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Today terrorism is our common worry

December 7, 2015/in Cultural, home, News /by amin edrisi

The bitter events brought about by blind terrorism in France have once again, moved me to speak to you young people.

In the Name of God, the Beneficent, the Merciful

To the Youth in Western Countries,

The bitter events brought about by blind terrorism in France have once again, moved me to speak to you young people. For me, it is unfortunate that such incidents would have to create the framework for a conversation, however the truth is that if painful matters do not create the grounds for finding solutions and mutual consultation, then the damage caused will be multiplied.

The pain of any human being anywhere in the world causes sorrow for a fellow human being. The sight of a child losing his life in the presence of his loved ones, a mother whose joy for her family turns into mourning, a husband who is rushing the lifeless body of his spouse to some place and the spectator who does not know whether he will be seeing the final scene of life- these are scenes that rouse the emotions and feelings of any human being. Anyone who has benefited from affection and humanity is affected and disturbed by witnessing these scenes- whether it occurs in France or in Palestine or Iraq or Lebanon or Syria.

Without a doubt, the one-and-a-half billion Muslims also have these feelings and abhor and are revolted by the perpetrators and those responsible for these calamities. The issue, however, is that if today’s pain is not used to build a better and safer future, then it will just turn into bitter and fruitless memories. I genuinely believe that it is only you the youth who by learning the lessons of today’s hardship, have the power to discover new means for building the future and who can be barriers in the misguided path that has brought the west to its current impasse.

Anyone who has benefited from affection and humanity is affected and disturbed by witnessing these scenes- whether it occurs in France or in Palestine or Iraq or Lebanon or Syria.

It is correct that today terrorism is our common worry. However, it is necessary for you to know that the insecurity and strain that you experienced during the recent events, differs from the pain that the people of Iraq, Yemen, Syria and Afghanistan have been experiencing for many years, in two significant ways. First, the Islamic world has been the victim of terror and brutality to a larger extent territorially, to greater amount quantitatively and for a longer period in terms of time. Second, that unfortunately this violence has been supported by certain great powers through various methods and effective means.

Today, there are very few people who are uninformed about the role of the United States of America in creating, nurturing and arming al-Qaeda, the Taliban and their inauspicious successors. Besides this direct support, the overt and well-known supporters of takfiri terrorism- despite having the most backward political systems- are standing arrayed as allies of the west while the most pioneering, brightest and most dynamic democrats in the region are suppressed mercilessly. The prejudiced response of the west to the awakening movement in the Islamic world is an illustrative example of the contradictory western policies.

I genuinely believe that it is only you the youth who by learning the lessons of today’s hardship can be barriers in the misguided path that has brought the west to its current impasse.

The other side of these contradictory policies is seen in supporting the state terrorism of Israel. The oppressed people of Palestine have experienced the worst kind of terrorism for the last sixty years. If the people of Europe have now taken refuge in their homes for a few days and refrain from being present in busy places- it is decades that a Palestinian family is not secure even in its own home from the Zionist regime’s death and destruction machinery. What kind of atrocious violence today is comparable to that of the settlement constructions of the Zionist regime?

This regime- without ever being seriously and significantly censured by its influential allies or even by the so-called independent international organizations- everyday demolishes the homes of Palestinians and destroys their orchards and farms. This is done without even giving them time to gather their belongings or agricultural products and usually it is done in front of the terrified and tear-filled eyes of women and children who witness the brutal beatings of their family members who in some cases are being dragged away to gruesome torture chambers. In today’s world, do we know of any other violence on this scale and scope and for such an extended period of time?

Shooting down a woman in the middle of the street for the crime of protesting against a soldier who is armed to the teeth- if this is not terrorism, what is? This barbarism, because it is being done by the armed forces of an occupying government, should not be called extremism? Or maybe only because these scenes have been seen repeatedly on television screens for sixty years, they should no longer stir our consciences.

The military invasions of the Islamic world in recent years- with countless victims- are another example of the contradictory logic of the west. The assaulted countries, in addition to the human damage caused, have lost their economic and industrial infrastructure, their movement towards growth and development has been stopped or delayed and in some cases, has been thrown back decades. Despite all this, they are rudely being asked not to see themselves as oppressed. How can a country be turned into ruins, have its cities and towns covered in dust and then be told that it should please not view itself as oppressed? Instead of enticements to not understand and to not mention disasters, would not an honest apology be better? The pain that the Islamic world has suffered in these years from the hypocrisy and duplicity of the invaders is not less than the pain from the material damage.

Dear youth! I have the hope that you- now or in the future- can change this mentality corrupted by duplicity, a mentality whose highest skill is hiding long-term goals and adorning malevolent objectives.

Dear youth! I have the hope that you- now or in the future- can change this mentality corrupted by duplicity, a mentality whose highest skill is hiding long-term goals and adorning malevolent objectives. In my opinion, the first step in creating security and peace is reforming this violence-breeding mentality. Until double-standards dominate western policies, until terrorism- in the view of its powerful supporters- is divided into “good” and “bad” types, and until governmental interests are given precedence over human values and ethics, the roots of violence should not be searched for in other places.

