And Once again Abu Dharr

https://i1.wp.com/www.najaf.org/child/story/e_5_2.jpgAnd Once again Abu Dharr
By Dr. Ali Shariati
Introduction, page (s) 5- 15

From that day when Muhammad (pbuh&hf) left Makkah after thirteen years of anguish and continuous struggle and went to Madinah, he knew that the period of weakness and concealment of Islam has terminated and that he must, with the help of his loyal and valiant followers, build the foundation of a structure of the glory of an Islamic organization and build the basis of his political regime in the way which God so desired.

At this time, to the east of the peninsula, the King of Iran had a splendid palace and sumptuous court in which thousands of female slaves, thousands of enslaved persons and servants had been appointed in order to perform the ceremonious duties there and the product of the labor of the miserable and hard-working people was spent in order to manage that system.

To the north of Arabia, also, Heraclitus was looming with his frightful regime and sumptuous empire .It could be said that which showed itself off in these two large countries were these palaces which reached towards the sky, exclusive to the rulers and art, literature, war, collection of taxes, taste and invention were all undertaken so that the monarchial and imperial ceremonies could be held with the greatest splendor possible.

But as to the Prophet of Islam, the moment he entered Madinah, he built a mosque and his humble house beside it. The door to it opened from inside the mosque. Until the end of his life when Islamic rule was established throughout Arabia, he did not change his life-style.

He was the absolute ruler of a country and he ate barley bread . He would sit with the poor upon the dust at their spread just like a humiliated slave. He would ride a donkey bare-backed and, most often, he would sit another person behind him.

This method of rule of the ruler was to show the difference between his regime and the monarchial regime of Iran and the Roman Empire. The people could see with their own eyes that a new regime and a young organization had come into being between two aristocratic bases in which there is no difference between ruler and ruled, com- mander and commanded, master and slave and that all stand in one rank upon the threshold of God and justice.

The founder of this regime passed away and with the deprivation of ‘Ali and political positioning, the first brick of the wall of the caliphate was laid crooked. Abu Bakr, then, designated ‘Umar as his successor and the second blow comes to the Islamic regirne.

Even though ‘Umar and Abu Bakr were themselves the cause for this deviation, yet the political organization of Islam was established upon the very bases which the Prophet had structured: simplicity, equality, fair distribution of wealth, and prevention of its centralization, just as could be seen.

‘Umar also left and ‘Uthman, this incapable, pseudo-religious old man took over the reins of rulership and instability which had come into being in the foundation of Islamic rule had become so strong that the structure of Muhammad (pbuh&hf) all at once was destroyed. During his rule, the caliphate was changed into a monarchy and the mud homes of the Islamic rulers were changed into monarchial palaces, simplicity into splendid ceremony of the court of Mu’awiyah and the extravagant organization of ‘Uthman.

Abu Dharr,who was the [fourth or] fifth person who joined Islam and whose sword was most effective in the pro gress of the Islamic movement, saw this deviation. ‘Ali, the image of piety and truth, became isolated and the enemies of Islam had found their way into the caliphate organization and like termites, they were eating away Islam.

The liberated truth-seekers were each one driven away into a corner and made silent. The day when Abu Bakr pushed ‘Ali aside from the political scene, and he himself sat upon the throne of the caliphate, Abu Dharr be- came anxious and terrified. The future of Islam darkened in his mind and appeared frightful but he still saw that, at any rate, the caravan of Islam still moved forward upon its main way and even though a great right was disregarded, the Islamic system had not been rend apart. Even though he was incensed and boiling with indignation, he imprinted the seal of silence upon his lips. When the regime of ‘Uthman dominated Islam, the abased, working masses and the help- less were suppressed under the steps of usurers, slave mer- chants, the wealthy and aristocrats who were ‘coming and going’ in the courts of ‘Uthman and Mu’awiyah. Class differences and the concentration of wealth were revived; Islam, threatened with a great danger, was changed from the position of the Prophet and the simplicity and unpreten- tiousness of Abu Bakr and ‘Umar, who were living like average people and even poor and indigent. Thousands of dinars were spent to build a Green Palace for an Islamic governor [Mu’awiyah] and a regime was established like the monarchial court.

