Kalbe Sadiq, a noted Shia cleric and senior vice-president of the All India Muslim Personal Law Board (AIMPLB), will take the ‘holy dip’ in the upcoming Maha Kumbh Mela to be held in Haridwar in 2010.
‘For the sake of cementing the bond between Hindus and Muslims, I have decided to perform the ritual (holy dip) in the Ganga river, which is considered sacred and revered, particularly by Hindus,’ Sadiq told.Read Full story
Fazeelat of Tasbeeh of Hazrat Zahra (s.a.)
Allahu Akbar – 34 times, Alhamdulillah – 33 times and Subhanallah – 33 times.
This is what we call the Tasbeeh of Sayeda Fatima(a.s.) .
The Tasbeeh of Hazrat Fatima Zahra (s.a.) is from the emphatically recommended acts of worship in the Islamic Shariat. It has immense significance in the eyes of the infallible Imams (a.s.) and the Shiite jurists. It is a simple act of worship from the aspect of performance; however, its effect, reward and merit are abundant. This can be gauged from the fact that when the Holy Prophet (s.a.w.a.) wished to impart this act of worship to his daughter Janabe Zahra (s.a.), he declared,
‘O Fatima! I have granted you something that is superior to a maidservant and to the world and everything in it.’ (Aasaar o Asraare Tasbeehe Zahra (s.a.) , Pg. 7)
In this context Imam Muhammad Baqir (a.s.) informs, ‘Allah is not worshipped by anything more meritorious than the Tasbeeh of Fatima Zahra (s.a.). Had there been any worship superior to it, most surely the Holy Prophet (s.a.w.a.) would have granted it to Janabe Fatima (s.a.).’ (Wasaaelush Shia , Vol 4 Pg. 1024)
Imam Jafar Sadiq (as) says about the dearness of this Tasbeeh in the eyes of the Imams of the Ahlulbayt (a.s.):
“Reciting Tasbeeh of Hazrat Zahra (s.a.) everyday after every Namaz is liked by me more than reciting one thousand rakats of (mustahab) namaz”. (Al-Kafi, Kitabus Salaat)
Reciting this Tasbeeh results in forgiveness of sins. In a tradition , Imam Mohammad Baqir (as) says:
“One who recites the Tasbeeh of Hazrat Zahra (s.a.) and then seeks forgiveness, will be forgiven”. (Wasaaelush Shia Vol 4, Pg. 1023)
It also results in driving Shaitan away and in the satisfaction of Allah as tradition from Imam Mohammad Baqir (a.s.) says:“(Reciting Tasbeeh) drives away Shaitan and makes results in the satisfaction of Allah”. (Wasaaelush Shia Vol 4, Pg. 1023)
Reciting Tasbeeh regularly delivers the reciter from adversities in this world as well as the hereafter. One of the graceful effects of the regular recitation of the Tasbeeh of Hazrat Zahra (s.a.) is that it delivers the reciter from adversities and hardships in this world as well as the hereafter. Thus one should not ignore its benefits and effects and should not be careless and lazy in its recitation
In this connection, Imam Jafar Sadiq (as) says to one of his companions :
“ You do adhere to it and be regular about its recitation, for surely one who is steadfast upon its recitation will not encounter adversity.” (Al-Kafi, Kitabus Salaat, Pg. 343)
How to recite Tasbeeh of Hazrat Zahra (s.a.):
According to a tradition from Imam Jafar Sadiq, one should recite Allaho Akbar 34 times, Alhamdolillah 33 times and Subhaanallah 33 times. (Behaarul Anwaar Vol 85, Pg. 334)
Tasbeeh of Hazrat Zahra (s.a.) should be recited immediately on completion of Namaz. This entails that as soon as the reciter has finished the Namaz, he should remain seated in the same position of Tashahud without moving his feet and doing any other thing, immediately he should commence the recitation of the Tasbeeh. The reciting of Tasbeeh immediately on completion of Namaz has a special excellence, which is not there otherwise.