Unfortunately, these roots have taken hold in the depths of western cultural policies over the course of many years and they have caused a soft and silent invasion. Many countries of the world take pride in their local and national cultures, cultures which through development and regeneration have soundly nurtured human societies for centuries. The Islamic world is not an exception to this. However in the current era, the western world with the use of advanced tools is insisting on the cloning and replication of its culture on a global scale. I consider the imposition of western culture upon other peoples and the trivialization of independent cultures as a form of silent violence and extreme harmfulness.

Humiliating rich cultures and insulting the most honored parts of these, is occurring while the alternative culture being offered in no way has any qualification for being a replacement. For example, the two elements of “aggression” and “moral promiscuity” which unfortunately have become the main elements of western culture, have even degraded the position and acceptability of its source region.

So now the question is: are we “sinners” for not wanting an aggressive, vulgar and fatuous culture? Are we to be blamed for blocking the flood of impropriety that is directed towards our youth in the shape of various forms of quasi-art? I do not deny the importance and value of cultural interaction. Whenever these interactions are conducted in natural circumstances and with respect for the receiving culture, they result in growth, development and richness. On the contrary, inharmonious interactions have been unsuccessful and harmful impositions.

We have to state with full regret that vile groups such as DAESH are the spawn of such ill-fated pairings with imported cultures. If the matter was simply theological, we would have had to witness such phenomena before the colonialist era, yet history shows the contrary. Authoritative historical records clearly show how colonialist confluence of extremist and rejected thoughts in the heart of a Bedouin tribe, planted the seed of extremism in this region. How then is it possible that such garbage as DAESH comes out of one of the most ethical and humane religious schools which as part of its inner core, includes the notion that taking the life of one human being is equivalent to killing the whole of humanity?

One has to ask why people who are born in Europe and who have been intellectually and mentally nurtured in that environment are attracted to such groups? Can we really believe that people with only one or two trips to war zones, suddenly become so extreme that they can riddle the bodies of their compatriots with bullets? On this matter, we certainly cannot forget about the effects of a life nurtured in a pathologic culture in a corrupt environment borne out of violence. On this matter, we need complete analyses, analyses that see the hidden and apparent corruptions. Maybe a deep hate- planted in the years of economic and industrial growth and borne out of inequality and possibly legal and structural prejudice- created ideas that every few years appear in a sickening manner.

Any rushed and emotional reaction which would isolate, intimidate and create more anxiety for the Muslim communities living in Europe and America not only will not solve the problem but will increase the chasms and resentments.

In any case, you are the ones that have to uncover the apparent layers of your own society and untie and disentangle the knots and resentments. Fissures have to be sealed, not deepened. Hasty reactions are a major mistake when fighting terrorism which only widens the chasms. Any rushed and emotional reaction which would isolate, intimidate and create more anxiety for the Muslim communities living in Europe and America- which are comprised of millions of active and responsible human beings- and which would deprive them of their basic rights more than has already happened and which would drive them away from society- not only will not solve the problem but will increase the chasms and resentments.

Superficial measures and reactions, especially if they take legal forms, will do nothing but increase the current polarizations, open the way for future crises and will result in nothing else. According to reports received, some countries in Europe have issued guidelines encouraging citizens to spy on Muslims. This behavior is unjust and we all know that pursuing injustice has the characteristic of unwanted reversibility. Besides, the Muslims do not deserve such ill-treatment. For centuries, the western world has known Muslims well- the day that westerners were guests in Islamic lands and were attracted to the riches of their hosts and on another day when they were hosts and benefitted from the efforts and thoughts of Muslims- they generally experienced nothing but kindness and forbearance.

Therefore I want you the youth to lay the foundations for a correct and honorable interaction with the Islamic world based on correct understanding, deep insight and lessons learned from horrible experiences. In such a case and in the not too distant future, you will witness the edifice built on these firm foundations which creates a shade of confidence and trust which cools the crown of its architect, a warmth of security and peace that it bequests on them and a blaze of hope in a bright future which illuminates the canvass of the earth.

Sayyid Ali Khamenei

8th of Azar, 1394 – 29th of Nov, 2015

Photos: ISIS attacks several areas in Paris

November 14, 2015/in home, News /by amin edrisi

Is Islam Against Fun, Recreation and Joking?

November 2, 2015/in Entertainment, home, Lifestyle /by amin edrisi

In order to answer this question, we first need to analyze what Islam’s viewpoint is on the purpose of the creation of mankind and the usage of natural blessings such as the mountains, jungles and legitimate recreation and joy and the like. The main source of Islamic law and teachings, the holy Quran says: “I did not create the jinn and the humans except that they may worship Me (so that as a result, they perfect and draw nearer towards Me).”

According to this, the least concentration on the purpose of creation allows us to draw the conclusion that the main purpose is servitude (which is the perfection of man) and other reasons such as knowledge and being put to the test are all actually ways of getting us to the main goal of servitude which results in Allah’s great grace and mercy towards us.

