The Social Effects of Fasting

The-Social-Effects-of-Fasting[su_heading size=”19″]The Social Effects of Fasting[/su_heading]

[dropcap]1[/dropcap]Fasting and the Equality between the Rich and the Poor:
The social effects of fasts are evident. Fasts impart the message of equality amongst the individuals of the society. By acting upon this religious obligation the affluent ones not only get first-hand experience of the hunger of the hungry and the impoverished ones of society, but economizing on their daily food also serves to benefit them. .It is quoted upon the authority of Imam Sadiq: “God made fasting obligatory so that the rich and the poor are made equal. If there were no fasting, the rich would never experience the feeling of hunger that would make them have mercy on the poor, for whenever the rich desire something they are able to acquire it. Thus God desired to place His servants on the same level, and that the rich experience hunger and pain so that they have compassion for the weak and have mercy on the hungry.” (Mahajjah al-Bayda, v.2, p.124)
We see in this tradition that one of the philosophies behind fasting in the month of Ramadan is to reduce the gap between the rich and the poor people. Wealth has always divided human societies into two classes – the rich and the poor. The rich who possess means of comfort and convenience can never realize the hardships and pains suffered by the poor and experience what they go through. When one fasts, he gets hungry and thirsty. His human emotions get aroused and he starts to think of ways to help those who are hungry. It is interesting to note that according to Islamic jurisprudence no rich man can pay a poor man to fast instead of him. This clearly shows the purpose behind fasting.

[dropcap]2[/dropcap]Unity, Brotherhood and Charity:
The fast of Ramadan helps the Muslims to be aware of their unity. From the moment the new moon is seen, the whole Muslim world enters into the spiritual discipline of fasting. Mutual awareness and mutual sympathy between Muslims is increased. We try doing more acts of charity towards each other. We bear in mind that back-biting gossip, quarrelling and so on can take away the spiritual benefits and reward of our fasting.

[dropcap]3[/dropcap]Fasting develops dignity
People who have persevered against hardships, such as hunger and thirst, and have thus trained their body and soul, can challenge and overcome every difficulty they may encounter in life. Hunger and thirst cease to be great threats for such people. Hunger pains are no longer a chain that holds them back. Such people can protect their self-respect and dignity at any cost. They will not beg for money or food, even when they are hungry.
Yogis can go on living without food or drink for six months, even though they are not seeking the pleasure of Allah, therefore it is not hard to understand how believers feel secure that with the help and consent of their Lord they can easily endure more physical suffering without degrading themselves before other people if they fall on hard times. But those who have never fasted and thus immunized their body against hunger will most probably abase themselves and begin to beg for food in order to satisfy their hunger when they find themselves having to do without.

Benefits of Ramadan and Fasting/Family and Community

ramadan[su_heading size=”19″]Family and Community[/su_heading]

One of the greatest benefits of fasting in Ramadan is renewing solidarity and cultivating relationships with one’s family and community.
Only one who observes fasting in Ramadan can truly know the beauty and joy of breaking fast with others, celebrating the gift of life daily for thirty days with loved ones.
Fasting in Ramadan is truly one of the greatest social experiences a human being will ever experience, and this is one of the most important aspects of this unique pillar of Islamic practice.

Lady Gowharshad Agha and the Oldest Shi’ite Mosque

Lady Gowharshad Agha[dropcap]A[/dropcap]s a wealthy, prudent, and perfectly decent woman, she founded a mosque in the vicinity of the holy shrine of Imam Reza (A.S.) out of deep devotion and sincerity that later was integrated into the holy shrine.

Lady Gowharshad Agha raised two educated sons who both were artist and scholar; the inscription upon the arch of the Gowharshad Mosque scribed in Thulth script is a work of Baysanqar, Gowharshad’s son, who scribed it in his twenties.

Mirza Sultan Ibrahim, another son of Gowharshad, also has written a Qur’an in Naskh script that was endowed in 827 A.H. to the holy shrine and now is being preserved in the museum of Astan Quds Razavi library.

Lady Gowharshad Agha, who had also the reputation of art and knowledge, founded the Great Mosque of Mahd-e Ulyia Gowharshad Beigum and monastery of Mahd-e Ulyia Gowharshad Agha in Herat.

After completing the construction of the Gowharshad Mosque, she endowed several villages to the mosque and assigned the custodianship of the endowments to her sons and in case of decease of her descendants, to the decent children of Ali Hamidi Alawi and finally to one of pious Sadat of Mashhad.

After Lady Gowharshad, some other endowers followed her in endowing several villages to the Gowharshad Mosque. Lady Gowharshad was finally martyred in the age of 81 and her body was buried in the Gowharshad School in Herat.

