Cover Page (Front) - Zahra Academyzahraacademy.org/wp-content/uploads/2017/msg/rajab1439.pdf · 2018-03-24 · 10 The Evil Effects of Usury in the Society 51 11 Rituals of the Month

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(Front)

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TABLE OF CONTENTS

1 Food for Thought: - Sayings of Imam Ali (A.S.) 02

2 From The Editor’s Desk 03

3 Your Daily-Life Questions Answered 05

4 Be’that of the Holy Prophet (S) the Most Important Event 06

5 Amirul Momineen Ali bin Abi-Talib (A.S.), the Inheritor of Islam 16

6 The Talents and Genius of Imam Muhammad al-Baqir (A.S.) 26

7 The Exemplary Life of Imam Ali Naqi (A.S) 32

8 The Life of Imam Muhammad Taqi (A.S.) 39

9 Imam Khamenei’s Second Letter Urging Western Youth to

Facilitate Correct Interaction with Muslims 44

10 The Evil Effects of Usury in the Society 51

11 Rituals of the Month of Rajab 56

12 Computer Eye Strain: 10 Steps for Relief 58

Kids’ CornerKids’ CornerKids’ CornerKids’ Corner

13 Birthday Celebration of Imam Ali Ibn Abi Talib (A.S.) 61

14 Imam Ali (A.S.) First In Many Fields 62

15 Judgment of Imam Ali Naqi al-Hadi (A.S.) 63

THE MESSAGE

Editor: Hujjat-ul-Islam Wal Muslimeen Sheikh Shabbir H. Lakhani (Maisami)

Editorial Board: Mr. Mazher Ali Jumani, Molana Sajjad Qaimi, Dr. Hussain Kanani,

Mr. Hasnain Nanjiani, Dr. Sana Muhammad Sadiq.

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Disclaimer: The Editor does not necessarily agree with the views expressed in the matter published herein. The views and opinions presented in the Journal reflect the views of the authors

and not of the Journal or its Editorial Board or the Publisher.

Published by

Zahra (S.A.) Academy Institute of Islamic Education, Development & Relief

The Message Rajab-ul-Murajjab 1439 AH

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1. Verily Allah, the Glorified,

has wraths and chastise-

ments, so if [any of] it de-

scends upon you, repel it

with supplication; for in-

deed nothing can repel

tribulation except supplica-

tion

2. Three things don’t let their

possessor enjoy a happy

life: malice, jealousy and

bad character.

3. Your secret is a source of

happiness for you if you

conceal it but if you divulge

it, it is your destruction.

4. Do not allow yourself to

feel sorrow for what you

have lost such that it pre-

occupies you from what is

[yet] to come.

5. One whose administration

is good, obeying him be-

comes obligatory.

6. Seeking one’s need from he

who is not worthy [of being

asked] is harder than

death.

7. You should cling to the

lawful, and to treating your

family with kindness, and

to remembering Allah in all

circumstances.

8. From the felicity of a

person is his showing be-

nevolence to those who are

deserving of it.

9. Turning away the needy is

the cause of diminishment

of affluence.

10. Seize the opportunity to

perform righteous deeds

and be careful of your obli-

gations towards your

brothers.

11. Too much debt makes an

honest person dishonest.

12. Lack of leaders is easier to

bear than the leadership of

the depraved.

13. A person is weighed by his

speech and valued by his

action, so say that which is

weighty and do that which

has great value.

��

FOOD FOR THOUGHT Sayings of Imam Ali (A.S.)

Rajab-ul-Murajjab 1439 AH The Message

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In the name of Allah, the

all mercy, the ever mercy.

Brothers and Sisters,

Salam Alaikum.

It’s a blessing that we have entered the Holy month of Rajab and, InshaAllah, hope to be blessed with the upcom-ing months of Shaaban and Ramzan-ul-Mubarak.

If we observe, we as human beings are really blessed, as we have been given opportu-nities to live a peaceful life and be a humble servant of Allah (s.w.t.).

But, being human beings, we try to run after illusions. We think that making more worldly relations, earning more titles, getting involved in business and such things are going to bring us respect and honor. Although all these things and many more are appreciable but they need to be in accordance with the likes and dislikes’ of Allah (s.w.t.).

We need to realize that all our blessings and livelihood are from HIM and HE expects us to be his humble servant, not just with words, but also with our thinking and actions. Many of us do try to become HIS humble servant but either by lip service or even by actions but thinking is still not as per the enlightenment by Allah (s.w.t.). So the person thinks he is doing well but in fact he is going in wrong direction or at least not going in the right direction.

The holy months are meant for our checking and restruc-turing our way of thinking, way of life and our attitude towards humanity. If we are really serious in becoming HIS humble servant then we need to understand what type of person HE wants to see in us. Once we understand and realize, these three consecu-tive months should be enough to realign our self and face towards Allah (s.w.t.) and

From The Editor’s Desk


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start our spiritual journey again.

For all this we have to prepare ourselves mentally and then realize what changes have to be brought in our daily life practice. Fasting in these months, charity for the sake of Allah (s.w.t.) and recitation of duas are among the travel kits for starting the journey after setting in right direction.

We also have to raise voice against all the atrocities being done in this world and try what we can do to support the oppressed people, special-ly Rohingyans, Nigerian, Syrian and many other Muslims around the globe.

We here by present ourselves to be a bridge between you and the less privileged people of Pakistan and hope that like previous years, this year also you all shall participate in the noble cause generously.

Please accept our congratula-tions on the Wiladat of Moulud e Kaaba Amirul Momineen and all other

Masumeen (a.s.) in this holy month.

May Allah bless you all.

Long live Islam,

Long live Pakistan.

Editor,

Shabbir H. Maisami (Lakhani)

��

Beautiful Sayings of

Amirul Momineen Imam

Ali Ibne Abi Talib (A.S.)

1- 1. The value of every man is due

to his goodness.

2- 2. The highest compassion is to

share the brothers in sorrow and

in joy.

3- Being loose-tongued is like

being a beast.

4- Avoiding sins is easier than

repenting afterward.

5. Missing an opportunity causes

grief.

6- Take knowledge from every-

where as possible as you can.

7- Be careful not to waste the

blessings of Allah because

everything you waste, does not

come back again.

��


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Q.1: If a wife does want to

live with her husband and

currently living separately

with her parents, does she

has the right of Nan-o-

Nafaqa?

Ans.: For a woman with whom permanent marriage is contracted, it is haraam to go out of the house without the permission of her husband, though her leaving may not violate the rights of the husband. Also she should submit herself to his sexual desires, and should not prevent him from having sexual intercourse with her, without justifiable excuse.

And as long as she does not fail in her duties, it is obligato-ry on the husband to provide for her food, clothes and housing. And if he does not provide the same, regardless of whether he is able to provide them or not, he remains indebted to the wife

Q.2: Can a husband take

back the gift he gave to

his wife on the wedding

night?

Ans.: Yes, as long as she has not spent it yet.

Q.3: If there is a mirror on the right or left side or

behind the man saying

prayer in a room, can this

make the Namaz Mak-

rooh?

Ans.: No, it will not.

Q.4: Can we say only one

time Tasbehaat-e-Arba’a

in the third and fourth

Rakats of Namaz or is it

necessary to say it thrice?

Ans.: It is sufficient to say one it one time.

Q.5: When a girl becomes

nine years old, does she

have the right to choose

whether she wants to live

with her father or her

mother?

Ans.: Yes, if she reached the age of nine years, she can decide with whom she wants to live.

��

Your Daily-Life Questions Answered


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The issue of Be’that and the occurrence of this divine event is the most important thing that has ever happened to humanity. In the history of mankind, no other event has been more significant than Be’that and no divine blessing has been greater than this blessing. We have the honor of having accepted Be’that with all our heart and soul. We have developed faith in it and we have become familiar with this path to happiness.

This is a great divine blessing and every Muslim has a responsibility to achieve the paradise of divine and spiritual happiness through building faith, doing good deeds and moving towards the goals of the Holy Prophet of Islam’s (S) Be’that. Of course, we cannot comment on the meaning and essence of Be’that. The true essence of Be’that is beyond our limited intellectual capabilities.

Two important points

about Be’that

Regarding the issue of Be’that, there are two things which are important for Muslims of the world. First, Be’that of the Holy Prophet (S) is like a flowing spring and it is a divine blessing that has been bestowed on all humanity. As Allah the Exalted has repeatedly promised in the Holy Quran, the purpose of Be’that is to imbue the life of human beings with the essence of Be’that. And this will happen.

“That He may make it prevail over all the religions.” [1]

1. Be’that: a definite truth

for humanity

The issue of Be’that is a definite truth in the world. The purpose of the kind of justice that is supposed to be administered in the world as a result of the Holy Prophet’s (S) Be’that was not to make a

Be’that of the Holy Prophet (SAWW) the

Most Important Event in all History

By: Ayatollah al-Uzma Sayyid Ali Khamenei


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particular group of people develop faith in it at a particular stage without the majority of human beings developing faith in it throughout history, rather the issue of Be’that was put forth in order to build a new world and new human beings and to help all human beings achieve perfection.

And this will happen because if it does not, the original goal of Be’that will not be achieved.

Of course, the movement towards this goal is one that has its own conditions and requirements and we are moving towards this truth. Every step that human beings take whether they want it or not, whether they know it or not will bring them closer to the essence of Be’that.

Today the slogans that are proposed in the world are in line with the issue of Be’that although these slogans are usually not accompanied by action. Example of such slogans include slogans of

social justice, intellectual liberation, freedom, know-ledge, progress, improvement of living conditions and other slogans that are promoted by different governments, peoples, intellectuals and schools of thought. The existence of these slogans in the world is due to the introduction of divine prophets and the last Be’that. Of course, these slogans exist in a flawed form among the people as well, and some people are moving towards them.

Today we as well as the entire humanity are moving towards developing faith in the concepts and values that are associated with Be’that of the Holy Prophet (S). In the Islamic Republic, we have the honor of being among the nations that have implemented slogans of piety and acting according to Quranic principles and we are moving towards perfection in this regard. We have the honor of having identified this truth. We have the honor of


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having witnessed this truth. We have the honor of loving this truth. We have the honor of moving towards this truth and we have made great progress on this path. The entire world and humanity should and will follow the same path.

The second point concerns the Holy Prophet (S) himself. The memory of the Holy Prophet (S) and the love and respect that Muslims have for him are the main factors that unite Muslims in different eras. There are no other factors in Islam that all Muslims from different countries and denominations agree upon from rational, emotional, spiritual and ethical aspects. The Holy Prophet (S) is the pivot of Muslim unity.

The Holy Quran, Ka’bah and Islamic obligations and beliefs are all shared by Muslims and each of them is related to one aspect of human personality such as faith, affection, spiritual tendencies and issues

relating to Taqlid and practical ethics. However, the majority of these things are interpreted in different ways among Muslims. What all Muslims agree upon intellectually, ideologically and emotionally is the Holy Prophet (S). It is necessary to appreciate this. It is necessary to increase this love for the Holy Prophet (S) and to strengthen this spiritual tendency towards him in the hearts and minds of all Muslims.

Regarding the machinations and cultural invasions that have been designed against Islam, one of the targets that the enemies have focused on is the Holy Prophet (S). He was attacked in that satanic book, which revealed the emotional and ideological target of the enemy’s machinations.

