Hijab The Dress of Modesty in Islam – eBook

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hijab-modesty

My friend, late Haji Yusuf Husayn Sheriff of Arusha (Tanzania) had asked me to deliver a lecture on the subject of Hijab (Purdah) at the 8th annual seminar of the Golden Crescent Group, which was to be held at Lushoto on the 22nd and 23rd October 1977. At that time I was busy making arrangements for our hajj journey and wanted to be excused. But on his insistence I had to agree. The result is the Part One of this booklet, which contains the lecture and the questions and answers which followed.

Sayyid Sa’eed Akhtar Rizvi[divider]

[box type=”note” align=”aligncenter” width=”360px” ]Name: Hijab The Dress of Modesty in Islam
Author: Sayyid Sa’eed Akhtar Rizvi[/box]

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Debate of Imam Ali Naqi (a.s) whit Ibn Sikkit

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debate part[dropcap]O[/dropcap]nce Mutawakkil said to Ibn Sikkit, “In my presence, ask Imam Ali Naqi (a.s) such a difficult question that he cannot reply.” Thus he posed the following questions:

Ibn Sikkit: Allah gave to Musa the miracle of the staff, to Isa the miracle of curing the lepers and the blind and the enlivening of the dead. To the Holy Prophet (S), He gave the miracles of the Holy Quran and the sword. Why were these miracles different? Why didn’t He give the same sort of miracles to all the prophets?

Imam: Miracle was awarded depending upon the demands of that particular period. How could the same miracle have been effective in every age? During the time of Musa, magic was prevalent; therefore he was given the staff and the shining hand. During the period of Isa the science of medicine was dominating. Thus he was bestowed cure and the power to enliven the dead. In the time of the Messenger of Allah (S) the prevalent arts were of eloquence, literature and warfare. Therefore, in order to overcome them, he was given the Quran and the sword.

Ibn Sikkit: What is the proof for the people of today when no miracle is seen?
Imam: Intellect.

Ibn Sikkit: Intellect was present before also.
Imam: However, the methods of its utility were not known. The prophets opened up these channels.

Ibn Sikkit: Who does the Quranic words: “One with whom was the knowledge from the book” denote?
Imam: Asif bin Barkhiya.

Ibn Sikkit: When Solomon (a.s) asked his courtiers which of them could bring the throne of Bilquis along with her there, did he not know that Asif bin Barkhiya could accomplish it? If he was aware, why did he put up such a question?
Imam: He knew it, but he wanted to prove the superiority of Asif bin Barkhiya to the jinn and men of his community, that after him, he would be his vicegerent.

Ibn Sikkit: Why did Yaqub (a.s) prostrate before his son? Is it permitted for a father to prostrate before his son?

Imam: The prostration was by way of obedience to Allah and a mark of respect for Yusuf. It was like the prostration of the angels before Adam. Actually the prostration of Prophet Yaqub and sons was a prostration of thanks, because the Almighty Allah had again brought them together after separation.

Ibn Sikkit: The Almighty Allah says: “Then if you are in doubt regarding what is revealed to you then ask those who recite the book.” In this verse the doubt is related to the Prophet, was he really having any doubts?
Imam: Definitely not! The ignorant people used to say why Allah did not send a prophet from the angels. So that they neither would have the need to eat nor drink and neither to frequent the markets (to earn the livelihood). Such needlessness would have been more effective on the people.

Thus the Almighty Allah revealed to His Prophet that: If due to ignorance the readers of the book are in doubt, do they not know that the prophets before you also ate and drank (were humans).

If it had been so, what is the meaning of doubts regarding you? The doubt is ascribed to the Prophet is this verse only because that it should not offend those people. Have you not read in the verse of imprecation: “Then invoke the curse of Allah on the liars?” (Surah Aale Imran 3:61) Allah knew that His Messenger was on the truth and the others were lying, but by way of etiquette it was not considered proper to call them liars. Therefore the Prophet was also included with them.