Effects of Halal and Haram Food on Personal and Social Behavior

halal 2[dropcap]I[/dropcap]n the special program of ‘Tebb al-Masumin’ that was held in the Dar al-Hidayat of the Razavi holy shrine, Hujjat al-Islam wal-Muslimin Mahdavinia noted that there are over 300 verses in the holy Qur’an that refer to the issue of nutrition and added, “This number of Qur’an verses in addition to hundreds of traditions from the Infallible Imams (A.S.) about nutrition indicates the particular attention of Islam to the health of body since just like worshipping, nutrition affects the human behavior and many of irritabilities of people come from their bad nutrition.

According to this expert in the Islamic medicine, that food cooked traditionally in home may contain much more energy and positive mental effects on people compared with fast foods.

“The first recommendation regarding the healthy nutrition associates with the issue of Halal; observing Halal and Haram in any domain should be extremely cared. A Halal money or food can sometimes turn into Haram just by telling a lie or coming short in responsibility”, Mahdavinia added.

Regarding pure nutrition as manners of food he added, “Eating pure food brings about good deeds and eating Haram food, on contrary, vitiates the human body and soul and makes him prone to committing sins.

The professor of seminary and university considered obliteration of blessing and abundance, refusal of prayers, and intensified incentive for doing sin as the outcomes of Haram food and said, “Other outcomes include hardheartedness, black-heartedness, and impenetrability to admonition, proved by this account from Ashura when Imam Hussein (A.S.) said: your bellies are filled with Haram and your hearts have been sealed; you will not admit the truth nor listen to it.”

In continuation of his speech, Mahdavinia recounted ‘equipment with piety’, ‘thankfulness to God’, and ‘doing good deeds’ as the precious outcomes of Halal and pure food.

It is notable that special program of ‘Tebb al-Masumin’ is held for pilgrims of the holy shrine in the Dar al-Hidayat portico of the holy shrine on Saturdays, from 17:30 to 19.

Source : AQR

Iranian Leader’s Letter in Hands of European Youth / Photos

A group of youth in Cologne ( Germany’s fourth-largest city) welcomed Iranian Leader’s message to Euroupe, as scholars, intellectuals and academicians from across the globe continue finding access to the open letter of the the Supreme Leader of Iran Ayatollah Seyed Ali Khamenei to the youths of Europe and North America.

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Source : FNA

JIHAD IN THE QURAN /PART 1 – 24

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JIHAD IN THE QURAN /PART 1

JIHAD IN THE QURAN /PART 2

JIHAD IN THE QURAN /PART 3

JIHAD IN THE QURAN /PART 4

JIHAD IN THE QURAN /PART 5

JIHAD IN THE QURAN /PART 6

JIHAD IN THE QURAN /PART 7

JIHAD IN THE QURAN /PART 8

JIHAD IN THE QURAN /PART 9

JIHAD IN THE QURAN /PART 10

JIHAD IN THE QURAN /PART 11

JIHAD IN THE QURAN /PART 12

JIHAD IN THE QURAN /PART 13

JIHAD IN THE QURAN /PART 14

JIHAD IN THE QURAN /PART 15

JIHAD IN THE QURAN /PART 16

JIHAD IN THE QURAN /PART 17

JIHAD IN THE QURAN /PART 18

JIHAD IN THE QURAN /PART 19

JIHAD IN THE QURAN /PART 20

JIHAD IN THE QURAN /PART 21

JIHAD IN THE QURAN /PART 22

JIHAD IN THE QURAN /PART 23

JIHAD IN THE QURAN /PART 24

Debates of Prophet Muhammad (S) with scholars of five different religions/ part 1

debates

In the city of Medina, twenty five scholars and representatives of Christianity, Judaism, Atheism, Dualism and Polytheism [five from each religion] came to see Prophet Muhammad (S) and challenged him for debate… One by one they proclaimed their faith to Prophet Muhammad (S)…

The Jews described their belief as: “We believe that Prophet Uzair [Ezra] (as) is a son of God and we have come to you O’ Muhammad to see what you say about it. If you accept our belief then surely our religion is better than yours. And if you disagree, then we will have debate and discussion with you…”

The Christian Scholars made claim for the support of their belief as: ‘We believe that God united with Messiah [Prophet Isa (as), Jesus] and so Messiah is the son of God and we have come to you O’ Muhammad to see what you say about it. If you accept our belief then surely our religion is better than yours. And if you disagree, then we will have debate and discussion with you…’

The Atheists had made claim for the support of their belief as: ‘We say that there is no time limit of this Universe, it is qadeem1 (eternally pre-existent) and will remain eternal. We have come to you to see what you say about our belief. If you accept our belief then surely our religion is better than yours. And if you disagree, then in that case we will have debate and discussion with you …’

Dualists said: ‘Our belief is that Light and Darkness are the organizers of this Universe. We have come to you to see what you say about it. If you accept our belief then surely our religion is better than yours. And if you disagree then in that case we will have debate and discussion with you …’

The polytheists of Arab made claim for the support of their belief as: ‘Our belief is that our idols are our Gods. We have come to you to see what you say about our belief. If you accept our belief then surely our religion is better than yours. And if you disagree, then in that case we will have debate and discussion with you.’

