INTRODUCTION

IN THE NAME OF ALLAH, THE MOST MERCIFUL, THE MOST COMPASSIONATE

            Allah's praise and peace be upon the most honorable human beings and messengers the Prophet Mohammad Bin Abdellah and his Descendents. 

            By publishing our book under the title of "Beginning of the Path" which we wanted, as its name indicates, to be as a basis for the knowledge of Muslim that reflects the man's nature and conscience, we promised, in the said book, that it will be followed by another one which completes this beginning. So, this book emerged in order to complete the path of obtaining the Islamic knowledge while at the same time supplicating Allah [The Exalted] to fulfill what we had began with and hoping that may Allah accepts our humble efforts.

                                 Islamic Cultural Knowledge Organization

                      Knowledge Center for Islamic Studies and Researches

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 Chapter One

Reality of Life

-          Purpose of Creating Man

-          How Do I Become Happy?

-          Death End

-          What Is After Death?

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 (Al-Mumenoon [The Believers])

He will say: "Ye stayed not but a little,- if ye had only known! [114] Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)? [115] Therefore exalted be Allah, the King, the Reality: there is no Allah but He, the Lord of the Throne of Honour! [116] If anyone invokes, besides Allah, Any other Allah, he has no authority therefor; and his reckoning will be only with his Lord! and verily the Unbelievers will fail to win through! [117]

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 Lesson One

The Purpose of Creating Man

-          Why did Allah create me?

-          What distinguishes me from other creatures?

-          What is my goal in life?

Introduction

Ever since man came to life, he has been searching for the aim that he should reach to and the final destiny he must get to. In general, he knows that Allah has not created him in jest or just for fun. On the contrary, Allah has created man for a wise purpose dedicated for him only as the Holy Verse states, “Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)?[1]

Why did Allah create us and what is the purpose that he is aspiring us to reach?

Necessity of the Purpose

At the beginning, we must assure that all things existing all around the universe were created for a purpose and each has a function to perform. The earth, the moon, the sun and all other planets and stars play a specific role in the outstanding universe. The same goes with what the earth includes: sand,

 water, air, plants, animals, humans and all other creatures. Each of them has a major and important role in the regularity and continuity of life, human life in particular.

This prominent universal order attributes its existence and creation to Allah, the Wise Almighty, who has created and ordered them with His Knowledge, “…It is He who created all things, and ordered them in due proportions.”[1] “… (such is) the artistry of Allah, who disposes of all things in perfect order…”[2]

Distinction of Man

Although it is true that man shares this origin with all creatures, Allah has dedicated him with a special feature which is reason, and honored him with the grace of knowledge and fathoming. Reason is a great divine blessing that gives us conscious and perception, as well as the ability to select goals and choose what we deem proper among these goals.

Our trait, which distinguishes from all other creatures, as humans is that we do comprehend the goals that we want to reach and achieve and that we can select and accept them willingly and contently if we think of them with our minds and reason their consequences soundly. Man may starve but not eat due to a life-related interest, if he is sick, or due to a hereafter-related interest, if he is fasting the obligatory dues. Thus, man can control his traits and instincts through his mind.

This is why many hadith talked about the high position of mind and that Allah has not created anything He likes more than mind and that He gives it in perfect manner only to whom He loves. Also, many anecdotes urged people to use this mind by contemplating that even Imam Ali ^(PBUH) said, “A one-hour contemplating session betters a sixty-year worship interval.”[3]

 If it is so, have we ever thought of what we want to achieve in life? Where should we reach and what should we make out of our lives?

Determining the Goal

Man would not do any action, no matter how small it is, unless he wants to achieve a certain goal. He would not eat unless he wants to meet his hunger or satisfy a need. He sleeps to get rest, works and spares money to get his daily bread and the necessities of life, studies to succeed and even plays around and has fun to entertain himself and recharge his forces and powers to go on with his life.

The problem, however, is when his mind goes deeply in the details of his daily life although it would be better for him to work his mind and answer the central question: what is the general goal that I want to achieve in my life?

When man opens a commercial business, for instance, the daily business movement such as buying and selling, taking care of the employees’ affairs and organizing the same are not important in themselves as much as they lead to the general profit of the establishment. The same thing applies to the detailed objectives of man’s daily activities: they spring out from the importance and the eminence of the general goal of his life.

Happiness is the Goal

Some may consider being a doctor or an engineer as their goals; others endeavor to become owners of enterprises or decent professionals; others would aspire to become members of the parliament, leaders or high profile figures in the society; quite a portion may be interested in guiding people and showing them the right way in life as in the Hereafter. People have many various, distinct purposes, but are they so?

Should we ask the doctor why he has chosen medicine, he would say to treat and cure myself and others from illnesses.

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 Why is it so? So that we could lead healthy lives. Why all of that? To feel comfort and happiness comes the answer. Why are you after happiness and comfort? The answer comes: Loving comfort and happiness is an instinctive feeling and it is sought for itself, not for something else.

The rest are the same: the engineer, the trader, a high profile figure in the society, and even an ascetic or a cleric, who sacrifices for guiding and reforming people are all after happiness and exert their best of efforts and hard work to be happy and feel comfort and felicity. This is the purpose Allah has created us for and wants us to reach and achieve. He, Praise to Him, the Elevated and the Most Powerful, Owner of the Best of Names, the Arrogant and Lord of Favors, He Who needs nothing, has created us not to benefit from us, since he is the richest of the rich who shall never become poor, but so that we could reach perfection, comfort and happiness.

Therefore, man’s objective from life is happiness.

Every creature has a goal to achieve due to the divine wisdom.

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 Summary

1. Every creature has a goal to achieve due to the divine wisdom.

2. Human beings are distinguished with their minds which enable them from selecting the goal consciously and comprehensively.

3. The best thing man can determine is his general goal in life.

4. Happiness is the general goal which all human beings are after, and which we were created by Allah to achieve.

Questions

1. What indicates the inevitability of the presence of goal for man and the remaining creatures?

2. What is man’s feature that distinguishes him from other creatures?

3. There are various objectives that man seeks. What is the main objective that adds them up?

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 Additional Reading

Favor Equals Knowledge

A Bedouin came to Imam Hussein ^(PBUH) and said, “O ye the son of the Prophet. I guaranteed a full ransom of a dead man and I could not honor the same. I said to myself: I shall ask people and I have never seen anyone more noble than the Descendents of Mohamad ^(PBUT).”

Imam Hussein:            I shall ask you three questions. Should you answer one, you shall have one third of the money and if you answered two, I shall give you two thirds of the money and if you answered them all, I shall give you all the money. 

The Bedouin:              O Ye the son of the daughter of the Messenger of Allah ^(PBUH)! Is Ye who would ask me and thou art a man of nobility and knowledge?

Imam Hussein:            Indeed! I have heard my grandfather the Messenger of Allah ^(PBUH) say, “Favor equals knowledge.”

The Bedouin:              Ask whatever you like. Should I be able to answer, it would be great and if I could not, I will learn from you.

Imam Hussein:            Which deeds are best?

The Bedouin:              Believing in Allah.

Imam Hussein:            What is deliverance from balefulness?

The Bedouin:              Trusting Allah.

Imam Hussein:            What decorates a man?

The Bedouin:              Knowledge associated with patience.

Imam Hussein:            What if he could not get them?

The Bedouin:              Money with gallant.

Imam Hussein:            What if he could not get them?

The Bedouin:              Poverty associated with patience.

Imam Hussein:            What if he could not get them?

The Bedouin:              Then let there be a thunderbolt from the sky

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 that would burn him dead because he would deserve it.

Hussein ^(PBUH) laughed and threw him a bag that contained one thousand dinars and gave him his ring that contained a 200-dirham clove and said, “O ye Bedouin! Give the gold to your contenders and spend the clove for your own needs.”

The Bedouin took the money and said, “Allah knows best where he puts his message.”

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 Imam Al Sadek ^(PBUH) is reported to have said, “Allah said ‘O ye my true servants! Enjoy my worship in Life for ye shall enjoy it the Hereafter’”

Osoul Al Kafi, p. 249

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 Lesson Two

How Do I Become Happy?

-          What is real happiness?

-          Which road leads to happiness?

-          Religion is happiness.

Introduction

In the previous lesson, we knew that all people search for happiness and constantly try to get rid of pain and escape misery. Now, the significant question is: how do people obtain real happiness?

Various Means

Many people believe that happiness is gained through indulging one’s self in appetence and pleasures or through  great fortunes and riches or through possessing more power and authority. In fact, however, what one gets from these things is nothing but a delusive and evanescent happiness.

This best describes those who are after life. The more they get fortunes and powers, the more their desire grows for more riches and authorities. Moreover, anyone who would compete with them to get the same shall become their enemy. They become satisfactionless as reported by Imam Al Sadek ^(PBUH),

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 “Life is like the water of the sea: the more you drink, the thirstier you become until you are dead.”[1] When the time of reality comes, one leaves everything he has gained and leaves away with nothing. 

Real Happiness

The greatest mistake of those who follow dispersive and aberrant doctrines is that they do not think hard enough in the truths of their goals and intentions. They did not use their minds or refer to their pure instinct and sound of conscience. Had they done so, they would have realized that what they wanted was constant, real happiness which knows no pain or misery and which is never transient.

Life can never achieve this. Any weak person who feels fear and weakness and needs safety shall refuge to a powerful person. A poor person who has nothing to satisfy his needs and hunger shall refuge to the rich. A sick person who feels pain needs a physician. A lonely person needs a shoulder to cry on. Man’s need for power, safety, richness, affability and love is eternal and absolute; consequently, these needs are not satisfied by ephemeral things. True happiness and constant, absolute comfort are not achieved but through the one and only love, the perfection who is immortal: Allah, may His Name be glorified.

This is why we soliloquize and supplicate him in Al Jawshan Al Kabir, “O Ye who is near more than anything; O Ye who is the most beloved; O Ye who is strong than anyone; O Ye who is merciful than anyone…”

Imam Khomeini says, “The light of instinct has showed us the way to the fact that the hearts of all human beings aim at complete perfection… that is, absolute perfection is the beloved of all… so watch out, dear, and wake up from your inadvertence and feel happy since you have an eternal beloved who is evanescent, who is faultless and

 who is Allah Almighty.”[1]

He who denies this happiness because it cannot be sensed or does not go with his short-lived pleasures and appetence is either deep in inadvertence or is blind because he is far from sound conscience and sound mind.

Real happiness is like a beautiful garden surrounded with huge fences and has certain doors. What is beyond this garden is an arid desert. Infidels have looked away from that garden either because they have fallen in a deep pit or because they are busy sniffing the breeze of this garden’s odors from a distance or in a mirage they believe to be happiness. Should they reach this mirage, they would find it nothing and they still blunder in aberrance.

Almighty says, “But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.”[2]

Road to Happiness

On the other hand, believers considered true happiness with their insights and pure instincts. They only had to walk the way that lead to happiness – even if they had put up with some obstacles, they do not feel the same due to their anxiousness and eagerness to meeting Allah – and had to enter from the specified doors.

This road is described to us in the Holy Qur’an when Allah says, “Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions.”[3]

As for the doors that Allah ordered us to enter the houses from when he said, “… Enter houses through the proper doors…”[4], they are the prophets and imams peace be upon

  them. In the sacred hadith, “I am the City of Knowledge and Ali is the gate that leads to it.” In Nudbah supplication when we soliloquize Imam Mahdi, we say, “Where is the door of Allah where we come through to Him?”

As a result, we know that righteous work is nothing but complying with the divine sharia to which we are guided by prophets and infallible imams.

This is why Allah has said, “O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life…”[1]

Good life is not achieved for a believer unless he responds to Allah and to what the prophet calls for through the verses of the Holy Qur’an or through his Sunna because the Holy Qur’an mainly outlines the headlines of the sacred sharia whereas the prophet clarifies the ramifications and partial rulings thereof.

We can conclude why Allah has set the goal for his creatures, which is to worship, when He says, “I have only created Jinns and men, that they may serve Me.”[2]

Therefore, serving Allah and real connection to him through abiding by the Sharia and worshiping through executing the rulings he has ordered us to execute is the right way to achieve happiness.

Believing is the Happiness and Safety

When man feels that he has a great power next to him which cannot be disabled by anything and which can get him all his needs and deliver him from any dejecting, he shall never feel hopeless, depressed or fear. On the contrary, comfort and delight shall overwhelm him in a way words cannot describe.

This is the state of a believer who has connected himself to Allah and depended on him. Allah is the Merciful Who takes care of him more than his mother does. Allah says, “Say: O my Servants who have transgressed

 against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.”[1]

And Allah says, “…And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion.”[2]

So, dear, let us come and chant this awesome paragraph from the Great Jawshan Supplication:

O He, Who created me and perfected me,

O He, Who provided me with sustenance and nurtured me,

O He, Who provided food for me and quenched my thirst,

O He, Who brought me near Him and brought me most nigh,

O He, Who protected me and kept me in safety,

O He, Who saved and guarded me,

O He, Who honoured me and enriched me,

O He, Who helped and guided me,

O He, Who befriended me and sheltered me,

O He, Who causes me to die and revivifies me.

 Summary

1. Worldly happiness is delusive and evanescent.

2. True happiness is reached by using our pure instinct and sound mind, and it is nearer to Allah since he is the absolute perfection.

3. The way to achieve happiness is in believing and good deeds.

4. Good deed is the divine sharia to which we are guided by prophets, imams and their proxies.

Questions

1. What is the reality of happiness which one should understand?

2. What achieves happiness?

3. What factors lead to misdiagnosing happiness?

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 Additional Reading

The Sheikh of Resistance Fighters: Sheikh Ahmad Yehia (Abu Zar)

He came back to his village after twenty-two years. He was the first to enter the village whose aridness was reaching to his springs of giving in order to get life and give itself the meaning of existence. Land knows its beloved ones as houses keep their residents. When Ahmad Yehia was displaced from Rchaf after the Israeli invasion forces had killed his father and dumped his body in a water well, he and the villagers collected their wounds and left it. He left his soul in the debris and wreckage of its houses. There is nothing harder to man than carrying his days on the palm of emigration and expatriation and leaving his land as a red tear fidgeting between lashes of comeback waiting to be shed due to joy even once. Sheikh Abu Zar did not mind the bullets falling like rain on an arid land. Bullets are his best friends. Here he is now reaching his hands out to harvest what he had sowed. Isn’t victory the fruit of fighting? Doesn’t Abu Zar deserve, after spending years on the fronts of jihad, holding his gun day and night, to contemplate for moments the friendliness of the place he belongs to? He who has spent the best years of his life ever on this sacred land: in its alleys which were filled with the noise of people and the little children playing? He was there when he was a child and a young boy and as a young man. The fields in his village still remember him as he used to come back home from Tebnin’s school. He used to lay his books under some bushes to help his father Hajj Abu Khalil in cultivate or sow the land. They used to run back home together to be received by Im Khalil with the warmest of welcome and appreciation. Since childhood, he used to be good person with his parents and his parents used to supplicate for him for he was unusually good.