Debate of Imam Javad (a.s) With Yahya Bin Aksam

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debate part

[dropcap]O[/dropcap]ne day Imam Muhammad Taqi (a.s), then aged nine, was standing with some boys in a lane of Baghdad. Seeing the entourage of Mamun all the others ran away, but as was his habit, Imam (a.s) continued to stand at his place. Mamun came forward and asked him, “Boy! Why did you not run away?” He replied, “O Chief! The passage was not narrow. There was no expectation that you would punish an innocent person. Then why should I run away?” Mamun liked this explanation and he asked the name of this boy and that of his father. He said, “I am Muhammad and Imam Ridha’ (a.s) was my respected father.” Mamun was moved by his condition and he spurred his horse forward. At that time he was going for hunting and he had some falcons with him. When he left the habitations he released a falcon to pursue a partridge. The falcon disappeared and returned after sometime carrying a small fish in its beak.

Mamun was greatly astounded. On his return he found the boys playing. All ran away except Imam Muhammad Taqi (a.s). Mamun approached him and asked, “Tell me, what I hold in my hand?” He replied, “The Almighty Allah has created little fishes in the sea of His power that the falcons of the kings prey upon and inform the sons of the Ahl ul-Bayt of the Prophet.”

Debate of Imam Javad (a.s) With Yahya Bin Aksam
All the Islamic history books mention this debate in detail. This gathering was held on such a magnificent scale that in addition to the nobles of the ruling class, 900 chairs were occupied with scholars and great men of learning and such people as the Arabs were proud of their intellectual accomplishments. Imam Muhammad Taqi (a.s) who was educated in the divine school could never be afraid of such people.

When the court was filled with the people, Mamun called Imam Muhammad Taqi (a.s) and had him seated besides him on the royal throne and pillows placed on both his sides. Qadi Yahya bin Aksam was also present in his seat. He said, “If you allow me, can I pose a few questions to this lad?” Mamun said, “Your good manners demand that you seek his own permission.” Yahya sought the Imam’s leave, which was granted immediately.

Yahya: What is the penalty for the one who hunts in the condition of Ehram.7
Imam: (Smiling) This question is absolutely absurd. First tell me, where this person hunted? In the surrounding area or inside the holy sanctuary? Whether he was aware of this matter or ignorant? Whether he did it willingly or by mistake? Whether he was a slave or a freeman? A matured person or a child? Did he do it first time or he had done it before also? Whether the hunted one was a bird or a quadruped? Small or big? Was the hunter regretful of his action or elated? Was the hunt conducted during the night or in the day? Was he wearing Ehram for Hajj or for Umrah?

Just as the Qadi heard these words he was speechless. The color of his face paled. Darkness appeared below his eyes. He continued to sit shocked. When the silence prolonged, Mamun could not restrain himself. He said to the Imam, “Now that you have told this, please also throw some light on its solution.”

Imam: If a person in Ehram hunts in the surrounding area and the prey is a bird, even if it is big, the penalty of the same is a goat. If he hunts a similar prey in the sanctuary, the penalty is two goats. If a young one of a wild animal is hunted in Ehram a ram is to be given as penalty. It should be one that is no more suckled by its mother. If the hunt is that of a deer a goat is to given as penalty and all these penalties apply for hunting wild animals in the surrounding areas.

However, if it is done in the sanctuary the penalty would be doubled. And one who gives the penalty has himself to take the animals to the Ka’ba. If this person is wearing Ehram for Hajj he should slaughter these animals in Mina, if he is wearing Ehram for Umrah, he should slaughter then in Mecca.

The aware and the ignorant are equally liable. One who does it willingly and knowingly is a sinner. Although in event of ignorance there is no sin. For a freeman the penalty is liable on himself, and the penalty of a slave is obligatory upon his master. There is no penalty on a small child. Penalty is incumbent on a matured person.

One who regrets this hunting would be saved from the punishment of the Hereafter. And if he is elated at his deed the punishment of the Hereafter is also there for him.

Hearing the reply the whole gathering was astounded and accolades and congratulations arose from everywhere. Mamun was so happy that he continued to repeat again and again, “Allah best knows where to place His message.”
After this Imam (a.s) asked Qazi Yahya, “Now let me ask you a question.” Mamun said, “Ask him, indeed.”

Imam said, “What do you say regarding this problem? A man looked towards a woman while she was prohibited for him. She became lawful at sunrise, unlawful at noon, again lawful in the afternoon, unlawful at sunset and lawful at night. Again unlawful in the middle of the night and then finally lawful in the morning?
Since Yahya was helpless, the Imam explained, “She was a slave-girl whom he purchased in the morning and she become lawful for him, at the noon time he freed her and she became unlawful for him. In the afternoon he married her.

