahe Wallaho Zu Fazlin Azeem.” It means “They returned favors and the bounties of Allah untouched by evil and followed by the pleasure of Allah. Allah’s favor is great” (3:174)
2. If any one is sorrowful, he should seek solace from All-Mighty by reciting the following Dua’a in Arabic: “La Ilaha Illah Anta Subhanaka Inni Kuntu Minaz Zalemeen” It means “Lord, You are the only Lord whom I glorify. Indeed I have been of those who do wrong to themselves, (so forgive me)” (21:87). In the next Ayat, Allah responds to the prayer of Zan Nun saying: “Fastajabna Lahu Wa Najjainahu Minal Ghamme Wa Kazaleka Nunji Al Momineen.” It means “We answered his prayer and saved him from his grief. Thus We save the faithful ones” (21:88)
3. Surprised that if the opponents are conspiring against you, why don’t you solicit help from All-Mighty by the following prayer from the Noble Qur’an:  “Fasatazkruna Ma Aqoolu Lakum, Wa Ufavvezu Amre Ilallah Innallaha Baseerum Bil Ibaad.” It means “You will soon recall what I have told you. “I entrust Allah with my affairs. Allah is Well-Aware of His servants.” (40:44) In the succeeding Ayat, Allah accepted the prayer and said: “Fawaqaahullahhu Saiyyeaate Ma Makaru…..” It means “Allah protected him against their evil plans…..” (40:45)
4. Surprised that if a person is after the decoration of life, why does he not seek help from Allah by the following prayer from the Noble Qur’an: “….Masha Allah La Quwwata IllahBillah…..” It means “This is what Allah Willed; all power belongs to Allah.” (18:39) Allah gives the result as: “In Tarane Anna Aqalla Minka Ma La Wa Walada. Fa Asa Rabbi An youteene Khairan Min Jannateka Wa Yursala Alaiha Husbanan Minas Samaae Fatusbeha Saeedan Zalqa. Au yusbeha Mauha Ghauran Falan Tastate’a Laho Talaba.” It means “Even if you consider me inferior to yourself in wealth and offspring, perhaps my Lord will give me a garden better than yours and strike your garden with a thunderbolt from the sky to turn it into a barren ground, or cause the streams in your garden to disappear under the ground such that you will never be able to find them.” (18:40,41)

In order to provide a complete picture of the responses of the All-Mighty, the complete Ayaats have been reproduced. But when actually reciting the dua’as, one should recite only the Arabic versions from the Noble Qur’an.

            Extracts from “Shian-e-AhleBait by Shaikh Sadooq (r.a.)

DISTINCTION OF ROOH AND NAFS AND PROGRESS OF NAFS

When Allah (s.w.t.) created Adam from soil, He blew “from His Rooh” into Adam’s body. The important part of Adam was the Rooh, and when he was complete, then All-Mighty Allah (s.w.t.) ordered the angels to prostrate him. This was the prostration of respect and not otherwise.

Human beings have three aspects; Jism, Nafs, and Rooh.

Jism or the physical body consists of matter.

Nafs is the composite of sentiments, desires, experiences, and heredity. It is the personality.

Rooh is a created thing as mentioned earlier; at the time of creation of Adam. Its nature has not been stated other than the one in Holy Qur’an: “They ask you about the Spirit. Say “The Spirit comes by the command of my Lord. You have been given very little knowledge.” (17:85)

It is one of those things of which we are unable to describe but we can put it into productive usage like electricity. Electricity is the major pillar of modern scientific developments.

Rooh is like a latent prophet inside human beings. The Rooh is innocent and cannot make mistakes. At the time of death, the Nafs dies but not the Rooh. The Holy Qur’an states:

“Kullu Nafsin Zaaiqatul Maut.” (3:184). Nafs is the one which is answerable to Allah (s.w.t.) on the Day of Resurrection.

When we follow the Islamic teachings, sincerely and truthfully, as spelled out in the Holy Qur’an, and the Sunnah of the Noble Prophet (s.a.w.s.) as demonstrated by the Infallible Imams (a.s.), we can make progress in our Nufus (plural of Nafs). There are seven stages for the gradual elevation of our Nafs:

