40 Qualities a Good Muslim Youth Should Have

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Muslim-Youth2-1200x661 If a young Muslim wants to be a successful person in his/her life he or she should possess the following  40 qualities:

  1. Sincerely believing in Allah and completely relying on Him

    2. Being able to control and lead himself

    3. Always looking for progress and success within what Allah has permitted

    4. Driving fear away from inside him

    5. Being magnanimous and patient

    6. Not belittling himself

    7. Observing the Islamic principles and dealing with people accordingly

    8. Making use of every blessing Allah has given to him

    9. Caring for his health and the right of his body over him

    10. Not being excessive in eating and drinking

    11. Serving other people as much as possible

    12. Not being confused when someone disagrees with him concerning his true belief, for people, throughout history, are different

    13. Liking to undertake and carry out responsibilities

    14. Being frank and honest and not beating around the bush

    15. Not delaying in doing good

    16. Reading useful books that will benefit him

    17. Making friends with good people

    18. Not thinking of gaining the content of everyone around him, because this requires hypocrisy

    19. Avoiding disputes and idle talks

    20. Not mocking others

    21. Mentioning the good deeds and fine qualities of others

    22. Criticizing himself and watching his deeds

    23. Persuading himself that he is able to do what is required

    24. Thanking Allah for every blessing

    25. Not being like a tool in the hands of others

    26. Knowing his position in life well

    27. Showing his opinion with evidence when needed

    28. Being more a listener than a speaker

    29. Offering presents to those who have given him presents on occasions

    30. Believing that he is important in life and has a value in the existence

    31. Not involving himself in bad doings, and when this happens, he has to repent, pray to Allah to forgive him, and try to restore his morale

    32. Not living idly and not wasting his time

    33. Looking forward to the future and trying to achieve it sincerely

    34. Arming himself with good deeds to receive the death that he shall meet inevitably

    35. Not spending his life unmarried

    36. Reciting the Qur’an and supplications with understanding and reflection

    37. Not being satisfied with a certain limit of success and stop going forward

    38. Pardoning those who do wrong to him

    39. Strengthening his relations with his kin and being dutiful to his family

    40. Ordering his life, relations and all his affairs

 

Written by: Abdul Adheem al-Muhtadi al-Bahrani

Translated by: Abdullah al-Shahin

Do We Have Something Called Freedom in Islam? (1)

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 IMG_20160409_131358

Alleged contradiction between religious rule and freedom

A fallacious misgiving that has been raised in different forms to deceive people is that if religion wants to interfere in sociopolitical affairs and compel people to observe a certain pattern of behavior and obey a certain person, it is repugnant to freedom; man is a creature possessing freedom and autonomy to do whatever he wants to do and no one should compel him to do a certain thing. For religion to determine his duty and ask him to obey, nay unconditionally obey, is inconsistent with freedom.

Propagating the above question through a religious tune

In order to make this misgiving appealing to religious people, feigning religiosity and presenting oneself as a believer of the Qur’an, makes it appear religiously and Qur’anically based and claims that Islam respects human freedom; the Holy Qur’an negates the ascendancy and domination of others, and even the Messenger of Allah (s) has no dominance over any body and could not compel anyone; thus, by citing verses of the Qur’an, we are made to acknowledge that man is free and is not supposed to obey anyone.

The orientation of these misgivings and fallacies is to undermine the theory of wilayah al-faqih. The point it is trying to drive at is that obligatory obedience to the wali al-faqih is against human freedom, and this is contrary to the spirit of Islam which regards man as the noblest of creation and the vicegerent of God on earth. Let us quote below some verses cited by those expressing the misgivings:
While addressing the Prophet (s), God says:

(فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ ٭ لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ)

“So admonish—for you are only an admonisher and not a taskmaster over them.”1

Based on this verse, the Prophet (s) who occupies the highest human station has no dominance over the people; the people are free and not required to obey the Prophet (s) and he has no right at all to express opinion on the lives of people!

(وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ)

“We have not made you a caretaker for them, nor is it your duty to watch over them.”2

(مَّا عَلَى الرَّسُولِ إِلاَّ الْبَلاَغُ)

“The Apostle’s duty is only to communicate.”3

(إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَ إِمَّا كَفُورًا)

“Indeed We have guided him to the way, be he grateful or ungrateful.”4

(وَقُل الْحَقُّ مِن رَبِّكُمْ فَمَن شَاء فَلْيُؤْمِن و مَن شَاءَ فَلْيَكْفُرْ…)

“And say, ‘[This is] the truth from your Lord: let anyone who wishes believe it, and let anyone who wishes disbelieve it’…”5

Replying to the above question

In contrast to the verses cited by the person expressing misgivings with the aim of negating the authority and supremacy of the Messenger of Allah (s) and the obligatory obedience to him, there are verses which are contradictory to the above verses, according to the incorrect understanding of the person expressing misgivings. Let us quote below some of these verses:

(وَمَا كَانَ لِمُؤْمِنٍ وَلاَ مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ… )

“A faithful man or woman may not, when Allah and His Apostle have decided on a matter, have any option in their matter…”6

The above verse has explicitly mentioned the exigency of obeying and submitting to God and His Messenger (s), saying that the faithful have no right to disobey and go against the Messenger of Allah (s).

(إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ)

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat7 while bowing down.”8

(النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ…)

“The Prophet is closer to the faithful than their own souls …”9

Whether we consider the supremacy mentioned in the verse to mean guardianship [wilayah] or more worthy, the verse proves that the right of the Prophet (s) to decide for the people takes precedence over their right to decide for themselves. All the exegetes [mufassirin] point to this, and as such, the people have to accept the decision of the Prophet (s) over their own and have no right to oppose his decision and view. Of course, the verse states only the essence of wilayah of the Messenger of Allah (s) and not the limits of that wilayah—whether the limit of wilayah and preeminence of the Prophet’s decision applies only to social affairs or, in addition, also to personal affairs.

Undoubtedly, the skeptics who have resorted to the first group of verses in order to negate the wilayah of the Messenger of Allah and his successors cannot be expected to resolve the outward contradiction of these two groups of verses. Most of them are unaware of the existence of the second group, or do not accept the content of these verses. However, since we deny the existence of contradictions and inconsistencies in the verses, we should strive to resolve the outward contradiction of the verses. For this we need to pay attention to the particular course of both groups of verses by taking into account their contexts as well as the tone of the verses and their addressees in order to understand the real purpose of the verses.

Muhammad Taqi Misbah Yazdi Written by

Mansoor L. Limba Translated by

References:

  1. Surah al-Ghashiyah 88:21-22.
  2. Surah al-An‘am 6:107.
  3. Surah al-Ma’idah 5:99.
  4. Surah al-Insan (or, ad-Dahr) 76:3.
  5. Surah al-Kahf 18:29.
  6. Surah al-Ahzab 33:36.
  7. Zakat: the tax levied on various categories of wealth and spent on the purposes specified in Surah at-Tawbah 9:60. [Trans.]
  8. Surah al-Ma’idah 5:55.
  9. Surah al-Ahzab 33:6.

Is Democracy in Contradiction with Islam? (1)

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Dmocracy8

 Meaning of democracy and its functional shifts

At the outset, I deem it necessary to explain the term “democracy”. The literal translation of “democracy” is “government of the people” or “populism”. It means that the people themselves are involved in administration, legislation, implementation of law and the political affairs of society, and no one else is involved in enacting and implementing law. This is the meaning of the word “democracy”.

Democracy throughout history has been expressed in many forms. In the beginning, as far as history indicates, approximately five centuries before the birth of the Holy Messiah (‘a), in Athens, the capital of Greece, this theory was advanced and put into action for some time in such a manner that all people, with the exception of slaves and minors below the age of 20 used to be directly involved in their sociopolitical affairs. Of course, it was not compulsory and the people were free to engage or not in such an important activity.

At that time, the people used to live in big cities and express their opinion about the issues and concerns of their city. Debates and discussions used to take place on the basis of which, decisions would be taken and put into practice. This form of government in which no specific person or group was in charge of the administration but the people themselves was called democracy or government of the people. This form of democracy was implemented for some time in Athens, the capital of Greece. Apart from the fact that philosophers and thinkers strongly campaigned against this method, describing it disparagingly and branding it as “the government of the ignorant”, it also faced numerous problems in practice. As such, it did not last long.

Such a method is impractical for big countries and populous cities because it is impossible for all the people to constantly get involved in social affairs. This method may temporarily be implemented in small cities, but in cities with a population of millions, all the people cannot decide the daily affairs of their city? This method was rejected until after the Renaissance another form of democracy was presented in which the people would elect their own representatives to take charge of the administrative affairs and the latter would rule on behalf of the former because direct involvement of the people was unfeasible. Since then, this theory earned many advocates and was gradually implemented in some countries until finally, during the 19th century this method of governance was accepted by almost all countries of Europe and other continents, and governments were established on this basis.

In our country also, this form of democracy is implemented. Practically, in all government organs and institutions the people get involved by participating in various elections and selecting of their own representatives, such as participation in presidential elections and elections of the Islamic Consultative Assembly, and selection of deputies by people to enact and approve bills, and also local council elections and the rest provided for in the Constitution. So, according to the second form of democracy which has distinct features in every political system, the people get involved in their sociopolitical affairs by means of their vote and selection of the legislators and implementers.