2. Muslims’ faith in the

Holy Prophet is

accompanied by affection

The memory of the Holy Prophet (S) is one of the most


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attractive things for all Muslims throughout the world because the issue is one that involves both affection and faith. Thus, compared with other aspects of Islam which are ideological in nature and do not involve emotions, the memory of the Holy Prophet (S) plays a more important role in Muslim affairs. For this reason, certain great intellectuals of the world of Islam have rightly pointed out that the Holy Prophet (S) and his memory and Muslims' faith in him can be the pivot of Muslim unity. Fortunately, this year’s commemoration ceremonies have coincided with the official inauguration of “The International Forum for Proximity of Islamic Denominations”. Our brothers made efforts and started this work and by Allah’s favor, the forum will promote the noble goals of Islam.

Two fundamental points

regarding Muslim unity

Regarding the issue of unity, there are two essential

orientations, each of which is important in itself. When we shout slogans of unity, these two essential points should be kept in mind and this will prove useful in the lives of Muslims. One point is the necessity of clearing differences, conflicts, disputes and obstructionism that has existed for centuries among different Islamic groups and denominations.

And these problems have always harmed Muslims in the end. If we refer to the history of Islam, we will see that origin of all these problems originate from governments. If you read the history of Islam, you will realize that the almost all of the disputes in different Islamic countries originate from centers of materialistic power, including the initial disputes namely, the issue of creating different versions of the Holy Quran and other such issues and the other disputes that happened over time among different Islamic denominations,


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particularly between Shia and Sunni Muslims.

1. The Need to eliminate

disputes which have been

caused by enemies

Of course, ignorance of the people and different kinds of prejudice which are not based on a rational foundation play a role in provoking people against each other, but all of these things only prepare the ground and none of them causes the violent events that have happened in the past. Those great tragedies were caused by centers of power, centers that were trying to take advantage of the disputes among Muslims. When colonialism entered Islamic countries, it became clear that colonial powers were after the same goal, some directly and some others indirectly.

We can learn many lessons from the behavior of certain famous European personalities both political and cultural personalities. They

spoke in one way when they were in Egypt. They spoke in another way when they were in the Ottoman Empire. They spoke in yet another way when they were in Shia Iran. Their goal was to undermine Muslim unity, an element which European colonialists and leaders of industrial civilization were afraid of. And they had every right to be afraid. Finally, they did what they wanted and they created surprisingly deep discord among Muslims.

The kind of unity that we promote in our slogans, the kind of unity that we are committed to, the kind of unity that we are after, the kind of unity that we are working towards the first requirement for this unity is to make efforts to resolve the existing conflicts, contradictions and disputes. Allah the Exalted will be happy with such efforts, and believers, sincere people, saints and wise people will be satisfied as well. It is


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necessary to prepare the ground in this regard. Ideological differences of opinion do not matter. Ethnic differences do not matter. Racial differences do not matter.

But these differences should not cause discord and conflicts among Muslims. Everybody should work hard in a sincere way. Great religious scholars, intellec-tuals, writers, poets and artists should consider this work as a divine obligation.

“Hold fast by the covenant of Allah all together.” [2]

This holy Ayah as well as other Ayahs have been addressed to us and to all Muslims who are faced with the enemies of Islam. We need to translate these Ayahs into action.

2. Muslim unity at the

service establishing the

true of Islam

The second point is that this unity should be at the service of establishing the rule of

Islam and in line with Islamic rule, otherwise it will be hollow and meaningless. If Muslim scholars accept that the Holy Quran says “…and We did not send any messenger but that he should be obeyed by Allah's permission” [3]

then they should accept that the Holy Prophet (S) did not come to simply offer advice and speak to the people so that they respect him but continue doing whatever they were doing previously. He came to be obeyed. He came to guide societies and the people. He came to establish an Islamic system and help human beings move towards the true goals of life. If Muslim scholars believe that the Holy Quran says, “Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity” [4]

- then they should accept that administration of justice and fighting injustice among


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human beings is the goal of divine religions and for this reason, there should be a movement towards establishing the rule of Islam. And it is possible to establish Islamic rule in Muslim countries and societies.

Islam: An effective

prescription for all eras

Although many centuries have passed since Be’that and although many intellectuals and religious scholars in the world of Islam have expressed their opinions regarding that great event, Be’that is still worthy of careful analysis from various perspectives. Be’that of the Holy Prophet (S) was a great movement in the history of mankind and its goal was to save human beings, purify human souls, improve ethical conditions and confront the problems that human beings have been faced with in all eras. All divine religions are opposed to evil and corruption and all of them are straight paths towards noble goals. The

characteristic of Islam is that it is a prescription for all eras and that it is effective.

The Holy Quran says, “He it is Who raised among the inhabitants of Mecca a Messenger from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom.”[5]

However, this does not mean that after the introduction of Islam and after Be’that of the Seal of Prophets (S), all human souls were purified. It does not mean that after the revelation of the Holy Quran, human beings will no longer encounter injustice, discrimination, brutality and shortcomings on their path to perfection. When we say that the Holy Prophet (S) and Islam were introduced into the world in order to establish justice, save the oppressed and break living and dead idols, this does not mean that people will no longer suffer from injustice, that there will


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no longer be any Taghut, that no idols will dominate the life of humanity.

History shows that after the introduction of Islam, certain Taghuts emerged in different parts of the world and even in Islamic environments, of course after the passage of several decades.

Once again people were faced with injustice and the same problems that human beings were grappling with previously started to emerge again.

Human failures: The result of failing to follow the Islamic prescription

Therefore, when it is said that the goal of Be’that is to save human beings, it means something else: it means that what the Holy Prophet (S) and Islam gave to human beings is a prescription that is effective in all eras, a prescription to counter ignorance of human beings, a prescription to counter establishment of injustice, a prescription to counter

discrimination, a prescription to counter oppression of the weak at the hands of powerful people, a prescription to counter all the sufferings that have plagued human life since the beginning of creation.

Just like all other prescriptions, if this prescription is followed, it will produce results and if it is ignored or misunderstood or if people lack the courage to follow it, then it will be useless. If the best doctor writes the best prescription for you, but you fail to read and follow it or if you misread it, what effect will it have on your illness? Can we blame the experienced doctor who wrote the prescription?

Centuries passed and Muslims forgot the Holy Quran. Quranic guidelines disappeared from the lives of Muslims. Muslims either misunderstood the Holy Quran or they intentionally distorted its messages. They either understood the Holy Quran appropriately but did not have


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the courage to take action or they took action and achieved certain achievements but failed to make sacrifices to safeguard their achievements. Even when they did not understand the Holy Prophet’s (S) messages during early years after the introduction of Islam, they did not dare take action. The Holy Quran has referred to such people: “And a party of them asked permission of the prophet, saying: surely our houses are exposed. And they were not exposed: they only desired to run away.” [6]

They could not have preserved their achievements without making sacrifices.

Returning to the message of the Be’that: The only remedy for the afflictions of Muslims

The majority of the problems that had imposed ignorance and prejudices on the lives of the people in the Arabian Peninsula, still dominate the lives of Muslim nations. Islamic countries are still

suffering from poverty, illiteracy, scientific backwardness, domestic autocracy, hegemony of the arrogant powers and domestic disputes. Today there are more than one billion Muslims in the world and they can play a significant role in major global developments, but with the basic domestic problems that they are grappling with, the large population of Muslims have become insignificant despite the fact that there are outstanding personalities and religious scholars among them. What is the reason? What can remedy these problems? Islam and faith in Be’that of the Holy Prophet (S).

Muslim nations should return to Islam. Of course, the path has been opened up already. The past century namely, the 13th century on the Islamic calendar was the century of Muslim activists who claimed Muslim rights. From the early 14th century when Mirza-e-Shirazi the great Marja Taqlid


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issued that decisive Fatwa against the English company and caused the people of Iran to start a movement, to the Constitutional Movement in Iran, to the Islamic movements in India, to Islamic Awakening in the Middle East and in North Africa – almost the entire century was the century of struggle and protest. And the current century is the century of taking action. The 14th century on the Islamic calendar was the century of raising public awareness and the 15th century is the century of taking action.

We see that Muslim nations have become experienced and that they are taking action. One example was the Islamic Republic: it was the first example. Because we were the first, we had to go through many difficulties. Muslims should learn lessons from the Islamic Republic. The nations that want to give rise to an Islamic movement in their countries can take

more comprehensive actions than the people of Iran. And they can do so if God helps them and if they make determined efforts. Muslims have no choice but to return to Islam. They have no choice but to establish the rule of Islam and to implement Islamic principles. The old and spiteful enemies of Islam should not be expected to cooperate. They should not be expected to have tolerance either.[7]

References:

1. Sura al-Fath, Ayah 28

2. Aal-e Imran, Ayah 103

3. An-Nisa, Ayah 64

4. Al-Hadid, Ayah 25

5. Al-Jumua, Ayah 2

6. Al-Ahzab, Ayah 13

7. Supreme Leader’s speech

delivered on February 2,

1992 on the occasion of

Mab’ath in a meeting with

government officials and

foreign participants of the

ten-day Fajr ceremonies.

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On Friday, the 13th of the blessed month of Rajab, 12 years before the mission of Holy Prophet Muhammad (S) as Allah's Messenger, Fatima, daughter of Asad, felt that she was about to give birth to her child. Abu-Talib brought her to the Sacred Ka'aba in Makkah and let her enter and told her to sit down, then he went out. She raised her hands in prayer to beseeching Allah, the Most High, saying:

"O Allah! I believe in You and in the messengers and the scriptures You have sent. I believe in what has been said by my grandfather, Abraham (A.S.) who built the Ancient House (the Ka'aba). So, for the sake of the builder of this House, and for the sake of the child in my womb, I implore You to make my labor easy."

Fatima stayed not more than an hour inside the Ka'aba when she announced that she

gave birth to a male child. This child is the first child born in the Sacred Ka'ba.

No one before or after him has ever been born in the House of Allah, the Most High. It is a mark of him being honoured by Allah, the Most High, may his name be exalted, and of his position being dignified in its progress. Glad tidings were brought to Abu-Talib and his household. They hurried there while happiness spread over their faces.

Muhammad Mustafa pro-ceeded among them and took the child in his anxious arms. He carried the baby, Ali, to the house of Abu-Talib because the Messenger of Allah (S) was living at that time with his wife, Khadija, in their own house since their marriage.

It came to Abu-Talib's mind to name his new born child "Ali" and thus it was. Abu-Talib

Amirul Momineen Imam Ali bin Abi-Talib

(A.S.), the Inheritor of Islam

Courtesy by: www.ImamReza.Org


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prepared a great banquet, and slaughtered many animals, to honor the blessed new-born child.

Indeed, the party was attended by a crowd of people. They offered their congratulations, spent hours of merriment expressing their high feelings towards the new blessed child. His cousin Muhammad (S), who used to frequent his unlce's house, where he had formerly spent the warmth of affection, and drank from the fountains of sincerity and loyalty during the year of his childhood and youth.

Holy Prophet Muhammad (S) continued to frequent his uncle's house, although he was now a married man, living with his wife, Khadija, in their own house. He cherished Ali and surrounded him with affection and care, speaking to him tenderly, rocking his cradle or carrying him in his arms.

Days passed quickly as the new blessed child grew up in

the arms of his parents: Abu-Talib and Fatima and his cousin, Muhammad (S).

Under the Patronage of

the Messenger of Allah:

Six years passed after Ali's birth. The Quraish suffered from an acute economic crisis which had a heavy effect on Abu-Talib, who had to support a large family, as well as a host of poor people who used to come to him as a prominent figure in the community at Makkah.