At Sunset he recited the words of Zihar (that she is to him like the back of his mother) and she became unlawful for him. In the night he paid the penalty and she became lawful for him again. During the night he gave her a revocable divorce and she became unlawful for him and finally he took her back nullifying the divorce in the morning, making her lawful for himself.”
Mamun told the people, “Have you seen the level of his knowledge?”

 

The Prophet’s (S) debate with Jews

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debate part

[dropcap]I[/dropcap]mam Hassan Askari (as) said: ‘When Prophet (S) was living in Mecca, God’s order was such that while offering his prayers, he should face Bayt–ul–Muqaddas [the holy al-Aqsa mosque in Jerusalem] and when possible, keep Kaaba [the Holy Kaaba] in between the Bayt–ul–Muqaddas and Mecca and when this was not possible, keep Bayt–ul–Muqaddas as Qibla [direction to which Muslims turn for their prayers] and this routine continued for 13 years.

When Prophet (S) migrated to Medina, he would still face Bayt–ul–Muqaddas, while praying [a direction] that deviated from Kaaba, and this continued for about 16 or 17 months.

After seeing this, extremist and mischievous Jews said that how strange it is that Muhammad (S) faces our Qibla while praying and he has adopted our ways and style in his prayers.

When the Prophet (S) found out about what the Jews had been saying, he was hurt and severely grieved; it bothered him to pray while facing their Qibla and he wished to make Kaaba his Qibla. As soon as he wished this, Jibreel came to him.
The Prophet (S) said to Jibreel: “If God changed Qibla from Bayt–ul–Muqaddas to Kaaba, I would be very pleased because it hurts me to hear what the Jews are saying about praying while facing their Qibla.”

Jibreel [a] replied: ‘Oh Prophet of God! Ask God for changing the Qibla and I am sure that God will not reject your wish and request.’ Upon hearing this, the Prophet (S) prayed to God. As soon as he prayed, Jibreel went to Heavens and returned immediately. He said: ‘Oh Muhammad (S)! Recite this:
Indeed We see the turning of your face to heaven, so We shall surely turn you to a qibla which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.

And even if you bring to those who have been given the Book every sign they would not follow your qibla, nor can you be a follower of their qibla, neither are they the followers of each other’s qibla, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust. [2:144-145]

Upon hearing this, the Jews said: ‘Why did Muslims stop facing their previous Qibla [Bayt–ul–Muqaddas] and turned to Kaaba?’
God gave a perfect answer to this question and the Prophet (S) said:
The fools among the people will say: What has turned them from their qibla which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path. [2:142].

And He is all-aware of the interests of His servants, and it is He who will send His obedient servants to gardens of bliss.”

Imam Hassan Askari (as) said: ‘Then, some Jews came to the Prophet (S) and started talking: ‘O Muhammad! You prayed while facing the Qibla you call Bayt–ul–Muqaddas for 14 years and now you suddenly left it so can we ask you a question: Were you following haq [righteous way, truth] before and now you have left it and started following batil [erroneous way, wrong, against haq] or were you following batil before for a period of time and now you have come to follow haq?’
The Prophet (S) said: “I was on haq before and I am on haq now as well because God’s clear command is that the east and the west are His and He guides whoever He wishes to the right path.

Oh servants of God! When Allah felt that your interest and welfare lies in praying while facing the east, He ordered you to make east your Qibla and when He saw that your interest and welfare lies in making the west as your Qibla, He ordered you to face the west. Hence, do not interfere in divine plans for His servants and His will for your interest”

The Prophet (S) then continued: “Now you tell me, you stopped working on Saturdays and then you worked on all the days. Then again you stopped working on Saturdays and then you again worked on all the days. Now tell me, did you come towards batil from haq or from batil towards haq or from batil towards batil or from haq towards haq? Explain in any way you wish. Then our answer will be the same as yours.”

The Jews said: ‘Yes, our ‘tark al-amal’ [leaving daily work for earning] on Saturdays was haq and our working afterwards was also haq.’
The Prophet (S) said: “So, this is exactly our situation. It was haq at that time when Bayt–ul–Muqaddas was made the Qibla. Then, the decision to make Kaaba the new Qibla at that time was also haq.”