Meaning of democracy today

Nowadays, democracy has earned a more specific meaning and a regime in which religion has no role to play is regarded as “democrat”. Of course, this form of democracy does not negate religion but hinders it from getting involved in sociopolitical affairs. It does not allow the law enforcers, while implementing the law, to talk about religion, and no executive order or circular to be issued on the basis of religious decrees and values. In reality, this form of democracy is anchored in the secular system which totally separates religion from sociopolitical issues.

Of course, sometimes, the legislators and executives themselves may be religious individuals, go to church every week and make a vow to the church. They may possibly be members of religious groups and engage in specifically religious activities in a private national or local capacity beyond the official government jurisdiction. But, in government and administrative affairs, legislation or judiciary, in managing the country or implementing laws, nowhere must religion have any role or function.

It can be heard in a country like France—which is known as the bastion of freedom and democracy—that any girl wearing the Islamic modest dress [hijab] is proscribed from entering a school or university, because alienating religion is regarded as one of the features of democracy.

They say “Our system is secular and no symbol of religion should be seen in public institutions. Wearing a headscarf is a sign professing a religion and it must be disallowed in government institutions such as public schools. If a school is affiliated to the church or is private, there is no problem even if everybody wears a headscarf. However, in public schools and universities under the supervision of the government which give official diplomas, as well as in public offices and ministries, no symbol of religion must be seen.” This is a new interpretation of religion on the basis of which religious symbols and values are deemed in conflict with democracy.

According to the traditional interpretation and second form of democracy which means government of the people, if certain people are religious and want to practice their religious rites in offices, they should not be opposed because this practice is consistent with the desire of the people and based on the law enacted and implemented by the people themselves. Democracy demands that wherever they are, including schools, offices and ministries, the people must be free in their manner of dressing.

If the absolute majority of people are supporters of a religion and based on their religious inclination, want to choose a certain garment or want to perform their religious rituals, no one should hinder them. Once a law is passed by the will and desire of the people which makes performance of prayer in offices, ministries and universities mandatory, this is not in conflict with democracy because the people enact the law and they themselves implement it. According to the new interpretation of democracy, however, religious inclination of the people should not be manifested in sociopolitical matters.

Muhammad Taqi Misbah Yazdi Written by

Mansoor L. Limba Translated by

What is the Ideal Islamic Government? (1)

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islamic-governmentIn order to answer this question the best way is to refer to the ideal Islamic government as expounded by the Leader of the Faithful Ali Ibn Abi Talib (a.s.).

This text presents the ideal Islamic government in the eyes of Imam ‘Ali ibn Abi Talib (a.s.) through his letter to Malik Al Ashtar:

Preamble

In the Name of Allah, the Compassionate, the Merciful

This is what Allah’s servant ‘Ali, Arnir al-mu’minin, has ordered Malik ibn al-Harith al-Ashtar in his instrument (of appointment) for him when he made him Governor of Egypt for the collection of its revenues, fighting against its enemies, seeking the good of its people and making its cities prosperous.

He has ordered him to fear Allah, to prefer obedience to Him, and to follow what He has commanded in His Book (Qur’an) out of His obligatory and elective commands, without following which one cannot achieve virtue, nor (can one) be evil save by opposing them and ignoring them, and to help Allah the Glorified, with his heart, hand and tongue, because Allah whose name is Sublime takes the responsibility for helping him who helps Him, and for protecting him who gives Him support.

He also orders him to break his heart off from passions, and to restrain it at the time of their increase, because the heart leads towards evil unless Allah has mercy.

The qualifications of a governor and his responsibilities

Then, know O’ Malik that I have sent you to an area where there have been governments before you, both just as well as oppressive. People will now watch your dealings as you used to watch the dealings of the rulers before you, and they (people) will criticize you as you criticized them (rulers). Surely, the virtuous are known by the reputation that Allah circulates for them through the tongues of His creatures.

Therefore, the best collection with you should be the collection of good deeds. So, control your passions and check your heart from doing what is not lawful for you, because checking the heart means detaining it just half way between what it likes and dislikes.

Habituate your heart to mercy for the subjects and to affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, since they are of two kinds, either your brother in religion or one like you in creation. They will commit slips and encounter mistakes.

They may act wrongly, willfully or by neglect. So, extend to them your forgiveness and pardon, in the same way as you would like Allah to extend His forgiveness and pardon to you, because you are over them and your responsible Commander (Imam) is over you while Allah is over him who has appointed you. He (Allah) has sought you to manage their affairs and has tried you through them.

