The Top Six Healthy Nutritional Habits in Islam(1)

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The-Top-Six-Healthy-Nutritional-Habits-in-IslamThe religion of Islam has one of the most comprehensive eating and dietary habits and one even wonders as to why all the strict rulings. This is true because the stomach is one of those bodily organs that is largely unstable in electrical terms and when there is over-eating or there is junk food ingested, this over-stresses the stomach and the organs concerned with digestion become chemically and electrically at fault. The resulting faults in the surrounding energy would not only cause alimentary and digestive disorders, but also mental disorders. Such a person would have weak and low charge energy surrounding him making him more vulnerable to unsteady fields of energy.

Islam Prohibits Over-Eating and Prescribes Good Dietary Habits
There is substantial evidence to link over-eating to numerous diseases. Islam’s prescription comes to us from a tradition by Ali (AS), who said:

Do not sit for food unless you are hungry; and do not leave the table but you still have an appetite for it, and chew your food in your mouth well. (Biharul-Anwar – Volume 24, Page 245. al-Majlisi, 1627 (AR)

(Truly) Over-indulgence of food causes various kinds of diseases. (Ghurarul-Hikam – Page 359)

For instance, the Prophet (S) only drank water half-hour before and after his meals, and never during meals. It is also reported in authentic traditions that he never combined certain foods and kept his intake to a minimum. He did not eat fish and yogurt together, or drink milk with fish, and he did not eat anything sour with it or immediately after it. He never mixed in the same meal two hot foods or two cold foods.

Now, we may understand the introduction of low charge energy to that person’s force fields after ingesting several foods (with different chemistry, different base, different taste, and different info-energy) at once or drinking water during meals. All this creates faults within the energy system and diseases originate from here. Of course, proponents of the human energy theory firmly believe that before any chemical imbalances can take place, and before symptoms occur, the faults in the energy appear first, and this can be felt. Mixing foods with different chemistry and morphology would contain within them different info-energy as well.

Five steps to choose a spouse in Islam

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Five-steps-to-choose-a-spouse-in-IslamThere is no certain way of proposal or choosing a spouse in Islam. Each of the male and the female can propose to another, but normally in many societies the male is the one who does the proposal. However, it the case of ‘aqd the female (or her lawyer) starts reading the first part of sigha which should be followed by reading the second part by the groom (or his lawyer).

Some Criteria

Although, people are free about how to choose their spouse, but there are some criteria mentioned in hadiths which suggest a way for finding a proper person to marry with. These criteria are as follows:

  1. being religious, not only in words, but also in practice. Especially it is forbidden to marry someone who drinks alcohol or commits adultery.
  2. being good-tempered. There is a narration about someone who asked Imam Ali b. Musa al-Rida (a): “someone proposed to my daughter but he is bad-tempered. Should I agree with their marriage?” Imam (a) replied: “If he is so, do not agree”.
  3. family honor.
  4. kufwiyya (similarity) It’s been said that the more the couples are similar in their characteristics, the stronger their marriage bond will be.
  5. drug addiction has been also considered as a factor which makes a person not being a good choice as a spouse.

There are also some other factors relating to one’s taste or status, but they fall into the second category of importance, such as beauty, similarity in race, financial status and so on.

Significant Advice for Mothers

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Significant-Advice-for-MothersImam Ja’far al-Sadiq (a.s.) has advised mothers that they should put their new born babies to sleep on their left side.

For centuries this advice was considered by many as meaningless and absurd since no one could see any use in putting babies to sleep on the left side of mothers. Some people even went to the extent of remarking that it was dangerous to carry out his instructions. Mothers may take a turn while sleeping and crush the baby to death. No one in the East or West took that advice seriously. Even during the Renaissance period, when scholars in Europe studied every theory critically, no one tried to find out whether it had a scientific basis.

In 1865, Ezra Cornell founded the Cornell University in NYK. In this university he set up under the department of medicine, an institute for the Research on New Born and Suckling Babies. A research scholar of this institute who travelled to different parts of the world, observed that mothers in every country carried their babies in the left arms.