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 Before he became religiously adult, he had committed himself to the rulings of sharia and received religious lessons at the mosque of the village. He read the Qur’an and supplicated Allah and participated in objective activities and always talking about religious issues and affairs. He used to discuss life and homeland which was being attacked by the hatred of the "Israelis". He was very well aware of everything going on around him. He never was a silly young man who spent his time fooling around for he knew that life is responsibility and he had prepared himself to be up to it. He never endeavored to improve his financial status since he knew that ‘contentment is an everlasting treasure’ and that Allah’s satisfaction was his utmost goal and that martyrdom was the dream he always had.

In 1982, he was blessed with Hajj (pilgrimage). He bid his parents farewell and went to Mecca where he met an Iranian campaign there and joined them when they left to the Islamic Republic of Iran to study at Qom. There, he not only studied religious sciences but participated in training sessions that made him fit to be one of the soldiers of Hizbullah. He kept in contact with the brothers in the Islamic Resistance until he came back to Lebanon on 1986. As soon as he arrived, he left his wife and his little daughter at his parents-in-law’s house and left saying that he had some work to do. By midnight, Martyr Saleh Harb, brother of the wife of Sheikh Abu Zar came and told her that her husband is waiting for her in the South, so she accompanied her brother to join the Sheikh’s long jihad. From the Middle Sector to Iklim Al Toffah to the Western Sector, all the soil of the South adores the footsteps’ traces of Sheikh Abu Zar. He is the fighter who never left the front and his constant movement in the South made his life instable. He and his family used to spend their days moving among villages.

When his best friend and companion, Martyr Saleh Harb, was martyred in his arms, leaving the three children behind under the responsibility of the Sheikh, Sheikh Abu Zar was the best to take that responsibility. In addition to the Sheikh’s four children, he

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  raised the children of his brother-in-law with all the tenderness he could give and planted goodness in them which made them powerful when they are older. He used to sit with his children and speak to them about Imam Khomeini and Imam Khameini. He gathered them one week before he was martyred to discuss their future with them and the majors they are going to choose in the future. He chose something to each one of them. Few were the times that Abu Zar dedicated for himself. He used to go visit his parents and siblings when he had any free time. He always urged others to visit their kins and the importance of maintaining such relationships with them. He always asked his mother to supplicate for the moujahideen. It is very well known about him that when he used to buy something for himself he bought this same thing to the moujahideen first. And it was the final comeback. He came on the wings of yearning as his long waiting held the wounds of years which were bleeding with endless longing. He saw himself among the ruins building castles of coral and pearls. He bled as a splinter of a bomb falling next to him hit him. He fought hard. His turban was torn by a rock falling onto it and filled with blood. He walked leaning to himself watering the soft green grass with his blood. He called one of the brothers and then fell on the ground. Despite the severe hemorrhage, he stayed conscious watching what was going on around him and wearing a smile for the coming victory and for the flags of Hezbollah that were hoisted over the liberated villages as a result of the sweat of moujahideen, the blood of martyrs and the wounds of the injured…

From His Last Will and Testament:

To my tender mother… To the most beautiful word that I can remember… Please be patient, Mom and remember Our Lady Fatima Al Zahraa^(PBUH) and Our Lady Zeinab^(PBUH) the oppressed when she lost her brother Hussein^(PBUH). Please do forgive me a lot…

To my wife and children… Peace be upon you; be patient, fear Allah…

Prince of Believers ^(PBUH) says, “Desiring what Allah offers bequests spirit and comfort, and desiring what life has to offer bequests grief and sorrow.”

Irshad Al Koloub, 1-26

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 Lesson Three

The End of Life

-          What is the reality of death?

-          Why do we fear death?

-          The best of death.

Man may doubt everything even commonsenses. But no one doubts or denies that he will die, “Truly thou wilt die (one day), and truly they (too) will die (one day).”[1] Nonetheless, the majority of people are deeply incautious of death and they lead life as if they were unable to comprehend this truth though death is surely coming.

Imam Ali said, “I have not seen any undoubted certainty similar to a doubt that has no certainty more than death.”[2]

Death, as a result, is a certainty free from doubt, and at the same time it is doubted because most people do not turn to it during most intervals of their lives and imagine that they will not die.

The Horrendous Reality

Most people detest and dread death. They tremple with fear and their hearts even quiver when they feel death. The Holy

 Qur’an was so eloquent when describing this condition as the polytheist surrounded the Muslims from all sides, and some Muslims were in a condition as Allah says, “Behold! They came on you from above you and from below you, and behold, the eyes became dim and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about Allah!”[1]

Even the most powerful men in history showed their impotence in the presence of death and looked small when their time came, and some of them had his thoughts up side down. The Holy Qur’an tells us about the arrogance and the haughtiness of the Pharaoh when he said, “I am your upper Allah.” But when he was drowning, he said, “… "I believe that there is no Allah except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)."”[2]

When the Al Mamoun, the strong Abbasid Caliph, felt he was about to die, he ordered that tents be set in the desert. It was night, and the fires, scattered here and there and set by the soldiers, added magnificence and majesty. Al Mamoun saw that all his wishes have gone in vain and all his reign and power would bring him nothing. At that moment, he looked into the sky and cried, “O Ye who has the everlasting existence! Have mercy on the one whose reign and glory have gone away.”

This is how the hopes of life seekers fall apart in one moment and the falsity of their wishes is revealed and everything is turned into rubble.

Why do we fear death?

If we seek the reason, we shall find that it one of two things: either we do not know the reality of death so we imagine that it is mortality, vanishing and absence, or we have fallen deep in love with life and clung to its attractions and much tasted its blessings

 and pleasures, rightfully or not. So if death comes, it will cut our connections with what we love and adore and this causes pain and misery, and recalling it causes us concern and anxiety.

Therefore, the more the relation is attached with life, the harder and bitter death is for a dying person.

Imam Baker ^(PBUH) is reported to have said, “He who is firmly attached to life feels more sorrow and regret when he departs life.”[1]

The Reality of Death

To get rid of this anxiety, we first have to know the reality of death. Death is the moving of man’s soul from life and the disengagement with the body and the ascend to the life hereafter. There are two worlds where man lives. The first is life in this world and the second is the hereafter. Death is just a bridge that leads him the mortal life to the eternal one.

The Prince of Believers says, “Life in this world is just a passage to the everlasting afterlife whereas Hereafter is the world of immortality.”[2]

But we already know that and believe in it, so why do we hate death then? Our hatred towards death comes from the attraction of our hearts to life in this world and our busy engagement in constructing it and gathering its decorations, as well as our incautiousness about working and building for the hereafter. In addition, we never desire to move from a well-constructed, prosperous place into a place that is destroyed and devastated.

A man asked Abi Zar Al Ghaffari, “Why do we hate death, Aba Zar? Aba Zar replied, “Because you have built life in this world and devastated the hereafter. You then hate to move from a prosperous place into a devastated one.””[3]

Believing and Loving Death

A real believer must not hate death and feel alienated. A real believer must love and adore death, as the Prince of Believers is reported to have said, “By Allah I swear that Ibn Abi Taleb (I) is more intimate with death than an infant with his mother’s breast.”[4]

Man adores immortality and everlasting life and detests extinction. Death is the movement from the mortal state into the immortal state. And, does man hate immortality? Knowledge and believing in mind differs from believing in heart.

 Although we know life in everlasting hereafter, our hearts have resorted to life in this world.

Imam Khomeini says, “All the misfortunes of ours are on account of this lack of faith and conviction. Had we even a tenth of what faith we have in this world's life and living, its existence and survival, in the world of the Hereafter and its eternal, everlasting life, our hearts would have been more attached to it and we would have devoted some effort to building it. But, alas, the springs of our faith are dry and the edifice of our faith rests on water. Inevitably, we fear death, extinction and end. The exclusive and definite remedy for this malady is cultivation of faith in the heart through beneficial reflection and deeds as well as sound knowledge and works.”[1]

The Best of Death

The best kind of travel is that when the traveler leaves nothing to regret behind in the departed place and migrate into a place where all the good and desired things are awaiting. Moreover, sacrificing one’s life (blood and soul) for the sake and in the cause of Allah is the most expensive thing man could participate into his life after death. This is a no-matched giving that no one could better. And whoever is so generous

 shall be rewarded more generously.

Allah says, “Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise):  they fight in His cause, and slay and are slain…”[1]

Prince of Believers also said, “The most glory is death; I swear by Him He who owns my soul that for me to be killed in one thousand hit by the sword is easier than to die on bed not obeying Allah.”[2]

When Ibn Ziad threatened Imam Zein Al Abidin ^(PBUH), the Imam replied, “With death you threaten me, Ibn Ziad. Have you not known that killing is our habit and our dignity is martyrdom.”[3]

This is why we found the fighters (moujahideen) of the Islamic Resistance and its leaders race to the fronts of war and jihad anxiously hoping to win martyrdom. We can evidently deduce the level of believing they have reached and the levels of feeling secure and yielding they have ascended.

Summary

1. Death is an inevitable reality for all humans.
2. Death is an averse to us because we do not know its reality and we do not prepare for it.
3. Death is a bridge that takes us from the world of immortality to the world of eternal life.
4. Heart security in eternal life urges us to prepare for it and construct as beautiful as could be.
5. The best kind of death is to die for the cause of Allah.

Questions

1. Why do we hate death and love existence?
2. What is the reality of death? Does death mean mortality?
3. What does the Prince of Believers mean when he says, “I have not seen any undoubted certainty similar to a doubt more than death.”?

Additional Reading

Courtesies of Funerals and Escorting Them

1. If one looks at the funeral, he ought to say, “To Allah we belong and to Him is our return. Allah is Great (Allah Akbar). This is what Allah and His Messenger have promised us and they surely were true. O Allah let us be more believing and more surrendering. Grace be to Allah Who has the power and overpowered his servants with death.”
2. Upon carrying the funeral, one ought to say, “Bism Allah, Wa Billah, Wa Salla Allah Ala Mohamad Wa Al Mohamad; Allahoma Ighfir Lil Moua’mineen Wa Al Moua’minat. In the name of Allah and by the help of Allah, May Allah cast prayers on Mohamad and His Descendents, O Allah Forgive all the male and female believers!”
3. One who escorts the funeral ought to follow the funeral on foot unless he has a valid reason not to do the same.
4. One who escorts the funeral ought to participate in carrying the dead on hands unless there is a valid reason that hinders the same.
5. One who escorts the funeral ought to be devout, thinking that his body is being carried and asking to return to the worldly life and being answered. He further has to think of the difficulty of being answered to return to life, and as said,

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 should you carry a body to the graves, remember that one day it will be your turn to be carried.

1. One who escorts the funeral ought to walk behind or besides the funeral but not ahead of it. It is always better to walk behind.
2. A non-decorated piece of clothes is preferable to be thrown on the funeral.
3. One ought to hold the dead body from the four sides.
4. It is recommendable to lower the voice and speak less when escorting a funeral.
5.  It is desired to put the dead body within a casket.

Abhorrent Acts in Funeral:

1. It is abominable to laugh, play and raise the voice in a funeral.
2. Talking without mentioning Allah, supplication or asking forgiveness.
3. It is abominable for women to escort a funeral even if the deceased is a women.

Imam Al Sadek ^(PBUH) is reported to have said, “Once, the Messenger of Allah ^(PBUH) saw some women sitting in a place. He asked, ‘What are you sitting here for?’ They replied, ‘We are waiting for a funeral.’ He asked them, ‘Are you going to carry with those who do?’ The women replied, ‘No.’ He asked them, ‘Are you going to wash with those who do?’ The women replied, ‘No.’ He asked them, ‘Are you going to help in putting the corpse in its grave with those who do?’ The women replied, ‘No.’ He then said to them, ‘Then go back to your homes with no rewards.’”[1]

4. It is abhorrent to hurry in walking in way that contradicts with the principle of taking things easy with the dead. Walking moderately is a must.
5. To hit palms together or to the thighs.
6. It is abhorrent to carry two dead persons on one casket.
7. It is abhorrent to sit down until the dead is laid down to rest.

Imam Al Sadek ^(PBUH) said, “Mentioning death kills the desires in the soul, seizes forgetfulness, strengthens the heart with what Allah has promised, softens the manners, breaks craving, extinguishes the fire of covetousness and despises wordly life.”

Misbah Al Sharia, 57

 34

 Lesson Four

What is after death?

-          Where shall we be after death and before resurrection?

-          What are the stages of the Day of Judgment?

-          The resting place…

Having known that death is a travel and movement from a kind of life (life in the world) into another kind (hereafter), we should know that there are stages and phases through which a traveler must pass in order to reach the ultimate goal. So, what is there after death? What are the stages that a traveler passes through on his way to the eternal life?

The Realm of Isthmus: (The Minor Day of Reckoning)

It is the realm to which man is moved after death until the Day of Judgment, in this world, man prepares for his eternal life, as the fetus is prepared in his mother’s womb to meet life.

Allah describes the man who is dying and asking for return to life to get more good deeds in the Holy Qur’an. The answer comes so decisively, “… ‘By no means! It is but a word he says.’- Before them is a Isthmus till the Day they are raised up.”[1]

 When Imam Al Sadek ^(PBUH) was asked about the Realm of Isthmus, he answered, “It is the grave from the day of death to the Day of Judgment.”[1]

In some other hadith, we find that the grave for the believers is a piece of paradise, that is a miniature of the graces and blessings awaited in heaven. As for the atheists, it is one of the fissures of fire.