Do not set yourself to fight Allah because you have no power before His power and you cannot do without His pardon and mercy. Do not repent of forgiving or be merciful in punishing. Do not act hastily during anger if you can find way out of it. Do not say: “I have been given authority, I should be obeyed when I order,” because it engenders confusion in the heart, weakens the religion and takes one near ruin.

If the authority in which you are placed produces pride or vanity in you then look at the greatness of the realm of Allah over you and His might the like of which might you do not even possess over yourself. This will curb your haughtiness, cure you of your high temper and bring back to you your wisdom which had gone away from you. ”

Beware of comparing yourself to Allah in His greatness or likening yourself to Him in His power, for Allah humiliates every claimant of power and disgraces everyone who is haughty.

Do justice for Allah and do justice towards the people, as against yourse1f, your near ones and those of your subjects for whom you have a liking, because if you do not do so you will be oppressive, and when a person oppresses the creatures of Allah then, instead of His creatures, Allah becomes his opponent, and when Allah is the opponent of a person He tramples his plea; and he will remain in the position of being at war with Allah until he gives it up and repents.

Nothing is more inductive of the reversal of Allah’s bounty or for the hastening of His retribution than continuance in oppression, because Allah hears the prayer of the oppressed and is on the lookout for the oppressors.

 

Source: The letter of Imam ‘Ali ibn Abi Talib (a.s.) to Malik Al Ashtar; translated by Allamah Sayyid Sa’eed Akhtar Rizvi

Is Islam Against Being Wealthy?

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money-and-wealth

Economic conditions of the Ummah (Muslim community), like elsewhere, have a backlash on security and stability, and consequently, advances in health, scientific gains and the process of achieving social justice. In Islam, life’s stability is viewed as a base in a committed Muslim community. Similarly, catering man’s basic necessities is a factor conducive to solidifying piety and winning divine rewards in the Hereafter.
Present life and the Hereafter, economic welfare and moral and spiritual ascendancy are tightly connected together through a sound insight in having all-embracing way of life, which only Islam can offer.
Allah, the Exalted, says:
“And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world, …” Holy Qur’an (28:77)
A Prophetic tradition from the Holy Messenger (s.a.w.w.) pointedly records:
“He is not from us who gives up his worldly life in favour of his Hereafter, nor is he who gives up his Hereafter in favour of his worldly life.”
The Prophet (s.a.w.w.) is further quoted to saying:
“How excellent is Wealthiness in strengthening man’s fear of Allah”. 1
Imam al-Sadiq (a.s.), in interpreting the following verse,
(… Our Lord! Grant us good in this world and in the Hereafter, and save us from the punishment of the fire) (Qur’an 2:201)
has elaborated that the good referred is associated together in seeking the pleasure of Allah and Paradise in the Hereafter and the provision and good morals in worldly life. 2
Imam al-Sadiq (a.s.) is quoted himself to have said:
“There is no good in him who does not like to collect wealth lawfully, by which he satisfies his needs, pays off his debts and keeps up his relations with his relatives”. 3
“How excellent is worldly life when it helps one to prepare oneself for the Hereafter”.”Wealthiness that prevents you from wronging others is better than poverty that leads you to do evils.” 4
The Prophet (s.a.w.w.) has also said:
“O Lord! Make bread blessed for us. Do not separate us form it. If it were not for bread we would not have kept up prayers, fast not have discharged our divine duties.” 5
“It is better for the faithful to wake in the morning or in the evening at the loss of a beloved one than to go in the morning or the evening plundering others’ property. We take refuge in Allah from plundering others’ possessions.” 6
Through these Islamic texts about the importance of the economic side of man’s life, the role of the growth of money and wealth in a Muslim’s life, in relation to his quest on earth can be seen. They present a clear understanding of Islam’s concern with economic life and the necessity of fair distribution of wealth, and the providing of a satisfactory standard of living to every individual so as to keep his faith sound and his life stable.
Based on this plain concept is Islam’s stress on man`s managing his financial life and its concern to set up a fair economic system based on the belief in man’s lawful right to satisfy his natural needs. These include providing an adequacy of foodstuff, clothing, residence and the rest of material, ideological and psychological needs on whose availability, the justice of an economic system and the betterment of the community’s welfare depend.
Qur’anic ayahs (verses) and Prophetic traditions are bountiful in dealing with the concerns of everyday economic lives of individuals. So exactly and meticulously they attend to production, earnings, distribution of wealth, management of money and all aspects of the economy that they never fail to draw admiration of economists and political scientists the world over.
How excellently perfect is the Qur’anic concept of Islam’s view of daily economic life in which it confirms man’s right to gain comfort. It is vividly expressed in this Qur’anic address to Adam (a.s.):
“Surely it is (ordained for you that you shall not be hungry therein nor bare of clothing. ”Holy Qur’an (20:118)
Man’s economic needs should be met, whether he himself, achieves this goal or someone else, be it an individual, a group of people or the state. The following verse enriches this concept:
“… so let them worship the Lord of this House, Who feeds them against hungry and gives them security against fear.” Holy Qur’an (106:3-4)
It makes it clearer and more positive, the connection of Allah’s worthiness of being worshipped to favouring man by providing his basic necessities of life. Tackling starvation and furnishing the basic economic needs of man, in the shadow of peace and security and is explained by this verse. It is a sacred feature of man’s relationship with Allah and a stimulus to worship and submit to His will.
It is quite evident, in Islam’s view, that the issues raised and questions emerging from thanksgiving, or to which worship is related, must be the focus of man’s concern. They must be provided, for they form the path leading to worship and the causes of thankfulness and gratitude.
In a nutshell, Islam’s view of man’s rights to earn a daily living can be outlined as:
1. Money and property are Allah’s. People are equal in gaining them and making use of them. Imam Ali (a.s.) is reported to have said:
“Were it my money I would have distributed it among them equally. But it is Allah’s.”
2. Man has an inalienable right to earn his livelihood. Under no circumstances should he be deprived of it and at the time of infirmity or incapability, it must be provided for him.
3. Man is obliged to exert his utmost efforts in working and utilizing nature’s resources to his interests. Allah, the Exalted, Says:
“… therefore go about in the spacious sides thereof, and eat of His provision, and to Him is the return after death. ”Holy Qur’an (67:15)
4. The system of economic life and the methods of earning money, distributing wealth and consumption should be in accordance with a specific moral and legal line. Man’s freedom and his economic rights should be similarly subjected to this lawful commitment, which safeguards the rights of all and balances everyone’s interests.