Abu Bakr, in order to earn his livelihood, had milked the goats of a Jewish woman yet, now, a necklace of the wife of ‘Uthman, the Prophet’s caliph! was worth a third of the taxes of Africa!

‘Umar, for one horse, sent a boy, who misused his father’s position and his father, who was one of his leading commanders, to court because they tried to take a horse with coercion whereas ‘Uthman had made Marwan Hakam- that is, a person who the Prophet had exiled-his consultant and had given Khaybar and the taxes (kharaj) of the north of Africa, part and parcel, to him!

Abu Dharr was watching these shameful scenes and because he could no longer bear it, could no longer remain silent, he rose up, a manly and wonderous arising; an arising which caused rebellion in all of the Islamic lands against ‘Uthman; an arising, the waves of enthusiasm of which can be seen at the very present moment in the scenes of human societies.

Abu Dharr was trying to develop the economic and political unity of Islam and the regime of ‘Uthman was reviving aristocracy. Abu Dharr believed Islam to be the refuge of the helpless, the oppressed and the abased people and ‘Uthman, the tool of capitalism,was the trench to preserve the interests of the usurers, wealthy and aristocrats.

This struggle between Abu Dharr and ‘Uthman began and Abu Dharr, in the end, lost his lifc upon this way. Abu Dharr would cry out, “This capital, wealth, gold and silver which you have hoarded must be equally divided among all Muslims. Everyone must share in the others’ benefits in the economic and ethical system of Islam, in all blessings of life.” But ‘Uthman saw Islam in ceremonies, external show and pretense at piety and sanctity. He did not believe that religion should ‘interfer’ in the poverty of the majority and the opulence of the minority. Abu Dharr, who had begun the struggle for the development of Islamic equality, would not be soothed and would not let the enemy be soothed, either…

Whenever I think about the wonderous life of Abu Dharr and I see his worship of God, I recall Pascal. Pascal says, “The heart has a reason which the intellect does not attain. The heart bears witness to God’s existence, not the intellect; faith comes in this way.”

Abu Dharr says, “In this shoreless existence, I have found signs by which I have been guided to God. There is no hope that the intellect will reach His Essence through discussion and analysis because He is greater than any of that and there is no possibility of encompassing Him.”

Abu Dharr, just as Pascal believed, knew God through the heart and three years before he met the Prophet, he had worshipped [God].

When he was speaking of capitalism and the hoarding of wealth and he was strongly defending the wretched and when he was turning against aristocrats and the palace dwellers of Damascus and Madinah, he recalls an extreme socialist like Proudhon [1] but the truth is that Abu Dharr is one thing and Pascal and Proudhon are something else. Abu Dharr knew God; from that day, he never stopped upon His Way; not for a moment did he weaken in thought or action. Neither does Proudhon have the purity, devotion and worship of Abu Dharr nor does Pascal have his activity and ardency. Abu Dharr had become a ‘complete human being’ in the school of Islam and this commentary is sufficient to show his greatness.

It is possible for this question to arise for many of the persons who are studying Islamic history: What was the glorious result of this movement, other than a few move- ments of armies, victories and the creation of a great empire which dispersed after a few centuries? What is the difference between the Islamic movement and other political and mili- tary movements of history which attained similar victories and even greater triumphs, particularly when we see that the Islamic movement, from the very first phase, was faced with political differences, was made to deviate from its main line and the real leaders of Islam were also aware of this point?

Then what did Islam do? What results were attained from all of those sacrifices and struggles of the Prophet and his God-worshipping, brave followers? If it had victories, they are not deserving of importance in the way we look at religion, in particular since these victories were gained through the Bani Umayyid and Bani ‘Abbas sultans and people like them, not having a real and direct relation with the truths of Islam.

This judgment to this point is somewhat correct and we must not conceive that this expansionism,these military victories and the Islamic empire’s power to be the goal of Islam nor believe them to be among the great results of this movement. If we look at Islam with the view in which we must look at religion, this problem will not only be solved but rather we will wonder at the glorious results, progress and victories of Islam, as well.