The above statement can be evidenced by the following tradition of Imam Jafar Sadiq (as) wherein he states: “One who recites the Tasbeeh of Hazrat Zahra (s.a.) before even moving his feet, Allah will forgive him..” (At-Tahzeeb of Shaikh Toosi (r.a.) , Vol 2, Pg. 105)
Imam Jafar Sadiq (as) has said :
“One who recites the Tasbeeh of Hazrat Zahra (s.a.) after a wajib namaz before he stretches out his legs ( i.e. he recites the Tasbeeh while he is in the posture of Tashahud) , then Jannat becomes wajib upon him” (Falaahus Saael by Ibne Taaoos (r.a.), Pg. 165)
Another tradition from Imam Sadiq (a.s.) says:
“One who glorifies Allah after the obligatory prayer through the Tasbeeh of Hazrat Zahra (s.a.), and then follows it up by saying ‘Laa elaaha illallaho’, Allah will forgive his sins.” (Al-Kafi, Kitabus Salaat, Pg. 342)
Imam Jafar Sadiq (as) says :
“One who recites the Tasbeeh of Hazrat Zahra (s.a.) at the time of going to bed, he will be accounted amongst those who have remembered Allah a lot.” (Wasaaelush Shia Vol 4, Pg. 1026)
In the book ‘Wasaaelush Shia’ there is a tradition from Imam Mohammad Baqir (as) which says that at the time of going to bed, Tasbeeh of Hazrat Zahra (s.a.)and then Maoozatain (Surah Falaq and Surah Naas) and Ayatul Kursi should be recited.
In this connection, Imam Jafar Sadiq (as) says :
“ O Abu Haroon! We order our children to recite the Tasbeeh of Hazrat Zahra (s.a.)in the same manner as we order them for the performance of Namaz ” (Al-Kafi, Kitabus Salaat, Pg. 343)
Reciting Tasbeeh made out of the Turbah of grave of Imam Husain (a.s.)
It is better that the Tasbeeh of Hazrat Zahra (s.a.) be made of the pure Turbah (soil) of the grave of Imam Husain (a.s.)
It has been narrated from Imame Zamana (a.t.f.s.),
“ One who just holds the Tasbeeh made out of the soil of the grave of Imam Husain (as) and does not do any Zikr, even then for him will be written the reward of having recited the Azkaar” (Wasaaelush Shia Vol 4, Pg. 1033)
Imam Jafar Sadiq (as) says :
“One zikr or Isteghfaar recited on the Tasbeeh made out of the soil of the grave of Imam Husain (as) is equal to 70 such zikr recited on any other thing.” (Wasaaelush Shia Vol 4, Pg. 1033)
Some noteworthy points:
One of the conditions of worship, rather the most important of them all, is being attentive in its performance. This is specially so in the recitation of Tasbeeh of Hazrat Zahra (s.a.).
There should be continuity in the recitation of the Tasbeeh without any interruptions. This has been the practice of our holy Imams (a.s.) (Al- Kaafi, Kitaabus Salaat, Pg. 343 )
In case one has a doubt regarding the number of Azkaar that he has recited, then he should start again. This is according to a tradition from Imam Sadiq (a.s.) (Al- Kaafi, Kitaabus Salaat, Pg. 342 )
Thus, by the grace of Allah and the blessings of Imam Mahdi (a.t.f.s.) , we have come to realize the importance of reciting Tasbeeh of Hazrat Zahra (s.a.) and its merits. We pray to Allah to grant us the Taufeeq that we may be regular in its recitation.
About backbiting and speaking ill of others
Those who do not commit sins and have been gifted with safety (from sins) should take pity on sinners and other disobedient people. Gratefulness should be mostly their indulgence and it should prevent them from (finding faults with) others. What about the backbiter who blames his brother and finds fault with him? Does he not remember that Allah has concealed the sins which he committed while they were bigger than his brother’s sins pointed out by him? How can he vilify him about his sins when he has himself committed one like it? Even if he has not committed a similar sin he must have committed bigger ones. By Allah, even if he did not commit big sins but committed only small sins, his exposing the sins of people is itself a big sin.