Doctors in this institute observed that babies who are put to sleep on the left side of their mothers sleep more soundly and peacefully but those who are put on the right side, wake up every now and then and cry. It was reported that for the first few days after their birth, babies would have no rest at all, if they are not on the left side of their mothers.

After the invention of holography, holographic pictures of unborn babies were taken which revealed that the mother’s heartbeat reached the ears of the baby in the womb. Experiments were made of different mammals to find out the reaction of the foetus. All experiments showed that whenever the heart of the mother stopped beating, the foetus became restless and agitated, because it feeds on the blood, which comes to it with each and every heartbeat.

These experiments proved that unborn babies are not only used to hearing their mother’s heartbeat, but their very existence depends upon them. Heartbeats mean to them a constant supply of food. Stoppage of heartbeats signals starvation and death. They depend so much upon the heartbeat that even after they are born, they become restless, if they do not hear it. A new-born knows its mother’s heartbeat quite well and that is why it sleeps comfortably and peacefully, when it is on the left side of the mother and can hear the heartbeats clearly.

If the Cornell University had not been established and the research work on babies was not done, no one would ever have realised the scientific importance of the advice of the Imam that mothers should put their babies to sleep on their left side.

Imam Ja’far as-Sadiq (a.s.) was ahead of his time by 1,100 years. Indeed he had access to Ilm Ladunni (divine knowledge).

Twelve significant points that you should know about intercession/1

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Twelve-significant-points--about-intercessionIntroduction
Shafa’a [intercession]  is a religious act, all Muslims and followers of divine religions believe in. Shafa’a means that on the Day of Judgment, friends of God and some holy entities such as the Qur’an, with some conditions, intercede for some wrong-doers and rescue them from hellfire or cause the promotion of some people. Among Muslims, Wahhabis believe that only God can be asked for Shafa’a and if someone asks others for Shafa’a (especially after their demise), he is a polytheist. Belief in Shafa’a has a special position among Shi’a.

Islamic Medical Wisdom “The Tibb al-A’imma”

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islamic-medecineIslamic Medical Wisdom “The Tibb al-A’imma”

“The Imams of the Ahl al-Bayt (as), were as concerned with treating the body as they were with treating the soul, and their regard for the soundness of the body was similar to their regard for the refinement of the soul.”

INTRODUCTION

They were physicians of the soul and the body, and Muslims would consult them for their physical illnesses as they would for curing their spiritual sicknesses. This collection of Hadith is ample evidence of that. The Imams, peace be upon them, were not merely conveyors of religious regulations and legislation, but were leaders committed to caring for the Muslims, equally concerned-if such a term is correct-with the health of their bodies and their beliefs, such that they encouraged the learning of medicine (al-.tibb). In his comprehensive statement on the divisions of knowledge, ‘Ali b. Abi Talib (d. 40/661) Amir al-Mu’minin, peace be upon him, combined it [medicine] with the knowledge of jurisprudence (al-fiqh), saying: ‘There are four kinds of knowledge: jurisprudence for religions, medicine for bodies, grammar for languages, and [study of] the stars to recognize the seasons. Much has been related from the Imams in collections [of Hadith] on medicine and preserving good health, just as there are more descriptions of various remedies related from them. Here for the reader are a small number of their sayings which are general rules for preserving health and physical well-being:

Amir al-Mu’minin said to his son, al-Hasan [b. Ali b. Abu Talib (d. 49/669)], peace be upon him: ‘Shall I teach you four general principles so that you may have no need of medicine?’ Al-Hasan replied: ‘Yes indeed, Amir al-Mu’minin.’ He said: ‘Do not eat unless you are hungry, cease eating while you still have a desire to eat, chew your food well, and, after you awaken from sleep, relieve yourself. If you practice these measures, you will not require medicine,

Amir al-Mu’minin Imam Ali, peace be upon him, also said: ‘The Qur’an contains a verse which sums up all medicine: “Eat and drink but do not be prodigal.” (Qur’3n 7:31) Zarr b. Hubaysh said that ‘Amir al-Mu’minin related four statements on medicine which, had they been uttered by Galen and Hippo crates, a hundred pieces of paper would have been decorated with their words. These were: ‘Guard against the cold (al-bard) at its onset, and face it at its end, for its effect on the body (al-badan) is similar to its effect on trees. Its onset withers them and its end causes them to leaf. ,