Islam also has some statements regarding joking; for instance it has been reported that Imam Sadiq (as) said: “All believers have “do’abeh”. It was asked “What is do’abeh?” His Excellency replied: “Joking.” There are many hadiths in our hadith books that say that joking is mustahabb.

Yunus Shaybani narrates from Imam Sadiq (as) that his Excellency asked about how I joke with others. I answered that I joke very little. His Excellency said in a scolding manner: “Why don’t you kid with others? Don’t you know that kidding with others is part of one’s good character and behavior?” In this hadith, his Excellency goes on to say that even the Prophet (pbuh) used to kid with others, trying to make them happy.

The many examples of our prophet (pbuh) kidding with others and his decent acts for making others happy all show that although his Excellency was of good behavior and a joyful and kidding personality, yet he would never cross the borders of truth in speech and his jokes were never false, bad, unacceptable or nonsense. As he himself says: “I might kid around but I only say the truth.” This statement both shows us that kidding was part of the tradition of Rasulullah (pbuh) and it also lets us know of the boundaries of this tradition.

Imam Ali (as) tells his son: “The believer is one who has these three times in his/her day: one part of the day needs to be spent in spiritual matters and calling Allah (swt) and supplication, one part of the day goes for earning a living and having an income and other worldly affairs and a third part must be spent in recreation and halal pleasures and fun.” What is interesting is that in another similar hadith, there is another phrase in the end of the hadith that says that this third part of the day is a help to the other programs one has during the day. What is important is that recreation and the like must be religiously legitimate, or else other problems will come up. There are many illegitimate forms of recreation that cause spiritual and physical problems, resulting in the individual not being able to work for a while, and this is exactly the opposite of what the hadith calls as one of the main reasons for having fun (in order to get energy for other important plans one has for the day such as working and studying).

Recreation in Islam is a very important issue to the extent that it has been reported that competitions were held in the presence of the holy Prophet (pbuh) and that he even was supervisor and referee to some of them. Imam Khomeini has also considered travelling a form of legitimate recreation in his risalah and his sayings: “There is no problem in travelling for fun and recreation, the only thing is that it needs to be legitimate.” He goes on to say: “I don’t mean to say that we aren’t supposed to have any recreation and that we always have to be busy (with work), what I mean is that the youth need to organize and plan their time.” He also says regarding listening to the radio and watching television: “Television is the most sensitive instrument of propagation, thus it must observe morality and be educational and at the service of Islam and not that it mustn’t be used at all.”

Not only doesn’t Islam object to swimming in the sea, but it encourages us to teach our children how to swim, shoot and horse-ride. Of course, one must be careful not to mix these sound activities with illegitimate acts, and that is why Imam Khomeini was against those who would go to the beach and cause illegitimate and haram acts to take place.

In short, there is no monasticism and extremism in Islam, as it has been reported that the Prophet prohibited monasticism in Islam. Taking into consideration the clues that were mentioned from the Quran and traditions, one can easily conclude that Islam is a religion that has guidelines for all of the different aspects of life, even materialistic ones and how to consume and make use of the various blessings that Allah (swt) has bestowed upon us and how to joke and have fun.

How to Get Prepared for the Death?

September 21, 2015/in home, How to do /by amin edrisi

Death is a reality in which all human beings believe. However, it is also a reality which most of us like to keep out of our minds.

In Islam, death is not an end to our existence; it is a passage, which takes us from this world to the hereafter – the actual purpose for our creation and the result of our work in this life.

Whether we fear death or not depends on how much we have prepared for the reckoning of the Day of Judgment.

Preparing for death is a lifetime’s job. It begins on the day you reach the age of bulugh and are held accountable for your deeds in the eyes of Almighty Allah.

Imam ‘Ali bin Abu Talib (a.s.) has beautifully described the preparation for death as follows: “Fulfilling the obligations, refraining from forbidden [things], and acquiring noble character.”

Some of the things which all believers are either required or strongly urged to do just before death by the Shari’ah are as following:

Try your best to fulfill the obligations, which are upon you in regard to the creatures as well as the Creator

Return to the owners whatever has been given to you as a trust or write it down in your will so that the executor of your will shall return the trust to its rightful owner.

Dispose up to one-third of your estate for whomsoever or whatever cause you like. As for the two thirds, it must be distributed among your heirs according to the shares allocated for them in the Shari’ah.

Make a will in writing or verbally about those religious obligations which you could not fulfill by yourself and which cannot be done on your behalf by others except after your death: the qadha prayers, fasting and pilgrimage (hajj), etc.

Specify the amount from the one-third of your estate to be used to hire people to do above mentioned deeds. If you cannot afford this, then you may request your heirs to do unfulfilled rituals on your behalf voluntarily or pay someone else to do so.
Include your deserving relations in the one-third of your estate if your financial circumstances allow you.
Forgive your brethren in faith for whatever wrong they may have done to you.
Ask your brethren in faith to forgive you for the intentional and unintentional wrong you may have done to them.

How to Get a Flat belly ?