When Prophet Muhammad (S) heard the beliefs of all the five groups, he said: “I believe in one God Who is without any partner and I reject any other god. God has sent me as a Warner and Bearer of glad tidings for all human beings. And I am His final proof over all Universes.”

Part 1: Debate with Jews
Then, the Prophet (S) turned towards the Jews and said: “Oh Jews! Have you come to me so that I would accept your claim without any proofs?”
The Jews replied: ‘No.’

The Prophet (S) said: “Then what is the reason behind your claim that Prophet Uzair [Ezra] (S) is the son of God?”

The Jews replied: ‘We say this because Uzair [Ezra] (as) vivified Torah for Jews [Bani Israel, the nation of Prophet Musa (as)] after its destruction and he was able to do this because he was the son of God.’
The Prophet (S) replied: “Now tell me why you consider Ezra [Prophet Uzair (as)] as the son of God, why not Moses (as) [Prophet Musa (as)] who brought Torah for Jews [Bani Israel] and displayed many miracles, which you are aware of. And if the only reason for you to consider Uzair (as) as the son of God is his miracles of vivifying Torah then Musa (as) is more worthy of being called the son of God. And if this minor miracle [vivifying of Torah] can make Uzair (as) the son of God, then the one who possesses much greater miracles should have a higher status than prophethood because if by being a son you mean that man and woman copulate and give birth to a son, then you are infidels because you have compared God to His creatures and attributed to Him the characteristics of a haadith2 (that which comes into existence) and you do believe that what is haadith is a creature and a creature needs a Creator for its creation.”

The Jews said: ‘Yes, we do not think of Uzair (as) as the son of God in this meaning because that would mean infidelity, just like you mentioned. But we call him the son of God to show respect towards him in the same way as some of our scholars call a person ‘my son’ to respect him and appreciate his high status and that person is not related to the scholar by blood because quite often, a stranger who does not have any blood relationship is also called a son. Similarly, when God did what He did to Uzair (as), He made Uzair (as) His son for his respect and not by birth.’

The Prophet (S) said: “What you just said goes against you because if Uzair (as) is the son of God because of this reason then Musa (as) deserves a greater status near God. Undoubtedly, God humiliates those who deny Him instead of accepting Him and returns their argument over them. What you just said about Uzair (as) being the son of God goes against you because just now, you said that a high-ranking person can call a stranger with whom he has no blood relationship his son and it is clear that he did not give birth to this person. So, you may also have seen people with high status calling a stranger their brother, or leader, or father, or master and all of these phrases are said out of respect and honour.

So, the more respect a person has for another, he may call him with a higher title of praise and respect. Now that this is proven and clear to you, it will be alright for you to call Musa (as) the brother of God, or His leader or father or master because it is proven that Musa (as) has a greater status than Uzair (as). So, if God made Uzair (as) His son out of honour, then Musa (as) who possesses a higher status should be given a higher position, like His leader or uncle or lord. So will it be correct in your opinion if Musa (as) is called as the brother of God or His leader or uncle or boss or master?”

Upon hearing this question from Prophet Muhammad (S), all the Jewish scholars were baffled and worried and said: ‘Oh Muhammad, give us time to think over what you said.’

The Prophet (S) replied: “Yes, do think it over but think with an unbiased heart. May Allah show you the right path.”

The whole world before the prophethood

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At that time, the whole world, especially Arabia, was steeped in ignorance, corruption, and turmoil. The Arabs were suffering immensely from superstitions and unchasteness. Ignorance had darkened the lives of the Arabs, who were leading tormented lives. Plunder and murder were quite prevalent – plunder of the people’s meager properties and unjust killing!

Most shameful of all was their worship of lifeless statues -idols. False beliefs and class differences were strong. What was lacking was law and justice. The apathetic, wealthy people amassed wealth by exploiting the weak and by overcharging the orphan and the widow. They lorded over the poor class and exploited them.

Their manners in business were so illogical and unjust that they would hold women responsible for their husbands’ debts and would detain the husbands for the indebtedness of their poor wives.

Instead of acquiring knowledge and virtue, they prided them­selves in their ancestors and in the large numbers of their relatives; sometimes they even went to cemeteries 4and counted the number of their dead relatives to prove there were more people in their tribe than in other tribes.

