BUS ISLIYE AZEEZ HAI YE ZINDAGI HAMEY, HUM MARKE PHIR HUSSAIN KO RONE NA PAENGE

BUS ISLIYE AZEEZ HAI YE ZINDAGI HAMEY, HUM MARKE PHIR HUSSAIN KO RONE NA PAENGE
1929-2008 
Born in 1929 A.D, Syed Mohammed Yousha “Faizi” was his adapted name in poetry. He was born into a religious family and he was the known eighth generation ALIM and his father Allama Qais Zangipuri was an internationally recognized Sha’er-e-Ahle Bayt(a.s). He was born in Zangipur district of Ghazipur. Zangipur requires no introduction amongst the community of keen followers of Shia theology for its title as “Seat of Islamic Theology” in the yesteryears.
He lost his mother at a very tender age of 12 and had his education at Jawadia Arabic College, Banaras. During his education itself his passion for Shaeri was well known, why not because he had inherited the same from his father.

He was a self made man, refined in manners, always stressing the performance of religious duties, observance of Islamic tenets. He was a great azadar and his death on Sham-e- Ghariban testifies it. He has written many books on various aspects of Islam.

He began his career as Imam-e-Juma in late 60’s in Ranchi, later served as imam-e-Juma at Basravi masjid in Kolkata and later in the year 1975 on the invitation of AnJuma n-e- imamia took up the responsibility as imam-e-Juma in Askari masjid Bangalore where he served till the end almost for 32yrs.He along with others brought Bangalore AZADARI, Maqasad and other religious activities to international recognition.

He served as a humble patron in various religious organizations, including member Karnataka State Board of Wakfs.

He was a learned and practical Alim, who would simplify complicated matters with ease any masaa’el (Islamic Laws) so as to make it interesting and practical and was an equally eloquent Zakir – e – Ahlebait(a.s) and Sha’er. It was a unique amalgamation , seldom it would be difficult to say what he is best at .

His passion for sha’eri was unparalled. His love for his native Zangipur was enormous.
In his entire life he could not visit Zangipur only on 5 occasions. It was his love for his watan which took him there even after his death, 2500 Kms from Banglore. He was known for his akhlaq and mehman nawazi and that gave him outmost satisfaction.

He was loved adored by all his relations, not only respected by his own community, but people across all religions respected him. His funeral at Zangipur was a testimony for that where people across all faiths congregated in chilling winter till the late evening to pay their tributes to him.

In the year 1974, he compiled Kaif-e-moaddat, collection of few well known qasaed
Rubaiyat of Qais Zangipuri in two different editions.

Later compiled Yaad-e-Karbala, collection of few well known nauhas of Qais Zangipuri.

Just days before his last breaths, he released the audio and video(VCDs) version of Yaad-e-karbala Vol-2, compiled by his son Saulath Abbas and earlier vol-1 compiled by his third son Majlisi Faizi.

His well known sher for azadari was “BUS ISLIYE AZEEZ HAI YE ZINDAGI HAMEY, HUM MARKE PHIR HUSSAIN KO RONE NA PAENGE”.
The trend mashallah continues as his son Syed Farqaleetha Ali Hussainy is serving as resident Alim in USA. His son Syed Qasid Abbas Hussainy is pursuing his Ilm-E-Deen(Islamic Education) and shall continue further.

S.M.MAsoom

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Al-Qaem Youth Society

(A Guide to the Doers of Good)

AN OPPORTUNITY OF LIFETIME TO PERFECT ONE’S SELF FOR BETTERMENT AND SUCCESS OF THIS WORLD AND THE HEREAFTER!!

“Take advantage of five opportunities before five other things (that end the opportunity); your youth before your senescence, your health before your illness, your wealth before your poverty, your leisure before your haste, and your life before you death”- Holy Prophet Muhammad (saw)

 Al Qaem Youth Vasai

Imam Ali (as) has said, ‘That knowledge is very superficial which remains only on your tongue; the intrinsic merit and value of knowledge is that you ACT upon it’.”

Alqaem Youth Ulama

The Aims & objective of Al-Qaem Youth Society of Islamic Guidance

1) Providing religious, spiritual, cultural and social guidance to the Muslims of our community.

2. promoting and propagating Islam on the basis of teachings of the Holy Prophet(S.A.W.) and the Holy Ahlulbayt(A.S)

3) Organizing religious gatherings.

4.Tableegh activities by providing Islamic education to our children, youth and those converted to Islam.

5. Helping other Islamic organizations to get a better understanding of the importance and the status of Ahlulbayt(A.S)

6.Taking lead roles in poverty eradication and other charitable activities.

7.Working with the Local Community to spread the right message of Islam and establish long lasting relationships for everyone’s interests.

8.Organizing 5-7 day’s tours under the guidance of Ulemas, teaching ways and means of perfecting our selves to become good Muslims. A Guide to the Doers of Good on the path of Islam.

9. Offering counseling services on occasions:

  1. When a member of society requires or requests counseling.
  2. When a resident aalim recommends a Muslim brother/sister for counseling.
  3. Counseling may include: Divorce, Separation (temporary or permanent), Anger Management, Teen issues.

10.Providing matrimonial help and services to the members of our community.

11.To provide a platform for the upliftment of women in our society

12.Develop support groups for disabled and handicapped children and their families within the community. Organizing trips and events to encourage them.

13) Visit the ill and elderly in hospitals and nursing homes. Support them by making dua’a requests at mosques, Islamic centers and on websites.

14) Helping the righteous scholars in Propagating Islam all over the globe.

15) To provide academic and worldly knowledge, viz. Computer, Current Affairs, etc in the form of lectures and discussions.

As an important step in the ongoing struggle to strive in the path of Allah, the community has constantly tried to establish an Islamic atmosphere in which our children can grow and become healthy both spiritually and physically. That struggle continues but the nature of the battle has changed. We have realized the most effective way of getting through to our youth is through the youth. The best strategy to keep our youth on the Siratul Mustaqeem (the right path) is to train leaders from within them who will guide them towards the truth and away from evil.

The Al-Qaem youth Society seeks your support in raising funds for all these activities. Please donate generously and get Life Membership . For Donation Cont: info@alqaem.org

To pay any amount Visit www.alqaim.info and click on The image

Imam Ali(a.s) said:Do not be ashamed If the amount of charity is small because to return needy empty handed is an act of greater shame.

Declared Aba Abdillah Imam Ja’far al-Sadiq (a.s.) ” Whoever satiates a hungry believer so that the one is satisfied fully, neither a human being among people nor a near-stationed angel nor a divine Messenger knows how great his reward is in the Hereafter except Allah, the Lord of the Worlds.” Then, he added: “Feeding a hungry Muslim is from among the means of forgiveness.” After that he recited the word of Allah, Almighty and Glorious: “Or the feeding on a day of hunger, of an orphan near of kin, or to the indigent (down) in the dust.” (Sura Balad, No. 90, verses 14 to 16).” ( Reference : Al-Kafi, vol. 2, p. 201, Bundle of Flowers)

 Become Member of Al-Qaem Youth Society today and be a part of Umma and Religious, Educational and Social Activities.

For any additional details and to obtain specific information please feel free to contact any of the Executive members mentioned below:

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 Administration

MR. S.M.M.Abidi

Maulana Ali Akbar Qummi

(Resident Aalim Mahfil e panjatani Vasai,

Treasurer Acadaamy of Ulama Khutba Mumbai)

You must produce a membership card when you visit us.