The Messenger of Allah (S) went to his uncle, Abbas bin Abdul-Muttalib, and proposed to him that each of them should sustain one of the family of Abu-Talib. Therefore, his uncle, al-Abbas, gladly accepted the proposal. They both hurried to Abu-Talib and talked him into accepting the suggestion.

Al-Abbas took Ja'far, and Muhammad (S) took Ali (A.S.), then six years old.

Thus, Ali (A.S.), from his early childhood, lived under the


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patronage of Muhammad (S), grew up under his care and drank from the fountains of his affection and tenderness. The Messenger of Allah (S) brought him up as his Lord had taught him. He never separated from him until he (S) joined the Almighty.

Imam Ali (A.S.) referred to the vast dimensions of the education he received at the hands of his guide, the Messenger of Allah (S) in one of his speeches:

"...every year he used to stay in a grotto of the Hara' for some time, and nobody used to be with him but I. None could then see or hear him but I. During those days Islam was the religion of only the Prophet and his wife, Khadija. I was the third of the trio. Nobody else in this world had accepted Islam. Even then I used to see the divine light of revelation and prophethood and smell the heavenly fragrance of prophethood."

It is particularly poignant, that the Messenger of Allah (S)

never invited Imam Ali (A.S.) to Islam as he did others later on, because he was already a Muslim by God-granted nature. He was never polluted with the permissiveness of the pre-Islamic period of ignorance and never involved in any of its debased practices. As it is related: The Messenger of Allah (S) informed Imam Ali (A.S.) of his Message and Call and he immediately believed in the truthfulness of the Final Message and offered to receive and carry out the Messenger's orders. That was why he was given the attribute of "Karramallahu Wajha" (i.e. may Allah grant him honor).

Imam Ali (A.S.) was the most sincere among people towards the Messenger of Allah (S) and his Message. No sooner had the Messenger of Allah (S) told him about the Divine call then he responded to it with all his heart and body and without being surprised. When Allah, the Almighty, told


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His Messenger to warn his nearest kin, he (S) gathered his kinsmen and preached them his message and then asked them to respond to his call and support him. At this time Ali bin Abi-Talib, stood up and said: "O Messenger of Allah I will back you up in this matter."

The Messenger of Allah repeated his words but no body responded, except Imam Ali (A.S.). Then he (S) turned to him and said: "Sit down, you are my brother, vicegerent, minister, inheritor, and successor after me."

When the Divine Mission entered a delicate stage of confrontation, the Messenger of Allah (S) announced his public call in the Sacred House (Ka'aba) in Makkah and loudly proclaimed to the people that he was Allah's Messenger sent to them. The success of extending the invitation was to increase the number of believers. The growth in numbers had a great impact on the attitude

of the disbelievers, who resorted to terrorist tactics. Thus, the Quraish commenced their attack and campaign to outcast believers from among their members, torturing them and trying to suppress their faith. The physical torture to which the believers were subject became such that the Messenger of Allah (S) ordered them to immigrate to Habashah. But Imam Ali (A.S.) persisted in staying on at the Messenger's side and in defending him, notwith-standing what great sacrifices might lie ahead of himself.

The polytheists besieged the Muslims in one of the districts of Makkah called "Shi'b Abu-Talib" (a mountain pass) and agreed to boycott the Muslims, to isolate them through an economic and social blockade, and not to deal with the Bani Hashim and their followers in matters of buying and selling and in marriage.

The crisis was intensified on the Muslims who began to


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suffer poverty and deprivation and even ate plants because only a little food was secretly reaching them from some sympathizers. They endured this unjust siege for nearly three years, during which time the Prophet Muhammad (S), Khadija and Abu-Talib spent their properties.

After the elapse of these three heavy and painful years, and with the Muslims' patience, prosperity and easiness came. Allah, the Almighty sent a worm to eat up the document of the pact which was hanged, by the Quraish, on the door of the Ka'aba with the exception of the name of Allah. Thus, the boycott was stopped and the siege was ended.

At the end of the siege, Khadija, the faithful wife of the Messenger of Allah (S) and affectionate governess of Imam Ali (A.S.), was brought up in her house, and died.

Therefore, sufferings and sadness continued. Only three

days after the death of Khadija, Abu-Talib, the Prophet's uncle, died. Thus, he (S) lost his uncle, his supporter and his sponsor, while Imam Ali (A.S.) lost his father. It was for this reason, the Prophet (S) called this year "The Year of Sadness".

To Dar al-Salam:

While Islamic call (Da'wa) was entering a new stage in its steady advance, the leaders of the Quraish held an urgent meeting in a place called "Dar Nadwa" to consult about the Messenger of Allah (S). They decided to collectively assassinate him. Each tribe should send one of its men to carry out the assassination at night, thus laying the blame of the proposed murder on one tribe. But Angel Gabriel (A.S.) told the Messenger (S) that Allah enjoined that he should also emigrate from Makkah to Yathrib (Madinah). When darkness spread, the conspirators hurried to besiege the house of the Messenger of Allah (S) so as


21

to prevent his escape. Here came another role for Imam Ali (A.S.).

The Messenger of Allah (S) told Imam Ali (A.S.) about all that was transpiring. He asked him to sleep in his bed and cover himself with the Prophet's (S) garment. Therefore, Imam Ali (A.S.) did just that. Then, the Messenger of Allah (S) left the house, without being seen by the polytheists.

At daybreak, the conspirators broke into the house of the Messenger of Allah (S) to commit their crime. When they entered the Holy Prophet's chamber, Imam Ali (A.S.) jumped out of the bed, shouting at them: "What do you want?"

"Where is Muhammad (S)?" they asked.

He (A.S.) replied to them, saying: "Did you appoint me to watch him? Didn't you say that you would expel him from your town? Now he has left you."

Their plot was foiled and they left the house in failure. It occurred to them to search for the Messenger of Allah (S), and track him through the mountains and valleys. Indeed, Imam Ali (A.S.) carried out the Messenger's order and slept in his bed, sacrificing himself. He (A.S.) was a symbol of bravery, courage, and devotion. The following verse was revealed concerning him: "And among people there is one who sells his self (soul) seeking the pleasure of Allah; and verily, Allah is affectionate unto His (faithful) servants." Holy Qur'an (Baqara: 2:207)

The Messenger of Allah (S) discussed with Imam Ali (A.S.) what he should do during his emigrtion to Madinah. He told Imam Ali (A.S.) to stay behind in Makkah to hand the deposits of the people back to them, and then to join him in Madinah, bringing with him Fatima al-Zahra' (A.S.) and the rest of the women of his household.


22

Within a few days the convoy arrived in Quba. The Messenger of Allah (S) received them. He embraced Imam Ali (A.S.) and wept for the pains and the hardships they had suffered. Then, the Messenger of Allah (S), Imam Ali (A.S.) and the rest of the Immigrants (Muhajirin) continued on their way to Yathrib in order to start a new phase of implementing and establishing the state in the Islamic history.

Important Event of

Madinah:

The first deed done by the Messenger of Allah (A.S.) when he reached the city of Yathrib (Madinah) was the building of the first mosque in order to be a landmark for Muslims who now had a centre of their own for open, uninhibited gatherings, a school for learning the Qur'an and a headquarters for receiving necessary instruc-tions merited in Makkah.

The second important step taken by the Holy Prophet in

Madinah was the fraternizing of Makkan Immigrants with the Madinite Helpers (Ansar) in the bond of Islamic brotherhood. He fraternized each Immigrant with a Helper joining them together as brothers in faith. And he (S), himself, clasped the hand of his beloved cousin, Ali bin Abi-Talib (A.S.), as the supreme symbol of brotherhood, fraternity and solidarity in the Islamic society.

Tasks After Immigration:

Going over the history of those crucial early years of the Final Message, we realize that the role of Imam Ali bin Abi-Talib (A.S.) was unsurpassed. In all the wars Islam fought against enemies, Imam Ali (A.S.) was always the victor, not merely through taking part in the excursions in person, but by his sacrifices and bravery which surpassed all others. His combat skills and feats of daring were so well-known that many of the enemy would not face him, knowingly, on the battlefield.


23

Imam Ali (A.S.) took part in all wars faced by the Messenger of Allah (S) except the Battle of Tabuk, where he did not participate in obedience to the Messenger's (S) order. In all these wars he played the largest role, not counting those which he had led himself.

With regard to the expedition to Tabuk and the Commander of the Faithful's Deputising for the Prophet at Madinah, Sheikh Mufid said in his book 'Irshad' said: when the Prophet, may Allah bless him and his family, was ready to go out, he appointed the Commander of the faithful, (A.S.) as his deputy over his family, his children and his place of emigration. He told him: "Ali, Madinah will only be properly looked after by myself or by you." He said that because he (S) knew the wicked intention of the Bedouin and many of the Makkans, and those around them whom he had attacked and whose blood he shed. He

was concerned they would seek (to control) Madinah when he was away from it and occupied Byzantine territory. Since there was no one to take his place there, there would be no safety from their treachery, from the corruption they would cause in (Madinah) the place of emigration, and from their overreaching themselves to actions which would hurt his family and his successors. He (S) knew that no one could take his place in terrifying the enemy, guarding the place of emigration and protecting those who were there except the Commander of the faithful Ali (A.S.).

Thus he (S) clearly appointed Imam Ali (A.S.) as his deputy, and gave an explicit nomination of him to the Imamate after him. This is indicated by the account that has made clear that when the hypocrites learnt that the Apostle of Allah (S) had appointed Ali (A.S.), as his deputy over Madinah, they


24

were envious of him because of that. After (the Prophet's) departure, (Ali's) position there began to distress them, for they know that (the city) would be protected and that there would no opportunity for a man with hostile or covetous intent. That grieved them and they have preferred (Ali) to leave with (the Prophet) because of the occurrence of corruption and confusion which they hoped for during the absence of the Apostle of Allah (S) from Madinah and while it would be free of a man to guard it who would cause terror and fear. Therefore they accused him of (seeking) luxury and ease by remaining with the people while those of them who had departed were undergoing hardships, through journeying and (risking) danger. They spread rumours about him and said:

"The Apostle of Allah (S) did not appoint him as deputy as an act of honour, privilege and love. He only left him

behind because his finding him hardensome."

With this rumour they slandered him like Quraish had slandered the Prophet by (attributing to him) madness sometimes, poetry at other times, and magic at times and of being a pagan soothsayer at others. They knew that (the facts) were opposite and contrary to that, just as the hypocrites knew that (the facts) were opposite and contrary to the slanders they were spreading against the Commander of the Faithful (A.S.).

When the Commander of the faithful (A.S.) learned of the rumours spread by the hypocrites against him, he wanted to show them to be liars and to reveal their shameful action. So he followed the Prophet (S) and told him:

"Apostle of Allah, the hypocrites are alleging that you left me behind because of finding (me) burdensome and because of hatred."


25

"Go back to your position, brother," the Prophet said to him. "Madinah will only be properly looked after by myself and by you. You are my deputy among my family (Ahlul-Bait) and in the place of my emigration and my people. Are you not content, 'Ali, that you have the same rank with regard to me as Aaron had with regard to Moses, except that there is no prophet after me?"