September 17, 2015/in home, How to do /by amin edrisi

1-Don’t eat anything for two to three hours before sleep. Your body slows down when you sleep, which will prevent your body from digesting the food in your stomach properly.

2-Eat healthier. There’s no real secret when it comes to having a flat-tummy friendly diet — you simply need to eat more healthy foods like fruit, veg, and whole grains, and cut down on junk food, like candy, chips and fast food. Just by making this simple switch, you’ll see a world of difference to your stomach.

Eat lots of lean protein. Beans, nuts, and lean meat are rather good for you as long as you do not eat the fat!

3-Eat whole grains. Look for labels that say “100% whole grain” or “100% whole wheat” and not just “wheat flour.” Whole grains keep you fuller longer, which can help with weight loss and getting a flat tummy.

4-Eat low-fat dairy products. Switch out your high-fat dairy for low-fat options, which are rich in protein and vitamin B6.

5-Reduce your portion sizes. Rather than eating the wrong kinds of foods, many people just eat too much of the right foods. You should eat just enough until you feel full, then stop. If you’re eating regular, healthy snacks throughout the day, this shouldn’t leave you feeling hungry.

6-Try to chew more slowly and thoroughly when you eat. Chewing your food well helps to speed up the digestion process in the stomach, leaving you feeling less bloated and gassy.

7-Take small breaks in between every bite of food when eating. The extra time will give your stomach a chance to realize that it’s full, thus preventing you from over-eating.

8-Eat low-glycemic index foods. These items take longer to digest, so you feel full longer. Your body will slowly absorb the nutrients so you’ll avoid any spikes or drops in your blood sugar until your next meal.

9-Try to cut as much sugar from your diet as possible. Besides being full of empty calories, having less sugar in your system will help to lower your insulin levels.

10-Eat small, frequent meals. Replace your usual system of eating three large meals a day, with eating smaller, more regular meals. Many people make the mistake of eating nothing at all between breakfast, lunch, and dinner, especially when they are trying to lose weight.

11-Drink plenty of water. You should replace all your regular beverages with water, especially soda and sugared drinks which are full of empty calories and will cause your stomach to bloat.

Pay attention to your body’s signs. Your urine should be a light yellow or clear color; dark yellow with an odor could be a sign that you are dehydrated.

12-Do exercises daily. Sure, you can do 100 crunches a day, but if you’ve got a layer of belly fat covering up your ab work then what’s the point? You need to burn the top layer of stomach fat to see the changes. Cardio exercises will heat up your core temperature and improve circulation, both of which will aid in acquiring a flat stomach. Strive for at least 30 minutes a day minimum, but include 1-2 days of rest each week.

How to Have concentration in the Prayer (20 Recommendations)

September 12, 2015/in home, How to do /by amin edrisi

Describing the faithful persons (Mo’menin ), Allah (st) says in Holy Quran they are those whose hearts are present in their Salah. Our prophet also says Allah (st) would not accept the prayer of the man whose heart is not present in his prayer. But how can we have a present heart in our Salah? There are 20 practical points that might be helpful:

Setting the Prayer Scene and Burning Incense

The place you say your Prayer should be special. Every item that can distract you from your Prayer should be taken care of. The room should be the one that you don’t use regularly, and should be neat and clean, a comfortable temperature, and dark. With comfortable temperature, you do not have to worry or entertain thoughts that may distract you when the room is hot or cold. Human skin is filled with thermal receptors that will constantly remind you of any discomfort to your body.

Wudhu as a Way to Increase Your Attention

Wudhu (formal/minor ablution) is one of the most effective ways to prepare the scene for your daily Prayer. It has powers to re-organize your thoughts before Prayer and assist you in offering your Prayer with confidence and not to be swerved by Satan, The Accursed.

Understanding and Appreciating Allah (SWT)’s Presence

It is always to your benefit if you were to ponder the Existence of Allah (SWT) and His Power, Signs and Decisions related to this world and the next. Appreciating His presence is one way of bringing humility into your heart and humbling yourself in Prayer, performed with attention and concentration. It is only He Who looks at you Mercifully during your Prayer, and you ought to keep this in mind every time you say your Prayer.

Reminding Yourself Of Allah

One of the reasons why Adhan and Iqamah have been much emphasized before Prayer is to establish a strong link between the worshipper and his Creator, before he ventures into this sacred journey of Prayer and be in direct communication with The Almighty. This way, you start reminding and convincing yourself of the presence of Allah (SWT) before you begin Prayer.

A Relaxed and Alert State of Mind

An alert state of mind is one of the many vital ingredients of Prayer. If you are tired and exhausted, it is better to rest and do some deep breathing and relaxation exercises before you make the commitment to stand in front of your Lord.

Understanding What You Recite

It is clear that if you don’t strive to learn and appreciate the meanings of the verses and glorification you proclaim in your Prayer, you stand very little chance of developing and maintaining the concentration you need to focus in Prayer. Focusing on the meanings of what you recite would generally keep your mind busy and involved in Prayer.