“To promote a religious, political and social foundation in preparation for the imminent return of the leader of our time – Imam Al-Mahdi (May Allah hasten his return).”

Mail To:info@alqaem.org, Web www.alqaem.org

“Together We Grow.”…. Together We can Build.

Friendship and Holy Quran

Islam has placed tremendous importance on the aspect of camaraderie and friendship. Companionship is crucial as it wards off loneliness and distress. This sense of companionship holds a lot of significance in any relationship. Today, we see intense disputes and altercations arising even between parents and children and as well as among siblings . This is chiefly due to the fact that, though their relationship is marked with blood ties, the all-important sentiments of camaraderie and fellowship are sorely missing. Our experience will tell us that friendship often takes precedence over blood relations. Man tends to heed his friends more than his relatives. He trusts his companions more than his own kin. The youth today, confide in their friends, while being discreet with their parents.

Making and becoming friends is inherent in man’s nature. This process of companionship commences right from the early stages of man’s life and continues till his death. Islam as explained before, is in complete harmony with man’s nature. Hence, it has dealt with this topic in some detail. The Holy Imams (a.s.) were at pains to explain the etiquette and decorum of true friendship. Hazrat Ali (a.s.) observes,
‘He indeed is unfortunate who does not have any friends, but worse is the one who has friends, but loses them.’
(Behaarul Anwaar, vol. 73 p.278)

In another tradition it is narrated, ‘Acquire more and more friends, because on the Day of Judgement each believer shall exercise his right of intercession (shafa’at).’ (Mizaanul Hikmah vol. 3) Thus a person with maximum believer companions, enhances his chances of intercession and consequently, salvation.

As in other elements of human nature, Islam has also elucidated the aspect of friendship at length. It has recommended ethics and values that a Muslim must observe in friendship, so that he can acquire some benefit out of companionship; a benefit whose effects will be manifested in the world as well as the hereafter. That is why while Islam has emphasised the importance of friendship, it has also stressed on the qualities that a friend should necessarily possess. It has clearly demarcated who is worthy of friendship and who isn’t.

However, first let us see what should be the sole objective for taking up friends.

Imam Ali Reza (a.s.) elucidates,
‘One who takes up a friend to please Allah, has reserved for himself a house in Paradise.’
(Amaalie Tusi vol. 1 p. 82)

To choose someone for friendship purely on the basis of his piety and faith, only to satisfy Allah is akin to earmarking a place in Paradise. One must take up friends, if only on the basis of faith and good ethics.

The Messenger of Allah (s.a.w.s.) narrates,
‘After the advent of Islam, the greatest benefit to a Muslim is in the guise of that friend he has selected, only to please Allah.’
(Mizaanul Hikmah). Books of ethics and traditions abound with such traditions.

This was one facet of friendship. Now let us look at the flip side. Hazrat Ali (a.s.) narrates,
‘Any friendship and companionship that is not for Allah’s pleasure, is deviation and to rely on such ties (of friendship) is impossible .’
(Ibid.).

The Holy Quran expounds further,
‘The friends shall on that day (of judgment) be enemies of each other except those who guard against evil.’
(Zukhruf : 67).

One who seeks friendship for worldly benefits, will find himself deprived (Mizanul Hikmah). A lot of people establish their bonds of friendship and enmity based on the gain they are likely to accrue on a personal level. That is, if a person has some utility, he qualifies as a friend, else he is an enemy. However, that should never be the benchmark for us. For the sake of Imame Zamana (a.t.f.s.), may Allah grant us the taufeeq to seek friends only for His pleasure and satisfaction.

QUALIFICATIONS OF A FRIEND
Friends are by no means only a means for ‘time-pass’ or entertainment. Indeed friendship is more profound than that. Friendship and companionship are inseparable aspects of an individual’s life. A friend’s character and personality will rub off on that individual. It is for this reason that it is said, ‘A man is known by the company he keeps.’ Hence Islam, while emphasising the need for companionship, also clearly outlines the qualities of a true friend.

WHO SHOULD NOT BE BEFRIENDED
Imam Baqir (a.s.) narrates from his father who said,
“O my son don’t befriend five types of people:
(a) Don’t befriend a liar. For a liar is like a mirage. He shows the distant as near and the near as distant. He will always deceive you and trouble you.

(b) Don’t befriend a transgressor. For he will forsake you for a paltry sum and make your sins appear very alluring to you. He will make you a victim of Allah’s chastisement through his petty sins and take you farther away from His obedience and satisfaction. He will make Allah’s worship appear as His disobedience, and His disobedience as His worship. He will drag you along with himself in the fire of hell.

(c) Never befriend a miser. For in your time of need and distress, he will withhold his wealth from you, while he is in a position to assist you. (He values his wealth more than anything else. And to that end he is prepared to forsake even his friends)

(d) Do not befriend a fool. For (in his foolishness) he will harm you while he intends to help you. (That is why it is said, ‘A shrewd enemy is better than a foolish friend’)

(e) Don’t befriend the one who breaks relations (with his relatives). For, such a person has been cursed in the Quran in three places. He is engrossed in his own affairs with scant regard for others. (Friendship with such a person will eventually lead the individual towards sins and disobedience of Allah)”

The Holy Quran says,
“The men and women from among the hypocrites are friends of each other, and they invite the people towards sin and transgression, and dissuade them from goodness and virtue. They withhold their wealth from charity, and refrain from spending in the way of Allah. Indeed, they have forgotten Allah and Allah too has forgotten them. Verily these hypocrites are transgressors and immoral.’

On the other hand, Quran discusses the believers in the following manner,
”The men and women from among the believers are friends of each other. They call the people towards goodness and piety and abstain from evil and transgression. They uphold the prayer, pay the poor-rate (zakaat) and obey Allah and His Prophet (s.a.w.s.). Indeed, these are the ones for whom Allah shall soon manifest His mercy and grace. Verily Allah is all-powerful, and the most wise.”
(Ale Imran : 71)

The two Quranic verses mentioned above only go to show how critical a role friendship can play in our lives. A true friend then, is the one who takes us closer to Allah’s compassion and grace.

Having deliberated at length on who should not be befriended, we shall now see what kind of people should be befriended. Imam Sadiq (a.s.) narrates, ‘Friendship entails certain trusts and duties. Then the one who observes these obligations is a true friend and the one who breaches this trust is unworthy of friendship. These obligations are as follows;

    1. He should be the same outside as he is inside. In other words, he should not have a dual personality. (In this age however, we often come across people who are exceptionally humble and modest on the outside, with little, if any humility, on the inside)

    2. He will consider your virtues as his virtues and your misdeeds as his misdeeds. (In other words your virtues will cheer him and your faults will grieve him. God forbid, he must not feel relieved after observing some vice in you, and take solace from the fact that he himself is above that vice.)

    3. If he acquires a position of power and authority, it must not bring about a drastic change in his attitude. In other words, prosperity must not transform the individual adversely. (There are some people who make the best of friends in adversity. But a positive change in their financial condition, reveals a dark, hitherto unknown side of their personality. On the other hand we see some people who make good friends in prosperity, but misfortune transforms them, disclosing their fickleness.)

    4. He must give his friendship (with you) priority over all his worldly possessions. In other words in times of adversity, he must be willing to give his all to redeem you.