Religion is the only factor which has a duty towards the universal elevation of creation obliging humanity to progress and ascend and just as some causes made the inanimate into the plant and the plant into an animal and an animal into a human being and they find completion, religion is also a cause which is the continuation of this amazing story of creation and carries the human being, as well, to the final station which he or she must reach, allows the human spirit to fly to the highest summits of the loftiness of gnosis and humanness, even elevates one beyond that desert and puts one above time and place. Thus one can use this commentary that religion is the instigator, stimulant and impetus for the human being to move up the ladder of transformation . In other words, religion is a factory in which the real human being is built and we should expect nothing other than this from religion.

Now it must be seen whether or not Islam has been able to attain success upon this way and offer examples or models of its product to the market of humanity.

To study this perplexing issue, one must seek out, in the margins of history, some of the men and women who arose from among the nameless masses, oppressed slaves and the exhausted. That is, one must search out the names of those very people who history has always been too ashamed to register. History has most often been kneeling before the splendid palaces of the sultans, in the battlefields and on the threshold of the gods of gold and coercion. But this time we see that this very aristocracy-worshipper history is going to the old tents, to the destroyed mud houses of the African slaves, to the nameless, bare-footed of the Arabian desert, to unknown and unimportant people like Abu Dharr, a man from the Ghifar tribe, Salman, homeless, from Iran and Bilal, a cheap slave. History, one by one, records their lives with great greed and covetousness. With the highest of honors, it offers them to the future generations of humanity. And it must also be studied why and as of when this pharaoh-seeker, royal court dweller history became so humble.

Thus, in order to attain the results which the Islamic movement has achieved, one must not look at the victories in Asia and Africa and the lands in southern Europe. Rather, one must become attentive to the progress that this movement had in the depths of the thoughts, brains, hearts and souls of a limited group of its followers.

The victories which Islam had in the twists and turns of the spirits of these people appear more splendid, more extensive and more wonderous to those people who place greater value on truth and humanness than on power and external military domination.

The Islamic victories in the history of countries like Rome, Iran and in the fate of expansionists like Ghengis Khan, Dara, Napoleon and others like them, these ‘famous brainless’ are not exceptional but structuring a nameless, desert dweller and half-savage like Jundab ibn Junadah into an Abu Dharr Ghifari is unique in every ideology or movement. If the result of Islam was no more than educating these four or five human beings like Abu Dharr, Salman, ‘Ammar Yasir and Bilal, it would suffice for the intellect to be amazed at the victories of Islam.

But unfortunately the rights of great men who are considered to be an honor to the history of Islam have been wasted: because the followers of that very religion, who were nurtured by the power of thought and swords of these people in the world, do not know them, have not understood the highest levels which these models of humanness attained in the chain of transformation and are uninformed about even a brief biography about them.

With this indifference and nonchalance in the destroying of a right of these rightful pioneers and images of piety and courage, we have struck blows to the truth and to humanity, which are difficult to make up for and all Muslims share in this fault.

More amazing than this is that, in general, persons who were considered to be leaders of the Islamic Revolution, continue to support truth and even sacrifice themselves for it, during the time of the rule of Abu Bakr and his successor, when ‘Ali, the leader of the Shi’ites, is abased and his right was disregarded. It can be said with certainty that because of their struggles with the regime and because of their efforts, the pure Islam was given into the hands of history. They helped humanity attain the source of truths and wisdom, inspite of the desires of the hypocrites and the ambitious, and because of their struggles and brave resistances in the changes of the Islamic regime.

Abu Dharr is one of these few persons, one of those leaders and liberated saviors who humanity today desires. From the time when the machine created a severe crisis in the world of economics, making economics the most sensitive issue of life and the basis of all things, his opinions have found greater importance and today, once again they recreate those scenes in Damascus and Madinah. He who gathered the abased and the needy around him, instigating them against usury, money-worshippers, gold gatherers and aristocrats, has now caused Muslims of the world to listen to his heart warming words, opinions, his fiery points. It is as if they see him in the distant history with their own eyes; he who gathered the oppressed and wretched in the mosque, truly instigating them against the dwellers of the Green Palace and regime of ‘Uthman, cries out, “And there are those who treasure up gold and silver and spend it not in the Way of God… “(9:34)

“O Mu’awiyyah! If you are building this palace with your own money, it is extravagance and if with the money of the people, it is treason.”

“O ‘Uthman! You have made the poor, poor and the wealthy, wealthy.”