He also said: ‘There is no healthiness with gluttony.’ Al-Baqir [the fifth Imam, Abu Jafar Muhammad b. Ali (d.117/73 5)], peace be upon him, said: ‘The medicine of the Arabs is of seven kinds: cupping (al-hujjama), administering clysters (al-ltuqna), steam baths (al-hammam), inhaling medications through the nose (al-suut), vomiting (al-qay}, taking honey (al-asal), and, the final remedy, cauterization (al-kayy). Some-times, added to that is [the application of] lime (al-nura).’

Al-Sadiq [the sixth Imam, Abu Abd Allah Jafar b. Muhammad (d. 148/765)], peace be upon him, said: ‘If people eat moderately, their bodies will be healthy. ‘ He also said: ‘Three things make a person fat, and three things make him lean. As for those that make one fat, they are an excess of steam baths, smelling sweet scents, and wearing soft [i.e. fine] clothes. Those that make one lean are the excessive eating of eggs (al-bay {l), diarrhea (al-ishal), and filling the belly (al-butn) with food.’

Abu Haffan-Yuhanna b. Masawayh, the well known Christian physician-related that Jafar b. Muhammad, peace be upon him, had said: ‘The natural constituents (al-taba’i) [of the body] are four: blood (al-dam), which is the slave -and sometimes the slave kills the master; wind (al-rih), which is the enemy-if one door is closed to him he comes to you from another; phlegm (al-balgham), which is the king, and endeavors to deceive; and bile (al-mirra), which is the earth when it shakes, it shakes those on it.’ Ibn Masawayh [also] said: ‘ Ali drew upon what Galen felt to give this description. ,

Al-Sadiq, peace be upon him, said: ‘Walking causes the patient to suffer a relapse. When my father [i.e. al-Baqir] fell ill, he was dressed and carried to fulfill his need, that is, to perform the ablution (al-wudu’). , He would say: “Walking causes the patient to suffer a relapse. “,

AI-Kazim [the seventh Imam, Abu al-Hasan Musa b. Jafar (d. 183/799)], peace be upon him, said: ‘Stay away from the treatment of physicians (al-atibba) as long as you are well, for it is similar to building-a little of it leads to much.’ He also said: ‘ Abstaining from certain foods (al-lahmiyya) is the chief medication. The abdomen (al-maida) is the house of illness. Accustom [the body] to what you are used to.’

Abul-Hasan, peace be upon him, said: ‘There is no medication which does not stir up an illness, and there is nothing more beneficial for the body than withholding from it all except what it requires.

Imam Reza [the eighth Imam, Abu al-Hasan Ali b. Musa (d.203/818)], peace be upon him, said: ‘Had the dead person been massaged, he would have lived. Why did you disclaim that?’

They, peace be upon them, said: ‘ Avoid medications as long as your body can bear the illness. When it cannot bear the illness, then take medications.

These are some of the things mentioned by the Imams, peace be upon them, regarding medical treatment, and they summarize the general principles and fundamentals of pre-serving health. Cautioning against gluttony is the basis of treatment, moderation in eating according to the needs and soundness of the body, the requirement for rest and calm after suffering from an illness, abstaining from certain foods, accustoming the body to routine, cautioning against using medications without need and more than is necessary explaining the natural constituents and elements of the body and, in fact, even pointing to artificial respiration, etc., is all general medical advice and does not apply to a particular individual or country, or to a particular era.