Proper Pronunciation

Arabic language is considered one of the sweetest of all the languages. So, reciting Prayer with proper Makhaarij (proper pronunciation) and Tajweed (following the rules of the Arabic Language) and learning the rules of reciting The Qur’an, would make your efforts in maintaining attention a lot easier.

Alternating Recitations

Next, you need to alternate recitations by reciting different chapters of The Qur’an, different supplications and different forms of glorification in your Prayer. This is vital because your brain will not become accustomed and habituated to what is being recited daily and switch off attention to something else.

Continued Cleanliness

An important and attractive aspect of Islamic teaching is related to cleanliness. It means to be ritually pure at all times by performing ablution (wudhu) and ghusl (major ablution) whenever necessary.

Seeking Forgiveness and Accepting Limitations

After every Prayer you should seek forgiveness, as this will indirectly increase your attention and concentration during Prayer and bring you nearer to Him. While reciting this invocation, you should sincerely repent to Allah (SWT) that the Prayer you just finished was not up to the required standards and pray to be forgiven for it by The Merciful Lord. Then, you return to Him promising that the next Prayer will be a better one. This process in itself is a motivation to perform better next time you stand before the Almighty. Accepting faults will create in you desire to perform even better.

Stress Management

Of the important cordial disciplines of worship, especially the invoking worship, one is tranquility. The person who prays should perform his worship with quietude of the heart and a tranquility of the mind.

Moderation In Eating

Eating and drinking is also one of those matters with regard to which people go to extremes and, of course, mostly towards excess. No doubt, you need food to live and it is necessary that food should reach the cells of your body to maintain life. However, the important question is how much food your body needs and whether excessive food is good or harmful.

Checking And Inspection

Keep track of the level of your attention and concentration in Prayer. If it is the right level, give thanks; if wrong, ask for forgiveness.

Putting Thoughts in Writing

Unfortunately, in any relaxed state and in particular the Prayer, it is only human to have numerous creative thoughts, as well as recollections of things you forgot or need to do. These thoughts may haunt your continued meditation if you don’t write them down.

Removing Obstacles

Also, before the Prayer, all obstacles in attaining heart’s presence must be removed. As such, you should relieve yourself before starting Prayer, and you should satisfy your hunger or thirst as well. Also, since over-eating creates a lack of attention and concentration, you should observe moderation if you have to eat before Prayer.

Grief-Stricken, Submission and Sadness

No doubt, sadness brings to your soul many benefits, one of which is a revolution of the soul. It is the time when you are sad and grief-stricken, that you are able to fully organize and empower yourself to be most attentive in Prayer. It is widely accepted that a sad mind is more attuned towards an objective (Allah (SWT), in this case) and more capable of maintaining a high level of attention and concentration.

Patience, Accepting Fault, and Addressing The Problem To Allah (SWT)

You should be patient with your practice of attention. You do not perform masterfully the first time in any given circumstance. It is the continued practice of meditation, relaxation and attention that reaps benefits. You should not expect specific benefits in a short period of time. Invoking Allah (SWT) and addressing your problem of inattention is a good practice, as He would definitely assist you in this matter.

Arresting Thoughts

Because any individual’s mind is filled with thoughts at all times, he is supposed to arrest them, and put a stop on them during Prayer. When a thought comes, a command stop is used subconsciously to arrest and halt that thought and the person does not dwell on it. If this strategy is used on all incoming thoughts, then one will assume command and control over his incoming thoughts during Prayer.

Remembrance Of Death

Great Scholars have advised you to keep busy reminding yourself of death as a way to fear Allah (SWT) and maintain vigilance in your daily Prayer and communication with Allah (SWT). The idea is to develop piety and fear in you and to convince your soul the importance of Prayer.

Fixing Your Gaze

The Prophet (S) has said: “While a person is in the standing position during Prayer, he must be looking down fixing his gaze to the point where he places his forehead while in prostration; while in Ruku’ (bending position) the gaze should be between his two feet; while in Qunoot (when he raises his hands reciting the invocation) he should fix the gaze on the palms of his hands, placing them in front of his face; during Sajdah (prostration) his eyes looking at his nose; and while in the final sitting position the gaze to be towards his armpits.”

How to Read Holy Quran?

September 12, 2015/in home, How to do /by amin edrisi

The Holy Quran is a book containing the words of Allah (swt). It should be treated with the respect it deserves. This respect should also extend to any book, such as this manual, wherein there are verses of the Holy Quran.

The words of the Holy Quran should only be touched after doing Wudhu. Allah (swt) says: “None should touch it except the purified.” (al-Waqi’ah, 56:79)

However, you may recite the words at any time, even without Wudhu. Allah (swt) says: “Those who remember Allah (swt) (recite Quran), standing, sitting and reclining, and think and wonder about the creation of the heavens and the earth…” (Ali Imran, 3:191)

Always begin the recitation with Ta’awwudh. Allah (swt) says: “When you recite the Quran, seek refuge in Allah (swt) from Shaitan, the accursed.” (an-Nahl, 16:98) Ta’awwudh means to recite, “A’udhu Billahi minash Shaytaanir Rajeem“, which means “I seek refuge in Allah (swt) from Shaitan the accursed.