The Jews said: ‘Has bada4 (change) occurred in Lord when He ordered you to turn your face from Bayt–ul–Muqaddas towards Kaaba while praying?’
The Prophet (S) said: “This change in the Qibla cannot lead to bada in God. The truth is that He is aware of all the consequences. He is omnipotent over the advantages and benefits [of His orders]. He cannot make mistakes nor can anyone change His decisions. God is higher over all these things.”

Then the Prophet said to them: “Oh Jews! Tell me, does not God give a person a disease and then cure him? And He cures him and does He not give him an incurable disease? Is this bada for God? And is it not so that God gives life and takes it away? Does this lead to bada for God?”

The Jews replied: ‘No.’
The Prophet (S) said: “Then just like this, God’s Prophet Muhammad (S) prayed facing the Kaaba while before, he used to pray facing Bayt-ul-Muqaddas. So, no bada occurred by His first order [so that there would be the necessity to give a new order] but that what happened was the need of time and the need of time changes in every era.”

He (S) continued: “Does not God bring winter after summer and summer after winter and does this change in seasons manifest bada in God’s decision?”

The Jews said: ‘No.’
The Prophet (S) said: “Then similarly, no bada occurred with the change of Qibla.”

He (S) then said: “Has not God ordered us to wear thick and warm clothes in winter to protect ourselves from cold and in summer, to protect our bodies from the heat of summer? Then, wasn’t the order given in summer against the order given in winter? So is this contradiction tantamount to bada?”

The Jews replied: ‘No.’
The Prophet (S) said: “Similarly, God gives you an order and it is in your interests. Then, at another time, He gives you a different order while keeping in view your interests. And then, when you will obey Him in both the situations, you will deserve His reward.”

Then he (S) said: “Oh servants of God! Think this way as if you are sick and the Lord of the world is your physician. So, the interest and welfare of the patients lies in acting upon the advice of physician. And not in considering the patients’ desires and fulfilling their wants. Thus, submit to Allah’s orders so that you will be among those who are successful.”

Reference: al-Ihtajaj, vol. 1, p. 81-86 [written by al-Allama Abu Mansur Ahmed Ibn Ali al-Tabarsi. d. 599 A.H.]

The Imam Musa Kadhim’s debate with Harun Rashid

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debate part

[dropcap]S[/dropcap]uch was the knowledge and superiority of Imam Musa Kadhim (a.s) that no scholar of his time could dare compete with him. He had many debates and discussions with the inimical scholars whereby they had to face humiliation and defeat.

Once, Harun Rashid came to Mecca for the Hajj. At the time of Tawaf (Circumambulation of the Ka’ba) he ordered that none should accompany him. But soon a youth arrived and also began to perform the Tawaf. A soldier told him to move away from the caliph.

“Why should I move away? This is the House of Allah”, said the youth. “Here, the dwellers of the cities and the villagers, all are equal.”

Hearing this Harun refrained his soldier and continued his Tawaf. The youth was walking ahead of him. When Harun wanted to kiss the Black stone, the youth preceded him and kissed it before him. In the same way, when he wanted to pray at the place of Ibrahim, the youth moved forward and performed the prayer before Harun could.

After completing his prayer Harun sent his soldier to summon that youth. The youth said, “Why should I go to him? If he wants to speak to me he should come here.” The royal servant reported this statement to the caliph. Harun himself arrived and began the following conversation:

Harun: I will ask you some questions, if you do not give proper replies, I will punish you severely.

Youth: Do you ask by way of testing me or to gain knowledge thereby?
Harun: For gaining knowledge.

Youth: Then sit in the way a student sits before a teacher.

Harun: Tell me, how many obligatory things are there in religious law?
Youth: One, five, seventeen, thirty-four, ninety-four, then one in twelve, one in forty, forty in two hundred, once in the lifetime and on in place of one.

Harun: (Laughing) Glory be to Allah! I am asking you about religions obligations but you mention mathematical figures to me.
Youth: The basis of religion and the world is on mathematics. If it had not been so why Allah would have taken account of the people on the Day of Judgment?