Murder, bloodshed, drinking, and illegitimate sexual intercourse were quite ordinary and commonplace. Amr ul-Qays, the famous Arab poet, discussed his satanic sexual relationships with his cousin `Anizah. Curiously, such poems were ranked among the greatest works of literature and were hung in the Ka’aba.

Such was the situation and moral conditions of a miserable society out of whose dark horizon came the light of Islam.

It is crystal clear that a person who not only is not affected by such a corrosive society, but also grieves over it and attempts to combat it, possesses a great divine character and is competent to lead people and guide them onto the path of salvation

All went to the idol-temples except the Prophet who, without being taught by anybody, made his way to Mount Hira, the mountain where he devotedly worshipped the Creator of the universe and praised His glory and power.

`And you did not recite before it any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted (Holy Quran, 29:48).

Favored by Almighty God, he distinguished his path from the very beginning, denounced the wrong manners of his people without any hesitation or fear, and proceeded against those wrong deeds and beliefs.

Not only was not one single moment of his blessed life spent in idolatry, but, as we have already mentioned, he hated to hear the names of idols.

His chasteness and purity were known to all. His extreme honesty led the people to give him the title of `the Trustworthy’, and this great virtue led Khadija to trust him with her commercial property.

The behavior of the Prophet toward the people and his manners were so pleasant and excellent that they attracted all people. ‘Ammar said, `The Prophet and I were engaged as shepherds before the advent of the prophetic mission. One day I suggested to him, `Let’s go to the Fakh pasturage’. He agreed.

`The next day I went there and saw that he had preceded me but prevented his sheep from grazing there. I asked him the reason. He replied, `I did not wish my sheep to graze here before your sheep because we had taken this decision together’. (Bihar ul-Amrar, Vol. 16, p.224)

Thus the Prophet took a different direction than his people and was by no means infatuated with tribal customs and moods. In reality, under the control of the divine power, he advanced on his path of evolution and perfection.

For all these reasons, people had great respect for him and relied heavily on his views in solving their problems.

The most outstanding miracle of Prophet Muhammad

Quran

[dropcap]T[/dropcap]he most outstanding miracle of Prophet Muhammad (Peace Be upon Him and His pure Progeny) was the Qur’an, with which he challenged the kings, the emperors, the idol-worshippers, the Jewish rabbis and the Christian monks.
“And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.” (Holy Qur’an, 2: 23)

It is obvious that if common people, who are prejudiced in their beliefs, priests from different faiths, who hold onto their followers, kings and rulers, who fear the awakening of their nations, could have confronted the Qur’an then they would not have delayed for a moment.

Do you think that if they had the ability to object to this challenge, they would not, which would outbalance their previous religion and world?

Surely they all took pains in encountering the challenge of the Prophet (S) regarding the Qur’an. They had scholars, poets and orators who were outstanding in eloquence and rhetoric. They would compete with each other every year in the famous ‘Ukkadh market and other places. They would hang the most astonishing poems in the Ka’bah. The most famous of these were the seven placards [mu’allaqat].

They strived for the triumph of their religions and this world, which was being threatened by the Qur’an. However, they returned disappointed and disgraced. They did not find any answer except that they said:

“This is nothing but clear enchantment.” (Holy Qur’an, 5: 110)
History records that Abu Jahl (one of the most famous enemy of The Prophet) went to al-Walid ibn al-Mughayrah, who was an authority for the eloquent Arabs, and put forward to him the challenge of the Qur’an given by Muhammad (S). Thus, he replied, “What should I say in this matter?

By god, there is not a single man among you better than me in poetry, nor is there anyone more knowledgeable than me in poetical metre, thematic sequence and songs. By god, what he (Muhammad (S)) says does not resemble any of these. By god, this Word has a sweetness that will shatter everything below it. It is indeed above all and nothing is above it!”

Abu Jahl said, “By god, your people will not be pleased unless you say something against it.”

He replied, “Give me some time to think.” When he pondered, he said, “This is an enchantment that has information about others.” (Jami’ al-Bayan (Tafsir al-Tabari): vol. 29, pp 195, surah 74, verse 24)

Their allegation that the Qur’an is enchantment is surely due to their surrender to its miraculousness, because enchantment is a result of normal causes that are not outside human powers. Hence, that was an achievable matter for them. Magicians and prognosticators were all over the Arabian Peninsula and the nearby lands.

Nevertheless, history has recorded that they could not find an answer for the challenge of the Qur’an. They thus took refuge in trying to tempt the Prophet (S) with wealth and status. When he rejected all that, they began attempts to murder him (S).