O’ creature of Allah, do not be quick in exposition anyone’s sin for he may be forgiven for it, and do not feel yourself safe even for a small sin because you may be punished for it. Therefore, every one of you who comes to know the faults of others should not expose them in view of what he knows about his own faults, and he should remain busy in thanks that he has been saved from what others have been indulging in.
“Do you know what backbiting is?” People said, “Allah and His Prophet know better.” Then he said, “Backbiting means that you say about your brother a thing which pains him.” Someone said, “But what if I say what is actually true about him?” The Prophet replied, “It is backbiting only when it is factually true, otherwise you would be accusing him falsely.”
There are many causes for indulging in backbiting, and because of this a man commits it sometimes knowingly and sometimes unknowingly. Abu Hamid al-Ghazali has recounted these causes in detail in his book Ihya’ `ulumu’d-din. A few of the important ones are:
However, in some cases fault finding or criticizing does not fall under backbiting.
If the oppressed complains of the oppressor in order to seek redress, it is not backbiting. Allah says about it: Loveth not Allah open utterance of evil in speech except by one who hath been wronged.. (Qur’an, 4:148)
An old man sat to do his Wudhu / Wuzu (Ablution). But his Wudhu was not correct. Imam Hasan (a.s.) and Imam Hussain (a.s.) the grandsons of the Prophet Mohammad (saw), then two young boys, watched him. They immediately realized that the old man was not doing his Wudhu correctly, but hesitated to tell him directly. Perhaps the old man would feel humiliated by two young boys, or he might even lose interest in the act of worship.
Sitting next to him, they started to do the Wudhu and during the Wudhu, Imam Hasan (a.s.) said: “Oh Hussain my Wudhu is correct and more perfect than yours.”
In reply, Imam Hussain (a.s.) insisted that his own Wudhu was better than Imam Hasan’s.
Finally they said: “Let us refer to this gentleman. He is older than us and should be able to decide.”
The old man was listening patiently. The boys performed their Wudhu under his supervision, one after the other. And when they had finished, he realized the Wudhu done by the boys was methodical and correct. It was his own Wudhu which was incorrect. Turning to Imam Hasan (a.s.) and Imam Hussain (a.s.), he gently said: “The Wudhu done by you is correct. I am grateful that you chose to guide me in such a beautiful manner.”
“And yield not to any mean swearer. Defamer, going out with slander”.(Al-Qalam:10-11)
There was once a wise man, who, after a very long time met his friend.While they were both chatting, his friend said,
“Do you know so and so (name of a person) whom you always considered as your best friend? Well, he has been speaking ill about you to others”
The wise man neither considered this information useful nor was he impressed by itsw conveyor. He just looked at his friend and said,
“You have committed three acts of evil and treachery. Firstly, you have displeased my heart against a brother in faith. Secondly, you have unduly diverted my heart and made it occupied with something unpleasant. And thirdly, you have lowered yourself in my eyes and proved wicked by exposing others”.
In the verses of Sura al-Qalam mentioned above, generally teaches us not to pay attention to a type of mean and lowly people who always engage in defaming and exposing faults of others, even to the extent of slandering – fabricating defects against others.
Imam Ali bin Abi Talib (as) has said,
“The worst of the people are those who do not forgive errors and do not cover up short-comings of others”.
The vice and bad habit of exposing the short-coming and defects of others is caused by jealousy and hostility. It leads to the spread of corruption and enmity among people. It causes ill-feeling and disunity in a society or even at home within ones own family.
And this why the habit of covering defects of others has been praised and encouraged in Islam. Imam Ali (as) guides us with the following words:
“Keep silent and cover up (short-comings of people) so that you remain secured and safe”
“One who covers up (short-comings) of a Muslim, Allah would reward him by covering him up in this world and in the hereafter”
Quite often the one with big mouth in fault-finding and exposing others, has in his own self such sins and defects as to require much attention in rectifying before his concern for others. Thus Imam Ali (as) suggests;
“Whoever is inquisitive about the defects of others, should commence this and do first with his own self”.
The Imam (as) warning people against friendship of such people further says:
“Refrain from associating with the fault-finders because their friends too, cannot remain safe from their harm”.