    5. He must never leave you alone in times of misfortune and distress.
    (Behaarul Anwaar vol. 74 p.173)

According to one tradition, true friendship is acknowledged in moments of affliction and anguish. For indeed a true friend is always at hand in adversity. A believer’s best friend is one who does not help him in transgression. However, he assists him in Allah’s worship and obedience and cautions him against His disobedience. Imam Sadiq (a.s.) remarks,
‘My best friend is the one who gifts me my weaknesses and shortcomings.’
(Behaarul Anwaar, vol. 74 p. 282)

In other words one who brings to your notice your defects and flaws is indeed your true friend.

However, there is one very imperative point in the above-mentioned tradition of Imam Sadiq (a.s.). When one presents an offering to a close friend, he does so with utmost care, not willing to overlook anything. He offers the gift with total respect and regard. For, even the most valuable gift if not presented with correct etiquette, can look very ordinary. While presenting the offering, the friend tries to make the most expensive gift seem very ordinary so as to not embarrass the recipient. On the other hand, the recipient of this gift tries to make even the most ordinary gift seem very precious, so as to please his friend. Similarly, when we wish to point out certain shortcomings to a friend, we must do so with a degree of respect and sincerity. Our sole intention must be to reform the friend and there should be no hint of any malice and self-righteousness. Likewise, when a friend highlights for us, our defects, we must acknowledge the same with respect and gratitude without any ill will and hostility. Indeed if we establish these as the standards of friendship, the believers shall soon find themselves enveloped with friends who will take them closer to Paradise and farther away from the fire of hell.

Choosing Friends

Human beings are by nature social beings who interact, are interdependent, and thus, in need of friends and companions. Much of our lives are spent in such social associations, and friendship is indeed an essential component in human relationships. Since early childhood, friends help us through changes we may face as we go through the different stages in life. Through friends we share our ultimate fears, sorrows, happiness, and goals. Such friends can help heal certain wounds and memories of the past and help us meet the challenges of the future.

For Muslims in all conditions; and specifically when living in a society where we are clearly a minority, the issue of choosing good friends is essential for preserving our beliefs and life-style.

Influence of Friends

Prophet Muhammad advised that a person is influenced by the lifestyle of friends; so, be cautious whom you befriend. If one is negatively influenced by those we associate, with then the consequence could be disastrous. [Qur’an 43:67] Prophet Muhammad (pbuh) said: “The example of a good companion and a bad companion is like that of the seller of musk compared to the one who blows the blacksmith’s bellows. As for the seller of musk; either he will grant you some, or you buy some from him, or at least you enjoy a pleasant smell from his perfumes. As for the one who blows the blacksmith’s bellows; either your clothes could burn or you will get an offensive smell from the smoke of his fire.”

Friends & Friendship

Friends are people, who spontaneously seek the company of one another; who like and wish to do well for the other, believing that the other party reciprocates these feelings with good intentions.

Friendship is a voluntary, informal, reciprocal and interpersonal relationship that is mutually productive and characterized by mutual positive regard. Friendship is intended to facilitate social-emotional goals of the participants, and may involve varying types and degrees of companionship, closeness, affection, and mutual assistance. Friendship is manifested through honesty, sincerity; trust; openness; loyalty; reliability and the durability of the relationship over time.

In Islamic literature, the root meaning of the terms used for friend indicate some of the essential qualities necessary for friendship … Siddiq (truthful/honest), Khalil (associate/link), Wali (protector/overseer), Rafiq (kind/caring).
“A friend is one of the nicest things you can have, and one of the best things you can be.” [Author, Douglas Pagels]

Who do You Choose as Friends & Why?

Researchers conclude that an individual’s opportunity to make and maintain friends over their life course is influenced by various factors such as age, gender, physical status, ability/disability level, living environment, cultural/religious background, socio-economic status and psychological characteristics [Johnson and Troll, 1994].

When you choose your friends, which qualities are most important …

  • Social status / Popularity
  • Income level / Wealth
  • Looks / Appearance
  • Race/Ethnicity
  • Faith and/or Character
  • Political Affiliation
  • Intelligence / Education
  • Interest / Hobbies / Skills
  • Compassion / Care
  • Loyalty / Reliability

Different Kinds of Friendship :

  1. for pleasure {could be positive or negative}
  2. for usefulness/utility {could be positive or negative}
  3. for virtue = friendship of character. {must be positive}
  4. natural friendships = between father/son, siblings … {ought to be positive}

Sayedna ‘Ali advised:
“Befriend the righteous, flee from the transgressors, avoid the hypocrites and do not associate with deceivers.”
To form a healthy and long-lasting friendship, people must be productive in that relationship, and they cannot be causing harm to themselves or the other person involved. “Once destructiveness enters into a relationship, it can no longer be characterized as a friendship.” [Joseph A. Devito: The Interpersonal Communication Book.] This is not only true in friendship relationships but also in marriage relationships and parent-to-child relationships.

Best of Friends

Wise ones have said …

  • “The best friend; according to the estimation of Allah, is the one best to his/her friend.” [Prophet Muhammad]
  • Best friends aren’t born, they’re made, one great memory at a time
  • “Complete friendship is the friendship of good people similar in virtue; for they wish good in the same way to each other in so far as they are good, and they are good themselves. Such friendships last as long as they are good; and virtue is enduring.” [Aristotle]
  • Many people will walk in and out of your life; but only true friends will leave footprints in your heart.

Are you the kind of person that meets the standards of a good friend?

By: Br. Sadullah Khan

Sayings of Imam Hussain (A.S) with ref of books

1 – How can a thing the existence of which is dependent on you be taken as a proof for your existence? Is there anything more evident than your “self” disclose you? Are you hidden to need a guide to find you? Surely you are not. Are you far-away to need your footprints to find you? Surely you are not! Blind may the eyes be which do not see you watching and guarding your “self” (Arafa prayer; Bihar al- Anwar, Vol. 98 , P. 226)

2 – He who has you , has everything , and he who has deprived himself of you is the poorest in the world. Loser is the one who chooses and be content with anyone or anything other than you. (Bihar al- Anwar, Vol. 98 , P. 228)

3 – Never will be salvaged the people who win the consent of the creature at the cost of the dissatisfaction of the creator. (Maktal Khawarazmi , Vol. 1 , P. 239)

4 – No one will feel secured on the Resurrection Day except those who feared God in this world. (Bihar al- Anwar, Vol. 44 , P. 192)

5 – The Almighty God said : “The believing men and the believing women , they are guardians of each other , enjoin good and forbid evil… “God attaches primary importance to enjoining good and forbidding evil ” as a duty for men and women. For he knows that if it were fulfilled all the other duties , easy or hard , will be accomplished. That is because “enjoining good and forbidding evil” is a call for Islam , it regains the rights of the oppressed and opposes tyrants. (Tohaf-al- Uqoul , P. 237)

6 – O’ people , the Messenger of God said : Whoever sees an aggressive tyrant legalizes the forbiddens of God , breeches divine laws , opposes the tradition of the Prophet , oppresses the worshippers of God , but does not concede his opposition to God in word or in deed , surely Allah will place that tyrant ( in the Hell ) where he deserves. (Maktal Khawarazmi , Vol. 1 , P. 234)

7 – People are slaves to the world , and as long as they live favorable and comfortable lives , they are loyal to religious principles. However , at hard times , the times of trials , true religious people are scarce. (Bihar al- Anwar, Vol. 78 , P. 117)

8 – One who pursues a goal through sinful ways , will ironically distance himself from that goal , and will approach what he was afraid of. (Bihar al- Anwar, Vol. 78 , P. 120)