History records nothing on his account but resistance and triumph in all circumstances regardless of help him or deserted him at any stage of the battle. This is a fact which can be explained only through the merits which Imam Ali (A.S.) had been endowed with: true faith, seeking Allah's help and depending on Him, serving Him alone, and being indifferent to anything except Him. Further, Imam Ali bin Abi-Talib (A.S.) enjoyed superior valor and resolution and was fearless and sublime.

��

Beautiful Sayings of Imam

Ali Ibne Abi Talib (AS):

1- Purify yourselves of dirty

passions to reach high ranks

before God.

2- Receive people willingly, deal

with them cheerfully and

trustfully and be humble before

them.

3- Pay the worker his due wages

before his sweat is dried.

4- The highest virtue of man is to

avoid persecuting people and to

be kind to them.

5- The one who believes in

resurrection won’t be greedy for

the worldly wealth.

6- Everything can be changed

except habits.

7- The one, who becomes idle,

will miss his personal and social

rights.

8- Injustice of judges is the most

disgraced act.

9- The highest compassion is to

share the brothers in sorrow and

in joy.

22- Whoever warns you of fault

is like one who gives you good

tidings.

��


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The talents and genius of Imam Abu Ja‘far (al-Baqir), peace be on him, resulted in great abilities of knowledge that included all sciences, such as the tradition, philosophy, theology, juris-prudence, high maxims, and standard morals. Moreover, it included the events the Imam had predicted before they occurred. Then they happened on the arena of life. His knowledge was vast. Though the scholars learned a lot of his pure knowledge, he found narrowness in himself because of his many sciences for which he found no way to proclaim. He, as the narrators said, heaved deep sighs and said with grief: “If I found (carriers) for my knowledge which Allah has given to me, I would proclaim monotheism, Islam, religion, and Islamic laws. How can I do that? My grandfather, the Commander of the Faithful, found no

carriers for his knowledge. Thus, he sighed deeply on the pulpit and said: ‘Question me before you lose me, for there is much knowledge among the ribs.’”

The historians and the narrators have unanimously agreed that the Imam was the richest of all the thinkers and the scholars of his time in scientific abilities and talents. Besides, the biographers have mentioned that he proclaimed knowledge and discovered its treasures and facts, as we have mentioned in the previous chapters. Before discussing the sciences which he discovered, it is necessary for us to present some important points concerning the topic.

The Scientific Life at his

Time

The scientific movement at the time of the Imam was afflicted with much inactivity

The Talents and Genius of Imam Abu

Ja‘far Muhammad al-Baqir (A.S.)

Excerpts from the book, “The life of Imam Muhammad Ibn 'Ali Al-Baqir” By: Allama Baqir Shareef Al-Qurashi


27

and dullness. In other words, it had no shade on the arena of life. That is because the political parties turned the people away from knowledge. The high houses pounced upon winning the govern-ment. So, they threw their human and financial powers into astonishing, horrible, violent battles that afflicted the community with heavy causalities and disasters.

The members of the community launched armed attacks against each other. So, they turned away from knowledge and thought. In other words, they abandoned that light which Islam brought for mankind, and abandoned its orders to follow it to achieve their aims in life, such as security, welfare, and development.

The Bright Role of Imam

Imam Abu Ja‘far (al-Baqir), peace be on him, came to a world full of discords, disturbances, and events. He saw that the Islamic

community had lost all of its qualities. It lost all the characteristics which Allah wanted for it, such as unity, perfection, and development in the fields of knowledge and production. So, through his spiritual leadership, the Imam did his best to renew the glory of the community and to rebuild its cultural entity. Thus, he proclaimed knowledge and thought. He refrained from practicing all political activities, and devoted himself to knowledge only. The orientalist, Rowit M. Ronaldson, said: “He (al-Baqir) lived honored. He dedicated himself to knowledge during his isolation in Medina. The people came to him to ask him about the Imamate.”

Some notables of the community went to the Imam to study knowledge under him. Among them was the great scholar, Jabir b. Yazid al-Ju‘fi. When the Imam met him for the first time, he asked him:


28

-Where are you from?

- From Kufa.

- From which tribe?

- From Ju‘f.

- What has brought you here?

- Seeking knowledge.

- From whom?

- From you.

Then knowledge-loving deputations came to the Imam frequently to learn knowledge and sciences from him. Shaykh Abu Zahra said: “All the scholars who went to (Medina), the city of the Prophet, may Allah bless him and his family, went to him to learn the principal features of religion from him.” The jurists learned from him the lawful and the unlawful.

However, the Islamic world took from the Imam all the elements of its development and progress. The cultural movement that depended on the Imam was not confined to his time only. Rather it included all the times that

followed him. Thus, the scientific life appeared, and sciences developed very much. For this reason, the scientific life in Islam prospered.

Surely, the cultural life in Islam is indebted to this great Imam, for he renewed and led it throughout history.

The Sciences the Imam

Discussed

The Imam studied several sciences, and then he taught them to the scholars in the Mosque of the Prophet or in the yard of his house. Among these traditions are the following:

The Tradition

Imam Abu Ja‘far (al-Baqir), peace be no him, took great care of the traditions which were reported on the authority of his grandfather, the Apostle of Allah, may Allah bless him and his family, and on the authority of his pure grandfathers, peace be on them. That is because the tradition is the second source


29

of the Islamic law after the Holy Quran. It is of great importance in the Islamic law, for it specifies the general (verses) of the Book, limits its absolute (verses), it distinguishes its abrogated (verses) from its abrogating (ones), and its vague (verses) from its clear (ones). The tradition also denotes the jurisprudential rules concerning worships and dealings. It gives the general rules which the jurists use to conclude the religious opinion. It has bright rules for individual and social behavior. It has rules for organizing the family and preserving it from committing sins. Moreover, it has all what people need for their individual and social life. For this reason, Imam Abu Ja‘far (al-Baqir), peace be on him, took care of tradition and adopted it positively. Jabir b. Yazid al-Ju‘fi reported seventy thousand traditions on the authority of the Imam. Aban b. Taghlub reported a large group of them on his

authority. Great figures from the Companions reported a large group of traditions on his authority.

The important thing is that Imam Abu Ja‘far (al-Baqir), peace be on him, took care of understanding the meanings of the tradition. He regarded understanding the meanings of the tradition as a criterion for preferring the narration. Yazid al-Razzaq reported on the authority of his father on the authority of Abu Abd Allah on the authority of his father, who said:

“Know the positions of the Shi‘ites according to their narration and their knowledge. Indeed knowledge is understanding the narration. Through under-standing the narration, the believer reaches the maximum degree of belief. I looked at a letter that belonged to ‘Ali. I found in the letter that the value and importance of the person depend on that he should know that Allah will reckon


30

people according to the reason He has given to them in the world.”

That the narrator understands the meanings of the narration indicates his high scientific rank.

As the Imam took great care of the tradition, he put certain rules to distinguish the correct tradition from the incorrect one when they contradict each other. We will mention that when we talk about the science of the fundamentals which the Imam treated.

The Reports of the Imams

As for the traditions which were reported on the authority of the pure Imams, peace be on them, they do not denote the personal ideas of the Imams. Rather, they denote the words of the Prophet, may Allah bless him and his family, and his ideas. Thus, the Shi‘ites have added the Imams' traditions to the Sunna (practices of the Prophet). Imam Abu Ja‘far (al-Baqir), peace be on him,

referred to that in two traditions he told Jabir b. Yazid al-Ju‘fi.

1. He, peace be on him, said to Jabir: “If we speak to you according to our idea, we will be from the perished. However, we speak to you according to the traditions we gather on the authority of the Apostle of Allah, may Allah bless him and his family, as they gather their gold and silver.

2. He, peace be on him, said to Jabir: “By Allah, Jabir, if we speak to the people according to our opinion, then we will be from the perished. However, we speak to them according to the traditions we report on the authority of the Apostle of Allah, may Allah bless him and his family. We inherit the traditions successively. We gather them as they gather their gold and silver.”

Therefore, the Imams of the members of the House (ahl al-Bayt), peace be on them, did not ascribe the traditions to


31

themselves. Rather they ascribed them to their grandfather, the Apostle, may Allah bless him and his family. Thus, it is they who preserved the Prophet's scientific heritage. In other words they gathered it as the people gathered their gold and silver.

The Traditions of Imam al-

Baqir

As for the traditions which Imam Abu Ja‘far (al-Baqir), peace be on him, reported on the authority of his grandfather, Allah's Apostle, may Allah bless him and his family, and on the authority of Imam (‘Ali), the Commander of the Faithful, peace be on him, they are of two kinds:

1. (Ahadith) mursala; they are the traditions which the Imam recorded without mentioning the chain of the narrators. The Imam attributed the tradition directly to the Prophet, may Allah bless him and his family, or Imam (‘Ali), the Commander of the Faithful, peace be on him. The Imam was asked about the

chain (of the narrators), he said: “When I report a tradition, I do not mention the chain (of the reporters), for I report it on the authority of my father, Zayn al-‘Abidin, on the authority of his father al-Husayn, the martyr, on the authority of his father, ‘Ali b. Abu Talib, on the authority of the Apostle of Allah, may Allah bless him and his family, on the authority of Gabriel, on the authority of Allah, the Great and Almighty.”

2. (Ahadith) musnada; they are the traditions which the Imam recorded on the authority of his pure grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family.

Whether the Imam's traditions are mursala or musnada, they are proof with the Shi‘ites without difference. That is if the chain on his authority is correct; otherwise they are treated like the other traditions that may be weak or reliable or acceptable.

��


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His Early Genius

The intelligence, intellectual abilities, and talents which Imam al-Hadi (a.s.) had in his childhood astonished the minds and amazed the intellect. He had a strong memory, excessive intelli-gence, and sharp wit. Histori-ans have mentioned many examples of his intelligence. They mentioned that al-Mu’tasim, the Abbasid caliph, after having assassinated Imam Muhammad al-Jawad (a.s.), charged Umar bin al-Faraj to go to Yathrib (Medi-na) in order to choose a teacher for Imam al-Hadi (a.s.) who was six years and some months old then. He asked him to choose a teacher that must be one of the enemies of the Ahlul Bayt (a.s.) so that he (the teacher) would feed him hatred towards the Ahlul Bayt (a.s.).

When Umar arrived in Yathrib, he met the wali there and

informed him of his task. The wali and some others directed him to al-Junaydi who had intense ill will towards the Alawids. Umar sent for al-Junaydi who accepted the task. A monthly salary was assigned to al-Junaydi and he was charged to prevent the Shia from visiting or contact-ing Imam al-Hadi (a.s.). Al-Junaydi began teaching Imam al-Hadi (a.s.) but he was astonished at his sharp wit and acute intelligence. One day, Muhammad bin Ja’far met al-Junaydi and asked him, ‘What about this boy (Imam al-Hadi) whom you teach?’

Al-Junaydi said to him angrily, ‘Do you say “this boy” and not “this sheikh”? I ask you by Allah; do you know anyone in Medina more aware in knowledge and literature than me?’

Muhammad bin Ja’far said, ‘No!’

The Exemplary Life of Imam Ali Naqi (A.S)

Courtesy by: www.shiitenews.org


33

Al-Junaydi said, ‘I mention some matters of literature and think that I have elaborated upon them, but he (Imam al-Hadi) opens sections of literature where I myself learn from him. People think that I teach him, but, by Allah, I learn from him…’

After some time Muhammad bin Ja’far met al-Junaydi again and asked him, ‘What about the boy?’