After Ta’awwudh, recite “Bismillahir Rahmanir Rahim“, which means, “I begin in the name of Allah (swt), the Beneficent, the Merciful”.

Even if you know the verses by heart, it is better to recite while looking at the words, as this increases the rewards many times.

It is Sunnat to recite the Holy Quran with your head covered and while facing the Qiblah.

While reciting the Holy Qur’an, we should think as if Allah (swt) is directly addressing Himself to us. But it should not be so for memorizing it or quoting it in our speeches to arouse passion.

We should recite the Holy Qur’an in a way as it ought to be recited that is with clear pronunciation of words, in distinct manner, in good voice, with proper care of pauses and not in a hurriedly and unintelligible manner. As the Holy Qur’an says: “Recite the Qur’an distinctly.” (Surah Muzzammil, 73: 4)

After reciting the Holy Qur’an one should ponder over the meaning also as the Holy Qur’an has objected to those who recite it as a formality just by hurriedly moving their lips without knowing the meaning. The Holy Qur’an says: “Do they not ponder over the Qur’an?” (Surah an-Nisa, 4:82)

While reciting the Holy Qur’an, we should bear in mind the narrations of our infallible Imams about relevant verses of the Holy Qur’an as well as the background of the revelation of those particular verses as to the specific occasions so that we are not distracted from its true meaning and we do not deviate from our basic faith. We should not derive the incorrect meaning of the verse howsoever conservative or progressive it may be in outlook .

When the Quran is being recited, listen attentively and do not eat or talk. Allah (swt) says: “And when the Quran is recited, listen to it with (full) attention, so that you may be blessed with mercy.” (al-A’raf, 7:204)

Do not leave the Holy Quran open and unattended or in a place where it may be disrespected. Recite from it regularly and do not leave it unread on the shelf. Allah (swt) says: “And the Prophet (s.a.w.) shall say, “O my Lord! Verily my people abandoned this Quran.” (al-Furqan, 25:30)

Worn-out pages of the Holy Quran or paper with verses of the Holy Quran must not be thrown in the bin. Instead they should be recycled or buried.

The Four main stages of Performing Wudu

August 27, 2015/in home, Islamic Rulling, The Laws of Worship /by amin edrisi

The manner of performing wudu as explained below is based on the Qur’an and the authentic sunnah of the holy Prophet as narrated by his Ahlu ‘l-bayt and his most reliable companions. The relevant verse of the Qur’an and the ahadith will be discussed in section J.Wudu is done in the following four stages :

1. Washing the face
After doing the niyyat [Intention], pour water over the face from the top. Then using the right hand, wipe the face from the top to bottom, in such a way that the water reaches all parts vertically from the hairline to chin, and every place horizontally within the reach of the span of the hand from the middle-finger to the thumb.

It is not obligatory to wash the parts which do not come within the middle-finger and the thumb; however, there is no harm in including those parts to ensure that all the necessary parts have been washed.

It is not obligatory to wash the inside of the eyes, the lips, the mouth, the nose, and the eyelids. If one has beard or mustache, it is enough to wash the hair which are apparent; it is not necessary to make the water reach the inside of the hair or to the skin. However, if the hair are so sparse that they do not hide the skin, then one should make the water reach the skin.

Bald person or those with receding hair-line should wash their face as if the hair were growing normally. If someone’s face is larger, or smaller, than normal, then he should wash the part which comes within his middle finger and the thumb.

2. Washing the fore-arms
After washing the face,the right and then the left hand should be washed from the elbow down to the finger tips.

like the face ,they should also always be washed from top to the bottom and if washed from below to above the WUDU will be void.

Pour water over the right fore-arm from the elbow to the finger-tips; and using the left hand, wipe the water over the arm to ensure that all the necessary parts are washed. Then do the same with the left fore-arm. The washing must be done from the elbows to the finger-tips and not vice versa.

The water should be poured from a little above the elbow to ensure that the whole fore-arm is covered. It is necessary to wash the fore-arms in such a way that the water penetrates the hair, if any, and reaches the skin.

The right fore-arm should be washed before the left.

3. Rubbing the head
Wiping of the head means to wipe a wet finger of the right hand from the crown of the head to the hair-line. Wiping of the head can be performed on any part of the quarter of the head which is over the fore-head.

The act of wiping can be done with one finger only, but it is recommended to use three fingers together. The water must reach the root of the hair. However, if the hair are so short that they cannot be combed then it is enough to wipe the hair.

While wiping the head, your hand should not touch your fore-head; otherwise, the water of the fore-head will mix with the wetness of your hand, and this will render the act of wiping the right foot invalid. Why? Because the act of wiping must be done with the wetness of the hands only.

4. Rubbing the feet
Again using the wetness of the hands, wipe the right foot with the right hand, and then the left foot with the left hand.
In wiping the feet, place the palm or the fingers of the hand on the finger-tips of the foot and then wipe to the base of the ankle. One can even wipe from the base of the ankle to the finger-tips. In wiping the feet, your palms should wipe your feet; it is not enough to move your feet against your palms.