Mashhad, 1334 AH (1955 AD)
Ali Shariati Mazinani

Prayers and its Effects

The Holy Prophet (p.bu.h.) said: ” The one who takes prayer light is not of me. No, by Allah, such a person will not reach the Haudh, Pond of abundant.”

Man-La-Yahdhurul-Faghih, vol. 1,  p.152

Imam Sadiq (a.s.) said: “If there be a stream at the house of one of you in which the one washes himself five times a day, will there remain anything from the dirt over his body? Verily, the likeness of prayers is the same as the stream. The person who establishes ritual prayers clears out his sins thereby, except for the sin that takes him out from Faith he believes in.”

Bihar-ul-Anwar, vol. 82, p. 236

The Holy Prophet (p.bu.h.) said: “An obligatory prayer, with Allah, is equivalent to one thousand Hajj pilgrimages and one thousand Umrah performances (voluntary pilgrimages to the Ka’ba) which are right and accepted.”

Bihar-ul-Anwar, vol. 99, p.14

The Holy Prophet (p.b.u.h.) said: “Do not waste your prayers, because, surely, the person who wastes them will be raised with Croesus (Qarun) and Haman so that it is rightfully certain for Allah to put the one in hell with hypocrites.”  

Bihar-ul-Anwar, vol. 83, p. 14

The Holy Prophet (p.b.u.h.) said: “Say each of your prayer as if it were your last prayer.”

Bihar-ul-Anwar, vol. 69, p. 408

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “If a prayerful person knew to what extent he was surrounded by His Mercy, he would never raise his head from (the state of) prostration.”

Tasnif-i-Qurar-ul-Hikam, p. 175

Imam Baqir (a.s.) said: “On the Reckoning Day, the First thing that the servant will be reckoned for is the prayer; therefore, if it is accepted, the rest (good actions) will be accepted, too, (otherwise, his other good deeds will not avail him.)”

Bihar-ul-Anwar, vol. 7, p. 267

At the last moments of his life, Imam Sadiq (a.s.) called his relations and companions and told them: “Verily, our intercession never reaches the one who takes prayers lightly.”

Bihar-ul-Anwar, vol. 82, p. 236

Imam Baqir, the fifth Imam, (a.s.) said: “There are ten things that when a person meets Allah, the Almighty and Glorious, with them, he will enter Heaven:

  1. Confessing that there is no god besides Allah.

  2. And that Muhammad is the Messenger of Allah.

  3. Acknowledging what has come down to the Prophet (p.b.u.h.) from Allah (the Quran).

  4. Establishing regular prayers.

  5. Giving alms.

  6. Fasting Ramadhan.

  7. Performing the Pilgrimage (Hajj) to the Sacred House.

  8. Kindness to the lovers of Allah.

  9. Detachment from the enemies of Allah.

  10. And, avoiding any alcoholic beverage.”

Khisal by Saduq, p. 432

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “For the God-fearing, prayer is a means of seeking nearness to Allah; and for the weak, the Hajj (pilgrimage to Mecca) is as good as Jihad (fighting in the way of Allah). For every thing there is a levy, and the levy of the body is fasting. The Jihad of a woman is to afford pleasant company to her husband.”

Nahjul-Balagha, saying 136

The Holy Prophet (p.b.u.h.) said: “There comes no night but that the angel of death calls to the dead in the graves and inquires what they regret for today when they have vividly seen (and known) this (next life). Then the dead will say: ‘Verily, we regret and envy the believers who are in their mosques and they are praying while we are not; they give alms and we do not; they fast during Ramadhan but we do not; they donate in charity what they have more than the need of their family members while we do not; …”  

Irshad-ul-Qulub, p. 53

The Holy Prophet (p.b.u.h.) said: “At the (appointed) time of every prayer (salat), I hear a caller who calls and says: ‘O children of Adam! keep up prayers in order to extinguish the fire you have lit against yourselves (by committing sins).”  

Mustadrak-ul-Wasa’il, vol. 3, p. 102

The Holy Prophet (p.b.u.h.) said: “Be careful of the prayers, for, on the Day of Resurrection, when Allah, the Exalted, will bring the servant (for reckoning), the first thing that He will ask him about will be the prayer. If the one brings it completely, he will be of the people of salvation, otherwise, he will be thrown in the Fire.”