Harun: All right! But explain to me what you have mentioned. Otherwise I would slay you between Safa and Marwah.
(One of his officers said: O chief! This is the sanctuary of God. Do not make an intention of killing the youth here. Hearing this, the youth laughed all of a sudden).

Harun: Why do you laugh?
Youth: I don’t know who is more foolish. One who wants to deflect death that is decreed for one or that who wants to summon death for someone not yet to die?

Harun: Anyway what is the use of such talks? Now you explain your statement.
Youth: When I said that there is one obligation; it is the religion of Islam. Because apart from this no other religion is acceptable to Allah. When I said: Five, it denotes the five obligatory prayers and “seventeen” is the number of their rakats (units).

“Thirty-four” is the sum total of the prostrations; two in each rakat. Ninety-four obligations, denotes the ninety-four Takbirs (Allaho Akbar), that are recited in every rakat with every bowing (ruku) and prostration (Sajdah). And “one in forty” means the Zakat. As one in forty Dinar is liable to be given in Zakat.

“One in twelve” denotes one month of fasting of the twelve months of the year. And “forty out of 200” means Khums. That is if one saves 200 Dirhams after taking out his expenses for the year he has to pay forty Dirhams as Khums and none but the Prophet is eligible for this. “Once in the lifetime” means the Hajj, which is made obligatory once in a lifetime. “One in the place of one” is the retaliation of one killed unjustly. That is, the murderer becomes liable to capital punishment.

Upon hearing this reply, Harun was astounded and holding forth a bag of gold coins he said it was the recompense of the reply.

Youth: Is it for solving the problem or for gaining benefit?
Harun: For gaining benefit.
Youth: All right! Now I am asking you a question. If you reply correctly we will distribute these coins here otherwise you have to give me one more bag and I will distribute both among the poor people of my tribe and community.

Harun: Very Good!
Youth: Tell me, when the young one of the “Khanshaw Mushkill” (a type of worm) is born, is it fed by its parents with grains or nursed by its mother?

Harun: Surprising that I am asked such a question.
Youth: The Holy Prophet (S) has said: When a person is the chief of a community, he is given the same type of intellect. Since you are the chief of this nation at present you should have the most knowledge regarding it.

Harun: Tell me what is the correct reply, as I am ignorant about it. And take this bag of gold coins also.
Youth: When the Almighty Allah created the earth, He created many crawling creatures in it, which were created from the soil itself. When a young one is born to them, neither its mother nurses it nor is it fed any grain. Rather its life is from the soil. Same is the condition of this worm.

After this, the youth picked up both the bags of gold coins and distributed them among the needy at that very place. Harun inquired about the name of this young man from some people. Someone said: Imam Musa Kadhim (a.s)
Harun said: Why shouldn’t it be? Such are the fruits of a great tree!

 

The Imam Reza’s debates with an Atheist

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debate part

[dropcap]An[/dropcap] atheist, experienced in atheism and unbelief, hurried to attend Ima`m al-Rida`’s session in which was a group of people. The Ima`m turned to the atheist and asked him:

“Do you see that if the correct view is your view and it is not your view then are we not equal? All that we have prayed, fasted, given the alms and declared of our convictions will not harm us?

” The atheist kept silence because of this undeniable argument, for if the matter was as the atheists said that there was no god, then prayer and fasting would not harm the monotheists. After that the Ima`m added, saying: “If the correct view is our view¾and it is our view then have you not perished and we gained salvation?

” The Imam wanted to say that if the atheists came to know that there was Almighty Creator, they would be perished, bring disgrace on themselves, and face a painful punishment. As for the believers and the pious, they would be successful. The atheist asked the Ima`m, peace be on him, the following questions:

Q1: “May Allah have mercy on, let me know how is He (Allah) and where is He?”

Ans. 1: “Surely the opinion you have adopted is mistaken. He (Allah) determined the ‘where’ and he was when there was no where; He fashioned the ‘how’ and He was when there was no ‘how’. So He is not known through ‘howness’ or ‘whereness’ or through any form of sense perception; nor can He be gauged by anything.” Indeed Allah is the Light of the heavens and earth, for it is impossible for Him to be distinguished by the ‘where’, ‘how’ and the rest qualities of the possible being who will perish sooner or later. As for Allah, the Glorified, He is not perceived by the senses; nor is He gauged by anything.

Q2: “So then He is nothing if He cannot be perceived by any of the senses?