The Holy Prophet (SAWAW). has said :The world is like a ship and mankind its passengers. The welfare of all depends upon the safe conduct of each. If anyone is found making a hole on the side of a ship, he must be stopped.
It is not that a believer will never commit a mistake or be involved in evil. Only that he will never insist on it, justify it, or promote it. He may fail to do some required good. But he will never be a force opposing it. In the Islamic society sin is a private weakness, not a public cause. It is for this reason that repentance for a public sin must also be made in public while we must repent privately for our private sins. A public sin may have encouraged others to do the same. A public repentance will counter that.
At one level it is the responsibility of every member of the society. When we see a wrong we should correct it. A very famous hadith declares it as an issue of faith. “Whoever amongst you sees an evil should change it with his hand. If he is unable to do that then with his tongue. If he is unable to do that, then with his heart, and that is the weakest level of Iman.” [Muslim]
So if a person does not even feel bad about an evil, he has no faith whatsoever
“Let there arise out of you a group inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain success.”[Aal-e-Imran, 3:104]
Can we imagine what the ummah would look like had we followed this one teaching seriously? For today we seem to be doing exactly the opposite. There are Muslim women who have been pressured out of observing hijab by friends and relatives. Men and women have been enticed into riba transactions. All innovations (bid’at) and false social practices continue under social pressures. Bribery, backbiting, corruption, indecency, and dishonesty flourish under social approval. It is frightening to see how our real life matches the description given for the hypocrites. For we are warned that if we persuade others to commit a wrong we’ll add to our burden of sins by the same amount. It is one thing to commit a wrong out of weakness. It is totally different to advocate the wrong and willingly multiply our burden of sins.
At the collective level also,one can see a tendency to avoid raising voice against prevalent and accepted ills. It is far easier to give a pep talk about the virtues of Islam at the Friday Khutbah. At other places one may even hear advocacy of wrong in the name of ijtehad.
Of course for today’s secular world amr-bil-maroof is an alien concept. This world is driven by interests not principles.
The above discussion is based on Verses of holy quran:
“You are the best community that has been raised for mankind. You enjoin good and forbid evil and you believe in Allah.” [Aal-e-Imran, 3:110].
“The believers, men and women, are protectors of each other: they enjoin what is right and forbid what is evil.”[Tauba, 9:71]
Yet we see a growing attitude in the Muslims in the West under the influence of this slogan of freedom. It effectively says: “This is my life, leave me alone.” But we must remember that the Islamic society is the only society with a declared mission of promoting good and forbidding evil.
But we must remember after death we all are answerable to allah subhan o Tala for our neglegance and hypocricy.
“The hypocrites, both men and women, proceed one from another. They enjoin the wrong and forbid the right…”[Tauba, 9:67]
Ways of doing amr-bil-ma’roof and nahya ‘anil munkir:
(a) By tongue. By talking to the person and persuading him, using the
politest posible language to start off with.
(b) By conduct. If talking produces no result, a gradual withdrawal of
friendship and companionship should be resorted to.
(c) The next stage should be to report the matter to ‘alam-e-shar’a (the
mujtahid whose muqallid you are or his duly appointed “wakil” authorised
to decide jurisprudential matters).
I trust the above is helpful. If you need any further information or
clarification, I shall be happy to assist.
May Allah in His infinite mercy forgive us our sins.
Syed Mohammad Masoom Abidi
www.alqaem.org
Many congratulations to all momineen and mominaat who are going for Hajj this year.
The Imam said, “Struggle towards Allah (perform the Hajj).”Ma’aniul Akhbar, Page 222
The Noble Messenger (blessings of Allah be upon him and his family) has said, “The greatest sin of a person who goes to ‘Arafat and then leaves is to think that he has not been forgiven of his sins.”Biharul Anwar, Volume 96, Page 248
Following are some links for manasik-e-hajj and hajj guide which will Inshaallah benefit you during your Hajj.
It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that: “A person who meets one who has returned from Hajj and shakes his hand (welcomes him back) is like a person who rubbed his hand on the Hajrul Aswad.”Biharul Anwar, Volume 96, Page 384
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