Source: Economic Distribution in Islam. Presented by: Al-Balagh Foundation

References:
1. Al-Kulaini, al-Kafi, vol. 5, p. 71,
2. Al-Kulaini, op. cit.
3. Al-Kulaini, op. cit.
4. Al-Kulaini, op. cit.
5. Al-Kulaini, op. cit.
6. Al-Kulaini, op. cit. p. 72.

Debate of Imam Sadiq with “Abu Shakir”

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debate part

During the lifetime of Imam Ja’far Sadiq (AS), theological debates and discussions involving the Imam himself were carried out quite often. One of the most serious topics around which discussions and debates took place was the existence of God. Due, mainly, to the free atmosphere prevailing in Arabia, the discussions would often take place among members of the opposite groups. There is no doubt that these discussions ultimately ended up in the victory of the theists and monotheists and the defeat of the disbelievers. One of those who had lengthy debates with Imam Ja’far Sadiq, peace be upon him, was Abu Shakir Daysani.[i] What follows is a report on two dialogues between him and Imam Ja’far Sadiq (AS) regarding the existence of God, the Exalted:

[dropcap]1[/dropcap] Hesham bin Hakam narrates:
Abu Shakir told me that he had a question and he asked me to arrange a meeting with my teacher, Imam Ja’far Sadiq (AS) because he had a question which he had asked many scholars but he had not got a convincing answer.
Hesham asked Abu Shakir if he did not want him to know about his question. He said that might perhaps have an answer to his question which he might probably like but Abu Shakir insisted that he wanted to meet Imam Sadiq (AS) and ask him his question as well.
Hesham says that he arranged a meeting for him and he asked his question:
Abu Shakir said to the Imam (AS): “Would you allow me to say something and ask some questions?”
Imam Sadiq (AS) said: “What is your question?”
Abu Shakir al-Daysani asked Imam al-Sadiq (AS): “How can you prove that you have a Creator?”
Consequently, he (AS) responded: “I found myself not free from one of the two possibilities: either I have created myself, or someone else has created me. If I have created myself, then I am not free from one of two meanings: either I created myself while I was already existent, or I created myself while I was nonexistent. Hence, if I created myself, and I already existed, then I was self-sufficient of giving existence to myself. And if I was nonexistent, then you know that the nonexistent cannot bring about a thing. Therefore, the third meaning is proven that I have a Creator and that is Allah, the Lord of the Universe.”[ii]