9 – Don’t you see that the right is not conveyed and the wrong is not prohibited. Let believers wish to die and righteously meet their God. (Bihar al- Anwar, Vol. 78 , P. 117)

10 – To me , death is nothing but happiness, and living under tyrants nothing but living in a hell. (Tohaf-al- Uqoul , P. 245)

11 – Your difficulties are worse than others , because you were deprived of the rank of the scholars – considering your legitimacy and merit -(These difficulties are) because administering the affairs of the society and conveying the ( religious ) rules must be done by scholars who truly believe in God and know what is permitted and what is forbidden by God. But you were deprived from this position and rank for you withdrew from (supporting) the truth. You changed the tradition of the prophet ,despite the clear and disclosed proofs. If you had withstood and were patient against the torture and annoyance ( of the tyrants ) for the sake of God , then the divine affairs would have stayed in your hands , and you were the ones to whom would be referred. But you made the tyrants dominant on you and left the divine affairs in their hands, while they shamelessly do the forbidden and notoriously live a licentious life. Your (fear) from death and attachment to this world have encouraged the tyrants to establish dominance over you. (Tohaf-al- Uqoul , P. 238)

12 – O’ God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world. But to show the signs of religious ways and to remove corruption from your lands , so that the oppressed feel secured and act according to your traditions and rules. (Tohaf-al- Uqoul, P. 239)

13 – I never revolted in vain, as a rebel or as a tyrant, but I rose seeking reformation for the nation of my grandfather Mohammad. I intend to enjoin good and forbid evil, to act according to the traditions of my grandfather, and my father Ali Ibn Abi-Talib. (Bihar al- Anwar, Vol. 44, P. 329)

14 – If the world is counted valuable; surely the house of God’s rewards is higher and more worthy. If bodies were created for death; surely being killed with swords in the way of God is a more honorable death. If the share of daily sustenance, of each creature is provided by the creator, surely it is not decent for man to be greedy for gaining and eating too much. If wealth is amassed for one day to be left. Then why a free man becomes so miser on something he has to leave. (Bihar al- Anwar, Vol. 44, P. 374)

15 – If you don’t believe in any religion and don’t fear the Resurrection Day, at least be free in this world. (Bihar al- Anwar, Vol. 45, P. 51)

16 – Those who worship God for the hope of gaining , they’re not real worshippers ,they’re merchants. Those who worship God out of fear ( of punishment ) , they’re slaves. And those who worship God to be grateful towards their creator , they are the free people , and their worship is a real one. (Bihar al- Anwar, Vol. 78 , P. 117)

17 – Beware that the need of people to you is among the blessings of God to you. So do not scare away the needy people when they come to you, as the God’s blessings will return and go elsewhere. (Bihar al- Anwar, Vol. 78, P. 121)

18 – O’ people take a lesson from the advice that God gave to His true believers, among which reproaching the Jewish scholars where he said:” Why do Jewish scholars not prohibit their people from saying sinful words? “And also (the Almighty) said:” Those who turned into atheists, from among the descendants of Israel, were cursed”… his Almighty added:” certainly evil was that which they did. “Surely the God criticized them for they turned a blind eye to what they saw of evil and corruption from the tyrants of their time out of greed or fear. The Almighty God says: ” Do not fear people, rather, fear me! “The Almighty said: “The believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil.” (Tohaf-al- Uqoul , P. 237)

19 – Whoever seeks the satisfaction of people through disobedience of God; Then God subjects him to people. (Bihar al- Anwar, Vol. 78, P. 126)

20 – Avoid oppressing the one who does not have any supporter against you, other than the Almighty God. (Bihar al- Anwar, Vol. 78, P. 118)

21 – One who reveals your faults to you like a mirror is your true friend, and one who flatters you and covers up your faults is your enemy. (Bihar al- Anwar, Vol. 78 , P. 128)

22 – Wisdom will not be complete except by following the truth. (Bihar al- Anwar, Vol. 78, P. 127)

23 – Associating with corrupt people makes you subject to suspicion. (Bihar al- Anwar, Vol. 78, P. 122)

24 – Crying out of fear from God is salvation from the hellfire. (Mustadrak al- Wasael, Vol. 11, P. 245)

25 – A man came to Imam Hussain (Master of the martyrs) and said: I am a sinful man and can’t avoid doing sin, please advise me. Imam (as) said: If you can do these five things, then commit sin as much you like. First of all: don’t eat the sustenance of God and commit sin as much you like. Second: go beyond the domain of God and commit sin as much you like. Third: seek a site where God can not observe you and commit sin as much you like. Fourth :if the Angel of death comes to you to take away your soul, expel him away from yourself and commit sin as much you like. Fifth: If the Angel of Hell was about to throw you into the hell-fire, stop him and commit sin as much you like. (Bihar al- Anwar, Vol. 78, P. 126)

26 – Avoid doing what makes you obliged to apologize for it. True believers never do anything for which they have to apologize. Fake believers , on the contrary , keep doing wrong and say they are sorry in the aftermath. (Tohaf-al- Uqoul , P. 248)

27 – Hastiness is foolishness. (Bihar al- Anwar, Vol. 78, P. 122)

28 – Do not permit anybody (to come in) before saying Salam (greetings). (Bihar al- Anwar, Vol. 78 , P. 117)

29 – Among the signs of ignorance is arguing with irrational people. (Bihar al- Anwar, Vol. 78, P. 119)

30 – Among the signs of a learned man is criticising his own words and being informed of various viewpoints. (Bihar al- Anwar, Vol. 78, P. 119)

31 – Imam Hussain (as) was asked: O ‘the son of the prophet how is life going on? Imam replied: Life is going on , in such a way that I have a God over me, the hell-fire in front of me , death is looking for me, there is no escape of the Day of Judgement, I am taken as a hostage by my own deeds, things do not turn out to be the way I like , I cannot repel what I hate, the affairs are in someone else’s hands. He tortures me if he likes and he forgives if he wishes. Therefore, is there anybody poorer than me? (Bihar al- Anwar, Vol. 78 , P. 116)

32 – Whoever becomes generous becomes a noble; and whoever becomes stingy becomes vicious and mean-spirited. (Bihar al- Anwar, Vol. 78 , P. 121)

33 – The most generous person is the one who offers help to those who do not expect him to help. (Bihar al- Anwar, Vol. 78 , P. 121)

34 – Whoever sorts out a problem of a believer, God sorts out his difficulties of this world and the here-after. (Bihar al- Anwar, Vol. 78 , P. 122)

35 – If you heard a person discredits the dignity and the honour of people ,then try not to get introduced to him. (Balagatol Hussain ( as ) , P. 284)

36 – Never raise your need except to three ( kinds of people ): to a religious , to a brave man or to a nobleman. (Bihar al- Anwar, Vol. 78 , P. 118)

37 – Seventy rewards are for Salam ( Islamic greeting ) ; sixty nine for the starter and one for the one who replies. (Bihar al- Anwar, Vol. 78 , P. 120)

38 – Act like the one who believes in punishment for sin and reward for good deeds. (Bihar al- Anwar, Vol. 78 , P. 127)

39 – Should poverty , illness , and death not exist , man would not bow to anything. (Nozhatol Nadher wa Tanbeehel Al – Khatir , P. 80)

40 – You deserve the Paradise , don’t sell yourself for anything less. Whoever is content to the worldly pleasures , has sufficed to something base and low. (Balagatol Hussain ( as ) , P. 308)