Bihar-ul-Anwar, vol. 82, p. 202

Abubasir said that he visited Umm-i-Hamidah (Musa-ibn-Ja’far’s (a.s.) mother) in order to console her for the death of Ja’far-ibn-Muhammad (a.s.). Then she wept and he wept because of her weeping. After that, she said: ‘O’ Aba Muhammad! If you had seen Ja’far-ibn-Muhammad when he was on his deathbed, you would have observed a wonderful thing: He opened his eyes and said to gather all of his relatives.’ Then, she continued saying that they gathered them all with no exception. Then he (a.s.) looked at them and said: ‘Verily, our intercession does not reach the one who takes prayers lightly.”  

Wasa’il-ush-Shi’ah, vol. 4, p. 26

The Holy Prophet (p.b.u.h.) said: “The worship done by the one who earns his living on unlawful money is similar to a building constructed upon sand.”

Bihar-ul-Anwar, vol. 84, p. 258

Midnight Prayers

The Holy Prophet (p.b.u.h.) said: “The honour of a believer lies in his vigilance at night and his esteem lies in his autonomy from people.”

Bihar-ul-Anwar, vol. 82, p. 202

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “He who sleeps too much at night, will lose something of his deeds (i.e., night prayers) which he cannot gain during the day-time.”

Qurar-ul-Hikam, p. 289

Imam Sadiq (a.s.) said that Allah (s.w.t.) in a revelation told Moses, the son of Imran (a.s.): “O’ you son of Imran! those who only claim that they love Me, tell a lie, for when the night falls they neglect Me.”

Bihar-ul-Anwar, vol. 13, p. 329

Imam Sadiq (a.s.) said: “Never miss midnight prayers! because, in fact, the real loser is he who misses (the advantage of) the midnight prayer.”

Bihar-ul-Anwar, vol. 83, p. 127

Imam Sadiq (a.s.) said: “The Messenger of Allah (p.b.u.h.) told Gabriel to preach to him, and he said: ‘Live howsoever you like but you will surely die; love whatsoever you like but you will surely depart from it; do whatsoever you like but you will certainly meet it (and receive its reward). The honour of a (Muslim) believer is his mid-night prayers, and his nobility is his refraining from (ruining) people’s reputation.”

Khisal by Saduq, p. 7

Imam Sadiq (a.s.) said: “There are three things which are the honour of a believer and his ornament both in this world and the next. They are: prayers in the last part of night (night prayers), not coveting what people posses in their hands, and the love (and leadership) of Imam from the progeny of Muhammad (p.b.u.h.).”

Bihar-ul-Anwar, vol. 75, p. 107

Imam Muhammad-ibn-Ali, Jawad-ul-A’immah, (a.s.) said: “He who has confidence in Allah, sees joy; and he who trusts on Him, He will suffice his affairs.”

Bihar-ul-Anwar, vol. 78, p. 79

Imam Sadiq (a.s.) said: “Never miss midnight prayers! because, in fact, the real loser is he who misses (the advantage of) the midnight prayer.”

Bihar-ul-Anwar, vol. 83, p. 127

Faith in Allah and Attaining His Pleasure

Imam Sadiq (a.s.) said: “My father said to me about his father (a.s.) that a man from Kufah wrote to his father viz. to al-Husayn-ibn-Ali (a.s.), asking him (a.s.) to inform him of the good of this world and that of the next. Then he (a.s.) wrote (in his reply): ‘In the Name of Allah, the Beneficent, the Merciful.’ After that: ‘Verily, he who seeks the pleasure of Allah even while displeasing people, He suffices him in his affairs with people. But, he who seeks the pleasure of people while Allah is displeased, He leaves him to people (and he will be far from His Grace), Was-salam’.”

Bihar-ul-Anwar, vol. 71, p. 208

Imam Ali-ibn-il-Husayn (a.s.) said: “He who acts according to what Allah has enjoined for him, is of the best people.”

Al-Kafi, vol. 2, p. 81

Imam Sadiq (a.s.) said: “The one who loves for Allah, hates for Allah, and donates (things) for Allah, thus the one is of those whose Faith is complete.”

Al-Kafi, vol. 2, p. 124

Imam Hasan Askari, the eleventh Imam, (a.s.) said: “There are no qualities above these two: Faith in Allah and being beneficial to Muslims.”