The Realm of the Resurrection

When it is about time for resurrection, the Angel Israfil blows his trumpet swooning all who are found in heavens and on earth thus leading to the death of all.

The same Angel blows his trumpet once again and Allah shall resurrect them again and order them to stand for Allah, the Lord of the Worlds. This day is called the Resurrection Day.

Allah says, “The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on!”[2]

There are stages through which man shall pass after this blow in order to determine his destiny:

1. People are gathered before Allah, the Lord of the Worlds: Each group of people shall be called by their Imam whom they followed. Should the Imam be a righteous one and appointed by Allah or refers to Allah, the followers shall be congregated with the righteous people. If the Imam was an Imam of sins and aberrancies, the group shall be assembled with aberrant people, “One day We shall call together all human beings with their (respective) Imams…”[3]
2. After the assembling comes reckoning, when man is reckoned for each small and big thing he has done as said even if this action is equal to an atom.

 Allah says, “Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away.”[1]

And Allah says, “Then shall anyone who has done an atom's weight of good, see it!* And anyone who has done an atom's weight of evil, shall see it.”[2]

And it is reported that the Messenger of Allah ^(PBUH) said, “On the Day of Resurrection, Servant’s feet shall not move until he is asked about four things: his life and how it was spent; his youth and in what he involved it; his money and how he earned and spent it, and about loving us, we Mohamad and his Descendents ^(PBUT).”[3]

Imam Al Baker ^(PBUH) also said, “The first thing a servant shall be accountable for is the Prayer. If this prayer is accepted, all his other deeds shall be accepted too.”[4]

Some of the events of the Day of Resurrection is what reported to us from Imam Al Sadek ^PBUH), “When it is Resurrection Day, two servant believers stand for accountability, both whom are among the people of heaven: a poor in the worldly life and a rich in the worldly life. The poor says, ‘O Lord! Why am I held up? You are very well aware that You have not given me any power and authority to be just or otherwise (unjust) and You have not blessed me with money to give or withhold, but I was given my daily bread.’ Allah Almighty says, ‘My servant has spoken the truth. Set him free to enter the Heavens.’ The other servant remains standing and sweating. His sweat would quench the thirst of forty camels then he enters paradise to meet the poor servant who asks the rich one, ‘What kept you up?’ ‘The long list. They came one after the other and they were forgiven by Allah because of his mercy. He made me join those penitents,’

 the rich man says and then asks, ‘but who are you?’ The poor servant replies, ‘I am the poor person who was with you earlier.’ The rich man replied, ‘Blessings have changed you.’”[1]

1. After accountability and revealing the books and logs of deeds, it is the turn for passing the Sirat (the path), which is a bridge erected above hell and no one would enter the Heaven without passing it. It is reported that it is thinner than a hair (filament), sharper than a sword and warmer than fire. Earnest believers pass it easily like a flash. Some pass it with difficulty but they survive it. Some others fall from it into hell. All of this depends on how man was and acted in worldly life and if he was earnest in his religion and loyalty to Allah, His Messenger and the Descendents of His Messenger. The sacred hadith reads, “Loving Ali Bin Abi Taleb is a passage on the Sirat.”[2]

Keeping close relationships with the next of kins, paying trusts and going to mosques help to pass the Sirat. Prophet Mohamad ^(PBUH) says, “He who takes mosques as his house, Allah guarantees him spirit, comfort and passage over the Sirat.”[3]

Heaven & Hell

Then, believers shall move into heaven where there are great gardens, fruitful trees, delicious fruits, great houses, fresh water, houris (nymphs), and all what eyes desire and souls wish. It is described in a short phrase to be “…it contains what no eyes have seen, no ears have heard of and no man has ever imagined…”[4]

As for hell, it is the torment place of atheists and hypocrites. Flames of fire rage in it from all sides and it is guarded by the

 harshest of angles that made the inhabitants there shake to death with fear and loneliness. The faces of the inhabitants of hell are black, dull and ugly. They are cuffed and they drink from its boiling water that melts whatever in their stomachs and their skins. Their food comes from the zachum oil tree (an infernal tree with bitter fruit). Devils shall be their peers there. Their excruciation is always increasing that they wish they would die but they would not.

Summary

1. Realm of Isthmus begins from death to the Day of Resurrection. 

2. Resurrection Day is the day when people are assembled before Allah.

3. Day of Judgment is the day when the people are reckoned on what they have done in their worldly life.

4. Sirat is a bridge erected above the hell crossed by believers on their way to heaven, and those who are to be tormented in hell by Allah  shall fall from over it.

5. Heaven is the everlasting resting place for the believers and hell the eternal torment place for atheists and hypocrites.

Questions

1. What is the Realm of Isthmus?

2. Why does the time some people spend standing before Allah vary?

3. On the Day of Judgment, each nation of people is called by its Imam. How do you define your role and stands in the worldly life on the basis of being headed by an Imam?

39

 Additional Reading

Courtesies of Visiting Tombs

1. When you visit the graves of believers, say, “In the Name of Allah, Most Beneficent, Most Merciful. Peace be upon the people of La Ilah Ila Allah (there is no Allah but Allah) from the people of La Ilah Ila Allah. O Ye people of La Ilah Ila Allah for the sake of La Ilah Ila Allah how did you find the saying of La Ilah Ila Allah from La Ilah Ila Allah. O La Ilah Ila Allah! For the sake of La Ilah Ila Allah forgive those who have said La Ilah Ila Allah and stack us with those who said La Ilah Ila Allah, Mohamad Rasul Allah and Ali is the Wali (Saint of) of Allah.”
2. It is recommendable to visit the graves on the afternoon of each Monday and Thursday and the morning of Saturday and to ask forgiveness and mercy for them provided that no anxiousness is expressed (that is when man expresses a dilemma without being patient).
3. It is desirable to say, “Peace be on the believing inhabitants of these places. May Allah have mercy on those who are here or those to come. If Allah wills we shall follow you here.”
4. It is desirable that a visitor puts his palm on the grave and heads towards the Kibla and reads Sura Al Qadr (the Night of Power) “We have indeed revealed this (Message) in the Night of Power…” seven times. It is also recommendable to read (Sura Al Fatiha, Al Falaq, Al Nas, and Korsi Verse) each three times and Sura Ya-Seen and any verse in the Holy Qur’an, either while sitting or standing provided that he is heading towards Al Kibla.
5. It is agreeable to ask Allah for favors when standing at the graves of the parents.
6. Visiting graves is agreeable for both men and women.

40

 Some of the anecdotes related to visiting the graves:

1. The Prince of Believers ^(PBUH) said, “Visit your dead ones, for they feel happy when you visit them and ask for favors when your are standing at the graves of your parents after you supplicate for them.”[1]

2. It is reported that Imam Al Sadek ^(PBUH) has said about visiting the graves, “They feel comfort and when you do not visit them they feel lonely.”[2]

3. The Messenger is reported to have said, “He who reads a verse from the Holy Book of Allah in a Muslim graveyard, Allah shall give him the rewards of seventy prophets…”[3]

4. The Messenger is reported to have said, “He who wishes mercy to the inhabitants of the graves was salvaged from hell and entered heaven while smiling.”[4]

The Messenger of Allah ^(PBUH) said, “Condolence paid in a funeral beget heaven.”

Al Ikhtisas, 184

 42

 Chapter Two

Steps on the Road

-          Repentance

-          The Two Heavy Burdens is the Last Will and Testament of the Messenger of Allah ^(PBUH)

-          Natal  Kin (Keeping Relations with Immediate Relatives)

-          Jihad for the Cause of Allah

-          Social Intercourse

-          The Perfect Prayer

 43

 Lesson One

Repentance

-          Does the sinner have a way to return?

-          What is repentance?

-          Gifts for the repenters… 

Why Does Man Repent to Allah Almighty?

Allah has created man’s soul so pure of all kinds of sins and He has granted him the ability to distinguish and choose between good and evil. Through his will, man can pursue the road of good by complying with the divine doctrines and thus get the reward promised by Allah Almighty to his good worshipers which is the heaven that extends from heavens to earth in width and is prepared for those who believe and fear Allah.

Man can also follow the road of evil, and thus shall get the hell in the Hereafter; such hell which is fueled by people and rocks and prepared by Allah to those who shall disobey him.

Moreover, Allah has never left man unobserved. On the contrary, he sent angels to record his acts and deeds in a certain log that shall contain and include every single small and great effort. Allah has also told man of this observation so that he could have a deterrent from committing sins and thus

45

 always feel that Allah is present with him at any place and as a result refrain from committing such sins, “Not a word does he utter but there is a sentinel by him, ready (to note it),” “And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness.”[1]

Allah also says, “…What a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.”[2]

Despite the foregoing, man can fall into sins due to his instincts and desires when he surrenders to them, thus diverting from the road of good to the road of evil. The more man commits sins, the more he diverts from the road of good to the road of evil, and at the end, he follows the road of evil. So, in order not to become disappointed and hopeless and feel that all doors have been closed in his face, whom would he refuge to after he has committed all his sins? For that, Allah has opened the door of repentance for his servants and said, “O ye who believe! Turn to Allah with sincere repentance…”[3]

Each man can return to the Allah’s mercy through the door of repentance and find safety and save himself from drowning by getting on board of the ship of repentance.

What is Repentance?

Repentance is not just to move the tongue and utter, “I ask Allah for forgiveness and I repent to him,” as a parrot does. Repentance needs to be and must be from the heart, mind and soul and from the inside. It is when man stands before the hands of Allah in subjection and apologize for all the sins he has committed and regret the same, then vows before Allah that he shall never return to committing these sins. When he does that, man shall be considered to have sincerely repented to Allah.

 Rush to Repentance

A sinner must rush to repentance and not put it off and spends his lifetime in procrastination by saying that he shall repent until he dies while he is in complete sin. Procrastionation is the most important tactics of Satan where it intends that man be dead as he is committing sins. One poet says, “Don’t say I shall repent tomorrow, for tomorrow may come while you are underground.”

So, get out of all your sins and never leave one single sin without repentance for the mercy of Allah extends over everything and that Allah Almighty forgive all sins; therefore, man must not withhold repentance as Allah has not withheld repentance from all sins.

Allah Accepts the Repentance of Penitents

When man repents to Allah from all his sins, Allah shall inevitably accept this repentence. How would not He and He has promised in the Holy Qur’an that He shall.

 “He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do.”[1]

Allah has named Himself the Forgiver and the Merciful in the Holy Qur’an, “…for Allah is Oft-Returning, Most Merciful.”[2]

Thus, the divine mercy encircles the repenter until he becomes sinless as reported by the Messenger of Allah ^(PBUH), “A repenter shall become like the sinless.”[3]

Gifts for Those Who Repent

Repentance is fruitful during man’s lifetime. These fruits are granted by Allah. Repentance extends man’s lifespan, extends bread and living, and most importantly, it makes man the beloved of Allah.

 Allah says, “…For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.”[1]

So, let us all come and gather before the hands of Almighty and solemnly declare our apologies and repentance for and from all our sins and repeat the supplication of Imam Zein Al Abidin ^(PBUH), “O Lord! Sins have dressed me with humiliation and being apart from You has lowered me, and my heart became dead due to my great sins, so Lord revive it with a repentance from you. O You my utmost objective! I swear by Thy Glory that I can never find anyone who could forgive my sins but Thou.”[2]

Conditions of Repentance

These conditions were all included in an anecdote reported to have occurred with the Prince of Believers (Imam Ali) ^(PBUH) when someone said in his presence, “I ask Allah for forgiveness and mercy.” The Imam ^(PBUH) said, “May you be bereaved by thy mother! Do you know what is it to ask for forgiveness and mercy? Asking for forgiveness is the degree of those who are great and it is a noun with six meanings: first, it is to remorse all what occurred; second, it is to vow not to return at all to the things that you have done; third, it must lead to returning the rights of the creatures to them so that you can meet Allah with no obligation; fourth, is to re-perform each and every duty missed; fifth, it is to remove all the ill-gotten flesh that has been grown on your body by grief; sixth, it is to make the body feel the pain of obedience after you have made enjoy the pleasure of sins. Then, you may say, ‘I ask Allah for forgiveness.’”[3]

 Summary

1-     Allah Almighty has created man to follow the road of good on his way to happiness.

2-     Angels observe man and record his virtues and sins.

3-     Man can enter Allah’s mercy from the gate of repentance.

4-     Repentance is not just words uttered using one’s tongue; on the contrary, it is the remorse of the heart and the act of organs and limbs.

5-     Repentance has good impacts on man’s life as man becomes the beloved of Allah.

6-     Allah Almighty accepts repentance from all his servants for all their sins and a regreter shall become sinless.

Questions

1-     What is the way to reach happiness and win Heaven?

2-     What is the sincere repentance?

3-     What are the traces of repentance in man’s life?

 49

 Additional Reading

The Four Ambassadors (Representatives) of Imam Al Mahdi ^(AFS)

The four Ambassadors are the representatives who represented Imam Al Mahdi ^(AFS) during his Minor Occultation. Their mission was to lead the supporters on the intellectual and behavioral levels according to his orders, that is, they were the mediators of Imam Al Mahdi’s leadership of the society and appliers of his doctrines. Their degrees of loyalty and believing, in addition to their willingness to sacrifice whatever needed, qualified them to become special representatives. In their behavior, they were able to achieve the public interests in leading and guiding the supporters and preserving them. These representatives are: 

The First Ambassador: Uthman Ibin Sa'id Umari

He was first mentioned in historic encyclopedias as a confident and trusted ambassador of Imam Al Hadi ^(PBUH). Imam Al Hadi used to trust and flater him by saying, “Abou Amr is a trusted fellow; whatever he says to you, he is reporting me, and whatever he gives to you, he is giving it instead of me.”[1]

After the martyrdom of Imam Al Hadi ^(PBUH), Abou Amr became a special, active representative of Imam Al Askari ^(PBUH). He used to carry the money in Alsoman Alley and followed the same track drawn to him by the Imam in being confidential.