The medical treatments related from the Imams in this book of ours, and others, contain medical preparations and prescriptions of specific proportions and particular qualities. They sometimes deal with particular cases, observation of the condition of the patient, the climate {al-.taqs} of his province and the soil {al-turba} of the place where he lives. The answer of one of the Imams in reply to the patient’s question, and the medication, may have been given after considering the above-mentioned points. This is a matter which should be taken into account, since variations in the climate and seasons of different countries require specific treatments for certain patients. For example, it would not be correct to use a medical treatment of the same proportion and quality for a hot country as for a cold country, and vice versa. That, then, may have been the reason for the variations in some medical prescriptions, or in the ones whose significance is not known. Our distinguished ancient and modern scholars have mentioned that. Here are some of their statements on the subject for the reader:

It is narrated that the two al-Sadiqs [the Imams Ja’far al-Sadiq and Musa al-Kazim], peace be upon them, explained the statement of Amir al-Mu’minin, peace be upon him, that ‘The abdomen is the house of illness, abstaining from certain foods is the chief medication, and each body is accustomed to its conditioning’ [as meaning that] something which may be beneficial for an illness which affects certain people in one region may kill others in the same region who use it for that some illness. What is suitable for people with one habit is not suitable for those whose habits differ, etc.”

Why do some Quranic verses abrogate the others?

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Before thinking about abrogated verses we need to understand the nature of how the Qur’an was revealed.  It was not something that came down overnight as a complete revelation.  The verses were revealed to Muhammad {SAW} over a period of 20 something years.  Islam wasn’t just an ideology change but a complete lifestyle change.  People even today are generally reluctant to accept change, they don’t make many alterations to their lifestyles unless forced to and even then have a hard time changing without a continued awareness and desire to keep that change.  Think about how hard it is for example in our modern world for people to change their diets.  If you are eating unhealthy foods regularly you’re unlikely to change that until your health deteriorates and diet change becomes necessary to keep living.  People who do recognize dietary problems and desire a change in their diet generally are more successful by making small changes over a period of time.  Being that Allah is our creator and has perfect knowledge he knows this human weakness and how best to bring about that gradual change in the people.

This was why for example Muslims started off being allowed to drink alcohol (because that was common among the people).  Then they were told drinking has more sin than benefit, then not to drink when they come to pray, then don’t drink at all.  This gradual prohibition allowed people time to adjust their habits.  If you were a heavy drinker the first message to a believer may encourage them to slow their drinking to avoid the sins in it.  Then when the second message of don’t drink when you are going to pray might have them give up drinking at certain times and help them further themselves form this behavior.  Then the outright prohibition of it would be something they are already on the path for and more capable of accepting and implementing.  It is difficult for people to give up something like this cold turkey and we have to have self-motivated people in intensive rehab programs to reform alcoholics in the modern world.  This gradual modification to what was expected is then not as strange.

In addition to gradual change in our behaviors which get progressively more prohibitive there are also examples of things getting less difficult.  For those questioning the validity of the Qur’an at the time of Muhammad {SAW} and claiming his verses were forgeries or made up Allah asked them to produce something similar.  First he tells them to produce something similar.  Then he makes it easier and says produce just ten Surahs like it.  Then later he makes it even easier in his challenge and tells them bring just one surah like it.  So the challenge was made easier to the unbelievers and they still couldn’t accomplish it.

The Qur’an says Allah {SWT} will only not abrogate it without bringing something similar or better.  As we see from the progression of abrogation in the above examples it is a clear path of progressing towards the end goal.  Something is gradually changed to make this easier on the people who were following it at the time.  One can also take this to mean that the message in the Qur’an is here to abrogate verses from the Torah and Bible.  It does not mean that Allah wasn’t able to foresee these things but rather that his knowledge of his creation is so complete and perfect that he knew exactly the way and time in which these changes should be given to produce the desired effect in the community of believers.

The descent of the angles on Night of Qadr

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By referring to the verses of the holy Quran, we understand that all affairs destined to happen in the universe and also to each person and other creatures in the following year, are made clear in the Night of Qadr. Moreover the angels will descend these destined affairs in the form of divine command. (The holy Quran, (97:4))

In the verse 4 of Surah al-Qadr Allah (SWT) has talked about the descent of the angles and divine commands. In fact in this verse, we should see what the responsibility of the angles about these commands is. When Allah (SWT) says that the angels will descend in it by the permission of their Lord, every command, then it is clear that this manner of descending is to communicate a message. (The holy Quran, (97:4))

The descent of the angles toward which destination?

As it was discussed the descent of the angles in the Night of Qadr is for delivering messages. In this type of descending, the angels act as messengers from Allah (SWT) to bring a message for a receiver. Therefore there has to be a recipient for the angels to descend upon and give the commands.