Bihar-ul-Anwar, vol. 17, p. 218

Judged People Based on Their Piety and Good Deeds

Judged People Based on Their Piety and Good Deeds

According to the Islamic thought, value is based on deeds, and this is the person who builds up his/her own character. Every person is judged, gains superiority, and reaches salvation based on his/her deeds and acts. No one can rely on his/her family ties, social level, ethnic… to give up work and effort. Similarly, based on the aforementioned factors, it is against the Islamic thought that one presumes his/her good destiny as a means to consider him/her superior to the others in this world. Islam has taught that the sole way towards progress for a person is his/her deeds and efforts.

In their teachings, our religious Masters have always introduced people to this principle; even they have taught their own family members not to rely on family nobleness, give up good deeds, and create unreal myths.

Imam Ali bin Musa al-Raza (A.S.) was no exception from this rule; he would judge people based on their piety and good deeds. He never discriminated between white and black, rich and poor, and people from different tribes and ethnics; he recognized piety, belief in Allah (SWT), and good deeds as the criteria for superiority.

Once, a man told Imam Raza (A.S.), ”I swear to God that there is no one superior to you in terms of ancestry and lineage”.

Imam (A.S.) replied,”Piety made them (my ancestors) superior, and obedience of Allah (SWT) made them reach such a high status (1)”.

Another time, a man told the Imam, “I swear to God that you are the best of the people.”

Imam Raza (A.S.) replied,”Do not swear! Better than me is the person who is more obedient to Allah (SWT) and more abstinent from His disobedience. By Allah (SWT) this verse has not been abrogated:”…and (we have) made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty) (pious)… (2)(3)”.

This kind of attitude and treatment of Imam Raza (A.S.) even included his own family members. The Imam had a brother whose name was “Zayd”. Due to his greed for position, Zayd did not accept Imam Raza’s (A.S.) Imamate and called people to himself.

One day, Zayd was brought to Imam Raza (A.S.). Imam Raza (A.S.) said to him, ”O Zayd! It seems that the ignoble people of Kufa have deceived you by saying that Allah (SWT) has abandoned the children of Fatimah (A.S.) from the fire of Hell because He has purified her womb. What you have heard is only true for Hasan and Husain (A.S.)… If you believe that you and Musa bin Ja’far (A.S.), who obeyed Allah (SWT), both will enter the paradise, you have to be more honorable than him in the eyes of Allah (SWT). By Allah (SWT) no one would reach the Divine awards except by obedience to Allah (SWT); however, you assume that you can gain reward by His disobedience”.

Zayd said,” I am your brother and the son of your father”.

Imam Raza (A.S.) replied,”You are my brother as long as you obey the commandments of Allah (SWT), as Noah (A.S.) said (to his Lord),” My Lord! Surely my son is of my family, and your promise is surely true, and you are the most just of the judges (4)”, but Allah (SWT) replied,”O Noah! He is not of your family, his conduct is unrighteous… (5)” Therefore, disobedience to Allah (SWT) excluded him from the family of Noah (A.S.)(6)”.

It is so that Imam Raza (A.S.)considers obedience to Allah (SWT), good deeds, and piety as the criteria for his and the other Imams’ superiority, and notifies that the award or punishment from Allah (SWT) is solely based one one’s deeds and acts.

But how do we judge people and what do we consider as the criteria for superiority? Wealth, beauty, power, fame… or none…

And most important of all, what do we consider as our virtues? What kind of behavior do we choose for ourselves? What are our criteria in life?

Footnotes:
1. Uyun Akhbar al-Raza, vol. 2, p. 236
2. The Holy Quran, (49:13)
3. Uyun Akhbar al-Raza, vol. 2, p. 236
4. The Holy Quran, (11:45)
5. The Holy Quran, (11:46)
6. Uyun Akhbar al-Raza, vol. 2, p. 234

Knowing Allah, His Greatness and His Grace

Knowing Allah, His Greatness and His Grace PDF Print E-mail

Imam Sajjad, the fourth Imam, (a.s.) said: “All Praise is only Allah’s, and praise is His right: an illimitable praise that suits Him. I refuge to Him from my own self of evils: verily, the (human) self is certainly prone to do evil except such as my Lord has had mercy on. I refuge to Him from the evil of Satan who always increases me a sin to my sins. I refuge to Him from any immoral opposer, cruel king, and forceful enemy.”