After the martyrdom of Imam Al Askari ^(PBUH), Uthman Ibin Sa'id became the first Ambassador of Imam Al Mahdi ^(ASF) and he was assigned to the greatest mission of linking the Imam ^(ASF) to his supporters and in conveying his instructions and

 doctrines to them and taking their questions, moneys and problems to the Imam. He remained the Ambassador of the Imam until his death. He did not forget to told the people and the supporters before his death the instructions of the Imam to appoint his son Muhammad Ibin Uthman.  

The Second Ambassador: Muhammad Ibin Uthman Umari

He was appointed after his father’s death on the basis of a text reported by Imam Al Askari ^(PBUH) when he said, “Bear witness that Uthman Ibn Said Umari is my representative and that his son is the representative of my son, Your Mahdi,”[1] and also due to the instructions of his father by orders from Imam Al Mahdi ^(PBUH).

All the supporters unanimously agreed that he was a trusted, confident and just representative of the Imam. Moreover, the words of the Imam flattered and encouraged him especially in the first, early days of his term.

All signatures which were given by Imam Al Mahdi ^(PBUH) were the same as those given by his father.

His term extended about fifty years and he was the Ambassador who spent the longest term serving Imam Al Mahdi and he was the luckiest among others who received the doctrines of Imam Al Mahdi ^(PBUH) and the person who most influenced the society he lived in.

Abu Jaafar Al Umari did not forget to pass this mission to his successor Hussein Ibin Ruh, the Third Ambassador, by orders of Imam Al Mahdi^(PBUH). When he died, he was buried at Bab Al Kufa Street where he had his premises. 

The Third Ambassador: Hussein Ibin Ruh Nawbakhti

Al Hussein Ibin Ruh Al Nawbakhti become the Ambassador of the Imam after the death of Muhammad Ibin Uthman and remained in office for about twenty-one years. The first

 message he received from the Imam, was a letter that  included compliments to him, and the Imam supplicated for him saying, “Allah has introduced him to all His good and satisfaction. He is a trusted and confident companion of ours and he shall be in a level that he shall be delighted for. May Allah increase His Good for him.”[1]

Ever since he became the Ambassador of Imam Al Mahdi ^(PBUH), he well performed his mission. He, for instance, adhered to double Takia (cautiousness) in order to preserve great issues and interests and to polarize the hearts of many people. He also headed the campaign against phenomenon of diversion from the right way and claiming false representations. He also kept on conveying the instructions of the Imam and other missions until he died in 326 A.H. He was buried in Nawbakhtia, and his grave today in Baghdad has become a shrine destined by many.

The Fourth Ambassador: Ali Ibin Muhammad Simmari

He was first mentioned as one of the companions of Imam Hassan Al Askari ^(PBUH) and then as the Ambassador of Imam Al Mahdi in Baghdad after Ibin Ruh.

He became the Ambassador of Imam Al Mahdi ^(PBUH) after the death of Ibin Ruh in 326 A.H. until he died in 329 A.H. on the midst of Sha’aban; that is, he remained in office for three years.

Before he died, he brought out a message for Imam Al Mahdi ^(PBUH) whereby he declared the end of his minor occultation and the end of representation whereby Simmari was forbidden from appointing any representative after his death.

The said message read as follows, “In the Name of Allah, Most Beneficent, Most Merciful. O Ali Bin Muhammad Simmari, May Allah increase your reward. You are to die within six days. Do not appoint anyone to act for me after

 your death. The Major Occultation is to occur. I shall never be revealed unless Allah Almighty orders so, after a long time, and after the hearts become rocks and this world is filled with injustice and oppression…”

This was the last message given by Imam Al Mahdi ^(PBUH) through his Ambassadors and the last connection between him and the people during his minor occultation. Six days later, Ali Ibin Muhammad Simmari was buried in Baghdad where he has a reputed tomb.

 53

The Prince of Believers ^(PBUH) said, “No Redeemer Is Like Repentance.”

Man La Yahdorhu Al Fakih, 3 - 376

 54

 Lesson Two

The Two Precious Things (Al Thaqalayn): The Will of the Prophet ^(PBUH)

-          What Is the Axis of Guidance after the Prophet ^(PBUH)?

-          What is the Book of Guidance?

-          What are the Approaches and Means of Deliverance?

The Two Precious Things: The Will of the Prophet ^(PBUH)

Allah has created man to reach happiness. But man during life in this world is like he is in a raging sea due to the many misleading rights claiming that they lead to the right way and happiness. For that, Allah has never left man alone to drown or to be led astray. He sent prophets for man and sent the complete programs with them. And when Allah sealed off his prophets’ missions by the mission of Mohamad ^(PBUH), the Prophet ^(PBUH) determined for us the ship of deliverance when He ^(PBUH) said, “Verily, I have left behind two precious things amongst you: The Book of Allah, the Exalted, and my kindred (`itrah). So watch out how you treat these two after me, for verily they will not separate from each other until they come back to me by the side of the Pond.”[1]

Abou Zar said, “I heard the Messenger of Allah ^(PBUH) saying that ‘Verily, I have left behind two precious things

 amongst you: The Book of Allah, the Exalted, and my kindred (`itrah). So watch out how you treat these two after me, for verily they will not separate from each other until they come back to me by the side of the Pond. They are like the Ship of Noah: whoever gets on board shall survive and be delivered and whoever falls behind shall drown.’”[1]

What are the two precious things? Why did the Prophet ^(PBUH) left them behind? What are our duties and obligations towards them?

The Messenger of Allah ^(PBUH) clarifies and teaches us through this hadith who are the two precious things. The first precious thing is the Holy Book of Allah, that is the Qur’an, whereas the second precious thing is the kindred of the Messenger of Allah ^(PBUH) who are the twelve Imams including Al Zahraa, may peace be upon them all.

The Messenger of Allah ^(PBUH) named them the two precious and great things because the Arabs name all precious things ‘al thiql’ and there is no greater, more noble or more precious things than the Qur’an and the Kindred of the Messenger of Allah ^(PBUH).

The Relationship with the two Precious Things

Why did the Messenger of Allah ^(PBUH) leave behind the two precious things?

The two precious things are the light of guidance which leads the way to the believer throughout his life in order to stay on the same track of guidance and pureness and enjoy the satisfaction of Allah the Exalted. Therefore, the Muslim ought to be connected with them so that he could reach happiness in life in this world and in the Hereafter because the Holy Qur’an and the Kindred of the Messenger of Allah ^(PBUH) are the right path that we should follow and the ship of deliverance, the stars of the sky and the absconce of light.

 Qur’an: The Holy Book of Allah

The Holy Qur’an is the Message of Allah to Man for the purpose of guiding him to the right way. The Qur’an was sent to the Heart of the Prophet ^(PBUH) in order to lead people out of their darkness to the light to guidance and to become a miracle in his hands.

Qur’an to man is like water to a thirster that quenches his thirst with pureness, comfort and peace of mind and make him among those very close servants of Allah Almighty. Our relation with the Qur’an must be as follows:

First: Caring for reading the Qur’an correctly because it is amongst the best of worships.

Imam Al Sadek ^(PBUH) says, “Qur’an is the vow of Allah to his creatures. A Muslim must look into His vow and read fifty verses of it daily.”[1]

There are many courtesies for reading the Qur’an such as minor ablution (Wudu) and taking the direction and heading towards Kibla with devotion and reverence. One should also listen to the Qur’an verses if he heard the same in gatherings.

Second: Learning the Qur’an and understanding the meanings of the Qur’an verses.

The Messenger of Allah ^(PBUH) is reported to have said, “He who learns and teaches the Qur’an is the best among you.”[2]

Imam Al Sadek ^(PBUH) says, “A believer should not die until he learns the Qur’an or underway.”[3]

Third: Working according to the doctrines of the Qur’an and abiding by the content of the verses which details worships, manners and orders that prohibit doing certain deeds.

Kindred of the Messenger of Allah ^(PBUT) are the Means of Deliverance

Kindred of the Messenger of Allah ^(PBUT) those who were

 abominated and purified, “…And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.”[1]

They are the ones that the Messenger of Allah ^(PBUH) asked us to be with.

The Prophet ^(PBUH) is reported to have told Ammar ^(PBUH), “If all people followed a certain track, do follow the track which Ali ^(PBUH) has followed and leave all other people.”[2]

Therefore, they are the way of good and deliverance and we have to be with them, taking into the following into consideration:

First: Knowing them through knowing their names which are as follows:

1. Ali Bin Abi Taleb ^(PBUH)
2. Al Hassan Bin Ali ^(PBUH)
3. Al Hussein Bin Ali ^(PBUH)
4. Ali Bin Al Hussein Zein Al Abidin ^(PBUH)
5. Mohamad Bin Ali Al Baker ^(PBUH)
6. Jaafar Bin Mohamad Al Sadek ^(PBUH)
7. Moussa Bin Jaafar Al Kazem ^(PBUH)
8. Ali Bin Moussa Al Rida ^(PBUH)
9. Mohamad Bin Ali Al Jalad ^(PBUH)
10. Ali Bin Mohamad Al Hadi ^(PBUH)
11. Al Hassan Bin Ali Al Askari ^(PBUH)
12. Mohamad Bin Al Hassan Al Kaem Al Mahdi ^(PBUH)

We also have to know their vantage and rank for Allah and know their sayings and deeds, their life stories.

Imam Al Sadek ^(PBUH) says, “He who knows us was a believer and whoever denies us is an atheist.”[3] Imam Al Sadek ^(PBUH) also says, “A servant would not be a believer until he knows Allah, His Prophet and all Imams and the Imam of his time.”[4]

 Second: Loving them and attaching to them emotionally and spiritually.

It was reported by the Messenger of Allah ^(PBUH) in the Holy Qur’an, “…Say: "No reward do I ask of you for this except the love of those near of kin…”[1] The Messenger of Allah ^(PBUH) did not as for any reward for the message, but made the love of those next of kin the reward of the Islamic mission.

It is also reported that the Messenger of Allah ^(PBUH) have said, “Stick to our love, we the Kindred of the Messenger of Allah ^(PBUH) because he who stands before Allah while he loves us shall enter Heaven by our intercession.”[2]

Third: Obeying them and complying with their orders.

We must implement all their orders as for doing the things they wanted us to do and refrain from other deeds they told us to abstain from.

The Holy Qur’an says, “…Obey Allah, and obey the Messenger, and those charged with authority among you…”[3] Those charged with authority are the Kindred of the Messenger of Allah ^(PBUH).

Imam Al Sadek ^(PBUH) said, “We are a group of people whose obedience are imposed by Allah.”[4]

Fourth: Following on their footsteps and making them our patterns.

We must imitate their acts and deeds and try to make the same similar to theirs.

Imam Al Baker says, “He who follows us and never controverts with is among our Shi’a.”[5]

We Are the Followers of the Owner of All Times ^(MAEHR)

Imam Mohamad Bin Al Hassan Al Mahdi ^(MAEHR) is the Imam of our time; therefore, we should have a special and unique

 relationship with him through paving the way for his revelation and supplicating for him to ease up his revelation and by following the Wali Leader during his occultation.

So, let us implore for Imam Al Mahdi ^(MAEHR) with this supplication, “O Lord! Be to Your Leader Al Hojat Ibn Al Hassan, May Your Prayers be on Him and His Forefathers at this time and every time, the Guider and Preserver, the Leader and the Supporter until You settle Him in Your Earth and make Him enjoy it for a long time. O Lord! Make me one of his supporters and followers, and May Your Prayers be upon Mohamad and the Kindred of Mohamad.”

Summary:

1. The two precious things (al Thaqalayn) are the Holy Book of Allah the Exalted and the Kindred of the Prophet of Allah ^(PBUT). The Messenger of Allah ^(PBUH) has named them so due to their great position.
2. The Holy Qur’an is the Message of Allah to his creatures for the purpose of guiding them.
3. Our relationship with the Holy Qur’an must be through taking care of reading it, teaching it and working according to its doctrines.
4. The Kindred of the Messenger of Allah ^(PBUH) are infallibles who are our teachers and guiders to Allah and our connection with them must be through getting to know them, loving, obeying and imitating them.
5. We must have a special relationship with Imam Al Mahdi ^(MAEHR) and pave the way for him.

Questions:

1. Mention the hadith in which the Messenger of Allah ^(PBUH) clarified who the two precious things are.
2. What is our relationship with the Holy Qur’an?

3. What are the stages of our relationship with the Kindred of the Messenger of Allah ^(PBUT)?

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 Additional Reading:

Imam Mohamad Bin Ali Al Jalad ^(PBUH)

He is the Ninth Imam of the Kindred of the Messenger of Allah ^(PBUT). He was born in the Holy Month of Ramadan in 195 A.H./809 A.D. at Medina. He inherited honor from his forefathers and ancestors and his arteries were watered from the spring of prophecy and from the mission.

After the death of his father Imam Al Rida, he became the leader in 203 A.H. and he was martyred in 220 A.H. / 835 A.D. He lived during the reign of Ma'mun and the early reign of Mu'tasim.

His titles are Al Jawad, Al Kanaa, Al Mortada, Al Najib, Al Taki, Al Zaki and other titles that indicate his high honor and position.

When Imam Al Rida died, Imam Al Jawad was in Medina and he became the leader by the bequest and decree of his father while he was nine or ten years old. Al Ma'mun practiced the same policy he had practiced with his father contrary to the policy of other Abbasid caliphs, who used to kill or imprison the Imams of the Kindred of the Messenger of Allah ^(PBUH). That policy only made the love to the Kindred of the Messenger of Allah ^(PBUH) grow among people and increase the hatred of the people to the caliphs. When Ma’mun felt this, he changed the policy and brought the Kindred of the Messenger of Allah ^(PBUH) from their homes to the circle of the caliphate in order to supervise their movement and this policy continued until it ended with Imam Al Askari ^(PBUH). When Ma’mun brought the Imam into the circle of the caliphate, he was taken by the Imam’s brightness and position since he was young due to his knowledge, wisdom and intellect that was second to none.

The Imam was poisoned and killed in the end of Zu Al Kaida when he was only 25 years old and few months and was buried next to his grandfather Imam Al Kazem ^(PBUH) in Baghdad.

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The Messenger of Allah ^(PBUH) said,

“Whoever wants to beg and intercede by me on the Day of Judgment then let him be in connection with my kindred and make them happy.”