Al-Junaydi said to him, ‘Let you not say so! By Allah, he is the best of the inhabitants of the earth and the best of the creatures of Allah. Many a time, when he wants to enter his room, I say to him, ‘You do not enter the room until you recite a surah.’ He says, ‘Which surah you want me to recite?’ I ask him to recite long surahs and he recites them in a way that I have heard no recitation better than his. He recites the surahs with a voice nicer than the pipes of Prophet David (a.s.). He has memorized the Qur'an from its beginning until its end

and he knows its revelation and interpretation…’ Al-Junaydi added, ‘This young boy grew up in Medina between black walls. How did he obtain this immense knowledge? Glory be to Allah!’

Al-Junaydi gave up his enmity towards the Ahlul Bayt (a.s.) and believed in them and in their Imamate.’

Of course, there is no expla-nation of this phenomenon except that which the Shia believe, that Allah has en-dowed the infallible Imams of the Ahlul Bayt (a.s.), whether young or old, with knowledge, wisdom, and virtue in a manner that He has not endowed anyone else of His people.

His Solemnity and Dignity

He inherited solemnity and dignity from his fathers. The mien of prophets and bright-ness of guardians appeared on him, and no one of his enemies or followers met him unless he revered and re-spected him highly.


34

Muhammad bin al-Hasan al-Ashtar al-Alawi said, ‘One day, I was with my father at the door of al-Mutawkkil (the Abbasid caliph) among a crowd of people. While we were waiting there, Abul Hasan (al-Hadi) came and all the people dismounted revering and honoring him until he entered the palace. Someone denied this rever-ence towards Imam al-Hadi (a.s.) and said, ‘Why do we dismount to this boy? By Allah, he is neither the noblest nor the eldest of us. By Allah, we do not dismount to him when he comes out.’

Abu Hashim al-Ja’fari replied to him, ‘By Allah, you shall dismount to him with mean-ness and lowness.’

When Imam al-Hadi (a.s.) came out, people began crying out with takbir and tahlil and all of them stood up glorifying him. Abu Hashim turned to people and said, ‘Did you not claim that you would not dismount to him?’

They said, ‘By Allah, we could not control ourselves until we dismounted.’

Hearts revered and honored him, and this reverence did not come out of his authority or rulership, but it resulted from his devotedness to Allah, asceticism in the worldly life, and utmost piety. He left the meanness of disobedience of Allah and came to the honor of obedience. From the evidences of the great rever-ence that people held for him, was the fact that whenever he came to al-Mutawakkil in his palace, everyone in the palace hastened to serve him. They competed to raise the cur-tains, open the doors, etc., and they did not ask him to do anything by himself.

Relation of the People of

the Book to him

The reverence towards Imam al-Hadi (a.s.) was not limited to Muslims only. Even the People of the Book besides Muslims believed in his high position near Allah. When


35

they faced a misfortune, they carried gifts to Imam al-Hadi (a.s.) and took him as means to relieve their misfortunes.

Hibatullah bin Abu Mansur al-Musily said that Yusuf bin Ya’qub the Christian was acquainted with his father. Once, he came to his father as guest and his father asked him why he had come to Baghdad. He said, ‘I was sent for to meet al-Mutawakkil and I did not know what for, but I brought with myself one hundred dinars that I gave to Ali bin Muhammad bin ar-Ridha (Imam al-Hadi).’ Hibatullah added, ‘My father congratulated him, and then he left Baghdad towards Surra Man Ra’a.

He stayed there for some days and then came back delightedly. My father asked him about his travel and he replied, ‘I arrived in Surra Man Ra’a, which I had not visited before. I wanted to take the one hundred dinars to the son of ar-Ridha (Imam al-Hadi) before going to meet al-

Mutawakkil. I asked about him and it was said to me that al-Mutawakkil had prevented him from going out and that he kept to his house. I feared to visit him and refrained from asking about him. It came to my mind that I would ride on my stumper and go to the town so that I might find out more about him without asking conspicuously. Walking in the streets and markets, I reached a house when it struck me that it might be the house of Imam al-Hadi (a.s.). I asked my servant to see whose house it was. The servant asked and it was said to him that it was the house of the son of ar-Ridha. My servant knocked the door and a black servant came out towards me and said, ‘Are you Yusuf bin Ya’qub?’ ‘Yes!’ I replied.

He said, ‘Dismount!’ I dis-mounted from my stumper and he took me into a vesti-bule. He went in and then came out asking me, ‘Where are the one hundred dinars?’ I


36

gave them to him and he took them to the Imam. After a while, he came and permitted me to come in. I came in. Imam al-Hadi (a.s.) was alone. He looked at me kindly and compassionately and said, ‘Is it not yet enough for you? (He meant, has he not seen enough to be guided).’

I said, ‘O my master, a sufficient proof has appeared to me!’

Imam al-Hadi (a.s.) said, ‘How far! You will not be Muslim, but your son will, and he will be from our Shia. O Yusuf, there are some people claiming that our guardianship does not benefit ones like you. Go to what you have come to! You shall see what you like.’

Yusuf was astonished at the miracle he saw from Imam al-Hadi (a.s.). He went to al-Mutawakkil and got all that he wanted.

Hibatullah said, ‘Yusuf died and I met his son who was a good Muslim following the

Ahlul Bayt (a.s.). He told me that his father was still Christian when he died, and that he (the son) became a Muslim after the death of his father. He often said, ‘I am the good tiding of my master’.

The people of the Book believed in Imam al-Hadi (a.s.) and found in his life a continuity to the lives of prophets and saints.

Martyrdom of Imam Ali-

un-Naqi al-Hadi (A.S.)

Imam al-Hadi (a.s.) suffered pressing misfortunes and distresses from the Abbasid tyrants. They spared no effort in oppressing and harming him. Al-Mutawakkil was the most spiteful towards Imam al-Hadi (a.s.) from among all the Abbasid caliphs. He oppressed him too much. He moved the Imam from Yathrib to Samarra' and imposed on him house arrest, and sur-rounded his house with policemen who watched even his breaths.


37

Al-Mutawakkil prevented ulama', jurisprudents, and narrators from meeting him, taking from his knowledge and narrating his fatwas and opinions. Doing this, al-Mutawakkil committed a terrible crime against knowledge. He imposed economical blockade against the Imam and prevented people from taking the legal dues, which came from the different Islamic countries, to him. He left the Imam in a pressing neediness. He ordered his men to search the house of the Imam from time to time that they might find arms or books objecting to the Abbasid rule so that al-Mutawakkil might find an excuse to kill the Imam but nothing was found.

Sometimes, he ordered his men to bring him the Imam in whatever state he was. Once, the Imam was brought while al-Mutawakkil was drunk and before him there were vessels and cups of wine and he was surrounded by groups of male

and female singers, but the Imam was sharp with him and began advising him, remind-ing him of the afterlife, and scolding him for the corrup-tion he was in. When al-Mutawakkil saw the Imam insist on keeping away from him, refuse to associate with him, and devote himself to Allah, he ordered his men to arrest and put him into prison.

Narrators said that some man heard Imam al-Hadi (a.s.) saying from inside the prison, 'I am more exalted near Allah than the she-camel of (Proph-et) Salih.' Then he recited this Qur'anic verse, (Enjoy your-selves in your abode for three days, that is a promise not to be belied). After three days, the tyrant was killed by his son al-Muntasir.

After the death of al-Mutawakkil, the distress of Imam al-Hadi (a.s.) did not end. The Abbasid government kept on watching him and plotting day and night to do away with him. The Abbasids bore malice towards him


38

because he was highly regarded and sanctified by all the nation, whereas the Abbasids got no respect or regard like that. Besides that there was a big part of the nation believing in the Imam-ate of Imam al-Hadi (a.s.) and believing that he was worthier of the Islamic caliphate than the Abbasids who indulged in pleasures and lusts and governed the nation, like the Umayyads, with violence, oppression, and haughtiness.

Martyrdom

Imam al-Hadi (a.s.) became a heavy burden on al-Mu'tamid the Abbasid caliph after he saw people talk about the virtues, knowledge, asceti-cism, and piety of the Imam and prefer him to all other Muslim ulama'. He became angry, envious, and spiteful against the Imam His ill will led him to commit the worst crime in Islam. He inserted fatal poison to the Imam, who, after having the poison, kept to bed. The poison reacted in all his body and he

suffered intolerable pains. The Shia and the notables of the state visited him, and the all were covered with deep sorrow.

The next Imam

Imam al-Hadi (a.s.) appointed his son Abu Muhammad al-Hasan (al-Askari) as the Imam after him and set him as the general authority for the Shia after his death. He insinuated to his close companions about the Imamate of his son Abu Muhammad (a.s.) before. Imam al-Hadi (a.s.) entrusted his son Imam al-Hasan al-Askari (a.s.) with the proce-dures of funerals, prayer, and burial after his death, and recommended him of other recommendations concerning his affairs.

��

Beautiful Saying of Imam

Ali Naqi (as):

The one who spends his life in

refuge of God, world's discom-

forts will become easy for him.

��


39

His Knowledge & Sciences

The abundance of Imam al-Jawad’s knowledge and sciences was astonishing and he was indeed the great miracle of Islam. He was skillful in different sciences and arts since he was too young. Scholars, jurispru-dents, philosophers and theologians asked him about the deepest and most precise questions and he answered them all.

They were astonished and confused for that and some of them believed in his imamate. It is naturally that there is no justification for this astonish-ing phenomenon save to believe in the imamate, which is the belief of the Shia that Allah has granted the imams of Ahlul Bayt (a.s) knowledge, wisdom and sound judgment as He has granted His Arch-Prophets and Messengers.

Here we shall talk briefly about arts of the Imam (a.s).

Giving Good News About

The Coming Of Imam Al-

Mahdi

The thing that cannot be denied or concealed is the good news that the Prophet (a.s) had given to his nation about the rise of the great reformer, the awaited imam who will restore the religion and achieve the great justice under his fair rule where the wronged and oppressed will live safely and peacefully, the truth and goodness will prevail all over the world, social injustice will disappear and all the humankind will live without any kind of wrongdo-ing or oppression. His rule will be the continuity of the government of the Prophet (a.s) and the government of Imam Ali (a.s) who was the pioneer of the truth and justice in the earth.

The Life of Imam Muhammad Taqi (A.S.)

Excerpts from the book, “The Life of Imam Muhammad Al-Jawad”

By: Allama Baqir Shareef Al-Qurashi


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The belief in the necessity of the coming of the awaited imam (may Allah hasten his reappearance) is a part of the mission of Islam and an important element in the Islamic beliefs. Islam, in its real concept, must prevail in the earth and the worldly principles must disappear because they have caused misfortunes and disasters to man and brought him troubles and problems. Allah must save His peoples from all these evils at the hand of this great imam.

Anyhow, many true traditions have been reported from the Prophet (a.s) and the infalli-bles imams (a.s) confirming the inevitable rise of the awaited imam who is from the pure progeny of Prophet Muhammad (a.s). Imam al-Jawad (a.s) was one of these imams who had given good news about the rise of the awaited imam, al-Mahdi (a.s).

1. Abdul Adheem bin Abdullah al-Hasani said, ‘Once, I went to my master Muhammad bin

Ali bin Musa (al-Jawad) (a.s) intending to ask him about al-Qa’im whether he was al-Mahdi or another one. Before I uttered a word, he said, ‘O Abul Qassim, al-Qa’im of us is al-Mahdi who must be await-ed in his occultation and must be obeyed in his appearance.