“0′ Lord! assign me as one of Your soldiers, because it is sure that Your troops are totally victorious; and assign me among Your party, for truly, it is Your party that will achieve Felicity; and accept me as one of Your lovers, for, certainly, on the lovers of Allah there is no fear, nor shall they grieve.”

“0′ Lord! improve my religion for me, for surely it is a divine protection on all my affairs; and improve my next world for me, because, no doubt, it is my permanent abode for me to escape from the scornful people, and assign my life for me in increasing any goodness, and my death a means of my freeing from any malady.”

“0′ Lord! bless Muhammad, the final prophet of all the members of Messengers, and his pure progeny, as well as his gentle companions, and bestow me three necessities today: do not hold any sin for me except that You forgive it nor a grieve but You remove it, nor any enemy but You send him away via the appellation of Allah which is the best names, i.e. By the Name of Allah, the Lord of the earth and heaven …”

Bihar-ul-Anwar, vol. 90, p. 187 & Sahifah Sajjadiyyah, p. 572.

 

The Holy Prophet (p.bu.h.) said: “O’ people! verily, there is no prophet after me, nor any Ummah after you (Muslims). So, take care to worship your Lord, perform your five ritual prayers, fast in the appointed month (Ramadhan), make Pilgrimage to the House of your Lord (Mecca), give the alms of your wealth in order to purify your souls thereby, and obey the Holders of Authority, so that you enter the Paradise of your Lord.”

Khisal-i-Saduq, p.152

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “Having the Greatness of the Creator in your mind would make you realise the insignificance of the creatures in your view.”

Nahjul-Balagha, Statement 129

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “Blessed is he who sincerely devotes the entirity of his actions, knowledge, love, hatred, receiving, relinquishing, speech, silence, deeds and statements absolutely to Allah.”

Bihar-ul-Anwar, vol. 77, p.289

Imam Sadiq (a.s.) said: “The heart is the sanctuary of Allah, therefore, do not settle therein anything but Allah.” (The sacred place of the heart belongs to Allah and Him alone. Therefore, keep the love of the world out of it.)

Bihar-ul-Anwar, vol. 70, p. 25

Imam Sadiq (a.s.) said: “Our true followers are those who, when they are alone, remember Allah abundantly.” (That is, they avoid committing vices in private where there is no barrier for them to commit sin by the mere remembrance of Allah.)

Bihar-ul-Anwar, vol. 93, p. 162

Imam Baqir (a.s.) said: “By Allah, He, the Exalted, expects of people but two traits; that they confess for Him the blessings in order that He increases His bounties for them; and that they make confessions about their evil actions and then He forgives those sins for them.”

Al-Kafi, vol. 2, p. 426

Imam Husayn-ibn-Ali (a.s.) said: “Verily, Allah, the Exalted, has not created human beings except for recognising Him and worshipping Him as (the consequence of ) knowing Him; and when they worship Him they would lack the need of adoring any human being (or things) other than Him because of that worship.”

Safinat-ul-Bihar, vol. 2, p. 180

Imam Ali-ibn-ul-Husayn (a.s.) said: “There is no destruction (Hell) for a believer having three qualities: Confessing that there is no god besides Allah, the One Who has no partner; the intercession of the Messenger of Allah; and the vastness of the Grace of Allah.”

Safinat-ul-Bihar, p. 517

Hadith e Masumeen(a.s) Urdu Roman

H. Ali (AS)

Jo duniya chahta hai usay maut dhunti hai taake usay duniya se nikaal bahar kare. Aur jo aakherat chahta hai usay duniya dhundti hai taake uski rozi oos tak pahu’ncha de.

Source : Tajalliyate Hikmat (Duniya)

 

Rasule Khuda (SAWW)

Jab kabhi koi fakir raat ke waqt darwaze par dastak dekar kuch maange, to kabhi bhi oosay thukrana nahi.

Source : Uddatud Dai

 

I. Sadiq (AS)

Har cheez ki zakaat hai, aur ilm ki zakaat ye hai ke jo mustahak hai unhe taalim di jaye.