10 Islamic Manners on the Dining Table (4)

August 25, 2015/in Health and Care, home, Medical /by amin edrisi

Complete etiquette of having food
It is Sunnat to eat with the right hand and sit on the knees. No food should be taken while lying or relaxing but one can rest on the left hand while having food as there is no harm. It is wrong to squat while eating and worse to put one foot over the other. Eating alone is Makrooh (abominable). It is Sunnat to eat with servants and slaves – sitting on the ground. It is a popular belief among Ulema that one should not eat while walking and that it is Sunnat to wash the hands before and after the meal and not to dry them on a towel.

Certain Ulema are of the opinion that one should not eat with people who take Haram (non-permissible) food or perform Haram (non-permissible) act. Even to sit on a table set for them is Haram. It is also Haram to sit and eat with those people who lie about Muslims and blame them of performing non-permissible deeds. To taste salt before and after the meals is Sunnat.

Another reliable tradition from the Holy Prophet (s.a.w.a.) states that a man who sits on the table with drunkards is cursed.

According to many of the reliable traditions, the Holy Prophet (s.a.w.a.) has prohibited the use of left hand for having food except when a person is forced to or whose right hand is diseased.

Another tradition prohibits eating while lying on one’s stomach, relaxing or resting.

According to a tradition from Hasan, one day Ibad-e-Basari, a noted Sufi and Sunni scholar visited Imam Ja’far-e-Sadiq (a.s.) while he was having food. Imam (a.s.)’s left hand rested on the ground. Ibad said to Imam (a.s.), “Aren’t you aware that the Holy Prophet (s.a.w.a.) has stopped us from resting our hand on the ground?” The Imam (a.s.) lifted his hand a little and rested it back again. Ibad commented again. The third time the Imam (a.s.) replied that the Holy Prophet (s.a.w.a.) has certainly not prohibited the resting of the left hand while having food.

A tradition states that the Holy Prophet (s.a.w.a.) used to eat only from what was in front of him. He used to sit as one sits in the state of Tashahud while praying. The right foot used to be on the left and the back of the right foot used to meet with the front of left. The Holy Prophet (s.a.w.a.) used to say that he was a creature who was like others and sat among them.

According to Hazrat Ja’far-e-Sadiq (a.s.), when a person can use his right hand for eating, it is Makrooh to use the left hand.

According to Imam Ja’far-e-Sadiq (a.s.), one should not eat while walking, except when forced.

Many reliable traditions from Ahle bait and Hazrat Ali (a.s.) state that if a person wants his house to be blessed then he should wash his hands before every meal. Washing of one’s hands after taking the meal stops poverty and body pains.

Another tradition from Imam Ja’far-e-Sadiq (a.s.) explains the etiquette of washing hands. Before the meal, the host should wash his hands first, followed by the guests and there may be no lapse of time between the washing of hands and having the meal. However, at the close of the meal, guest seated on the left of the host should wash his hands first followed accordingly by the other guests so that the turn of the host comes last. It is compulsory and obligatory for the host to wait with patience until all the guests have washed their hands.

Another tradition from the same Imam (a.s.) states that when one washes one’s hands before the meals one should not dry it but keep it wet for the food is blessed as long as the hands are wet.

It is narrated in a reliable tradition that the Holy Prophet (s.a.w.a.) asked Hazrat Ali (a.s.) to have salt before and after the meals; for, a man who takes salt before and after the meal is saved from seventy types of curses and a major of them is leprosy.

A tradition from Imam Mohammed Baqir (a.s.) says that salt is the cure for seventy diseases and if people will come to know the advantages of salt, they will not use any other cure except salt. The Imam (a.s.) also said that God asked Hazrat Moosa (a.s.) to order his followers to have salt before and after the meals and if the order was not obeyed they will be encircled with troubles and at that time they will curse themselves.

Another tradition advises one to have vinegar before meals as it sharpens one’s brains. A tradition states that Imam Ja’far-e-Sadiq (a.s.) had said that he took salt before and after the meals.

Yaser, the servant of Imam Reza (a.s.) states that the Imam (a.s.) used to call the young and old and even all the servants before sitting for the meals and make these people sit with him.

The Holy Prophet (s.a.w.a.) commands us to take off socks and shoes before taking meals as; besides being the best of Sunnat, it is very comfortable for us.

A reliable tradition states that the Holy Prophet (s.a.w.a.), while having food with congregation, used to order the guests to start the food early and to finish late or at leisure so that they may be able to eat more.

It is narrated in a reliable tradition that Sama bin Mahran asked Imam Ja’far-e-Sadiq (a.s.) what he should do first when the time for food and prayers collide. The Imam (a.s.) asked him to have his meal first if the time for prayer was there, but if having food will cover the precious time for prayer, then he should pray first and take his meal later.

Is Vegetarianism Allowed in Islam (2)?