Amali Al Sheikh Al Toussi, 270

 62

 Lesson Three

Keeping Ties of Kinship (Silat Al-Rahim)

-          Who are those whom we are connected with in ties of kinship?

-          What are the rewards of keeping ties with them and the punishment of disconnecting these ties?

-          What are our obligations towards our parents?

Who are those whom we are connected with in ties of kinship?

Arham in Arabic is the plural form of rahim which means womb/uterus in English. Rahim in Arabic also means every individual one is connected with by kinship whether such a relationship is from the mother’s and the father’s side such as brothers and sisters, or from the mother’s side alone such as aunts and uncles and their children, or from the father’s side alone, such as aunts and uncles from the father’s side and their children. This kinship also includes both grandparents. The greatest among these ties and relationships are the ties with the father and mother. In short, kinship, or arham, are those considered the relatives of man due to kinship either from the mother’s side or the father’s side.

When we talk about keeping the ties of kinship and say it is an obligation and man must keep these ties, and mention that Islam urged in the Qur’an and in the anecdotes reported to

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 keep these ties, we mean to keep good relations with these kin through getting involved with and being interested in their affairs and problems and through visiting them and sharing joy and grief with them providing them with help and aid whenever needed, as well as supplicating for Allah for their good.

The purpose of these deeds is that Allah the Exalted wanted the relationships between man and his kin to be built on love, tenderness, mercy and compassion and not asperity, hatred, malice and remoteness.

The Messenger of Allah ^(PBUH) is reported to have said, “Verily I recommend those who are present and absent of my people and those who are still in the phalli of men and the wombs of women till the Day of Judgment to keep ties with their kin even if these kin are one-year walk away. This is a norm of religion.”[1]

At the same time, we also notice that Allah Almighty has threatened those who cut these ties with their kin that they shall be cursed and sent to hell.

Allah says, “But those who break the Covenant of Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land;- on them is the curse; for them is the terrible home!”[2] Among other things Allah has ordered his servants to perform is to keep ties of kinship.

Man has to keep ties with his kin even if the latter disjoin these ties.

The Messenger of Allah ^(PBUH) says, “Never do you cut asunder your ties with your kin even if they do.”[3]

Divine rewards for those who keep ties with their kinship

Keeping ties of kin has many fruits in this life and the

 Hereafter that man can benefit from. These fruits and rewards include:

1. Long life and expansion of sustenance

The Messenger of Allah ^(PBUH) said, “Whoever wants his life to be lengthened and his sustenance be expanded by Allah so let him keep his ties of kinship.”[1]

Imam Al Sadek ^(PBUH) is also reported to have said, “Ties of kinship enhances actions, grows monies, facilitates accountability and pushes away bale and affliction.”[2]

2. Good conduct and morals and pushing away affliction

There are many anecdotes about the same. In the previous hadith, there is an assurance on enhancing deeds and pushing away afflictions. In another hadith, Imam Baker ^(PBUH) said, “Ties of kinship enhances actions, grows monies, and pushes away bale and affliction…”[3]

Moreover, Imam Al Sadek ^(PBUH) is reported to have said, “Keeping ties of kinship improves manners… and glorifies the soul…”[4]

3. Comfort of the soul at death and ease of accountability:

Imam Al Hadi ^(PBUH) said, “Among many things, Allah has told Moses ^(PBUH) when Moses ^(PBUH) asked about the one who keeps ties of kinship, “O Moses! I would let him live long and ease up his death.””[5]

The Messenger of Allah ^(PBUH) said, “Keeping the ties of kinship eases up accountability and prevent the terrible death.”[6]

4. Great reward:

Eventually, we conclude with this great anecdote about the

 immensity of keeping the ties of kinship. The Messenger of Allah ^(PBUH) said, “He whoever walks spending from his moneys and soul to call on his kin, Allah Almighty shall give him the reward of one hundred martyrs and he shall further get forty thousand alms and erases forty thousand sins for him and shall elevate his position, and he shall be as if he were a servant who kept patience for one hundred years.”[1]

Punishment of the one who does not keep his ties of kinship

Disconnecting ties of kinship has the most awful results in life and the Hereafter. It begets short life, punishment, loss of wealth, doom, and mercilessness in this life.

The Messenger of Allah ^(PBUH) says, “Mercy is never granted to those who have a person among them who does not keep ties of kinship.”[2]

As for traces in the Hereafter, we mentioned earlier the curse and doomed refuge a person, who does not keep ties of kinship, shall get.

What are the best and awful kinds of keeping and disjoining the ties of kinship respectively?

Filial piety is the best of keeping ties of kinship whereas filial impiety is most awful in disjoining ties of kinship.

The Holy Qur’an and the Descendents of the Messenger of Allah ^(PBUT) focused on the good relationship with the two parents because they are the origin of and the trunk of man where the tree is indispensable of its trunk or else it would die. Man’s relationship with his parents is similar: having no good relationship with the parents would bring doom and dilemmas and the society shall become imbalanced.

 The Messenger of Allah ^(PBUH) says, “Filial piety is better than praying, fasting, pilgrimage, omra (it is similar to pilgrimage rite in most aspects) and jihad (the holy war).”2

Moses Bin Omran saw a man under the shadows of the devine throne and asked, “O Lord! Who is this man whom you sheltered and brought under the shadows of the devine throne? Allah Almighty replied, “O Moses! This man was not impious with his parents.””3

An impious son who has not had a good relationship with his parents would not go to heaven (paradise).

The Messenger of Allah ^(PBUH) said, “Three kinds of people would not go to heaven: an impious son…”4

Imam Al Sadek ^(PBUH) says, “A person who was impious would not go to heaven.”5

Courtesies of the relationship with parents

There are many courtesies that one should follow in his relationship with his parents. Among these we mention love, thankfulness, obedience, respect, humbleness, tenderness and supplicating for them; “And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood.”[1]

Supplications of the believer

Let’s supplicate using the following bespeak, “O Lord! Forgive me and my parents and bestow thy mercy on them as they cherished me in childhood and bestow them rewards for their good deeds and forgive their sins, O Lord! The Most Merciful.”

 Summary

1. A kin is a relative whether he/she comes from the father’s or the mother’s side.
2. One of the greatest duties is to keep ties of kinship whereas on the greatest sins is to disconnect such relation.
3. Keeping the ties of kinship has great effects on man’s life. It elongates life, increases sustenance, blocks dilemmas, in addition to many other things. As for the Hereafter, it eases up accountability, helps cross sirat (a road erected over the Hell) easily and gives the rewards of martyrs.
4. Disconnecting ties of kinship has a punishment in life such as the loss of monies and lack of mercy whereas it begets doom and curse in the Hereafter and prevents one from going into heaven.
5. Filial piety is the best of keeping ties of kinship whereas filial impiety is most awful in disjoining ties of kinship. Therefore, parents must be treated with love, thankfulness, respect, obedience and tenderness.

Questions:

1. Mention the people who are meant to be of kinship.
2. How would one keep or disconnect his kinship?
3. What is the reward of the person who keeps ties with his kinship and the punishment of the person who disjoins these ties?
4.  

Additional Reading:

Sheikh Abdul Karim Haairi and Aiding a Needy

The late Sheikh Abdul Karim Haairi, founder of the religious Hawza in Qom had a servant named Sheikh Ali. Sheikh Ali was

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 asleep one winter night in the hall at the Sheikh’s place when a poor woman knocked the door. She was asking some relief for her sick husband. She didn’t have any medicine, food or charcoal for warmth and heating. I answered her, “Lady, we can do nothing in this time of the night. I know very well that the Sheikh has nothing to help you.”

The woman went frustrated, the Sheikh yelled at me after he had heard our conversation and said, “What would you answer the Lord in the Day of Judgment when He asks us about this hour in the night as His servant came asking us for help but we could not meet her need?”

“O Sheikh! What can we do for this woman?” I said.

“Do you know the house of this woman?”

“Yes I do. But it is hard to go there due to the mud and snow filling the streets,” I replied.

“Let’s go,” he said.

When we arrived there, we verified the claims of the woman.

The Sheikh then ordered that I go to Dr. Sadr Al Hokama’a and tell him to come and check on that sick man. I went there and came with the doctor who examined the sick man and prescribed some medicines. He gave me the prescription and left. The Sheikh ordered me to go to a certain pharmacy and buy the medicine by charging its price on the Sheikh’s account. I left and came back with the medicines. Then he told me to go and buy some charcoal and food and charge the same on his account, and so did I.

In conclusion, the sick man’s family were delighted that night. Their sick person improved after taking the medicine and they had some food and warmth.

The Sheikh then asked me about the quantity of meat I used to bring to his house and I said, “Seven hundred grams.”

He told me, “Give half of it to this family everyday. Allah is the most Generous.”

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 Moses said, “O Lord! What is the reward of the one who keeps the ties with his kinship? Allah said, “I would let him live long and ease up his death. And the Guards of Heaven shall call him: Come to us and enter from any door you want.””

Rawdat Al Waaizin, 2-270

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 Lesson Four

Jihad (Strive) in the Cause of Allah

-          What and why is Jihad?

-          What is the position of Jihad in Islam? How is Jihad performed?

-          What are the characteristics of Mujahidin (Strivers)?

Undoubtedly, the nimblest way to reach Allah and gain happiness is Jihad (strive) in the cause of Allah. The Messenger of Allah ^(pbuh) said, “My nation’s tourism is Jihad.”[1]

What is Jihad then? What is its position in Islam? Does it have ranks and conditions which the divine Sharia (doctrines) had discussed?

What is Jihad?

Jihad is to fight the enemies of the Lord Almighty and combat diverts from the righteous ways, the occupants of land and the extorters of the rights of Muslims and the impinge divinities.

It is a mandatory assignment on Muslims like praying, fasting and other duties so that if a Muslim does not rise or perform Jihad and if he abandons the same, he is considered to have abandoned an Islamic duty.

 The Prince of Believers ^(pbuh) is reported to have said, “Jihad is an imposed duty on all Muslims, for Allah says, ‘…fighting is prescribed to you…’”[1]

The Great Prophet ^(pbuh) says, “He whoever dies without having conquered or ever thought of conquering dies while he is considered a hypocrite.”[2]

To make it easier to be understood, the following example explains Jihad:

Let’s presume that a man’s healthy body has been infected with a certain virus which caused him pains. It is then so natural that this infected man would resort to a physician so that he would treat his illness and take the proper medication to eliminate the virus and his body would become healthy again as it was before. Anyone who would become sick and doesn’t go to a doctor would be considered negligent with respect to himself. Sometimes man would bear painful treatment and bitterness of medications because he knows that he would be cured at the end. Similar to the human body, the body of the nation of Islam might be attacked by enemies; Imam Khomeini ^(mgbhs) described "Israel" as cancroid gland. Therefore, all Muslims must rise and treat this sickness by eradicating this malignant lachrymal from the body so that this body wouldn’t die. They must further search for the necessary cure which is to fight the enemy and achieve victory at the end.

Greatness of Jihad

Jihad ranks high in Islam since it comprises defending the religion. This is evidently manifested through the verses of the Qur’an and the colloquies of the Prophet and His Successors ^(pbut).

Jihad is the cornerstone of religion, one of the pillars of belief, the most honorable of deeds and one of the doors of paradise, etc…

 Imam Ali ^(pbuh) says, “Jihad is one of the doors of Paradise.”[1]

 “Jihad is the cornerstone of religion and the method of blessed.”[2]

“There are four pillars for belief: patience, certitude, justice and jihad.”[3]

Also, Imam Ali ^(pbuh) says, “Jihad the most honorable of deeds after Islam and it is the cornerstone of religion.”[4]

Many narrations dispraised those who abandon Jihad. Whoever abandons it, Allah covers him with the dress of disgrace and the clothes of distress. Whoever abandons Jihad Allah makes a wall between him and guidance and consciousness.

How would Jihad be?

Jihad is conducted through many ways and it depends on man’s capabilities and resources.

Rank One: It is the highest and the most exalted kinds of Jihad which is by giving away blood and soul in the cause of Allah in the battlefield against an enemy.

Rank Two: Jihad using one’s riches through donations made to the Resistance.

Rank Three: Jihad using speech and stances and it is done through defending Resistance, Jihad and Mujahidin (Strivers).

Characteristics of the Mujahidin (Strivers)

There are many conditions that must be available in man in order to become one of the Mujahidin. Among these conditions, we mention the following:

1. Allegiance of intention and performance to the Almighty; that is, Jihad must be only in the cause of Allah and in the cause of obtaining His Content and Blessings.

1.  Devotion, religiosity and commitment to the religious rulings; man has to fight himself, which is the Greater Jihad, by urging it, and recommending spiritual and moral preparedness simultaneously as he is performing the Lesser Jihad, which is fighting his enemy.
2. Forbearing hardships, pains troubles and injuries in the battle field. “…If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers...”[1]
3. Physical fitness; man must reform himself by military training sessions so that he would be fit for Jihad “Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies...”[2]
4. Obeying leaders and seniors in the chain of command as well as all orders and assignments. The Commander of the Faithful Believers ^(pbuh) says, “The blast of the soldiers is to breach the orders of the leaders.”[3] The best example given here is the Combat of Ohod when Muslims were defeated before the disbelievers when they did not follow the orders.
5. Fighting under the flag of righteousness and Islam; combats which are Jihad are the combats fought under the flag of Islam and the Wali Al Faqih (spiritual jurisprudence leader).
6. Despising vanity even when possessing greater numbers of soldiers and better arms; anyone who would become conceited in Jihad will be defeated because he would not be depending on Allah.
7. Persistence and mentioning Allah Almighty and standing fast and firm before attacks “O ye who believe! When ye meet a force, be firm, and call Allah in remembrance much (and often) …”[4]
8. Muslim must know that if he commits himself to these conditions, victory would be his ally, if Allah will.

 Summary

1. Jihad is to defend the land of Muslims and their consecrated shrines against an occupant enemy.

2. Jihad ranks high in Islam because it aims at defending the religion and supporting the oppressed and the underdogs.

3. Whoever abandons Jihad shall be doomed and humiliated and Allah shall never guide him to righteous way.

4. Jihad has many ranks: giving away one’s soul, money or supporting with speech and stances.

5. Jihad has many conditions: devotion, fear of Allah, forbearance, preparedness, obeying leaders, and disdaining vanity. If man adheres to these conditions, Allah shall send him victory.