[dropcap]2[/dropcap] One day Abu Shakir came to the Imam and said, “Prove to me the existence of God.” Imam (a.s) told him to be seated. At that time a boy passed by holding a hen’s egg. Imam (a.s) called him, and taking the egg from him kept it on his palm. Then he told Abu Shakir, “See, it is such a strong fort that has no doors. On its outside is a hard skin and below it is a thin membrane, inside which flow two seas of gold and silver. But neither can the yellow mix with the white nor the white can merge with the yellow. Neither can a repairer enter it nor a destroyer comes out of it. No one can even know whether the newborn would be a male or a female. Then all of a sudden it cracks and a beautiful chick emerges from it. Can your reason agree that all this happened without a designer or a maker?” Hearing this Abu Shakir bowed down his head and said, “I repent for my beliefs today and accept the religion of Islam.”[iii]
Although these two reports do not have so strong chain of narration, their contents are coherent and consistent with the fundamentals of Islamic beliefs and theology. Thus, they can be used to argue with. Indeed, the argument in the second narration somehow signifies the kind of knowledge which Daysani had no knowledge before it.

——————————-
[su_expand height=”20″ link_style=”dotted” more_icon=”icon: arrow-down” less_icon=”icon: arrow-up”][i] Vide: Kulayni, Muhammad bin Ya’qub, Al-Kafi, researched and corrected by Ghaffari, Ali Akbar, Akhundi, Muhammad, vol.1, p. 128, Dar al-Kotob al-Islamiyah, fourth edition, 1407 A.H; Ibn Shahr Ashub Mazandarani, Muhammad bin Ali, Mutashabeh al-Qur’an wa Mukhtalifehi, vol.1, p. 48, Qom, Beidar, first edition, 1410 A.H. [ii] Sheiky Saduq, Al-Tawhid, researched and corrected by Husseini, Hashem, p. 290, Qom, Islamic Publications Office, first edition, 1398 A.H. [iii] Al-Kafi, vol.1, p, 80; Tabarsi, Ahmad bin Ali, Al-Ehtijaj ‘Alaa al-Lejaj, researched and corrected by Khursan, Muhammad Baqir, vol.2, p. 333, Mashad, Murteza Publication, first edition, 1403 A.H.[/su_expand]

Pondering over the Meaning of the Qur’an

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One of the inward manners that one should abide by when reading the Glorious Qur’an is pondering over the meaning of the Qur’anic words and verses. When reading the Glorious Qur’an, one is recommended to think of the meaning and significance of what he reads. Allah, Most High, has revealed the Glorious Qur’an in order to be reflected upon and understood. In this connection, the Glorious Qur’an says:

[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.
(Sad 38:29)

Furthermore, Allah, Most High, urges people to reflect on the Glorious Qur’an saying:

“Do they not ponder over the Qur’an? Had it been the word of any other but Allah, they would surely have found a good deal of variation in it.”
(An-Nisa‘ 4:82)

“Do they not ponder on what the Qur’an says? Or have their hearts been sealed with locks?”
(Muhammad 47:24)

In his Jami` Al-`Ilm, Ibn `Abd AI-Barr reported on the authority of `Ali (may Allah be pleased with him) who said: “There is no good in worship without consciousness, knowledge without understanding, nor in reading without contemplation.”

Ibn `Abbas (may Allah be pleased with them both) said: “It is better to read surat Az-Zalzalah and AI-Qari`ah with contemplation than to heedlessly read Surahs AI-Baqarah and Aal-`Imran.”

Zayd ibn Thabit (may Allah be pleased with him) said: “In my opinion, it is better to read the Glorious Qur’an in a month than to read it in fifteen days, to read it in fifteen days is better than to read it in ten days, and to read it in ten days is better than to read it in seven days, as long as I ponder (over the meanings of the verses) and invoke (Allah).” (Musannaf Ibn Abi Shaybah)

Apparently, reading the Glorious Qur’an slowly paves the way for contemplation, which is the avowed objective of reading the Glorious Qur’an. Allah, Most High, says:

“This is a Book whose verses are indeclinable and distinct, which comes from One who is most wise and all-knowing”
(Hud 11:1)

The Glorious Qur’an is further described in a Prophetic hadith as follows:

The Glorious Qur’an is full of signs, wisdom, rules, proofs, instructions, and miracles. Therefore, deep thinking and contemplation in reading the Qur’an is the only way to realize these contents. If a reciter of the Glorious Qur’an needs to repeat the Qur’anic verses to understand and reflect on them, he is recommended to do so. This was the custom of the Prophet (peace be upon him), the Companions (may Allah be pleased with them all), and the early Muslims.

In this context, Abu Dharr (may Allah be pleased with him) reported, “One night, the Messenger of Allah (peace be upon him) led us in the Vigil Prayer, in which he repeated the following Qur’anic verse during the whole Prayer:

“If You punish them, indeed they are Your creatures; if You pardon them, indeed You are mighty and wise.”
(AI-Ma’idah 5:118)

How to Travel as a Muslim?