Considering the descending of the angels and the message they carry, and supposing that the descent of angles is not vein, one can conclude that the descending of the angels can not be upon every creation of Allah (SWT). Rather it should be upon a person who has the ability of receiving such extensive and important information. Now let us refer to the verse of the holy Quran which implies that in that very night the angels reveal the distinction of all affairs, namely not only the distinction of the yearly affairs of you and I, but all the human beings on this planet. Therefore we simply find that an ordinary man can never receive such amount of information in just one night.

Now that we realize an ordinary human being cannot be the receiver of the decrees brought by angels, we can therefore expect that certain chosen people exist for this task. These chosen people must be far from any impurities or defects of any normal human being, and they must have the capacity of receiving and executing divine messages. In other words they must be Allah’s (SWT) representative on the earth. This is the status which the holy Quran refers to when talking about the representatives of Allah (SWT) [(The holy Quran, 2:30)]. The representative of Allah (SWT) is one who represents Allah (SWT) and with His permission does divine acts, like Prophet Jesus (PBUH) who was able to bring the dead back to life [The holy Quran, (3:49)]. The caliph of Allah on the earth is responsible for executing specific command and effects, in other words he is the connection between the heavens and the earth. It is obvious that the Caliph of Allah (SWT) being His representative on the earth and in connection with Him should be able to receive and execute divine messages.

Who are these people?

Muslims all agree on the fact that in the age of the Prophet the only person who the angels would descend upon for bringing the sacred messages was the Prophet Muhammad (PBUH&HP). During his lifetime, no one else would receive these messages. However, just as discussed above, the descending of the angels on the Night of Qadr and bringing the divine commands is a progressive act that is repeated each year. Therefore it did not end after the demise of Prophet Muhammad (PBUH&HP). And the angels continue to bring the distinction of people to a person.

It is obvious that such a person should be the one who like the Prophet is appointed by Allah to be responsible for divine affair like the descent of the angles upon him. Also he should be given the special abilities and capabilities by Allah (SWT). Naturally such a person is the continuer of the path of the Prophet and is responsible for the acts which he was responsible for and should be continued after him. To be clearer he is the successor of the prophet and besides the representative of Allah on the earth.

Historical sources have shown that after the demise of Prophet Muhammad (PBUH&HP), no one except a few have claimed that the angels descend unto him on the Night of Qadr. If they had done such, their claim could be easily defeated by asking the people of his era a few simple questions about the future and its specifics.  However there were a few who claimed that angels would descend upon them, and they would defend their claim through legitimate proof. They, like the Prophet Muhammad (PBUH&HP) had such a vast knowledge about the incidents of the world that the people of their era would easily realize that they were the most  knowledgeable Man in their era. The biographies of these certain people confirm this claim and open a whole new subject that will need to be discussed in other articles.

Let it not be unsaid that these people are none other but the one who the Shiites believe in their Imamah, the successors of Prophet Muhammad (PBUH&HP), the representative of Allah (SWT): Ali and the eleven infallible Imam from his progeny (PBUT).

From the above argument, one can deduce that there must be a leader chosen by Allah (SWT), a representative of Allah at all times so the angels can descend upon on the Night of Qadr for bringing the destinies. Based on this reasoning the Shiite Muslims believe that after the demise of Prophet Muhammad (PBUH&HP), the angels would descend upon the representatives of Allah (SWT) and true successors of Prophet Muhammad (PBUH&HP) on the Night of Qadr. And in our present age, each year the angels descend upon the living Imam of the time, Imam Mahdi (May Allah hasten his appearance) to bring the destined affairs.

Did Allah revealed The Holy Qu’ran in the “Night Of Glory”?

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The thing which can be treated to be the basis for the other view is the very statement of the Holy Qur’an, wherein it has been stated that the verses of the Qur’an were revealed in Ramadan. And as the day of the commencement of the prophetic mission is the day of the beginning of revelation of the Holy Qur’an it may be said that the Prophet was appointed to prophethood in the very month of Ramadan. The verses of the Holy Qur’an which indicate that it was revealed in Ramadan are as follows:

In the month of Ramadan the Qur’an was revealed.
(Surah al-Baqarah, 2:185 )

We swear by the Glorious Book that We revealed the Qur’an on a blessed night.
(Surah al-Dukhan, 44:2-3)

And that is the very night of Qadr (glory) which has been mentioned in Surah al-Qadr (verse 1) wherein it has been said:

“We revealed the Qur’an in the Night of Glory.”