He is the third of my progeny. By Allah Who has sent Mu-hammad with prophethood and singled us out with imamate, if there will be only one day in the world, Allah will prolong that day until al-Qa’im will appear to fill the earth with fairness and justice as it has been filled with injustice and oppression. Allah will prepare the affairs to him as He has prepared the affairs to Moses where he went to bring a fire and came back to be the prophet of his nation.’ Imam al-Jawad (a.s) added, ‘The best deed of our Shia is the awaiting for deliverance.’

2. Abdul Adheem al-Hasani said, “I said to Muhammad bin Ali, ‘I wish you were the Qa’im of Ahlul Bayt (a.s) who


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will fill the earth with justice and fairness as it has been filled with injustice and oppression.’

Imam al-Jawad (a.s) said, ‘O Abul Qassim, every one of us is Qa’im (executor) of the orders of Allah the Almighty and a guide to the religion of Allah, but the Qa’im by whom Allah will purify the earth from the people of unbelief and theism and who will fill the earth with justice and fairness is he whose birth will be unknown to people and who will disappear and it will be impermissible for people to call him by his name. His name and surname are like those of the messenger of Allah (a.s).

The earth will be submitted to him and every difficulty will be easy to him. His companions, who will be three hundred and thirteen men as the number of the men of Badr79, will join him from the farthest parts of the world as Allah says, (wherever you are, Allah will bring you all together;

surely Allah has power over all things)80. When this number of loyal men will join him, Allah will make him appear.’

Imam al-Jawad (a.s) informed about some aspects of the awaited imam such as his occultation and the number of his companions after his reappearance that was as the number of the companions of the Prophet (a.s) on the day of Badr. The Prophet (a.s), with those few men who were armed with faith and loyalty, could defeat the heads of the ignorance of the pre-Islamic era and destroy the powers of oppression and raise the word of Allah high in the earth. So will be his great guardian the awaited imam (a.s).

He, with his few faithful companions, will change the way of life and spread political and social justice all over the earth. He will achieve the greatest victories for humanity and do away with all the manifestations of ignorance that have prevailed in these ages where people have


42

submitted to material pleas-ures and ignored the spiritual values and noble ideals. We pray Allah to make us live the bright days of the rule of Imam al- Mahdi (a.s).

Satisfying The Needs Of

People

Imam al-Jawad (a.s) himself often and always tried and invited to satisfy the needs of people because it would lead to good consequences one of which is the continuity of blessings.

He says, ‘Allah has some people whom He singles out with His blessings and these blessings are still with them as long as they spend from them (on needy people). If they prevent these blessings, Allah takes them back from them and gives them to other than them.’

Imam al-Jawad (a.s) confirms this in another tradition. He says, ‘Whenever the blessings of Allah are plentiful to someone, the needs of people to him are great, and he, who

does not undertake this responsibility, will cause these blessings to disappear.’

Wonderful Maxims & Arts

Imam Abu Ja'far al-Jawad (a.s) has a collection of wonderful words which are considered as one of the mines of the Islamic heritage and the wonderful intellectual treasures in Islam. They have the origins of wisdom, the bases of morals and the extract of experiments.

1. He says, ‘Do not anticipate matters before their time that you may regret. Do not live just with wishes that your hearts may be hard. Be merciful to the weak and ask for mercy from Allah by being merciful yourselves!’

2. He says, ‘Three things take one to the contentedness of Allah; asking Allah for for-giveness often and always, being lenient and giving charity. And there are three things that whoever has, will not regret; avoiding hastiness, consulting with others and


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relying on Allah when deter-mining something.’

3. He says, ‘How will he, whom Allah secures, be lost and how will he, whom Allah pursues, be safe?’

4. He says, ‘The day of justice on the oppressor is severer than the day of injustice on the oppressed.’

5. He says, ‘Nothing destroys religion like heresies do. Nothing degrades gravity like greediness does. By the ruler the subjects become good and by supplication misfor-tunes are discharged.’

6. He says, ‘Let the guardian of Allah in the openness not be an enemy to Him in privacy.’

7. He says, ‘Know that piety is honor, knowledge is a treas-ure and silence is a light.’

8. He says, ‘When two men are equal in religiousness and honor, the better of them to Allah is the politer of them…by his reciting the Qur'an as it has been revealed and supplicating Allah with

correct language because a solecistic supplication does not go up to the Heaven.’

9. He says, ‘He, who reviles (others), is answered and he, who becomes rash, is strick-en.’

10. He says, ‘Knowledgeable persons are strangers because of the many ignorant people around them.’

11. He says, ‘He, who wants to live long, has to prepare a patient heart for misfortunes.’

12. He says, ‘He, who acts without knowledge, damages more than he does good.’

13. He says, ‘He, who has a brother (friend) in the way of Allah, will have a house in Paradise.’

14. He says, ‘He, who follows his desirers, pleases his enemy.’

15. He says, ‘The rider of lusts, his slip is not forgiven.’

16. He says, ‘The honor of a believer is in his unneediness to people.’

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Referring to painful examples of

the “effects of terrorism, which is

backed by certain big powers, on

the Muslim world, [powerful

countries’] support for Israel’s

state terrorism, and harmful

military campaigns [launched]

against the Muslim world in

recent years,” Ayatollah Khame-

nei said: “I ask you, young

people, to lay the foundation for

an appropriate and honorable

interaction with the Muslim

world based on correct

knowledge and with deep insight

and by taking advantage of

tragic experiences [of the past].”

The full text of the Leader of the

Islamic Revolution’s letter is as

follows:

In the Name of Allah, the Most Compassionate, the Most Merciful

To all the youth in Western countries

The bitter incidents triggered by blind terrorism in France

motivated me once more to talk to you, young people. In my view, it is regrettable that such events provide the ground for dialogue, but the reality is that if [such] painful issues do not provide the ground for finding a solution and a venue for consultation, the ensuing damage will double.

The suffering of every human being in any spot in the world is per se sorrowful for his fellow humans. The scene of a child dying before the eyes of his beloved ones, a mother whose family’s happiness turns into mourning, a hus-band carrying the lifeless body of his wife to somewhere hastily, or a spectator who is not aware that he is going to see the last sequence of his life in moments, are not scenes which would not stir human sentiments and feelings.

Imam Khamenei’s Second Letter Urging Western Youth to Facilitate Correct

Interaction with Muslims

Courtesy: www.leader.ir/en


45

Anybody endowed with affection and humanity is affected and touched by these scenes, whether they occur in France, in Palestine, in Iraq, in Lebanon or in Syria. Definitely, one and a half billion Muslims share this feeling and abhor and loathe the perpetrators of these tragedies. But the important question is that if today’s sufferings do not end in building a better and safer future, they will be reduced to mere bitter and fruitless memories. I believe that this is only you, the youth , who by learning lessons from today’s hardships, will be able to find new solutions for building the future, and block off-roads which have led the West to this current position.

It is true that today, terrorism is the pain we and you share, but it is necessary for you to know that the insecurity and anxiety that you felt in the recent incidents differ on two major grounds with the pain that people in Iraq, Yemen,

Syria and Afghanistan have endured throughout succes-sive years. First of all, the Muslim world has been victim to terrorism and violence more extensively, on a much larger scale, and for a much longer period of time, and the second difference is that unfortunately, these acts of violence have always been supported by big powers in different ways and an effec-tive manner.

Today, barely is someone unaware of the United States of America’s role in the creation or strengthening and arming of al-Qaeda, Taliban and their ominous followers. Alongside this direct support, the palpable and known supporters of Takfiri terror-ism, despite having the most primitive political establish-ments, have always been among the allies of the West, and that is while the most progressive and the clearest thoughts born out of dynamic democracies in the region have been ruthlessly sup-


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pressed. The West’s double-standards vis-à-vis the movement of awakening in the Muslim world is a telling example of contradiction in the Western policies.

Another aspect of this contra-diction is seen in the [West’s] support for Israel’s state terrorism. The oppressed people of Palestine have been experiencing the worst kind of terrorism for more than 60 years. If the people in Europe have been taking refuge in their homes and been avoid-ing gatherings and crowded centers [only] for a number of days, it has been for tens of years that a Palestinian family has not been safe from the Zionist regime’s carnage and destruction machine even at its own home. What kind of violence could be compared today with the Zionist re-gime’s settlement construction in terms of its intense brutali-ty?

Without having ever been seriously and effectively blamed by its influential allies,

or at least the self-declared independent international institutions, this regime has been demolishing the homes of Palestinians and destroying their orchards and farmlands on a daily basis without even giving them time to move their living properties or collect their crops, and all this is often taking place before the terrified and tearful eyes of women and children, who witness the beating and injury of their family members and, in some cases, their transfer to notorious torture cham-bers. Do you know any other act of brutality on the same scale and dimension and at this rate of persistence in today’s world? If shooting at a woman in the middle of the street only for having protest-ed at a soldier armed to the teeth is not terrorism, so what is it? Should this barbarism not be labeled as extremism just because it is being committed by the military forces of an occupying government? Or maybe these


47

images should no longer stir our conscience only because they have been constantly seen on TV screens for 60 years?

Military campaigns targeting the Muslim world over recent years, which have taken countless lives, are another example of the West’s contra-dictory logic. Besides human losses, the invaded countries have lost their economic and industrial infrastructure, their drive towards growth and development has been halted or slowed down, and in some cases, turned back tens of years. Nonetheless, they are rudely asked not to consider themselves as oppressed. How can a country be re-duced to ruins and its city and village be reduced to ashes and then [its people] be told not to consider themselves as oppressed! Instead of inviting [people] not to understand or forget about tragedies, isn’t honest apology better? The pain endured during these years by the Muslim world

due to the hypocrisy and insincerity of the aggressors is no less than material damage.

Dear youth! I expect you to change this hypocrisy-infested mentality at present or in the future; a mentality whose art is covering up far-fetched goals and embellishing sly intentions. In my view, the first step to establish security and calm is to reform this violence-breeding mentality. As long as double standards dominate the Western policy, and as long as terrorism is divided in the eyes of its powerful supporters into good and bad categories, and as long as interests of govern-ments are given precedence over human and moral values, the roots of terrorism should not be sought anywhere else.

Unfortunately, these roots have also penetrated deeply the cultural policies of the West through consecutive years, and have led to a soft and silent onslaught. Many countries in the world take pride in their indigenous and


48

national culture; cultures that have fed human communities for hundreds of years at the same time that they have been flourishing and repro-ducing. The Muslim world has been no exception to this rule. But in the contemporary period, the Western world, benefitting from advanced tools, has been insisting on cultural simulation and unification in the world.

I consider the imposition of the Western culture on other nations and belittling inde-pendent cultures as a silent and very harmful act of violence. Humiliating rich cultures and insulting their most respected parts are happening while the alterna-tive culture is by no means qualified to supplant them. For instance, the two ele-ments of “aggressiveness” and “moral promiscuity,” which have unfortunately turned into the main compo-nents of the Western culture, have downgraded its accepta-bility and standing even in its

own birthplace. The question now is if we would be com-mitting a sin if we rejected a belligerent, obscene and culture that shuns spirituality? If we block the flood of destruction, which is stream-ing towards our youth in the form of different quasi-artistic products, will we be guilty? I do not deny the significance and vale of cultural bonds. These bonds have led to growth and prosperity and richness every time they have been made under natural conditions and through respect for the accepting society. On the contrary, incongruous and imposed bonds have proven to be unsuccessful and damaging.