Questions:

1. Mention some of the aspects of the greatness of jihad.

2. What is the penalty of whoever abandons Jihad.

3. Name some of the conditions of Jihad.

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 Additional Reading:

Rights of the Mujahid (Striver)

All rights given to a fellow believer is also given and underlined to the Mujahid:

The First Right: Supporting and Equipping Him

It is reported that “All the sins, which have been committed or to be committed shall be erased to whomever equips a conqueror with a string or needle.”[1]

In other colloquies: “He whoever fears to strive must equip a striver who fights in the cause of Allah.”[2]

As for cooperation, there are many methods to perform the same. Participation may be by providing money, arms or information. The first anecdote reveals the reward of the same.

The Second Right: Preserving the Striver’s Effects and Kin during His Absence

This right is so very important and great that one believer must preserve his fellow Mujahid during the absence of the latter to perform his military mission of defending the outposts of Islam. One must not hurt the kin of the Mujahid or defile the same. Many colloquies mentioned the consequences of the penalties applied on the Judgment Day that will be incurred on those who would not preserve the rights of Mujahidin, “Whoever backbites or hurts a striver or hurts his kin shall be restored in hell.”[3]

The Third Right: Saving the Striver Harmless

This right comprises all what would make him angry or hurt him, including any saying or action or signal, whether he is present or not, seriously or using mocking. Such actions must be warned of and abstained from.

 One of the colloquies of the Prophet ^(pbuh) stipulates, “Beware and avoid hurting the strivers in the cause of Allah, for Allah is affected by the anger in the same he is affected with the anger of prophets.”[1]

The Fourth Right: Delivering the Striver’s Messages

“Whoever delivered the message of a conqueror shall be considered as the one who disenthralls a slave and shall be the partner of the conqueror in his reward incurred by the conqueror’s strive.”[2]

The Messenger of Allah ^(pbuh) said, “A one day combat is equal to the fasting and praying of one month and whoever dies while he is fighting in the cause of Allah shall be waived from the captivation of the grave and shall be given equally to what he had been doing until Judgment Day.”

Ansab Al Ashraf, 1-488

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 Lesson Five

Accompanying People

-          What is the stance of Islam regarding keeping the company of people?

-          How do we select those whom we would like to keep their company?

-          Avoid those people. 

Imam Hassan Bin Ali ^(pbuh) said, “It is always so wise to accompany people with gratefulness.”[1]

If it is so, what is the stance of Islam regarding accompanying people? How did Islam guide us to select those whom we keep their company and avoid those whom we should not keep their company? This lesson answers these questions.

What is the stance of Islam regarding keeping the company of people?

By instinct, man has a tendency within to live in a social environment and among people, for he cannot stay alone. Moreover, man needs other people for the purpose of providing his natural needs such as nutrition, shelter, schooling and work. This is why we see people communicating with each other and enter in bonds and relations among each other. In

 addition, man’s talents and powers emerge within community. Man is impacted by his community and affects his community. He can change those who are around him for better or for worse and vice versa.

Islam came in harmony with the sound human instinct. Neither did it ask people to retire and retreat in solitary in forests, caves and hermitages, nor asked them to stay at homes and never leave them. On the contrary, Islam urged people to go out and get themselves involved in the community and people and create relationships with them. In fact Islam is a message to society and it didn’t just leave accompanying people and building relationships with them without any conditions or restrictions. It actually set rules for the same and even set characteristics for those whom he wants to build relationship with and take them as his friends.

But when we want to take close friends, there are certain features and characteristics set by Islam for a person to be a good friend which we should take care of. We must not take a friend as an intimate friend unless these characteristics are available, for a bad friend may affect us and take away from Allah and we would even regret his friendship, “The Day that the wrong-doer will bite at his hands, he will say, “Oh! would that I had taken a (straight) path with the Messenger! Ah! woe is me! Would that I had never taken such a one for a friend!”[1]

The Messenger of Allah also said, “One follows the religion of his mates and friends.”[2]

How do we choose those whom we would like to keep their company?

It is better that certain features are available in the person whom we want to keep company or have a relation with, for one is affected by bad company the same as he is affected by good company.

 The following features are among those preferred by Islam:

1. Faith: Allah says, “The Believers are but a single Brotherhood…”[1] As there is a brotherhood by blood and father and mother, there is also a brotherhood by faith and religion. Therefore, the first feature that the one we are to take a friend must have is faith because Islam has prevented taking disbelievers as friends. The Prohpet ^(pbuh) said, “He whoever believes in Allah and the Hereafter must not take a disbeliever as a friend.”[2]
2. Try-Out and Testing: A believer must put his friend to a test so that he would find out his advantages and disadvantages and whether such a friend is worth friendship or not.

The Commander of the Faithful ^(pbuh), “Test your friends first for testing tells you who is good and who is bad.”[3]

3. Love in Allah: It is to know that he who is trying to accompany you loves you in Allah for your faith and religion and not for interests and personal benefits.

Imam Ali ^(pbuh) says, “The best of brothers is the one who loves you in Allah.”[4]

4. He who calls for Allah and helps in obeying Allah

Imam Ali ^(pbuh) says, “The best of your brothers in Allah are the ones who call you for being honest in what you say as they are honest in what they say and the ones who urge you to do the best of deeds by performing the best of deeds.”[5]

He ^(pbuh) also said, “He who helps you to obey Allah is the best of friends.”[6]

5. He whom when you see reminds you of Allah

When the Messenger of Allah ^(pbuh) was asked about the best of friends, he said, “He whom when you see reminds you of

 Allah, adds to your knowledge and whose deeds make the hereafter more appealing to you.”[1]

1. Keeping the company of religious scholars:

 “Keep the company of religious scholars and your knowledge and conduct will increase and your soul will become more virtue.”[2]

Avoid the Company of these People

Since it is better that we accompany those who have good qualities, we must know the bad characteristics in people in order to avoid those who have them. Many anecdotes are reported to have been told by the Messenger of Allah and His Descendents ^(pbut) about those we are supposed to accompany. Those are:

1. Liar 2. Lewder 3. Sordid 4. Idiot 5. He who does not keep connection with his next of kin.

In the Last Will and Testament of Imam Zein Al Abidin to his son Al Bakir ^(pbut), we read, “O Son, do not stay, keep the company of or talk to five kinds of people.” “And who are those,” his son asked. “Never you keep the company of the liar, the lewder, the sordid, the idiot and the one who never keeps the connection with his next of kin.”[3]

6. The Evil

Imam Al Jawad ^(pbuh) says, “Don’t you ever keep the company of the evil person, for he is like a sword which has great looks and bad trace.”[4]

7. The Blatant

Imam Al Sadek ^(pbuh) says, “Don’t you ever keep the company of the blatant person, for your will learn from his blatancy.”[5]

 8. The Defect Criticizers

Imam Ali ^(pbuh) says, “Don’t you ever keep the company of those who criticize the defects of people. One who keeps their company would never be safe with them.”[1]

9. Perfidious 10. Oppressive 11. Slanderer

Imam Al Sadek ^(pbuh) is reported to have said, “Stay away from three kinds of people: the perfidious, the oppressive and the slanderer ”[2]

Summary

1-     By instinct, man has a tendency within to live in a social environment and among people, for he cannot stay alone.

2-     Islam doesn’t prevent man from accompanying other people, but it set forth terms, conditions and specifications thereof.

3-     Our friend must be a believer, who loves us in Allah and who condoles us, and who prays Allah for us in order to aid us in obeying Allah, etc…

4-     Some qualities of those who we should avoid are: lying, idiotness, betrayal, licentiousness, lewdness, stinginess, evilness, etc…

Questions:

1-     Does man tend to keep the company of people by instinct?

2-     Has Islam called for retirement and retreat from the community?

3-     Mention some of the qualities of a friend.

 Additional Reading:

Courtesies of Meeting with People

1. Prepare the place and arrange it.
2. To stand up when one comes and wants to join and it is appealing to ask him about his name, agnomen and his health.
3. It is appealing to accompany those who would like to leave a meeting and it is appealing to divide attention equitably (that is to look at them in equal intervals and not prefer one to the other).
4. It is appealing for the Muslim who is seated in a place to head towards Kibla.
5. Call a man by his agnomen when such a person is present and by his name when he is absent.
6. Smile and try to make him content.

Imam Al Sadek says ^(pbuh), “One who does not keep the good company of people, eat with and mingle with them is not one of us.”

7. Deal honorable, respectfully and humbly with elders.
8. Two persons must not stay aside if they are accompanied by a third person.
9. Never interrupt the Muslim who is speaking and answer the calls of Muslims.
10. Attend meetings which are held for Allah and to learn from them for the benefit in this life and the hereafter.
11.  When present at a meeting, pray as follows, “In the Name of Allah, the Most Beneficent, Most Merciful and Prayers Be on Mohamad and His Descendents.”

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1. Prayers to get up and leave a meeting, “Praise be to Allah Almighty, the Lord of Glory, and the Lord of the Worlds and Peace be on His Messengers”

 85

Prophet Moses (PBUH) said:

“What is the reward for he who refrains from causing harm to people and treats them with kindness? Allah replied: O’ Moses, the hellfire will call him on the Day of Judgment and say: I have no power over you.”

Reference: Rawdat El-Wa’ezeen, 2-270

 86

 Lesson Six

The Perfect Prayer

What rank does prayer hold?

What terms render prayer acceptable?

Group Prayer at Mosque

Islam gave great attention to prayers to the point of rendering it the pillar of religion. However, this is not any kind of prayer. It is the prayer which Allah ^{(The Exalted)} accepts. Therefore, what terms render a prayer acceptable? What is the difference between that of the group prayer and that of the individual prayer? What is the difference between praying at mosque and praying at other places? Let us start with recognizing the rank or the level of prayer and its benefit in Islam.

What rank does prayer hold in Islam?

Prayer holds a significant level in Islam. It holds the first rank among other religious obligations. Prayer is the number one obligation ordained by Allah ^{(The Exalted)} because it will maintain contact between man and Allah ^{(The Exalted)} and will render man cling to Allah’s affection, leading him to His mercy.

Moreover, prayer encourages its performer to refrain from

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 atrocity, wrongdoing and evil acts and will maintain his path to righteousness and goodness, leading to his everlasting happiness and ultimate triumph.

Prayer is like the ladder that elevates man to his climax, ascending to his purpose, which is Allah’s obedience and satisfaction. This is why prayer has been made as the pillar of religion; if accepted the rest will be accepted, and if denied the rest will be denied.

However, for a prayer to be illuminated and accepted by Allah ^{(The Exalted)}, and for the preservation of our faith via preserving the pillar, which is prayer, we must observe the following conditions.

What terms render a prayer acceptable to Allah ^{(The Exalted)}?

The clerics and moral lecturers said that there are many terms required so that the prayer could act like a believer’s ladder to Allah ^{(The Exalted)}. Part of these terms stipulates correct ablution and reciting as well as performing the steps in the right order and form. Also man must pray as early as possible, when prayer is called, and must not delay his prayer while being amused and distracted by other meaningless issues. Man, while praying, must also stand before the almighty in a state of fear and submission while feeling the greatness of Allah ^{(The Exalted)}. He must also reflect on Allah alone coupled with his satisfaction without having to reflect on issues other than fear and submission to Allah ^{(The Exalted)}. In addition, one must not underestimate the value of prayer.

We must give attention to all these terms so that our prayers will be accepted; we do not want to be part of those who will gain, from their prayers, nothing but efforts and tiredness.

What is the perfect prayer?

Al the terms, which we mentioned earlier, are of great importance regarding prayers. However, there are two other

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 main conditions that must be maintained by the believer. Prayer, for instance, can be conducted individually sometimes and collectively at the mosque other times. It can also be conducted at home or place of work. However, the perfect prayer is the group prayer at the mosque, where a number of people pray together, led by a cleric.

What is value of group prayer?

Group prayer is much better than individual prayer. Several accounts of the Prophet and his household (PBUT) encouraged attending group prayer and stated that a great reward will be bestowed upon he, who pursues group prayer continually.

The Prophet (PBUH&HH) said: “Gabriel visited me with seventy thousand angels after Noon Prayer and said, “Mohammad, your Allah sends you His peace, and gives you two gifts which have never been given to a prophet before you.

I asked: What are the two gifts?

He replied: “Al-Witr” or the prayer of three stages (Rikaas), and the five obligatory prayers with the group.

I asked Gabriel: what will my nation gain from the group prayer?

He replied: Mohammad, if two pray together, Allah will give each one for each stage (Rikaa) performed one hundred and fifty prayers. If they were three, Allah will give each one for each stage (Rikaa) performed six hundred prayers. If they were four, each will gain for each stage one thousand and two hundred prayers. If they were five, each will gain for each stage two thousand and four hundred prayers. If they were six, each will gain for each stage four thousand and eight hundred prayers. If they were seven, each will gain for each stage nine thousand and six hundred prayers. If they were eight, each will gain for each stage nineteen thousand and two hundred prayers. If they were nine, each will gain for each stage thirty six thousand and four hundred prayers. If they were

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 ten, each will gain for each stage seventy thousand and eight hundred prayers. Should they exceed ten, at this point, should the seas and oceans become ink whereas the trees become pens, they will not satisfy the need to count the reward nor would the human beings, Jinns and angels be capable of recording the reward of one stage of a prayer.

O’ Mohammad, declaring Allah is Great, synchronizing with a believer behind a prayer’s leader in a group prayer, is better for him than sixty thousand acts of pilgrimage and it equals seventy thousand times the fortunes of this world. One prayer caught by a believer with a prayer’s leader is better than one thousand dinars given in charity. One prostration by a believer with the group and the leader is better than buying the freedom of one hundred salves.”[1]

What Reward Will a Prayer at Mosque Bestow?

The Mosque is the house of Allah. He who prays at the mosque is praying in the house of Allah and will be a guest of Allah ^{(The Exalted)}. Allah receives all those who visit his house with good hospitality. Some accounts stated that he who prays at mosque will be highly rewarded. Some accounts even stated that if a neighbor of a mosque does not pray there, his prayer will not be considered.