” Ans. 2: “Woe unto you! When your senses fail to perceive Him, you deny His lordship. But when our senses fail to perceive Him, we know for certain that He is our Lord and that He is something different from other things.” The perception of the senses is limited in quantity and quality as well as the senses do not perceive many possible beings. For example, they do not perceive the reality of soul, then how do they perceive the Necessary Being, the Exalted, the Holy?

Q3: “Tell me, when He was?

” Ans. 4: “Tell me when He was not, and then I will tell you when He was.” The Imam, peace be on him, criticized the atheist for his question, for Allah, the Exalted is a brilliant reality which every one comprehends through His signs, His great creation, and His marvelous creatures. He is in every stage of existence, and it is impossible to say: “When He was?

Q4: “Then what is the proof of Him?

” Ans. 4: “Surely when I contemplate my body and it is impossible for me to increase or decrease its breadth and height, or to keep unpleasant things away from it or draw benefits to it, then I know that this structure has a maker and I acknowledge Him even though that which I had seen of the rotation of the celestial sphere through His power, the producing of clouds; the turning about of the winds; the procession of the sun, the moon and the stars; and others of his wondrous and perfectly created signs, had already made me know that (all) this has a Determiner and Producer.” Surely, every atom of this world is a proof of the existence of the great Creator, who has made them. If man carefully considers his own body and the wonderful systems and cells wherein, he will certainly believe in Allah, the Most High, just as it has been mentioned in the tradition: “He who knows his own body knows his Lord.” Allah, the Exalted, created man in the best manner. It is impossible that there is increase or decrease in his organs. It is well know that this surprisingly accurate creation of man is evidence for the existence of Allah, for effect is proof of cause as logicians say. Among the signs of Allah are the rotation of the celestial sphere, the producing of clouds; the turning about of the winds; the procession of the sun and the moon. He, the Exalted, says: “Neither it is allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere.” Glory belongs to Allah! Many signs are evidence for His existence.

Q5: “Then why does the sense of sight not perceive Him?”

Ans. 5: “Because of the difference between Him and His creatures, who are perceived by the vision of the eyes, whether their own or others. Then He is greater than that sight should perceive Him, imagination encompass Him, or the power of reason delineate Him.” The sense of sight and rest of man’s senses are limited, then how can they, perceive, see, and encompass the Almighty Creator? Rather they perceive and comprehend some possible beings.

Q6: “Then define His limits for me.

” Ans. 6: “He has no limits.” Limitation belongs to possible beings. As for the Necessary Being, it is impossible for Him to be limited.

Q7: “Why?

” Ans. 7: “Because every limited thing ends at a limit. If limitation is possible, then increase is possible. If increase is possible, then decrease is possible. So He is unlimited. He neither increases nor decreases. Nor is He capable of being divided or imagined.” The Ima`m, peace be on him, provided evidence of that it was impossible for man to define the limits of the Almighty Necessary Being. That is because limitation, as we have mentioned, is one of the qualities of the possible beings.

Q8: “Then tell me about your saying that He is Subtle, Hearing, Seeing, Knowing, and Wise. Can He be the Hearing without ears, the Seeing without eyes, the Subtle without working with the hands and the Wise without workmanship (san’a)?

” Ans. 8: “Surely a person among us is subtle in accordance with (his) skill in workmanship. Have you not seen the man who undertakes a task and is subtle in his handling of it, so that it is said: ‘How subtle is so and so!’ Then how should it not be said of the Majestic Creator that He is subtle, when He creates a subtle and majestic creation, places in its living creatures their souls, creates every kind different in form from its own kind, and none resembles another?

Each possesses in the composition of its form a subtlety from the Subtle and Aware Creator. “Then we look upon the trees and their bearing of delicate things, whether edible or inedible, and we said at that: ‘Surely our Creator is Subtle, (but) not like the subtlety of His creatures in their workmanship.’ And we said: ‘Surely He is Hearing, for not hidden from Him are the sounds of His creatures between the Throne and the earth, from a mote to what is larger than it, and in the land and the sea. And their words are not confused by Him.’ At that we said: ‘Surely He is Hearing, but not through ears.