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Hijabi-touristsTravel is a part of everyday life. If travel is booked in advance, one can attempt to ascertain that Islam does not go out of focus during the time spent away through preparation. So, whether it is a leisure or work related visit, there are a few pointers that may help to keep Islamic ideals in focus:

  1. Try to learn the basic Islamic laws of traveling according to your supreme Islamic authority (marja) such as the rules of prayer, fasting, ritual purity and impurity.
  1. Bring a good and accurate compass. The compass app on mobile phones do not always work precisely, especially when you are traveling or stuck in a place where there is no mobile network. Also, learn to use the compass at your home by confirming the direction of qibla, or direction of prayer. You may also use a watch with compass provided it works accurately.
  1. Pack a pocket prayer-mat, pocket Qu’ran and turbah (stone).
  1. Carry a small water bottle for ablution. For example, if the time of dawn (fajr) prayer is approaching and you are traveling on a bus then perform the obligatory acts of ablution using the minimum amount of water such that the wasted water does not cause discomfort to other passengers. On airplanes and trains, it is much easier to perform ablution.
  1. Carefully plan the schedule of the journey to account for enough time to pray so that prayers are not delayed.
  1. Give charity (sadaqa) before you begin traveling.
  1. Recite the supplications of traveling before and during the journey which can be found at( www.duas.org)
  1. During travel, carry all necessary toiletries for taharat (purity).
  1. Women should take extra precautions for their hijab, especially when they are traveling during the whole night on a bus or airplane.
  1. During travel, try to help those people who are in need such as elderly or disabled by offering to pick up their luggage, give them the better seat, etc.
  1. Be an example of humility and honesty to the fellow travelers, hosts or people at the place of your stay. Be patient and do not create havoc if you did not receive expected services even after spending money
  1. If you are lost or an unexpected event has occurred, then invoke Allah and offer a two unit prayer with the intention of seeking assistance from Imam Mahdi (aj). Allah willing, a speedy relief will reach you through unseen means.
  1. Whether it be through recitation of glorified names of Allah (swt) on a tasbeeh (rosary) or through reflection of the places visited, remember Allah (swt) during travel.
  1. During the time you finish your travel, prolong your last prostration (sujood) in your prayer with the intention that this may be the last time you are praying at that place and the place will be a witness on the Day of Judgment.

What is the Foreign Policy of an Islamic State? (1)

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FP01Introduction

Before entering into discussion on the subject, I would like, to refer to two points. The first relates to our conviction that Islam is concerned with politics and has laid down the principles of establishing a State and governmental institutions and has legislated rules and laws pertaining to social life. Of course, this is already an accepted fact, and here we cannot substantiate it in detail.

The second point: Islamic government is based on a particular ideology and faith and is aimed to attain certain objectives made obligatory by God. The legitimate Islamic ruler and all officers of such a State are not free to choose and pursue any line in internal and external policy according to their convenience. They have to follow the rules laid down in the revelation and have to work in that framework.

In other words, firstly, they have to learn what Islam expects from them, and then they should translate the Islamic teachings into action for attaining the Divine objectives. At this stage they make use of the guide‑lines of the Shari’ah.

It is also to be kept in mind that they do not enjoy absolute freedom in reaching the desired targets; they should not violate, in any way, the Shari’ah. For instance, in the sphere of external policy, at the very outset it is to be ascertained if we have some responsibility towards the peoples of all countries, and whether Islam demands from us something in this respect.

Whether, as an Islamic Republic, we have Islamic interests in and commitments towards all other countries. If so, what should be our target? We should be aware of our aim in having relations with other countries, so that we may know whether to maintain relations with a particular country or not. Keeping these points in view, we have to discuss some relevant issues and then arrive at the main subject.

The Universality of Islam

The Prophet (S) of Islam was sent for all peoples of the world, and his Shari `ah was universal. It was not meant for a particular race or nation or any specific linguistic or regional group. The Qur’an declares:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“Say: `O people! Surely I am the Apostle of Allah to you all, of Him Whose is the kingdom of heavens arid the earth; there is no god but He; He brings to life and causes to die; therefore, believe in Allah and His Apostle, the ummi prophet who believes in Allah and His words, and follow him so that you may walk on the right path.’” (7:158)

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“And We have not sent you but to all men, as a bearer of good news and as a warner, but most men do not know.” (34:28)

These two verses clearly state that the Prophet (S) was sent to guide the whole humanity and was designated as a bearer of good tidings (bashir) and as a Warner (nadhir) as well. In some verses, it is said that Islam is a Din for the whole world, and shall ultimately prevail over all other religions. The Qur’an declares:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