41 – Being thankful for a grace of God makes God reward you with another grace. (Nozhatol Nadher wa Tanbeehel Khatir , P. 80)

42 – Never trust anybody but those who fear God. (Balagatol Hussain ( as ) , P. 292)

43 – Imam (as) was asked: What causes noble & eminent personality. He replied : ” controlling your tongue and doing good deeds. (Balagatol Hussain ( as ) , P. 332)

44 – O’ people do compete in good deeds and haste in grabbing the good chances. By delaying good deeds , you reduce their value. By gaining victory win the respect and praise of others , and do not let others blame you for being lazy. If one does a favour to another but he does not thank him for it , be sure that God will reward him instead , and surely the God’s reward is greater and more generous. (Bihar al- Anwar, Vol. 78 , P. 121)

45 – Beware that the need of people for you is among the graces of God, so do not neglect the needy as the graces will turn into difficulties. Do know Good deeds bring you people’s respect and praise and God’s rewards. If you could personify and visualise good deeds as a human being you would see him as kind and good looking , whose sight is pleasant for everyone to see. And if you could picture evil acts , you would see him ugly and disgusting , hearts detesting him , and eyes closing to his sight. (Bihar al- Anwar, Vol. 78 , P. 121)

46 – The most merciful person is the one who forgives when he is able to revenge. (Bihar al- Anwar, Vol. 78 , P. 121)

47 – Your best relation is the one who comes to you and helps you when you have severed relations with him. (Bihar al- Anwar, Vol. 78 , P. 121)

48 – Whoever sorts out the difficulty of a believer God will sort out his difficulties in this world and in the hereafter. (Bihar al- Anwar, Vol. 78 , P. 122)

49 – Tolerance is man’s ornament , keeping promises is a sign of nobility , and bonding with others is a grace. (Bihar al- Anwar, Vol. 78 , P. 122)

50 – Arrogance is a sign of selfishness rashness is a sign of foolishness and foolishness is a sign of weakness and exaggeration causes destruction. (Bihar al- Anwar, Vol. 78 , P. 122)

51 – Thinking of war is spine-chilling and its taste is extremely unpleasant. A true warrior is one who steps into the scene of war, fully armed, with no fear of the enemy. Whoever starts fighting at an inappropriate time , or when he is not fully equipped and prepared , or without having made plans about it , he will not be helpful for his people and he will die in vain. (Bihar al- Anwar, Vol. 32 , P. 405)

52 – I advise you to keep piety and chastity and warn you of the days of Resurrection and death , and hoist you his ( threatening ) flags : Imagine death with its terrible frightening looks , its unwanted arrival, and its bitter taste has clawn at your soul and has made an obstacle between you and your deeds. Still you care more about your body ( rather than soul ). I can see the calamity of death grabs you suddenly and drags you from the surface of the earth to its depth and from the heights of the earth to its lower places and from the joy and familiarity of the earth to the horror of the grave , from the prosperity and illumination of earth to the darkness and pitch blackness of the grave and from the vastness of the earth to the tightness of the grave. It takes you to that prison to which your nearest relative is not allowed to visit you , to a place where patients have no right to be visited , to a place where there is no response to any cry or scream. May the Almighty God save us from the difficulties and problems of this day and salvage both we and you from the punishment of that day , and makes us deserving his great rewards. (Bihar al- Anwar, Vol.78 , P.120)

53 – I advise you to keep the divine piety. Surely the God has ensured for the one who keeps his piety to transfer him from what he dislikes to what he likes ;and provides him with sustenance form an unexpected way. (Bihar al- Anwar, Vol. 78 , P. 121)

54 – Beware not to be among those who fear that people might face punishment for their sins but they feel secured from their own sins. Surely the glorious God can not be cheated and no reward can be achieved from him except by his obedience ; God willing. (Bihar al- Anwar, Vol. 78 , P. 121)

55 – O’ the son of Adam ! Think for a while and ask yourself : Where are the kings and emperors of the world ? Where are those who re-built the ruins , dug ditches and wells , planted trees and set up habitable towns ? Where are those who gathered wealth ? They had to part with their wealth and properties and leave them to other reluctantly. We, too, will have the same fate. (Ershadol Kuloob , Vol. 1 , P. 29)

56 – O’ the son of Adam! lmagine your death bed , your grave , imagine the Day of Judgement when all parts of your body will testify against you ; the day when knees will tremble , hearts will be squeezed inside tight chests ;the day secrets will be disclosed , people will be unmasked , some will come out victorious and dignified and some will be disgraced , and the divine justice will gauge people’s deeds. (Ershadol Kuloob , Vol. 1 , P. 29)

57 – O’ the son of Adam! Remember the death of your fathers and your children ,where they were , and to where they went. I can foresee that you , too ,will join them very soon and provide a lesson for others. (Ershadol Kuloob , Vol. 1 , P. 29)

58 – We are the victorious party of God , we are the household of the Messenger of God and the relatives of him. We are the dignified and chaste family of the prophet , we are one of the two great weights of which the prophet of God has appointed us as the second to the book of God ( which is the first of the two weights ).The book in which there are explanations for everything. There is no wrong init. The Holy Koran for which we have been trusted to interpret. We will never be helpless in its interpretation. In our interpretation , we follow the facts of the Holly Quran. O’ people do obey us, because obeying us is compulsory for you, and is tantamount to obeying God and his Messenger. (Bihar al- Anwar, Vol. 44 , P. 205)

59 – A person asked Imam Hussain (as): ” O’ the son of the messenger of God, how can we know God Almighty? ” Imam replied : ” By knowing and obeying the Imam of your time. “(Bihar al- Anwar, Vol. 5 , P. 312)

60 – Divine laws and Islamic principles must be carried out only by us Imams , the divine scholars , who have thorough knowledge of the permitted and forbidden things by God. (Bihar al- Anwar, Vol. 97 , P. 80)

61 – O’ God! , you know my revolt against the rule of Bani Omayah did not stem from any greed for power, or for taking revenge. I stood against the tyrant of my time to reveal the genuine image of your divine religion , and to make social reforms in order to save the oppressed and pave the way for them to act according to your rules. And you people ! If you don’t support us and treat us fairly , tyrants and oppressors will dominate you to blow out divine illumination. Surely God Almighty is our strong supporter , upon whom we rely , from whom we seek help , and towards whom is our return. (Bihar al- Anwar, Vol. 97 , P. 80)

62 – Thanks to God , whatever God wills will happen , there is no power except stemming from Allah ( God ). Death has been written on the son of Adam( human being ) in such a suitable way like the elegance of a necklace around the neck of a young girl. I am so eager to meet my ancestors like the enthusiasm of Jacob to see Joseph. The divine fate has destined for me a place of killing to which I have to go. As if ( I can see ) my body parts and members are torn by the hungry wolves of a district between Nawawis and Karbala to quench there thirst and hanger by killing me. There is no escape from such a divine fate. We , the household of the Prophet , are subservient to whatever God has destined us. We will be patient on this calamity which he has planned for us. Of course his Almighty will give us the reward of the patients. We are ( as ) the body parts of the Prophet and his body parts will not separate from him. We will be surrounding the Prophet in the Paradise. By our departure from this world the Prophet will be delighted. The promises that have been given to us will be fulfilled. Now , whoever among us is ready for martyrdom and has prepared himself for death and is fond of meeting God , will move with us. We will set out tomorrow ; God willing. (Bihar al- Anwar, Vol. 44 , P. 366)