I regret to say that vile groups like Daesh are born out of such unsuccessful bonding with imported cultures. If the problem was really ideologi-cal, such phenomena must have been seen in the Muslim world before the era of colonialism as well. However, history proves the contrary.


49

Historical evidence makes it clear how the colonialism’s concurrence with an extremist and ostracized mentality in the heart of a primitive tribe, planted the seed of radicalism in this region. Otherwise, how is it possible that a refuse like Daesh could have been born out of one of the most ethical and the most human religious ideologies in the world that, in its essential fabric, draws a parallel between killing a human being and killing of the entire humanity?

On the other hand, one must ask why some people, who have been born in Europe and grown up intellectually and spiritually in the same envi-ronment, are being attracted to this kind of groups? Can one believe that these people suddenly turn so extremist as to shoot and kill their own countrymen only after one or two trips to war zones? Definitely, one should not ignore the impact of a lifetime unhealthy cultural feeding in a contaminated and violence-

breeding environment. A comprehensive analysis must be carried out in this regard, an analysis to explore the overt and covert sources of contamination of a society. Maybe, the deep-seated hatred that has been sown in the heart of some [social] classes in the Western socie-ties throughout years of industrial and economic prosperity due to inequalities and, at times, [as a result of] legal and structural discrimi-nations, has given rise to complexes that emerge from time to time in such a sicken-ing manner.

At any rate, it is you who should break through the outer layers of your society, find knots and grudges and do away with them. Instead of being widened, the rifts must be narrowed. The big mistake in fighting terrorism is hasty reactions that increase existing chasms. Any emo-tional and hasty move that would isolate or scare away and unsettle the Muslim


50

community living in Europe and America, which comprises millions of active and respon-sible human beings, and deprive them of their basic rights more than before, and ostracize them socially, will not only fail to solve any problems, but also increase distances and deepen grudg-es. Superficial and reactionary measures, particularly when legalized, will have no other outcome but to clear the way for future crises by increasing existing polarizations. Accord-ing to reports received, in some European countries certain regulations have been adopted to obligate citizens to spy on Muslims. These behaviors are unjust and we all know that injustice is willy-nilly produces reciprocal response.

Furthermore, Muslims do not deserve such ingratitude. The Western world has known Muslims for centuries. Both the day that the Western people settled in the territory of Islam as guests and cast a

covetous look on the wealth of their host, and the day that they were the host and benefited from the Muslims’ work and thought, they mainly saw nothing [from Muslims] but kindness and patience. Therefore, I ask you, the youth, to lay the foundation for a proper and honorable interaction with the Muslim world based on correct knowledge and deep insight and by [learning lessons from past] tragic experiences. In this case, in a not distant future, you will see that the edifice you have erected on such a foundation will spread the shadow of confidence and trust over the heads of its architects, grant them the warmth of security and clam, and radiate the rays of hope in a bright future on the world.

Seyyed Ali Khamenei,

Azar 8, 1394;

November 29, 2015

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The ninth Greater sin is usury. That it is classified as a Greater Sin is clear in traditions recorded from the Holy Prophet (S), Imam ‘Ali (a.s.), Imam Ja’far as-Sadiq (a.s.), Imam Musa al-Kadhim (a.s.), and Imam Muhammad al-Taqi (a.s.).

According to the glorious Qur’an, taking interest is a sin that incurs severe Divine punishment. The punishment for usury as mentioned in the Qur’an is far more severe than the punishment for other sins. It is announced in Surah Āli- ‘Imran:

“O you who believe! Do not devour usury, making it double and redouble and be careful of (your duty to) Allah, that you may be successful. And guard yourself against the fire that has been prepared for the unbelievers. (Surah Āli- ‘Imran 3:130-131)

It means that the fury of the fire that is prepared for those who take interest will be just

as intense as the fire prepared for the unbelievers.

The verse of Surah al-Baqarah says, “Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it) - These are the inmates of the fire; they shall abide in it.” (Surah al-Baqarah 2:275)

The above verse confirms that the usurer will remain in Hell eternally and there is no salvation for him. Allama Muhammad Husain Tabatabai, in his Tafsir, ‘al-Mizan’ says that the punishment ordered by Allah (S.w.T.) for usury is so severe, that such severity

The Evil Effects of Usury in the Society

By: Shaheed Ayatollah Abdul Husain Dastghaib Shirazi


52

is not mentioned even for disobedience to any of the Furu’ ad-Dīn. Another equally serious offence is to nurture friendship with the enemies of Islam. The direct ill-effects of usury are clear and evident. Hoarding of wealth increases the disparity between the rich and the poor. Poverty is a malady that can degrade and humiliate its victims, erode his values and destroy his morals. This in turn leads to corruption, theft and murder. Those directly responsible for destroying the social equilibrium, are the hoarders, who amassed wealth and thus it was unavailable to those who needed it. The total disintegration of the social fabric can precipitate a civil war and further a world war which brings with it only death and destruction. In the world of today with the advances of the nuclear and chemical weapons, war does not only bring death to the humans, but leaves them a caricature, sick and maimed

and deformed for generations to come.

The direct ill effects on the Muslim society as a result of friendship with those opposed to Islam, are also clear and evident.

History has recorded that friendship with the enemies of Islam can only be bought at a price. The price in this case is to compromise. Compromise on the tenets, the culture and the spirit of Islam, till a time comes when the country loses its identity as an Islamic society.

Usury is against Intellect

and Shari’a

The verse of Surah al-Baqarah which is quoted above, says that those who take usury (interest on loan) shall be counted among mad people (whom Shaitan has touched). On the Day of Judgement people will recognize them from their madness that they had been taking usury. Their sanity would be destroyed, because in this world they


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have acted against intellect and Shari’a.

They have been oblivious of humanity and the needs of humanity. They did not deal equitably with others and disobeyed the law of co-operation. Actually these people had been insane in the world, because they have followed the direction of Shaitan and performed such insane acts.

Is Trading and Usury One

and the Same?

This argument is obviously foolish. There is nothing comparable between interest and trade. There is equity in business transactions because there is a mutual agreement between the two parties and both stand to gain or lose. In trading, a seller sells an article to the buyer at a price mutually acceptable to both, and the matter ends there. But taking interest is a clearcut case of exploitation. A person with surplus money, which he does not need, lends it to someone who is in dire

need. The needy person agrees to pay interest which he can ill afford; not because it is acceptable to him but because of his compelling situation.

Interest and Inequality of

Classes in Society

Undoubtedly, usury is an unjust and oppressive evil. It is against human nature and human dignity. It increases the riches of the wealthy and drives the impoverished to further depravation.

Understandably, the exploited poor begin to hate the rich. The pent-up hatred then finds an outlet in the form of violence & bloody revolutions.

In the book “Islam and World Peace” it is written, “Islam says that earning should be only in return of efforts and work, because capital itself cannot do any work and make any effort. Hence the wealth of the rich man should not be increased by taking usury.”

Increasing wealth by usury is the easiest form of making


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money but Islam forbids it. Wealth cannot be accumulated by forcing the helpless poor into further destitution; and usury does just that, causing economic imbalance and trampling upon human rights, equity and justice. Maulana Sayyid Abul ‘Ala Maududi of Pakistan has written a comprehensive and interesting book on usury that describes its evil effects and the arguments are supported by statistics.

The needy person ends up returning not only the amount loaned to him but far in excess of it. The excess can even amount to more than the principal amount if the repayment is delayed. Taking interest imposes an excruciating financial burden on one who is already needy and it is nothing short of blackmail. Needy people should be given loans without interest. This promotes a feeling of friendship, co-operation and charity.

Interest for Goodly Loans

To give a loan on interest not only destroys the economic balance in the society, it also inflames the feelings of hatred, enmity and selfishness.

The One Who Indulges in

Usury is Deprived of

Goodness

There are too many disadvantages of taking interest. The earnings of one who takes interest, loses ‘Barakat’ (abundance and prosperity). Whereas the earnings of hard labour have much ‘Barakat’.

The Holy Prophet (S) says in one of his traditions: “Worship consists of seventy parts. The most important is lawful earnings.” (Wasa’il ul-Shia)

The Usurer Does Not Place

Trust in Allah (S.w.T.)

Another misfortune of the usurer is that he loses trust in Allah (S.w.T.). He does not pray to Allah (S.w.T.) to give him ‘Barakat’. All his hopes


55

are pinned upon the interest that he collects from his debtors and this is polytheism as discussed in the section on ‘Shirk’.

Another point to be noted is that in normal business there is a possibility of both gain and loss. So the businessman not only puts in sincere efforts but prays to Allah (S.w.T.) for success and profit in his endeavour. An usurer has no fear of loss and feels no intuitive need to pray to Allah (S.w.T.) for his ‘Rizq’. He is thus deprived of an important facet of religion.

The Reward of Giving a

Loan is More than that of

Sadaqah

One who takes interest is deprived of the rewards that are prescribed for giving a goodly loan. If there are ten merits in giving Sadaqah, the interest-free loan has eighteen merits. An interest-free loan is therefore more rewarding than Sadaqah in the way of Allah (S.w.T.). A person who gives respite to

his debtors and does not take interest is given a reward that is equivalent to charity of the said amount every day for the number of days that he extends. It is evident that the usurer does not qualify for such rewards. In fact he is afflicted with miserliness and greed, which only increase day by day. Surely the result of miserliness and greed is Hell.

The Fate of the Usurer

We have already seen from the verses of the Holy Qur’an, the sayings of our Holy Prophet (S) and of our Imams (a.s.) that the punishment for usury in more severe than that of other sins. We have also discussed the reasons for this. Islam classifies usury as the greatest of the Greater Sins and its punishment is the severest of all punishments. If the usurer does not repent for his acts, his end will be with the disbelievers and those whose eternal abode is Hell. The usurer shall never be released from Hell.


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“To whomsoever then the admonition has come from his Lord, than he desists, he shall have what has already passed, and his affair is in the hands of Allah, and whoever returns (to it) these are the inmates of the fire, they shall abide in it.” (Surah al-Baqarah 2:275)

However there are certain ways to compensate for this sin and pray for forgiveness. Certain sinful acts are forgiven by just repenting sincerely. If a Polytheist repents for his sins and becomes a Muslim, a great sin like ‘Shirk’ is forgiven. He does not have to do anything more than that. But there are some sins that require compensation in addition to sincere repentance i.e. like the one who has Qaa prayers and fasts. Along with repentance he must perform all the prayers and observe all the fasts due on him. Similarly in the case of interest, the penitent should give back the amount that he has taken as interest from his debtors.

No Barakat in Interest

The above Qur’anic Ayat continues: “Allah does not bless usury, and he causes charitable deeds to prosper…” (Surah al-Baqarah 2:276)

Charity spreads peace, promotes beneficence and love in society, whereas usury destroys peace and hardens the hearts of the people.

When usury spreads its roots in society, people have no hesitation in usurping each other’s rights. They are only driven by a feeling of enmity, hatred and a passion of revenge. A society devoid of harmony and co-operation cannot progress, it destroys itself with its own corruption. Charity and Sadaqah on the other hand promote feelings of friendship, love and brotherhood. An atmosphere of peace and prosperity prevails which inspires people to further good deeds.

[to be continued.....]

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Rajab marks the beginning of the spiritual season of every believer ending with the end of the fasting month of Ramadan with the Eid Al Fitr. These three months are unmatched in their im-portance. Praise be to the Almighty and thanks to Him for granting us yet another opportunity to cleanse our-selves of our sins and over-sights.