Prince of Believers (PBUH) said: “An obligatory prayer of a healthy unoccupied neighbor of a mosque will not be regarded if he did not perform it at mosque.”[2]

The Prophet (PBUH&HH) said: “No prayer of a mosque’s neighbor will be regarded but at mosque.”[3]

Holy Leader Al-Hussein (PBUH) said: “The mosques raised a complaint to Allah ^{(The Exalted)} against its neighbors who do

 not witness the prayers in them. Hence, Allah inspired them saying, I swear in my pride and exaltedness that I will neither accept a prayer of theirs, nor will I display a straightness of theirs among people; and they will neither receive my mercy nor will neighbor me in my heaven.”[1]

The Prophet’s household members were quoted as well saying that a prayer in certain mosques equals on hundred thousand prayers, whereas in other mosques equals one thousand prayers. On the other hand, a man’s prayer at home equals one prayer.

Summary

Prayer is a method that leads to the love of Allah ^{(The Exalted)} and to his mercy. It is also the pillar of the religion but there are certain terms that must be recognized, a part of which includes: humbleness, reflection and thinking of Allah, good ritual of ablution and prayers. The most important term is praying with the group; and praying at mosque is the most perfect.

Questions

1-     Why is prayer the pillar of religion?

2-     State some of the terms required so that Allah ^{(The Exalted)} will accept a prayer?

3-     What is the perfect prayer?

 Additional Reading

Al-Wateerah Prayer (one-staged):

Its grace:

Al-Hussein (PBUH) said: “He who believes in Allah and the Day of Judgment should not sleep without the One-staged Prayer.[1]

He (PBUH&HH) also said: “Do not overlook the one-staged prayer after the evening prayer (Ishaa), because it incurs means of living.”[2]

How do we perform it?

This is a desirable prayer that must be performed after the Evening Prayer. It is a 2-staged prayer, performed in a sitting position, which is why it was called one-staged Prayer.

In the first sitting stage we read after the Opening verses (1) the “Inevitable” verses (56). In the second sitting stage we read the Unity (Oneness of Allah) verses (112).

After ending the prayer with salutation, we can invocate as we wish.

It was quoted through book “Falah Al-Sael” that one should rehearse this invocation after prayers:

We enter the evening associated with gratitude, greatness, pride, mightiness, omnipotence, clemency, exaltedness, magnificence, holiness, glorification, extolment, magnification, hailing, thanking, forgiveness, generosity, bounty, glory, benefaction, goodness, openhandedness, strength, power, majesty, night, day, darkness, light, world, afterworld, all creation and the entire existence, that which I named or I did not name, that which I recognized or did not recognize, that which existed and is existing, we all enter the evening

 overwhelmed by the His blessings, healthiness, and great kindness.

Thanks be to Allah to Whom belongs all that dwells or lurks in the night and the day; for He is the One Who hears and knows all things. Thank be to Allah Who merges night into day, and merges day into night. Thanks be to Allah Who causes the living to issue from the dead, and causes the dead to issue from the living, and He provides sustenance to whom He pleases without measure, and He knows well all the secrets of the heart. Allah, thanks to You we enter the evening and enter the morning; thanks to You we live and die, and You are our destiny. Allah, I seek Your protection from causing or receiving degradation, from causing aberrance or going astray, from causing or receiving injustice, from ignoring or being ignored. You Who control the hearts and insights, send your blessings on Mohammad and his household, and fix my heart under Your obedience and the obedience of your messengers (PBUH&HH).

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Prophet Moses (PBUH) said:

“What is the reward for he who stands before Thee in prayers? Allah replied: O’ Moses, I will let him vie in glory with my angels as he bows, prostrates, stands and sits. And whomever I let vie in glory with my angels, I will never make him suffer. ”

Reference: Rawdat El-Waezeen, 2-317

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Chapter Three

Gravities on the Way

§  Being Generous to oneself

§  Maladies of the Tongue

§  Forbidden Relationships

§  Forbidden Gaze

§  Forbidden Listening

§  Dealing with the Wrongdoing

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 Lesson One

Being Generous to Oneself

What does “Being Generous to Oneself” Mean?

Do man’s sins damage his dignity? How?

What damage does the friendship of evil people cause?

Dignified Man

Allah ^{(The Exalted)} dignified man and rendered him to be the noblest among his creatures. Moreover, He exploited the entire existence for his service: “We have honored the sons of Adam; provided them with transport on land and sea…”

Allah also favored mankind because He gave him capabilities and features such as mind, wisdom and foresight which can be used to distinguish between good and evil, right and wrong, right way and wrong way: “We showed him the Way…” “… And shown him the two paths…” Allah repeatedly denied man as he did not use his mind and heart. He said: “Will they not understand.” There are many other signs that express this issue in the Holy Qur'an.

Because man was a noble and respected creature, Allah wanted him to integrate and rise. Thus He gave him powers and abilities as well as dignified him further to the level where he ordered the angles to kneel for Adam.

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 Therefore, he who abandons behaving with wisdom regarding his actions and spends his lifetime performing the deeds that violate the wisdom and waste the opportunity given in this life, lowering himself, he will , in this manner, hurt himself in the first place and will be degraded and despised instead of being dignified and respected. Hence, such a human being can reach a level that is lower than that of the animal’s because he did not employ his mind; rather, he caused its fatality and followed that which did not fit with his position.

There are some actions that do not fit with the dignified human being.

Frequenting the places of amusement and suspicious locations

Brother, if you believe in Allah ^{(The Exalted)}, recognize the value of his grace that was bestowed upon you, understand that you will meet Him someday and that you will be questioned for every minor and major deed, at this point the question is: Do you think it is wise to sit in a place that causes Allah’s resentment and lowers your value in his eyes and in the eyes of people? What will be of your situation when Allah sees you where he does not like to see you after which he will question you on the Day of Judgment in front of the creation? Why did you sit with the gamblers as they gambled? Why did you sit with the drinkers as they sat to drink wine? Why did you sit in a place where Allah’s existence has been denied? Why did you sit in a place where falsenesses and delusions have been disseminated?

 What will your answer be? What will your pretext or reason be to support your conviction or save you? Don’t you believe that time is precious and should not be wasted entering the suspicious nightclubs or visiting places where one can gaze at women or mix with those who do not resign from speaking bad words? Should someone pass by, won’t he think that you are one of them? The Prince of Believers (PBUH) said: “He who

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 brings suspicion to himself should not blame he who thinks badly about him.”[1]

Therefore, the household of inspiration (PBUA) ordered us to avoid the suspicious places so that we will not be in a suspicious situation. They said: “Beware the places of accusation.”[2]

Mixing with debauchees at the places of debauchery will lower man’s value in the eyes of Allah and people. Moreover, it will lower his value with respect to the doctrine; hence, his testimony will be invalid. How can the testimony of he who frequents the places of debauchery and amusement be accepted?

Imam Sadiq (PBUH) said: “No testimony is accepted from those… (after which he counted a number of characteristics). Then he said: nor of those who mix with the idle, singers, and people of abomination.”[3]

Some of the places that must be avoided are those that can incite our lusts, especially mixing with women in isolated places that can lead to sin. Man’s soul, with the devil’s help, can lead us to that which does not satisfy or please Allah ^{(The Exalted)}. It was said that a young man rented a house that had a shared door to the next house where a young woman lived. She never closes the door. The man visited Imam Sadiq (PBUH) and asked him about the situation. He replied: “Move houses, whenever man and woman meet in isolation, the devil is their third companion.”[4]

Imam Ali (PBUH) said: “No man should ever sit with a woman in isolation.”[5]It was narrated that Satan said: “I will never depart man as long as he existed in three places: if he desires to pay charity, if he secludes with a woman, and at death.”[6]

 Bad Company

The most important issue that weakens man in confronting his fantasies whereas ornaments the wrongdoings and wrong sayings as well as causes him become accustomed to hearing and seeing that which is ugly is the companions whom he chooses in his lifetime. There are many companions who caused the doom of their friends.He, who accompanies a man of bad behavior and bad words, will become like him. He will inherit his bad morals without even feeling it. He will also lose his immunity, which is his good morals, and become exactly like the man who lives inside a trash bin, a man who will reach a level where he will no longer bother about its bad smell because his smell will be the same. As someone said:

Accompany a brother who is worthy of trust and you will gain his companionship — for a man is marked by each companion —  like the wind that takes the trace of everything it touches, whether it was of bad or good smell.

This is why Allah and his Prophet commanded us to accompany the good people.

Allah’s messenger (PBUH&HH) said: “The happiest man is he who mixex with the best people.”[1] This is because a good companion will help one pursue good deeds whereas bad companion will ornament wrongdoings. Imam Ali (PBUH) said: “He who helps one in pursuing good deeds is the best companion.”[2]

Conclusion

Dear brother, you have the choice to choose in this life. You can either be one of those worthy of Allah’s generosity or those who believe in Satan and his path. You can choose your place in the afterlife. Therefore, if you mix with the people of debauchery and make friendship with the sinners and bad

 people, they will be your fiends in the afterlife. The question is: where will the destiny be for those who foul play, adhere to alcohol, amusement and gambling? Would you like to be his neighbor and partner in his destiny?

Alternatively, would you like to be with the sincere (lovers of Truth), the Martyrs (for the way of Allah), and the Righteous (who do good)? They will sit in a place of sincerity where Allah will gaze upon them with an eye of satisfaction and increase their nobility.

You are the one that must choose; therefore, choose as from now.

Summary

1-     Allah dignified man and gave him mind. He will be one of the dignified people should he employ his mind.

2-     Frequenting the places of amusement and suspicion causes oneself to become in a position of contempt and degradation.

3-     The most important way to degrade oneself and gain bad morals is keeping bad company.

Questions

Answer true or false

1-     Man can sit with anyone in any condition even if the other party is committing sins.

2-     Man must use his mind to judge his behavior.

3-     Man cannot be harmed regardless of the kind of the companionship.

4-     Man must not give attention to what he says at all.

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 Additional Reading

1- Sheikh Al-Ansari and the story of the one Riyal that came from the Imam Tax:

One of the great clerics said: as I served the Grand Cleric Al-Mortada Al-Ansari in Holy Najaf, I saw a demon in my dream holding in his hand a number of collars as he was on his way somewhere. I asked him, where are you going? He replied: I want to place these collars around the necks of some people like yesterday, when I tried to put one around the neck of Cleric Al-Ansari, and as I tried to drag him out of his room to the alley, he managed to escape.

When I woke up the next day, I went to serve the cleric and I told him about my dream.

He told me: what the demon said was correct. This damned creature tried to lure me yesterday because I had no money. My house needed something. Therefore, I thought to borrow one riyal from the Imam Tax (endowed money) to buy my need after which I would pay it back. Therefore, I took the Riyal and as soon as I reached the alley I felt the remorse, hence I returned to place the riyal back in its place. The rule was that: borrowing the Riyal, in the cleric’s opinion, was impermissible.

2- Maintaining Trust with Hunger

The strength of one of the clerics failed him because of hunger and leanness. He regained his health after a believer brought him some food. Meanwhile, a poor man visited him asking some money. Hence, the cleric stood up, opened a box, took out some money, and gave it to the poor man. Soon afterwards, another person came in. He was one of the Prophet’s offspring, and he gave him the same amount which he gave the man that came earlier.

Some of the attendants were surprised and said: how can

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 you have all this money while you suffer from hunger and poverty?

The cleric replied: these amounts of money are not mine; rather, I was entrusted with them by the people in order to give them to the deservers. Had I spent a fraction of this money, I would have been a traitor. The worst traitor is the one that betrays the trust.

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The Prophet (PBUH&HH) said:

“Be Generous to the Weakest Among You — For Sustenance and Victory Resides Within Them.”

Reference: Irshad El-Qoloub, 1-229

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 Lesson Two

Malady of the Tongue:

Lying, Backbiting, and Ill-Behavior

How do I thank the lord for his grace?

What is the penalty for lying, backbiting and obscenity?

How can I get rid of these vices?

The important role of the tongue

A man’s tongue is a grace that was bestowed by Allah upon mankind. With it, he can tell the hidden content of his heart and can use it to make contact with his similar species. The tongue is also a mechanism with which man can worship his Allah. Hence, he can call unto him, read his book, and learn the good and bad issues. The Prince of Believers (PBUH) said: “A good tongue given by Allah to man is better than money given to those ungrateful.”[1]

However, this mere tongue can be a method that can bestow doom upon its owner. Hence, it can, ruin his life, his afterlife, and render him fuel for the hellfire, Allah forbid. Imam Ali (PBUH&HH) said: “… What can cause people to be thrown in hell but the outcome of their tongues?”

 “Tongue is a beast, if let go, it will bite.”[2] Being so, the

 rest of the senses have the right to call on it everyday to beseech and beg it not to do anything that may cause their sufferance.

Ali Ben Al-Hussein (PBUH&HH) said: “Each morning, a man’s tongue overlooks all his senses and asks them, how are you? They reply: we are fine should you spare us. Then they say: Allah O’ Allah. Then they beseech him and say: we will be rewarded or punished because of you.”[1]

How do I thank the lord for the grace of the tongue?

Now we know that the tongue is one of the graces of Allah, the importance of which should not be hidden from any sane person. A sane person understands that it is his obligation to thank the generous lord. The first level of thanking for any grace is in its good use. It means obeying the generous creator and refraining from disobeying him in using this mere grace. It means we must use the tongue where it pleases Allah and must restrain it where it angers him. In other words, man must straighten his tongue and use it in favor of the straight way. Allah’s Messenger (PBUH&HH) said: “A man’s belief is not straight until his heart is straight, and his heart will not be straight until his tong is straight.”[2] The tongue has the right to be dignified by refraining from speaking ugliness and must be used as a favored tool to speak out goodness: “Say to My servants that they should (only) say those things that are best…”[3] As someone said, “If you don’t have anything good to say don’t say anything at all.

The Prophet (PBUH&HH) said: “He, who believes in Allah and the Last Day, speak that which is good or keep silent.”[4]

Man must also praise Allah: “O ye who believe! Celebrate the praises of Allah, and do this often.”[5]

 Therefore, thanking for the grace of the tongue means that one must dignify his tongue by refraining from each bad word. Let us learn some of the maladies and their punishments.