63 – O’ people do know that this world is a mortal/house. (Nasikh At’tareekh , Vol. 6 , Part. 2 , P. 243)

64 – I do not know companions more loyal and better than my companions ,neither do I know a household more honourable and passionate than my household. May the Almighty rewards you for the favors you have done me. (Bihar al- Anwar, Vol. 44 , P. 392)

65 – The Almighty God elevates His worshippers for their patience in enduring difficulties. (Bihar al- Anwar, Vol. 45 , P. 90)

66 – Know that Surely the world’s sweetness and bitterness are all ( nothing but )dreams. Awareness is solely in the hereafter. The winner is the one who wins the other world and the wretched is the one who becomes wretched in it ( the hereafter ). (Bihar al- Anwar, Vol. 45 , P. 91)

67 – Praise to God who created the world and made it a mortal, unstable and uncertain house the residents of which keep changing and under going ups and downs , wretched and miserable are those who are deceived by the fleeting and transient pleasures and attractions of this world. (Bihar al- Anwar, Vol. 45 , P. 5)

68 – No way ! By God I will never surrender to them like a humiliated person and never pledge allegiance to them like slaves.” I seek refuge to my God from you stoning me to death “. ” I seek refuge to my God and your God from any arrogant who does not believe in the day of Resurrection “. (Bihar al- Anwar, Vol. 45 , P. 7)

69 – Be patient O ‘ the son of the nobles. Death is only a bridge which takes you from misery and loss to the vast Paradise and the eternal graces. Then , is there anyone among you who dislikes to be transferred from a prison to a palace? For your enemies death is the opposite , it is like being transferred from a palace to a prison to be tortured. As my father quoted the Prophet assaying : ” Surely, this world is a prison for the believer and a Paradise for the infidel.” Death is a bridge to take some to their Paradise and some to their hell. I have never told lies and never was told lies. (Bihar al- Anwar, Vol. 44 , P. 297)

70 – Yazid , the natural son of an illegitimate has placed me in a dilemma , drawing my sword and fighting or being humiliated by allegiance to him. But it is impossible for us to be humiliated , God , his messenger , the believers, my respectable family would not prefer obedience to mean people. To dying with glory. (Bihar al- Anwar, Vol. 45 , P. 83)

71 – Those who seek to win God’s favor and satisfaction, no matter if it evokes people’s wrath , God will make them dispense with people. But those who win contentment of people at the cost of enraging God , the Almighty will make them dependent upon people. (Bihar al- Anwar, Vol. 78 , P. 126)

72 – Best of wealth is that with which one protects his fame and dignity. (Bihar al- Anwar, Vol. 44 , P. 195)

73 – Swear by God , I did not rise against the tyrannical rule of Bani Omayah out of selfishness or with the aim of oppression or corruption. My revolt only aimed at reviving the religion of my grandfather , the holy Mohammad and the traditions of my father Ali ibn-Abi Talib , to enjoy good and forbid evil. So, whoever accepts me by accepting the truth , surely God rewards him for supporting the truth. And whoever rejects me , I will be patient until God judges between me and these people justly. Surely , His Almighty is the Best Judge of the judges. (Bihar al- Anwar Vol. 44 “, P 329)

74 – ( Since the world is mortal,) imagine as if there has been no world from the beginning ; and ( since the here after is eternal ) as if it has ever been existing. (Bihar al- Anwar, Vol. 45 , P. 87)

75 – Swearing by my own soul : Imam can be nobody except the one who rules according to Koran , rises for justice, affiliates to the true religion and contains himself to all that for the sake of God. (Bihar al- Anwar, Vol. 44 , P. 334)

76 – Those who worship God sincerely will be rewarded far more than what they had wished and even more than what they deserve. (Bihar al- Anwar, Vol. 71 , P. 184)

77 – Association with the wicked people is evilness , and association with the corrupted people brings doubts to oneself. (Bihar al- Anwar, Vol. 78 , P. 122)

78 – Imam Hussain(as) said : ” whoever comes to us will find at least one of these four : he will hear sound reasoning , will see fair judgement , will face a helpful brother , and will enjoy the company of learned men.”(Bihar al- Anwar, Vol. 44 , P. 195)

79 – Imam Hussain (as) said to a man who was backbiting someone in Imam’s presence : ” Stop this evil act , for your backbiting will be the food of dogs in the hell.” (Bihar al- Anwar, Vol. 78 , P. 117)

80 – Sometimes God Almighty showers a man with grace and favor , instead depriving him of the blessing of being grateful , this is how God tests his mortals. (Bihar al- Anwar, Vol. 78 , P. 117)

81 – “Those stingy people who economize on even greeting are real misers.” (Bihar al- Anwar, Vol. 78 , P. 120)

82 – Addressing his son Ali, Imam Hussain said : ” O ‘ my son be afraid of oppressing the one who has no defender except God. (Bihar al- Anwar, Vol. 78 , P. 118)

83 – A man from the Ansaar group came to Imam. He had a request. Imam told him to write his request if he was too shy to say it. The man wrote :” I owe someone 500 dinars and he is pressuring me for returning it. Please talk to him and ask him to give me more time. ” When Imam read the request , he bestowed the man a purse. The purse contained 1000 dinars. He said , ” 500 to pay your debts , and the rest for improving your living conditions. “Then Imam said , ” Avoid asking for help from anyone but three types of people : the religions , the generous , and the noble ;The religions for their fear of God , the generous for their charitability ,and the noble for their dignity, will not let you down. (Bihar al- Anwar, Vol. 78 , P. 118)

84 – Among the signs of having won the approval & acceptance of God Almighty is keeping the company of the learned. Among the signs of ignorance is fighting with true believers. And among the signs of a learned person is his thinking before saying, and his being well informed of the scientific facts of his day. (Bihar al- Anwar, Vol. 78 , P. 119)

85 – Avoid doing what you might later be asked to apologise for it! Because the believer does not harm and does not ask for apology , while the hypocrite always harms and apologizes. (Bihar al- Anwar, Vol. 78 , P. 120)

86 – When a poor man begs for your help , his pride is hurt. Then you don’t deal another blow to his pride by letting him down. (Bihar al- Anwar, Vol. 44 , P. 197)

87 – Imam(as) said : “Whoever likes us for the sake of God , we will join the Prophet(pbuh) together like these two ( and stuck two of his fingers together ). And whoever likes us for this world he will be rewarded only in this world which contains both good and evil people.” (Bihar al- Anwar, Vol. 27 , P. 84)

88 – When you are frustrated and do not know a way out , only flexibility and moderation towards difficulties will save you. (Bihar al- Anwar, Vol. 78 , P. 128)

89 – Shifter are the orphans of Mohammad’s household. Whoever takes an orphan of ours under his protection and guides him , the Almighty God Will tell him , O My generous mortal , you deserve my grace. Then he will order his angels to give him one thousand palace , for each word he how taught. (Bihar al- Anwar, Vol. 2 , P. 4)

90 – If it were not the realization of the Moslem brothers’ rights , for whatever evil you did ; you would have been punished. But the glorified God says :” Whatever affliction befalls you , it is on account , of what your hands have wrought , and (yet) He pardons most (of your faults)”. (Bihar al- Anwar Vol. 75 , P. 415)