The Holy Prophet (S) has said: “Rajab is a great month of Allah, unmatched by any other month in the respect and significance (accorded to it); war with the infidels during this month is prohibit-ed; Verily, Rajab is Allah’s month, Sha’aban my month and Ramadan the month of my Ummah; whosoever fasts a day in the month of Rajab will be granted the great reward of Ridwan (an angel in heaven); the wrath of Allah shall be distanced and a door of the Hell shall be closed.”

Fasting is one of the most recommended acts during this spiritual season. It becomes Wajib during the month of Ramadan, but is highly recommended during the months of Rajab and Sha’baan. As will be noted from the Hadith above and others to follow, fasting, be it for only one day during these months, is rewarded with untold bounties.

Imam Kazim (as) is reported to have said "Rajab is (the name of) a River in paradise that is whiter than milk & sweeter than honey. Allah will allow one to drink from this river if he fasts for even one day in this month. It is also a month of seeking forgiveness more than usual as Allah is forgiving & merciful during this month.

It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Shaban.

Rituals of the Month of Rajab

Courtesy: http://english.almaaref.org


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These are some useful points for this month:

1- Dua upon sighting the crescent moon

2. Fasting

It is highly recommended to fast in this month of Rajab even for one day at least.

3. Seeking Forgiveness

The Prophet (S) used to say:

Rajab is a month of seeking forgiveness, so seek for-giveness from Allah; He is verily the Forgiver, the Merciful. It is highly recom-mended to repeat ‘Astagh-firullaah’.

4. Charity (Sadaqa)

There is a big reward for charity in the month of Rajab. Those who cannot fast may give charity to the poor every day.

5. Repeating ‘Laa ilaaha illa-Allah’ 1000 times.

6. Repeating ‘Astagh-firullaaha zul jalale wal Ikraam min jamee' al zonoobe wal aathaam‘1000 times.

8- Reciting Ziyarat of Imam Hussain (as) on 1st & 15th Rajab

9- Special Prayers for the first Thursday Night of Rajab (Night of Wishes).

10- Reciting this supplication: "Yaa Man Arjoho Le Kulle Khair".

11- Reciting Ziarat Rajabiyah.

12- Ritual of the 27th Day of Rajab.

In order to enter Ramadan in the best possible manner, one has to prepare himself in the months of Rajab and Shaban.

It has been said that Rajab is the month to sow the seeds of good actions, Shaban is the month in which we should water those seeds and Ramadan is the month in which we reap the harvest.

May Allah grant you more blessings in this month and every month to do more for the real future in the Hereaf-ter.

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[Continued from previous issue]

6. Blink more often.

Blinking is very important when working at a computer; blinking moistens your eyes to prevent dryness and irritation.

When working at a computer, people blink less frequently — about one-third as often as they normally do — and many blinks performed during computer work are only partial lid closures, according to studies.

Tears coating the eye evaporate more rapidly during long non-blinking phases and this can cause dry eyes. Also, the air in many office environments is dry, which can increase how quickly your tears evaporate, placing you at greater risk for dry eye problems.

To reduce your risk of dry eyes during computer use, try this exercise: Every 20 minutes, blink 10 times by closing your eyes as if falling

asleep (very slowly). This will help rewet your eyes.

7. Exercise your eyes.

Another cause of computer eye strain is focusing fatigue. To reduce your risk of tiring your eyes by constantly focusing on your screen, look away from your computer at least every 20 minutes and gaze at a distant object (at least 20 feet away) for at least 20 seconds. Looking far away relaxes the focusing muscle inside the eye to reduce fatigue.

Another exercise is to look far away at an object for 10-15 seconds, then gaze at something up close for 10-15 seconds. Then look back at the distant object. Do this 10 times.

Both of these exercises will reduce your risk of computer eye strain.

8. Take frequent breaks.

To reduce your risk for computer vision syndrome and

Computer Eye Strain: 10 Steps for Relief

By: Gary Heiting, OD, and Larry K. Wan, OD


60

neck, back and shoulder pain, take frequent breaks during your computer work day.

Many workers take only two 15-minute breaks from their computer throughout the day. According to a recent NIOSH study, discomfort and eye strain were significantly reduced when computer workers took four additional five-minute "mini-breaks" throughout their work day.

During these breaks, stand up, move about and stretch your arms, legs, back, neck and shoulders to reduce tension and muscle fatigue.

9. Modify your

workstation.

If you need to look back and forth between a printed page and your computer screen, this can cause eye strain. Place written pages on a copy stand adjacent to the monitor. Light the copy stand properly. You may want to use a desk lamp, but make sure it doesn't shine into your eyes or onto your computer screen.

Improper posture during computer work also contributes to computer vision syndrome. Adjust your workstation and chair to the correct height.

10. Consider computer

eyewear.

For the greatest comfort at your computer, you might benefit from having your eye care professional modify your eyeglasses prescription to create customized computer glasses. This is especially true if you normally wear contact lenses, which may become dry and uncomfortable during sustained computer work.

Computer glasses also are a good choice if you wear bifocals or progressive lenses, as these lenses generally are not optimal for the distance to your computer screen. Also, you may want to consider photochromic/ lightly tinted lenses for computer eyewear to reduce your exposure to potentially harmful blue light emitted by digital devices.

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61

Kids

Corner

Birthday Celebration of Imam Ali Ibn Abi

Talib (A.S.)

Dear kids,

Rajab is a month of many

special days, including the

birth anniversaries of our

first, fifth, and ninth, and

tenth Imams, the day when

the Prophet (peace be upon

him and his progeny) offi-

cially proclaimed Islam, and

the day when he ascended to

the heavens. To top it all

off, Almighty Allah has

made it an especially hon-

ored month for us to seek

His forgiveness, to earn

rewards, and – above all – to

attain nearness to Him

through worship.

Imam Ali (a.s.) was the

paternal cousin of Prophet

Muhammad (S). He was born

inside Kaaba on Friday 13th

Rajab, 30 Aamul Feel. His

father was Abu Talib ibn

Abdul Muttalib. The Proph-

et’s father Hazrat Abdullah

and Hazrat Abu Talib (AS)

were real brothers. The

Fact that Hazrat Ali (AS)

was born inside Kaaba has

never been contradicted by

any sect of the followers of

Islam. No one was born in

the Kaaba before Hazrat Ali

(AS) and no one will ever.

The Prophet (S) named him

Ali upon Allah’s will. It is

stated that one day when Ali

(AS) was lying in his cradle

and was a few months old, a

cobra snake climbed onto his

cradle and Imam Ali (AS)

killed it with his hands.

When his mother saw this

she said, "Allah’s Haider,

may Allah keep you safe."

The Prophet (S) brought him

up, he stayed with Prophet

(S) all the time and from the

time the Prophet (S) de-

clared his prophethood until


62

his death Hazrat Ali (AS)

was always his right hand.

When the Prophet (S)

migrated to Medina Hazrat

Ali (AS) slept on Prophet’s

bed to save his life. In the

battle of Badr out of the

total number of enemies

killed, Imam Ali (AS) killed

half of them while the

remaining half were killed by

other Muslim warriors. In

the battle of Ohd when

many of the Muslims fled

from the battle field, even

though Imam Ali (AS) was

injured, he never left his

post & fought bravely. It

was in this battle that Allah

sent him a sword.

On Imam Ali’s birthday,

people pray to God that the

qualities that Imam Ali

possessed be fostered upon

them so that they can lead a

life like the Imam himself

led, honest, just, brave and

wise. People also take a vow

that like Imam Ali, they will

also devote their life for

the cause of Islam. This day

is celebrated for Humanity,

Peace and well-being on

Earth.

��

Imam Ali (A.S.) First In Many Fields

1. He was the first and the

only one to be born inside

the Holy Kabah.

2. He was the first to offer

homage to the Holy Prophet

(S).


prayers after the Holy

Prophet (S).


his services for Jihad.

5. He was the first to

receive religious instructions

from the Holy Prophet (S).

6. He was the first to

compile and codify the Holy

Quran.

7. He was the first to be

styled as "brother" by the

Holy Prophet (S).

8. He was the first to give

burial to the Holy Prophet

(S).


63


to sleep in the Prophet's (S)

bed on the night of his

emigration to Madinah.

10. He was the first to be

appointed commander in all

those battles in which the

Holy Prophet (S) did not

participate personally.

11. The honor of the propa-

gation of the Quranic Sura,

"al Bara'at" fell to Imam

Ali's (A.S.) lot.

12. He was the only man to

be titled as the "Second

Aaron" by the Prophet (S).

13. The honor of owning a

house which opened into the

courtyard of the Prophet's

(S) mosque was reserved for

Imam Ali (A.S.) alone.

14. He was the first to have

the honor of being nominat-

ed by the Holy Prophet (S)

as his successor, testator

and vicegerent.

... and many many more.

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Judgment of Imam Ali Naqi al-Hadi (A.S.)

During the time of Abbasid

Caliph Al-Mutawakkil a lady

claimed that she was Zainab

the daughter of Fatimah

(sa). Abbasid Caliph Al-

Mutawakkil said, "Many long

years have passed since that

period when Zainab lived and

you are quite young."

She replied, "Yes, but the

Prophet Muhammad (S) drew

his hand upon my head and

prayed for me to remain

young forever. As such,

after every forty years I

turn back to become young."

Al-Mutawakkil called upon all

the wise men to visit him and

enquired from them, "What

do you say about the claim of

this women." All of them

said, "she tells a lie."

Al-Mutawakkil said, "I know

that she is lying, but what

proof and logic do you have

to condemn her." They said,

"We do not know, Imam Ali

Naqi (as) should solve this

problem."


64

Al-Mutawakkil at once

summoned Imam Ali Naqi

(as) and told him about that

matter.

Imam Ali Naqi (as) said, send

her to the cage of the lions,

if she is telling the truth,

because the beasts do not

molest the children of

Fatimah (sa) and do not eat

their flesh. Al-Mutawakkil

said to the woman, "what do

you say?"

She said, "This man wishes

that I may be killed. If he is

right then let him do it

himself." Al-Mutawakkil said,

"she is right, you must do it

first yourself."

Imam Ali Naqi (as) replied,

"There is no hurdle to it" He

went to the lions in the cage

and sat among them. All

observed with amazement,

that the lions sat very

respectfully before the

Imam Ali Naqi (as) and

sometimes caressed them-

selves against his body and

he caressed their bodies

with his hand, affectionate-

ly. When Imam Ali Naqi (as)

ordered that they might

move to a corner, all of them

crept to a nook. Then Imam

Ali Naqi (as) came out of the

cage and went to Al-

Mutawakkil and said, "Oh

woman now it is your turn."

The woman started crying

and begging saying, "I told a

lie, I am the daughter of

such and such man, and

wanted to play a trick and a

hoax but it did not work."

Brief Sayings of our 10th

Imam, Imam Ali Naqi (as):

World is a bazaar in which

one group makes benefit and

the other faces loss.

Cutting jokes and mockery is

the activity and enjoyment

and amusement of foolish

ones.

People are respected in this

world for possessing wealth

and in the Hereafter for

possessing righteous deeds.

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Documents

Cover Page (Front) - Zahra Academyzahraacademy.org/wp-content/uploads/2017/msg/rajab1439.pdf · 2018-03-24 · 10 The Evil Effects of Usury in the Society 51 11 Rituals of the Month