“He it is who sent His Apostle with guidance and the religion of the Truth, that He may cause it to prevail over all religions, though the polytheists may be averse.” (9:33)

And it further says:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

“He it is who sent His Apostle with the guidance and the religion of the Truth that He may make it prevail over all the religions; and Allah is enough for a witness.” (48:28)

In some verses God promised to ultimately entrust the believers with the job of ruling the earth and that power would fall into the hands of Islam. The Qur’an makes this promise in these words:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

“Allah has promised those of you who believe and do good that He will most certainly make them rulers in the earth, as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange. They shall serve Me, not associating anything with Me; and whoever is ungrateful after this‑those are the transgressors.” (24:55)

It is again asserted:

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desire to favour those who were oppressed in the earth, and to make them the imams, and to make them the heirs.” (28:5)

These verses indicate that a bright future awaits the true believers and the righteous, who would rule the world, and Islam would be the ruling force. The believers would be free of fear in the matter of worship and polytheism would be uprooted completely.

Written by Ibrahim Amini

God honors those who honor Qur’an

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LearningReadingQuran

In his speech to Muslims while greeting Ramadan month, Prophet Mohammad (peace be upon him) said:

“The one who recites a verse from the Holy Quran in this month, will take the recompenses as if the one who had recited all the Quran in other months.”

Ramadan month is God’s month, and it is the most honorable and greater month; in this month, the heaven’s gates will be opened, and the hell’s gates will be closed.

Besides, in this month, the Holy Quran was descended, God specialized it with fasting, there is no honor more than this, and it was mentioned that the Islamic Holy Books such as the Scrolls of Abraham (A.S.), the Torah and the Psalms of Dawood (A.S.) and the Gospel and the Holy Quran were descended in this month.

And it was mentioned in Al-Kaffi that Prophet Mohammad (peace be upon him) said:

“Scrolls of Abraham were revealed on the first night of Ramadan month, and Torah was revealed on the sixth night of Ramadan month, and the Torah was descended on the sixth night of Ramadan month, the Gospel was revealed on the thirteenth of Ramadan month; the Psalms were revealed on the eighteenth of Ramadan month, and the Holy Quran was revealed on the twenty-third of the month of Ramadan.”

In Ramadan month, reciting the Holy Quran and reflecting on its verses have great position and feature, because of this one of the important things and obligations that we should do in the night of Ramadan month is to recite the holy Quran, in order for us not to be claimed with the complaints which Prophet Mohammad will reveal in the day of resurrection; besides, Prophet Mohammad antagonizes all the people in public, and in this case all the people are silent, ﴾On that day we will set a seal upon their months﴿, and the sounds are submissive, and the sights are gazing; in these horrible moments, each one is waiting his turn to be called to account, then Prophet Mohammad (peace be upon him)  will complaint to God about those people who don’t recite the Holy Quran, as was mentioned in the Holy Quran when prophet Mohammad said: ﴾O my Lord! Surely my people have treated this Quran as a forsaken thing﴿.

Then God addresses the deserted Holy Quran by saying:

“I swear with my glory and loftiness, and position, that in the day of resurrection I will confer honor upon those who honored you, and I will insult the ones who insulted you.”

Furthermore, in the day of resurrection, this complain will be upon us also, and we should take care of the Quran and recite it, because if we didn’t do as such, Prophet Mohammad will be our antagonist.

And in order for us to quite the desertion of the Holy Quran, we should do an important thing which is reciting it daily, and by this the severity of our hearts will be eliminated. And Prophet Mohammad (peace be upon him and his household) expressed this by saying:

“These hearts corrodes as the iron corrodes; then he was asked: O Prophet, what polishes it? He answered: Reciting the Holy Quran.”

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The Favor of Reciting the Holy Quran in the Stories

Good and Light:

Prophet Mohammad (peace be upon him)  said: “Let you houses be lightened through reciting the Quran… in which as the recitation of the Holy Quran increases in the house, as the good increases in side it“.

Combating the Devil:

Prophet Mohammad said: “Nothing is stranger with respect to the Devil other than reciting the Holy Quran“.

The People’s Option:

it was related to the Messenger of God (peace be upon him) : “The best ones are those who learned the Holy Quran and taught it for others“.

A Gate for Blessing and a Place for the Angels:

Imam Ali (A.S.) said: “The blessings will be augmented in the house whose owners recite the Holy Quran, and the angels presents in it, while the devils desert from it, and let the people be happy and lighten for the people of the heaven as the stars lighten the people of all the earth“.

Eventually, all praise is due to Allah, the Lord of the worlds.