91 – A man told Imam Hussain: O’ the son of the Prophet! I am your Shi’a (follower)! Imam replied: “Fear God and don’t claim this, otherwise God will tell you : You are a liar in what you claimed. Surely our Shi’as ( followers ) are those whose hearts are pure and free from insincerity and treason , you had better say you are an admirer and friend”. (Bihar al- Anwar Vol. 68 , P. 156)

92 – Brothers are of four kinds : A brother who cares both about you and about himself , a brother who is only concerned about you , a brother who is only after harming you , and a brother who benefits neither you nor himself. When asked to clarify this , Imam said , ” A brother , who cares about you and himself , is beneficial for both you and himself. such a brother maintains friendship with you , as in a perfect friendship , the two friends live together happily , but in a deficient one relations sour soon. The brother who is only concerned about you, he does not seek any material gains in his friendship with you. Rather , he will make every effort to help , and that is true friendship. The brother who constantly seeks to harm you : such a brother is in fact an enemy disguised and masked. He looks for an opportunity to harm you. He cleverly hides his real face from you. He lies about you in your absence , and he is jealous of you. May he suffer eternal damnation : And the brother who benefits neither you nor himself , he is a truly stupid person. Avoid making friends with his type. Such a friend seeks superiority to you and plots to possess whatever you have. (Bihar al- Anwar Vol. 78 , P 119)

93 – Imam Hussain (as) said to one of his followers : Which one is preferred to you? Saving the life of a weak man who is being killed by an oppressor , or saving a poor believer from among our Shi’as , who is being misled by an unbeliever and an enemy to the household of the prophet , through false reasoning and arguing ?Then Imam himself replied : Certainly saving the poor believer , as God Almighty says. ” Reviving a misguided man by enlightening him , is tantamount to reviving all the world’s people. “(Tafseer Al – Askari or Bihar al- Anwar, Vol. 2 , P. 9)

94 – For a king , the worst characteristics are three :fearing enemies , oppressing the weak , and being ungenerous. (Bihar al- Anwar, Vol. 44 , P. 189)

95 – “Avoid embarking on a task that is beyond your tolerance.”(Aaian Ashi’a , Vol. 1 , P. 621)

96 – ” Do not try for what you cannot win. “(Aaian Ashi’a , Vol. 1 , P. 621)

97 – ” Spend as much as you earn , not more. “(Aaian Ashi’a , Vol. 1, P. 621)

98 – “Do not expect to be rewarded more than you deserve.” (Aaian Ashi’a , Vol. 1 , P. 621)

99 – Do not be pleased save to what you have got of Allah’s obedience. (Aaian Ashi’a , Vol. 1 , P. 621)

100 – Do not assume responsibility for a task , unless you are sure you can handle it competently. (Aaian Ashi’a , Vol. 1 , P. 621)

101 – Do not prescribe a medicine for a king , because if it cures him he will not thank you , and if it worsens his condition, he will blame you. (Bihar al- Anwar, Vol. 78 , P. 127)

102 – Referring to a follower who had refrained from joining a war and then had apologized for it and sought to bring an excuse to justify it , Imam said :Apologizing for a sin committed consciously is worse than the sin itself. (Bihar al- Anwar, Vol. 78 , P. 128)

103 – If you gather wealth but do not use it , you are not the owner of your wealth , rather , you are owned by it. So benefit from your possessions and do not let them benefit from you. (Bihar al- Anwar, Vol. 78 , P. 127)

104 – Whoever accepts your grant , he has helped you with your generosity. (Bihar al- Anwar, Vol. 78 , P. 127)

105 – Telling the truth brings about honor. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

106 – Telling lies , is a sign of weakness. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

107 – ” People’s secrets are properties held in trust with you.” (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

108 – “Your neighbours are like your relatives.” (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

109 – Aiding ( others ) is ( a sign of ) truthfulness. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

110 – ” Working grants you experience. “(History of Yakoobi , Vol. 2 , Najaf press , P. 246)

111 – Good manner is ( counted as ) a worship. (History of Yakoobi , Vol. 2 , Najaf press , P. 246 , Line 9)

112 – Silence is an ornament ( for man ) (History of Yakoobi , Vol. 2 , P. 246)

113 – Greediness is poverty. (History of Yakoobi , Vol. 2 , P. 246)

114 – Generosity is prosperity. (History of Yakoobi , Vol. 2 , P. 246)

115 – Moderation is wisdom. (History of Yakoobi , Vol. 2 , Najaf press , P. 246 , Line 9)

116 – Once Imam(as) advised Ibn- Abbas :” Do not talk about something which does not concern you , because I fear that you commit a sin , and do not talk in what concerns you unless there is an occasion for it. Very often a speaker is criticized for telling the truth (for it was not on the right occasion.) (Bihar al- Anwar, Vol. 78, P. 127)

117 – Do not argue with two types of people : the patient and the stupid; the former will beat you , and the latter will bother you. (Bihar al- Anwar, Vol. 78 , P. 127)

118 – In your friend’s absence , speak of him the way that you like him to speak of you in your absence. (Bihar al- Anwar, Vol. 78 , P. 127)

119 – Death with dignity is better than life with humility. (Bihar al- Anwar, Vol. 44 , P. 192)

120 – Continuous experience increases intellect , honour and piety. (Bihar al- Anwar, Vol. 78 , P. 128)

121 – Contentment causes the comfort of body. (Bihar al- Anwar, Vol. 78, P. 128 , Line 9)

122 – Imam (as) was asked why the Almighty God made it compulsory to fast. He replied. ” To make the rich taste hunger and be merciful towards the needy. “(Manakib Aal Abi-Talib by Ibn Shahrashoob , Vol. 4 , P. 68)

123 – Imam Hussain (as) was asked : How great your fear of God is? He said : “Nobody will be safe in the Day of Judgement except those who fear God in this world. (Bihar al- Anwar, Vol. 44 , P. 192)

124 – Imam was asked about Jihad, striving in the way of God, recommended or compulsory ? He said , ” Jihad in Islam is of four kinds : two of them on compulsory , one of them is recommended but cannot be performed except with a compulsory one , and one is solely recommended. One of the first two compulsory ones is striving of a man with himself to avoid committing sins which is greatest kind of Jihad. The second compulsory Jihad is fighting infidels. The third kind of Jihad which is recommended but cannot be carried out unless with a compulsory Jihad , is Jihad of the Islamic nation against their enemy which is compulsory on all the Muslim nation. If they live it away ,God’s punishment will come , and this is a sort of nation punishment. But this Jihad is recommended for the Imam , leader of the Muslims , alone.
He is to come to the nation , and they together. Go for striving against the enemy. The fourth Jihad which is recommended is when a good tradition is initiated or revived by a person who strives for safeguarding it or improving it. This is among the best deeds , as it is reviving a good tradition. Surely , the Prophet( Peace be Upon Him and his Family ) said , ” Whoever establishes a good tradition , he will be rewarded for it , and in addition , he will be rewarded for every other individual who has followed his tradition. (Tohaf-al- Uqoul , P 243)

125 – O’ the son of Adam ! Your life comprises of passing days , with each day passing , a part of you goes away for good. “(Ershadol Kuloob by Dailami , P. 40)

126 – The Holy book of the Almighty contains four items : words , implications, esoteric points, and realities. Words for common people , implications for special people , esoteric points for divine leaders, and realities for the prophets ( May peace be upon them all )(Jame-ol Akhbar by Sadook , P. 47)

127 – Those who are reduced to tears after hearing sufferings of my family , their tears will protect them from hell and God will place them up in Paradise. (Bihar al- Anwar, Vol. 44 , P. 279)