Lying and its punishment

Lying is one of the ugliest categories which people hate and they despise the liar. Therefore, let us listen to what the Prophet and his household (PBUA) say about lying and the liars. Allah’s Messenger (PBUH&HH) said: “Lying opposes faith, a liar is disregarded.”[1]

A liar will never taste the sweetness of faith because of his lies. Lying can expose a liar because one can forget what he said if it was a lie.” The Prophet (PBUH&HH) said: “One of Allah’s aides that help against liars is forgetfulness.”[2]

Therefore, lying renders one lose face in this world and the afterworld by exposing a liar in front of Allah and the people: “Never lie, for it can render you lose face.”[3] Lying is the worst epidemic. The Prince of Believers (PBUH&HH) said: To Allah, the greatest sin is a lying tongue.”[4]

Therefore, the Prophet (PBUH&HH) describes the punishment for the liar by saying: “Woe unto him, who lies and causes people to laugh at him; woe unto him, woe unto him.”[5]

Backbiting and its Punishment

One of the ugliest examples and images that were drawn by Allah in the Qur'an is the image of the backbiter. He drew him as a man who eats the carcass of his human peers: “And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it.”[6]

 Therefore, a backbiter’s punishment will take him out of Allah’s custody into the custody of Satan.

Al-Hussein Ben Ali (PBUH&HH) said: “He who narrates a story about a believer with an aim to degrade him and down him in the eyes of the people, Allah will take him out of his custody into the custody of Satan, hence rejecting him.”[1]

Tongue’s Obscenity and Punishment

 One of the meanest or obscenest qualities is the dirtiness and obscenity of a tongue. Such quality is sufficient enough to make people act repulsively towards someone with such feature.

The Prophet (PBUH&HH) said: “Allah forbade paradise for every obscene and shameless person who does not mind his words or the words of others.”[2] In the view of the Prophet (PBUH&HH): “He who backbites, damns, and speaks with obscenity is not a believer.” The fate and destiny of a person of this kind is the hellfire and the punishment that he deserves.

Imam Al-Sadiq (PBUH) said: “Obscenity comes from unfriendliness; unfriendliness ends in hell.”[3]

What can one do against these obscenities?

The answer resides in one’s approach to get rid of such afflictions first of all. He must control his tongue (words) and habituate it to maintain silence and store the words like we store the gold or silver. Brother, let us get rid of these obscenities and replace them with a good disposition. Let us dignify ourselves by refraining from these nasty issues and let us purify our tongues by repentance.

Abu Zar asked: Messenger of Allah, if a man lies

 deliberately, how can he repent? The prophet (PBUH&HH) replied: “Asking Allah’s forgiveness through the five daily prayers can wash this issue.”[1]

Let us listen to the words of Imam Al-Sajjad as he shows us our obligation towards the tongue. He said: “Obligation towards the tongue is by: dignifying it from obscenity, habituating it to say goodness, forcing it to remain polite, obstructing it from verbalizing unless there is a need and benefit to the religion and life, dismissing it from the useless ugly loftiness that can only bring harm and less benefit.”[2]

Summary

1-     One must only use the tongue where it can be beneficial to him and the society.

2-     Lying, backbiting, and obscenity are issues that cause people to disrespect and leads to utter sufferance.

3-     You must repent for it is the method that purifies the tongue.

Questions

Answer yes or no:

1-     Mind does not regard lying as an ugly issue.

2-     Al-Wayl (woe) is a name of a valley in the Hellfire.

3-      The punishment of the obscene person is by cutting his tongue on the Day of Judgment.

 Additional Reading

Manners when visiting a patient

1-     Never sit too long

2-     Ask how he is and pray for his welfare

It is also better to say: “Allah, heal him through your healer, medicate him through your remedy, and save him from your affliction.” It is also good to place your hand on the patient, as an act of blessing him, and then read the opening versus of the Qur'an seven times.

3-     Never eat in front of him that which can hurt him.

4-     Never do anything that may anger or sadden him.

5-     Offer him presents that can cover some of his needs.

6-     Ask for the patient’s supplication on your behalf, for the patient is one of those whose supplications are answerable.

r  Imam Al-Sadiq (PBUH) said: “Three supplications are answerable: a pilgrim, a conqueror (for the sake of Allah), and a patient.”[1]

How can a patient deal with his illness?

1-     Be enduring because endurance can be greatly rewarded, why? It is because an illness is an affliction that hits the person thus, Allah grants forgiveness for the sins. And Allah will greatly reward him.

2-     Thanking Allah ^{(The Exalted)} since He afflicted him with an affliction that is lesser than the affliction of others. Thanking Him for He ^{(The Exalted)} rendered him enjoy a good health for a certain period of time.

3-     Never complain about an illness by saying, why me? Or by saying, why was I afflicted while there is no one like me? And so one…

 1-     Keeping away from all that can cause harm and he, with his relatives, must pay charity to defeat affliction.

2-     Thanking Allah ^{(The Exalted)} for the safety of the parts and organs that are still enjoying health.

r  The Prophet (PBUH&HH) said: “Treat your patients with charity.”[1]

Imam Al-Sadiq (PBUH) said:

“A believer can be salvaged by minding his words.”

Reference: Thawab El-Aama’l, 2-270

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 Lesson Three

Tendency towards marriage, is it natural?

Why Allah forbade shaking hands and privacy between man and woman?

What guarantees deviation?

Introduction

Once “Morad” went inside the car which his father gave him for his success at school. As soon as he placed his hands on the wheel, he felt the joy of this precious gift. Yes, it is the joy of driving which he had anticipated since a long time.

His father shut the car’s door and advised him to be very careful while driving and to give attention to the traffic signals as well as obey the rules. Murad drove away with his father’s commands pursuing him until his father vanished from the mirror. And he remained with his car which brings nearer all the far objects and takes farther all the near objects.

All that he cared for was satisfying his desire; the excitement of driving made him forget everything.

He took a byway; it was like as if the sky was raining sand which obscured his vision; this is a snaking road; this is a valley; O’ Allah, no, no…

Murad woke up to find out that he was lying in a hospital

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 bed. After looking into the faces of the attendees, he began reflecting. What was he thinking at this very moment?

Let us find the answer…

Marriage is part of Wisdom

Tendency towards marriage is one of the issues which Allah had entrusted within man so that human species will continue along with life on the face of this earth. Therefore, Allah ^{(The Exalted)} created a way and a method to organize man’s life as well as to distinguish this lust in order to save the society from grave and serious troubles, and to render man be capable of building his safe and pure personality. Imam Al-Rida (PBUH) said: “Allah forbade adultery because it causes corruption, wastes souls, damages ancestry, leaves children to be raised by others, spoils inheritance and causes other kinds of corruption.”[1]

Legal ways are like the paved roads through which man can reach his aim without the risk of slipping towards the abyss.

The Punishment of Adultery

Adultery is the bad way as Allah said: “Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).”[2]

The messenger of Allah also explained the consequences towards man in this world and the afterworld. He (PBUH&HH) said: “O Ali, there are six characters regarding adultery; three of them are in this world; and the other three are in the otherworld.

The three in this world are: loosing brilliance, speeding mortality, and severing sustenance. The three in the other world are: tiresome questioning, the anger of the Most Merciful, and eternity in hell.”[3]

 Handshaking (between males and females)

After recognizing the gravity of adultery and the corruptions it may cause, Allah ^{(The Exalted)} forbade us from opening all the doors or windows that may generate man’s desire and devilish lust. For a man not to fall as a prey to his lust, Allah forbade handshaking between a male and a female. As soon as a young man places his hand in the hand of a woman, this will be like someone pouring oil onto fire, which will lead man afterwards (Allah forbid) to fall into eternal damnation.

The Noble Prophet (PBUH&HH) said: “He who shakes a woman’s hand will be afflicted by Allah ^{(The Exalted)}.”[1]

Private meeting on the other hand is an outlet through which the devil can enter the heart of man in order to encourage and push him towards the darkness of sins and badness of adultery – Allah forbid –.

The Noble Prophet (PBUH&HH) also said: “Each time a man meets with a woman in private, the devil will be their third partner.”[2] We talked about this issue in an earlier lesson.

Marriage prevents deviation from what is right

Allah ^{(The Exalted)} ordered people to follow the right path, which is marriage. He said: “He who marries will attain half his religion.”[3]

He also encouraged early marriage for the young men and women to protect their life and afterlife.

Never be one of those who substitute (their) worthless things for (their) good ones. Never drag yourself gradually towards the bad end. Ask Allah help and grace because all matters are in His hand; He is the best protector and the best helper…

 Summary

1-     Divine laws will maintain our worlds.

2-     Tendency towards marriage is a natural issue and must be accomplished through legal ways.

3-      The consequence of adultery leads to corruption of society and loss of afterlife.

4-     Likewise, adultery preludes (meetings in private) are also forbidden.

Questions

Answer yes or no

1-     The lust of marriage is an ugly and rejected issue.

2-     The consequence of adultery will speed mortality in the afterlife.

3-     Man can meet in private with a woman; adultery is the only issue that is forbidden.

4-     Early marriage is wrong because it leads to troubles.

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 Additional Reading

Poverty is more beautiful

A rich man visited Allah’s messenger (PBUH&HH) wearing the most beautiful garment and sat next to the prophet (PBUH&HH). Simultaneously, another man, who was poor and wore the dirtiest garment, visited the prophet and sat next to the rich man. Hence, the rich man grabbed his garment’s endings together.

The Prophet (PBUH&HH) asked him: Were you afraid of catching some of his poverty?

He replied: no.

The Prophet asked: Were you afraid that some of your richness might strike him?

He replied: no.

The prophet asked him again: What made you do what you did?

The man replied: O’ messenger of the Allah: I have a companion who adorns for me everything that is ugly and uglifies for me everything that is beautiful. Therefore, I will give him (meaning the poor man) half of my wealth.

Allah’s messenger (PBUH&HH) asked the poor man: do you accept?

He replied: no.

The Rich man asked him: why not?

He replied: I fear from being struck by that which struck you.

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The Prophet (PBUH) said:

“Whoever shakes the hand of a woman (other than his wife) will be shackled on the Day of Judgment; thereafter, he will be thrown into hell. And whoever jokes with a woman (other than his wife) will be imprisoned 1000 years in hell for each word spoken.”

Reference: Iqab El-Aama’l, 2-270

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 Lesson Four

Restricted Viewing

Is there a restricted viewing?

How does the restricted viewing influence faith?

Influence of overlooking or ignoring

Is there a restricted viewing?

The heart of a believer is the place of the recognition and belief of Allah. The heart is the most sacred and noble organ. This is why it is the target of Satan’s arrows and his soldiers in their war against the sons of Adam, particularly the believers.

There are several inlets through which Satan and his soldiers can pass their venom into man’s heart. One of the most important inlets to man’s heart is the eye.

The Prince of Believers, Imam Ali (PBUH) said: “Eyes are the traps of Satan.”[1]

However, how can the eyes be so? Imam Ali (PBUH) says: “If the eye sees with lust, the heart will be blinded of the consequence.”[2]

It was also said: “Viewing is an arrow of Satan’s…”[3]

Since viewing is serious, Allah ordered us to abstain from

 looking. Therefore, he informed his messenger through the Qur'an: “Say to the believing men that they should lower their gaze and guard their modesty.”[1]

What is the influence of the restricted viewing?

To answer this question, we must understand the kinds of forbidden issues from which we have been restricted in order to learn about the influence.

Pursuing the secrets of people without their permission is forbidden, even the reading of a simple letter. Allah’s messenger (PBUH&HH) said: “He who views his brother’s book without his permission is like someone who views the hell.”[2]

One of the greatest kinds of restricted viewings is the viewing of the private body parts of others. Whether a man or a woman, no one is allowed to look at the private parts of the other person, regardless of the sex.

About a man looking to a man, Imam Al-Sadiq (PBUH) said: “He, who intentionally views the private parts of his Moslem brother or others other than his spouse, will be thrown by Allah into hell to join the hypocrites who searched for the private parts of people; and he will not depart this life until Allah exposes him unless he repents.”[3]

The Prophet (PBUH&HH) also said: “A man must never look at his brother’s private parts.”[4]

A direct viewing is no different than viewing through the mirror, picture, TV, or other apparatuses.

Allah’s messenger (PBUH&HH) said: The eyes of he, who fills them with the joy of viewing a woman, will be stuffed by Allah on the Day of Judgment with nails of fire; and they

 will be filled with fire until Allah has his will among the people. Thereon, he will be thrown into hell.”[1]

In relation to the eyes, it is also forbidden for a man to look down on his parents with hatred and abhorrence. The parents, out of love, continually wish that the thorns which may pierce into their son’s feet will instead pierce into their eyes instead of his feet.

Allah’s messenger (PBUH&HH) said: “Allah will never accept the prayers of he who regards his parents with abhorrence, even though they are unfair to him.”[2] In relation to the eyes as well, a believer must never look down on his brother with hatred and must never terrorize or frighten him.

Allah’s messenger (PBUH&HH) said: “On the day when there is no shade but His, Allah will frighten he who gave a believer a frightening look.”[3]

What is the influence of restricted viewing on Faith?

The reason why some viewings are restricted is because they, representing a serious gravity, threaten the most important thing in man’s life, the most important quality a man can enjoy, which is faith. Such viewings can cause him to leap from faith into hypocrisy hence; it will lead him to hellfire and draws the sweetness of faith out of him, leading to debauchery and to generating heedlessness.

The Christ (PBUH) said: “Never ever view that which is forbidden for it is the seed of lust and the vegetation of debauchery.”[4]

The man, who deviates until his heart dies, is a dead person.

Imam Ali (PBUH) said: “He, who does not restrict his eyes, shall bring his doom.”[5]

 The influence of overlooking or ignoring

If the influence of overlooking protects only from being enchanted and from forbidden lust, this will be satisfactory for the heart to rest.

Imam Ali (PBUH) said: “He who turns his gaze away will bring rest to his heart.”[1] He also said: “The best issue that expels lusts is turning the gaze away.”[2] Therefore, to avoid regret, one must control his eyes. He also said: “He, who turns his gaze away, will reduce his sorrow and save himself from spoilage.”