August 25, 2015/in home, Islamic Medicine, Medical /by amin edrisi

A major argument put forth by vegetarians is that an animal has to be slaughtered and this fear within the animal will adulterate it’s flesh and lower the charge in the energy of the meat, thereby causing harm to whosoever eats the meat (as documented earlier). However, the Islamic method of slaughtering creates honor and reverence in the slaughter, and this act carries no traumatic frequencies that could unbalance the electrical matrix of the meat.

Surprisingly, Heistand and Coleman (1999) quote an experiment in which the frequency of energy contained within the carrot had a bigger change when pulled from the ground than a cattle beast’s energy change when slaughtered. This means that the carrot actually screamed louder than the cow.
The criticism of the slaughter of animals by the opponents of Islam is unreasonable. Animals have been created by the creator to provide food for the human beings. There is life in everything man or animal eats or drinks. Therefore, saving or sparing life is not possible. This is the law of nature. The very existence of life depends upon the proper consuming of life. Life in the lower stages of creation has been purposely created to be sacrificed to serve the survival of the species in the higher realm.

Similarly, man has been created to sacrifice his self, which is dearest to him, to reach the higher realms of divinity or spiritual bliss. It is true that purposeless slaughter of animals is a waste of Allah’s bounty when it is carried out in contravention to the laws of the author of nature. Even for those who hold animals sacred, the surest way to show their concern is to slaughter them at the proper time, because one day they will be eliminated by death. Therefore, if an animal is to die anyway, it is better to use it for sustenance of human life, rather than letting it go waste. The merciful creator, therefore, has allowed slaughter of animals for the sustenance of human life.

In the days of ignorance, man sacrificed man to please his man-made gods. Islam stopped this practice. Instead, to keep alive the spirit of the intended sacrifice of Ismail by Ibrahim, to show his obedience to his Lord, sacrifice of animals has been prescribed. On the other hand, Islam prohibits purposeless killing of animals. As long as a haji is in ihram, he cannot kill even a mosquito. Hunting is not only forbidden during the hajj but also as a sport in ordinary life. Imam Ali, on his deathbed, asked his children to take care of the birds he had domesticated, or else to set them free. Once, a disciple of Imam Ja’far al- Sadiq killed some pigeons in exasperation. The Imam asked him to give one dinar in charity for every pigeon he had killed as expiation.

Once, the companions of Imam al-Hasan tried to make a dog run when the unclean animal came near them while they were having meals with the Imam. The Imam prevented them, began to eat one morsel himself, and gave another to the dog. He said:

I should feel ashamed if a creature of Allah looks at my food and I turn it away.

Allamah Taba Tabai (AR) writes:

Clearly, the system of creation, which has overall control on all the creatures, has ordained that man should get nourishment from meats, etc. Then it has guided the previous parts of existence towards it. It is the system, which has created in human beings the ability to get sustenance from both animals and vegetables. He has, in the front of his alimentary system, the teeth some of which are made to cut, the others to break, some to tear and others to grind. They are called canines, molars, premolars and incisors. Man is not like goat or cow, which cannot cut or tear apart, nor is he like the beasts of prey, which cannot grind or incise.

The faculty of taste with which his mouth is equipped finds the taste of meats pleasant. Then other organs of his digestive system likewise find the meats delicious and long for it. All this is a part of creative guidance, which proves that the Creator has given him permission to use and eat various meats. How can we separate this creative guidance from lawfulness of the work, which this guidance leads.

Islam is a natural religion. Its only aim is to revive the tracks of nature, which the human ignorance has obliterated. It is bound to declare lawful what the creation guides to and the nature decrees. Islamic Legislation revives this natural commandment. And in the same way, it restores other arrangements, which the Creator has ingrained in our nature. We have already mentioned that it confirms the decree of reason that one should abstain from such meats, which are harmful physically or spiritually. And, it strengthens the inner feelings by prohibiting what the normal human nature dislikes or feels aversion. These two principles ultimately are based on the Divine management of the creation. Islam has given credence to them. It has prohibited that which harms the growth of the body and has forbidden that which is injurious to the well-being of human society. For example, that which has been slaughtered in the name of other than Allah or that which has been obtained through gambling and dividing with arrows and so on, and it has prohibited those repulsive things which the nature abhors.

There is no doubt that mercy is a fine gift of Allah, which has been ingrained in the human nature and in many animals as well, as we have sometimes observed. However, the Creator has not given it the status that it should enjoy absolute power over all affairs, or should command unqualified obedience. The creation itself has not given the mercy free rein; otherwise, there would not have been in this world any trace of grief, disease, suffering and various types of tortures and oppressions.

Moreover, human mercy in itself is not like justice, inasmuch as it is not an absolute noble characteristic, which admits no restriction. Had it been so, then it would not have been proper to punish an oppressor for his oppression or to penalize a criminal for his crime; nor would we have been allowed to confront a transgression with similar action. If mercy means this, then the earth and all that is on it would perish. However, Islam has not neglected the demands of mercy altogether, because it is among the creation’s gifts. It has ordered us to deal with the animals with mercy. It has forbidden us to torture the animal at the time of slaughter. It does not allow dissecting the limbs of the slaughtered animal before it has died, nor is it allowed to skin it while it is alive.