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Reply By Shi’ah Scholars

The Shi’ah traditionalists and commentators have given various replies and explanations with regard to this argument; some of them are mentioned below:

[su_heading size=”19″]The First Reply[/su_heading]

The above-mentioned verses show that the Holy Qur’an was revealed in one blessed night of the Holy month of Ramadan, which is called the ‘Night of Glory’, but they do not mention the place of its revelation and do not also denote that they were revealed to the Prophet during the same night. It is quite possible that there may have been various revelations of the Qur’an and numerous Shi’ah and Sunni narrations confirm this possibility. One of those revelations is the gradual revelation of the Qur’an to the Prophet and the other is its revelation in installments from the Lauhul Mehfuz  to Baytul Ma’mu’r. 

Hence there should be nothing wrong in a few verses of Surah al-Alaq being revealed to the Holy Prophet on the 27th of Rajab and the entire Qur’an, in one compact form, being revealed in the month of Ramadan from a place named by the Qur’an as ‘Lauhul Mehfuz’ to another place ‘Baytul Ma’mur.’ This view is confirmed by the very verse of Surah al-Dukhan which says:

“We swear by the glorious Book that We revealed the Qur’an on a blessed night.”

It is evident from this verse (on the strength of the pronoun which turns towards the word ‘Book’) that it was revealed in its entirety during the Glorious Night (falling in the month of Ramadan), and it is only proper that this revelation should be other than the revelation which took place at the time of the appointment of the Prophet to the prophetic mission, because at that time only a few verses were revealed.

In short the verses which indicate that the Qur’an was revealed in the month of Ramadan during the ‘Night of Glory’ cannot be a proof of the fact that the day of the Holy Prophet’s appointment to the prophetic mission, on which only a few verses were revealed, also coincided in the same month, because the aforesaid verses show that the entire Book (the Qur’an) was revealed in that month, whereas, on the day of the Holy Prophet’s appointment to the prophetic mission only five or six verses were revealed.

Hence, the two schools, while explaining the meanings of the above-mentioned verses in their narrations, say that the entire Qur’an was sent down from the ‘Lahhul Mehfuz’ to ‘Baytul Ma’mur in that very month. The Shi’ah and Sunni scholars have quoted the said narrations and in particular Professor Muhammad Abdul Azim Zarqani of ‘Al-Azhar’ university has mentioned them in his book in detail.

[su_heading size=”23″]The Second Reply[/su_heading]

The most sound reply, which has so far been given by the scholars, is the second one. The learned scholar Tabatabai has explained it in detail in his precious book and a gist of it is given below:

The real and actual purpose of the Holy Qur’an saying that: We revealed it in the month of Ramadan is that it was revealed to the Holy Prophet during that month, because besides being revealed in parts the Holy Qur’an possesses a reality about which Almighty Allah informed His great Messenger in a particular night of the month of Ramadan.

As the Holy Prophet possessed knowledge of the entire Holy Book, he was directed not to make haste in divulging its contents and to wait till he received orders regarding its communication to the people gradually. The Holy Qur’an says: Do not make haste in narrating the contents of the Qur’an till you receive orders in this behalf through revelation.

This reply shows that the Holy Qur’an possesses a total existence which was revealed in its entirety at one time in the month of Ramadan and it also possesses a gradual existence which lasted from the day of the Holy Prophet’s appointment to the prophetic mission up to the end of his life.

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[su_heading size=”19″]The Third Reply[/su_heading]

As has been explained briefly regarding the different kinds of revelation, it has evidently various stages. The first stage is that of true visions and dreams. The second stage is that of oracular and heavenly voices which are heard without facing an angel. And the last stage is that when the Prophet sees an angel and hears the words of Allah from him and learns through him about the realities of other worlds.