“Then we said: ‘Surely He is Seeing but not through eyes, for He sees the trace of a black speck on a dark night on a black stone. He sees the tracks of an ant on a pitch-black night. He sees what is harmful for it and what beneficial, and the result of its cohabitation, and its young and descendants.’ And at that we said: ‘Surely He is Seeing but not like the sight of His creatures. “

The Outstanding Merit of the Prophet

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reading quran

 [dropcap]T[/dropcap]he Outstanding Merit of the Prophet, May Allah bless him and his family:
Abu Khanis al-Kufi said:

“I attended the meeting of al-Sadiq, peace be on him, and a group of the Christians was in his presence. They (the Christians) said:

‘The outstanding merit of Musa, ‘Isa, and Mohammed is the same, for they, peace be on them, are the Owners of the Laws and the Books.’ Al- Sadiq, peace be on him, said:

‘Mohammed is the best and the most knowledgeable of them, peace be on them. Allah, the Blessed and Exalted, has granted him knowledge of which He has granted none.’ They (the Christians) said:

‘Has any verse of the Koran been revealed in this respect?’ Al- Sadiq, peace be on him, said: ‘Yes.’ These verse of Allah, the Exalted: ‘And we ordained for him in the tablets admonition of every kind.'(7:145) His words to ‘Isa: ‘and that I may make clear to you part of what you differ in.'(43:63)

Allah, the Exalted, said to Mohammed, may Allah bless him and his family: ‘And We will bring you as a witness against these- and We have revealed the Book to you explaining clearly everything.’ (16:89) So that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them, and He records the number of all things.'(72:28)

Then, by Allah, he (Mohammed) is the most knowledgeable of them. If Musa and ‘Isa attended in my presence and asked me, I would answer them, and I asked them, they would not answer.

“‘(Bihar al- Anwar, V.10, P.215)

Treating the Women with Justice

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Treating the Women with Justice

[dropcap]An[/dropcap] unbeliever said to Abu Ja’far al- Ahwal: ” Tell me about the following Words of Allah, the Exalted:

Then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then marry only one.'(4:3)

and these Words of Him:

‘And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination.'(4:129)

There is a difference between these two verses.” Abu Ja’far al- Ahwal said: “I had no answer. So, I went to Medina and came to Abu Abd Allah, peace be on him, and asked him about the difference between the two verses.

” Al- Sadiq said: “As for the verse: But if you fear that you will not do justice (between them), then marry only one, He (Allah) has meant the expenses.

And as for the verse: And you have it not in your power to do justice between wives, even though you may wish (it), He (Allah) has meant love, for no one is able to do justice to two wives in love.

” Then Abu Ja’far came back to the unbeliever carrying the answer. But the unbeliever said: ‘You have brought this answer from Hijaz.

“‘(Bihar al- Anwar, v. 10, p.202)

Self-Knowledge – eBook

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self-knowledge

This book is an invitation to a journey, an interior journey of discovery in quest of a lost treasure containing the most precious jewels of the whole of creation. The map which shows the way is to be found in the final message of Allah for mankind, a way which is also indicated by the internal compass in every heart. We begin our journey with an inquiry into the nature of the spirit and its virtues and vices, and we are led to an understanding that man has the potential to be the representative of God on earth. If we pay heed to our origin and present conditions, and if we arrive at a sufficient understanding of our ultimate goal, the kinds of knowledge that are obtained on the journey will help us to make wise choices about the course our lives may take.[divider]

[box type=”note” align=”aligncenter” width=”310px” ]Name: Self-Knowledge
Author: Mohammad Ali Shomali[/box]

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Self-Recognition for Self-Improvement – eBook

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In this book, Ayatullah Muhammad Taqi Misbah Yazdi goes into the enlightening subject of self-development and acquiring spiritual perfection through the tool of self-knowledge and introspection. As the Holy Quran mentions (59:19), forgetting one’s soul is a requisite for forsaking Allah (swt).[divider]

[box type=”note” align=”aligncenter” width=”390px” ]Name: Self-Recognition for Self-Improvement
Author: Ayatullah Muhammad Taqi Misbah Yazdi[/box]

[button color=”green” size=”medium” link=”https://byislam.com/en/wp-content/uploads/2015/04/Self-Recognition-for-Self-Improvement.pdf” target=”blank” ]Download “Self-Recognition for Self-Improvement” – PDF[/button]