1. Nafs-e-Ammara: This Nafs commands us to commit sins. Its status is lower than animals because they are lead by nature without considering the consequences of its impact. The Commander of the Faithful, Imam Ali (a.s.) said: “The Nafs is like a wild horse and you are riding upon him, if you move your attention for one second, he will throw you off. The restraining of the soul (or self) from its appetite is the greatest holy war.” Here Imam Ali (a.s.) is referring to Nafs-e- Ammara.
2. Nafs-e-Lawwama: The word is derived from ‘Lom’ which means reproach or self-accusation. The Nafs at this stage, if commits a sin, its conscience wakes up and criticizes its doer.
3. Aaqila: Nafs at this stage possess the power of thinking and does not fall a prey to anger or other extreme baser desires as it weighs the consequences of his actions.
4. Malhama: The word is derived from ‘Elhaam’ or inspiration. The man who reaches this stage receives inspiration from Allah (s.w.t.). There are two words; Elhaam and Wahy. Elhaam is from LOW to HIGH. WAHY is from HIGH to LOW. Elhaam depends upon the extent to which a person has elevated or evolved. Wahy, is of course comes from Allah to His Prophets.
5. Mutmainnah: It is the ‘satisfied soul’ which has reached the stage of certainty. Allah says in Holy Qur’an about this soul as: “O you Serene Soul, return to your Lord, well pleased with Him and He will be pleased with you! Enter among My servants into My Paradise!” (89:27-30) This is the stage which should be the goal of this life. This Nafs will not commit any sin knowingly and takes pleasure in doing good deeds. On the Day of Ashura, Imam Hussain (a.s.) put down his sword and heard a voice: “Ya Aiyyatun Nafsul Mutmainnah. Erjai Ila Rabbeke Raazitam Marziyya. Fadkhuli Fi Ibadi. Wadkhuli Jannati.”
6. Raziya: This is derived from satisfaction. In its evolutionary cycle, Nafs reaches a degree that becomes satisfied with its own position.
7. Marziyah: At this stage not only Nafs is satisfied with itself but also the All-Mighty Allah is satisfied with it too.

From the Qur’anic point of view, Nafs (from Ammara to Marziyya) requires that a man must discipline himself for this evolution. When the Nafs reaches the Marziyya stage, it will share some of the attributes of Rooh. Nafs is a corporeal condition while Rooh is abstract.

Nafs is a kind of energy which is equivalent to matter. Matter is the condensed form of energy. Nafs has a material tendency. Nafs in its evolutionary journey becomes live Rooh and establishes communications with Allah (s.w.t.) and becomes a part of His Manifestation and radiates His attributes and becomes His viceroy on earth.

Commander of the Faithful, Imam Ali (a.s.) said: “Surely, Allah has characterized the angels by intellect without sexual desire and anger and the animals with anger and desire without reason. He exalted man by bestowing upon him all of these qualities. Accordingly, if man’s reason dominates his desire and savagery, he rises to the station above that of angels because this station is attained by man in spite of the existence of hurdles.

However, we must remember one thing that whatever exists in this world are creations of All-Mighty; like angels, jinn, human beings and can only act according to His Will. Life and death, profit or loss, all are subservient to His Power. Therefore, we must always remember Him, trust Him, and seek sanctuary in Him.

The Holy Qur’an says: “Nothing can harm them except by Allah’s leave.”

Shaytaan’s power over us is limited to “Whispered Temptation” and he can never negate our free will. The source of evil thoughts is inside us-Nafse Ammarah. The Holy Qur’an says:

“We created the man and we know the temptations of his soul; We are closer to him than his jugular vein.” (50:16) The Holy Qur’an further says: “Indeed as for My servants you do not have any authority over them, except the perverse who follow you.” (15:42)

Let us look at the concept of “Nafs” from another angle. The Orator of the Pulpit of “Salooni”, Imam Ali (a.s.) said: “Man Arafa Nafsahoo Fa Arafa Rabbahoo” It means “

Who ever knew his soul, knew his Lord”

We know the soul is the ruler of our body. Likewise, we know that All-Mighty is the ruler of this universe. If one of our limbs refuses to obey the command of soul, it is not a reflection on the strength of the soul. It is considered as the defect of the limb. Likewise, if one refuses to obey the Commands of Allah, it should be deemed as one’s own defect. This disobedience will not weaken the authority of the All-Mighty. Instead, the disobedient person will be rated as spiritually sick.

We know that soul is connected with our body, but we do not know where it is. We know that life is every where in our body. But if a limb of a man is severed, we do not say ‘so much portion of his soul is cut-off. Thus we say life is everywhere in the body, and at the same time we do not say ‘it is here’ or ‘it is there’. Likewise, we know that Allah is everywhere, but we cannot say ‘He is here’ or ‘He is there’. We cannot point towards Him.

Whenever we want to do any work, our limbs do it immediately without any instruction from our spirit or soul. Similarly, when Allah wishes anything to happen it just happens!

The Holy Qur’an says: “Whenever He decides to create something He has only to say, “Exist,” and it comes into existence.