128 – Tears of the eyes and fear of the hearts are among graces of the Almighty God. (Mustadrak al- Wasael vol. 11 , P. 245)

129 – Do not try to find fault with others. Instead , when someone makes a small blunder , try to cover up for him and justify his mistake. (Nozhatol – Nodhir wa Tanbihol – Khater , P. 80)

130 – Endure difficulties when you walk on a divine path , and resist the temptation of worldly pleasures. (Nozhatol – Nadher wa Tanbihol – Khater , P. 85)

131 – Aban Ibn Taglib said he once heard the martyred Imam (as) as saying:” Whoever likes us ( the household of the Prophet ) he becomes from us the house hold ” ( of the prophet ).He had asked Imam: ” From you the household ? ” Imam answered,” From us the household,” and repeated it three times. Then Imam went on to say, “Did you not hear the saying of the prophet Ibraham( in the Holy Koran ) : ” And whoever follows me , he is from me? “(Nozhatol Nadhir wa Tanbihol – Khatar , P. 40)

132 – Nothing is more disgraceful for old people than being slaves to their worldly desires. (Kefayatol Athar fi An – nass Ala Al – Aemma Al – Ethnai – Ashar , P. 233)

133 – Nothing is more disgraceful for rulers than treating their subordinates cruelly. (Kefayatol Athar fi Al – Nas Ala Al – Aemma Al – Ethnai Ashar , P. 233)

134 – Nothing is more disgraceful for noble people than telling lies. (Kefayatol Athar fi Al – Nass Ala – Al – Aemma Al – Ethnai Ashar , p. 233)

135 – Nothing is more disgraceful for the learned than greed. (Kefayatol Athar fi Al – Nass Ala Al – Aemma Al – Ethnai Ashar , P.233)

136 – Amir al-Mo’menin ( leader of believers ) asked his son Hussain :” O’ son ! what is being honorable ” ?He replied : ” Benevolence to family members , and bearing their losses. “(Bihar al- Anwar, Vol. 78 , P. 102)

137 – Imam (as) was once asked : what is affluence ?He said : ” Decreasing your wishes , and being satisfied with what is enough for you. “(Bihar al- Anwar, Vol. 78 , P. 102)

138 – What is poverty ?” Being covetous and hopeless. “(Bihar al- Anwar, Vol. 78 , P. 102)

139 – What is being low and base ?” Saving yourself but leaving your spouse to grapple with difficulties at hard times. “(Bihar al- Anwar, Vol. 78 , P. 102)

140 – What is stupidity? ” Hostility to one’s powerful and efficient commander , or to someone who can harm you or benefit you.” (Bihar al- Anwar, Vol. 78 , P.102)

141 – A man told Imam Hussain (as): “I have built a new house. I like you to enter it and pray to God for me. Imam accepted. After entering the house, Imam had a look at it and said,” You have demolished your house and have built a larger and more luxurious house. People on the earth admire you and respect you for that house , while those up in the Heavens despise you. (Mustadrak al- Wasael , Vol. 3 , P. 467)

142 – The Holy Koran has an elegant outward and a profound inward (Jame- ol Akhbar by Sadook , P. 47)

143 – The intelligence of Muawiyah was being discussed when Imam said :” Man’s intelligence would not be perfect unless truth is followed”. (Bihar al- Anwar, Vol. 78 , P. 127)

144 – Imam Hussain (as) said : ” Our enemy is the enemy of my grandfather Mohammad “(Ihqaqol Haq , Vol , 11 , P. 592)

145 – Habeeb Ibn Madaher narrated that once he asked Imam Hussain : “What were you before the creation of Adam ? “. Imam replied : ” We were spiritual lights orbiting the highest Heaven , and teaching the angels praising and glorification. “(Bihar al- Anwar, Vol. 60, P. 311)

146 – Twelve Mahdis are to be from us. First of them is Amir al-Mo’menin Ali Ibn Abi Talib , and the last is the Imam who rises by justice. Through him, God will revive the earth after its death , and let the real belief overcome other beliefs , in spite of the polytheists’ dislike. He has a long occultation ,during which some will abandon their faith , and some will firmly stay in their belief. Then, they will be annoyed and asked : ” When will this promise be fulfilled, if you are telling the truth ? ” Truly , whoever withstands annoyance and denial of others during the occultation of Mahdi is like the one who fights by sword alongside the Prophet (pbuh ). (Bihar al- Anwar, Vol. 51, p. 133)

147 – Imam (as) was asked what virtue is. He said : ” Holding your tongue, and good deed.” Then he was asked what defect is. He said : ” Involving yourself in a futile task.” (Mustadrak al-Wasael , vol. 9 , P. 24)

Muharram An Idea Of Truth

 Moinuddin Chisti was referring of course to Hazrat Imam Hussain, the grandson of the Prophet Muhammed (s.a.w)
   Shah ast Hussain , Baadshah ast Hussain
     Deen ast Hussain, Deen panah ast Hussain
     Sar dad no daad dast dar dast-e-Yezid
     Haq ke bena la -ila ast Hussain .”
     Loosely translated , the couplet would mean:
    ‘ A rular is Hussain , an emperor is Hussain.
     Faith is Husain , guardian of faith is Hussain .
     He offered his head and not the hand to Yezid.
     Truly, Allal’s true mirror of faith is Hussain ‘.

Just close your eyes and imagine,

    Just close your eyes and imagine,
    You have just one more day to live;
    One more day to show Allah,
    To you “Heaven” should he give;
    To say goodbye to your family,
    And all your closest friends;
    To ask for forgiveness,
    And try to make amends;Just close your eyes and imagine,
    Did you miss a prayer or two?
    Did you please Allah, and do the things,
    He asks every Muslim to do?

    Just close your eyes and imagine,
    Tomorrow you will be gone;
    No more second chances,
    To smell the mist of dawn;

    Just close your eyes and imagine,
    The angels are going to come,
    To take your soul and ask,
    In your life “what have you done?”Just close your eyes and imagine,
    The words you want to say;
    Will not come out you may realize,
    For all your deeds you’ll pay;
    You want to speak out, to cry out,
    In Allah I believe;
    But, silence beckons you,
    No more can you deceive;Just close your eyes and imagine,
    Finally,
    Your silence breaks away;
    You tell the angels you believe in Allah,
    And for him, you did pray;
    You say as tears are pouring down,
    Please, Allah, forgive me,
    For the sins that I committed,
    Have mercy is my plea!Just close your eyes and imagine,
    That the smell of musk surrounds you,
    From your head down to your feet;
    You realize Allah forgave you,
    Hell fire you did defeat;

    But we all know as Muslims,
    When it’s time for you to die;
    You’ll not be given a second chance,
    To say a last goodbye;

    So live each day as if it’s your last,
    And never forget to pray;
    So when the angels come to ask,
    You’ll know the words to say.

“Happy is the man who always kept the afterlife in his view, who remembers the Day of Reckoning through his deeds, who led a contented life and who was happy with the lot that Allah hath destined for him.” Imam Ali (pbuh)

Somebody asked Holy Prophet (pbuh) how to gain the reward of Shahid (Martyr) of Jang-e-Ohad. He replied, “By remembering death twenty (20) times in the day and night.”

“Every breath is a step towards death” Imam Ali (pbuh)

Imam Hussain (pbuh) Says: “The children of Adam carry the mark of death like necklaces that adorn the neck of a bride.”