As the human soul does not possess the requisite strength to bear the different stages of revelation in the very first instance, it is necessary that the capacity to bear them should develop gradually, it may be said that: on the day of his appointment to the prophetic mission (27th of Rajab) and for some time thereafter the Holy Prophet heard only those Heavenly voices which informed him that he was the Messenger and Prophet of Allah and no verse was revealed during that period. And some time later gradual revelation of the Qur’an began in the month of Ramadan.

By this we mean that the appointment of the Prophet to the prophetic mission in the month of Rajab is not attached to the revelation of the Qur’an in that month. In view of this there should be no discrepancy between the Qur’an being revealed in the month of Ramadan and the Prophet being appointed to the prophetic mission in the month of Rajab.

Although what has been stated above does not conform to numerous texts (because many historians have said explicitly that the verses of Surah al-Alaq were revealed on the very day of the appointment of the Holy Prophet to the prophetic mission), still we possess some narratives, which tell us that on the day of the Holy Prophet’s appointment to the prophetic mission he heard oracular voice, and which do not say anything about the revelation of the Holy Qur’an or its verses.

They explain the matter by saying that on that day the Holy Prophet saw an angel who said to him “O Muhammad! you are the Messenger of Allah “. And in some of the narrations only hearing of the voice by the Prophet has been mentioned and nothing has been said about his seeing the angel.

 

Why reciting Quran is so important?

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    The Holy Quran swears to those who recite the holy book, as mentioned in Ayah 3 of Surah Al-Saffat: “Swear to those who recite the divine revelations”; this shows the importance of recitation of the book of Allah (SWT). 

 It is said in the Ayah 79 of Surah Al-Waqi’a that “No one touches it [The Quran] except the pure ones” in othe words: You should performe ablution(Wudhu) befor Reciting The Holy Quran. it has also another meaning: that the real knowledge of Quran cannot be achieved by those who possess impure soul.
There are many people who recite Quran but there are some who are cursed by it 1.

There is a narration which said: The one who says I believe in Quran whilst making Haram into Halal and lies 2.

 Ayah 204 of Surah Al-A’araaf says: “When the Quran is recited, listen to it and be silent”; and Imam Sajjad (AS) said:
[su_quote]Every Ayah of the Quran is a treasure and if you think about each Ayah, you will learn new knowledge.[/su_quote]

 To recite one Ayah of the Quran in the month of Ramadan is like reciting the whole Quran in other months.
Even those who cannot read Quran, by just looking at Ayahs and listening to recitations will be rewarded 3. Imam Ali (AS) said:
[su_quote]Lighten your houses with recitation of the Quran and recite it in a way that is pleasant to the heart 4. [/su_quote]

[divider]
[1] Mostadrakul Wasael, Vol. 4, Page 250.
[2] Kanzul Fawaed, Page 97.
[3] Fazaelul Ashharul Thalathah, Page 97.
[4] Al-Kafi, Vol. 2, Page 614.
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Explained by: Hojjatul Islam Qara’ati
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Ref: www.shafaqna.com

Seven occasions of the Holy Month of Ramadan

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Seven-occasions-of-the-Holy-Month-of-Ramadan7 Ramadan, year 10 of the appointment of Prophet Muhammad as Prophet: Death of Abu Taleb, the Prophet’s uncle.

10 Ramadan, year 10 of the appointment of Prophet Muhammad as Prophet: Death of Sayyeda Khadija (peace be upon her), the first woman in Islam and the beloved wife of the Prophet (peace be upon him and his Household).

15 Ramadan, year 2 of the Hegira: The Birth of Imam Hassan, Prophet Muhammad’s grandson (peace be upon him and his Household).

17 Ramadan, year 2 of the Hegira: The Battle of Badr: The first battle between the Muslims and the polytheists. The Muslims achieved a decisive victory.

19 Ramadan, year 40 of the Hegira: Imam Ali (peace be upon him) was struck on his head while he was praying in the mosque of Kufa, by the accursed man Abdul Rahman Ibn Muljam.

21 Ramadan, year 40 of the Hegira: Martyrdom of Imam Ali (peace be upon him).

23rd Night of Ramadan: The greatest night of Destiny.