Source : Tajalliyate Hikmat (Ilm)

Rasule Khuda (SAWW)

Jo koi Subhanallah kahega Allah uske liye Jannat me har tarah ke fal (fruit) wale 10 darakht lagayega.

Source : Uddatud Dai


Aye wo log jo imaan laye ho, jab juma ke din namaz ke liye pukara jayeto Allah ke zikr ke liye tezi se daudo, aur kharid o farokht band kar do, ke ye tumhare liye ziyada behtar hai, agar tum samjho to.Source : Holy Quran(Sure Juma – 9)

I. Sadiq (AS)

Ek lukma haraam khane ka tark karna (bachna), Allah ko 1000 rakat mustahab namaz se zyada pasand hai.

Rasule Khuda (SAWW)

Ek shakhs ka apni zindagi mein ek chandi ka sikka khairat mein dena maut ke waqt 100 sikke dene se behtar hai.

Source : Uddatud Dai

Rasule Khuda (SAWW)

Jo koi sone se pehle Sure Takaasur (sura no. 102) ki tilawat karega, wokabr ki takleef se mehfooz rahega.

Source : Uddatud Dai

H. Ali (AS)

Char cheez Jannat ki taraf bulati hai: Musibat ko chhupana, chhupakar sadqa dena, waledain se neki, aur bahut zyada ‘La elaha Illallah’ kehna.

Source : Tajalliyate Hikmat 

Rasule Khuda (SAWW)

Allah ke 99 naam hai, jo koi usay in namo’n se pukarega uski Dua mustajab hogi aur jo koi inhe yaad karega wo Jannat me daakhil hoga.

Source : Uddatud Dai

Rasule Khuda (SAWW)

Source : Uddatud Dai

I. Sadiq (AS)

Jo koi subah ko 4 baar ‘Alhamdo Lillahe Rabbil Aalamin’ kahe to usne us din ke liye Allah ka shukr adaa kiya, aur agar shaam me kahe to us raat ke liye shukr adaa kiya.

Source : Uddatud Dai (Hadees 3)

H. Ali (AS)

Jo koi raat ko sone se pehle 3 baar Sure Ikhlaas (Qulho Wallaho Ahad) padhe, to Allah 50000 farishte bhejega jo us raat uski hifaazat karege.

Source : Uddatud Dai

Rasule Khuda (SAWW)

Jo koi kabrastan me daakhil hokar Sure Yasin padhta hai, Allah wahan k sab marhumin par us din azaab kam karta hai, aur us shaks k liye wahandafan marhumin ki ginti k barabar hasnaat likhe jayege.

Source : Uddatud Dai (Hadees 375)

I. Sadiq (AS)

Wo ghar jahan music bajta hai wo haadso’n se mehfooz nahi hai. Aisi jagah Dua qabul nahi hoti. Farishte aisi jagah daakhil nahi hote.

Source : Greater Sins 2 (Singing – 5)

I. Sadiq (AS)

Be shak, jab koi shakhs jhoot bolta hai to usay Namaz-e-Shab padhne ka mauka nah milta. Aur jab usay ye mauka nahi milta, to uski rozi me izaafa nahi hota.

Source : Source : Greater Sins 2 (Lying – 30)

I. Sadiq (AS)

Ek dirham haraam paise ka tark karna, Allah ke nazdeek 70 qabool-shuda Hajj ke barabar hai.

Source : Greater Sins 1 (Taqwa – 2)

H. Ali (AS)

Logon ke darmiyan aise raho ke agar aap mar jaate ho to wo aap par roye aur agar aap zinda ho to wo aap ke saath ke liye tarse.

Source : Nahjul Balagah (Saying 9)

Rasule Khuda (SAWW)

Jo shakhs is duniya me bade maze ke saath behuda baatein aur gaali galoch karta hai, jahannum mein uske mooh se puss aur khoon bahega.

Source : Greater Sins 1 (Qazaf)

H. Ali (AS)

Sab se bada aib ye hai k tum un baton ko doosro’n k liye aib qaraar do jo tum mein khud maujood ho.

Source : Tajalliyate Hikmat (Aib-1)

Rasule Khuda (SAWW)

Agar aap MUSTAHAB namaz padh rahe ho aur agar aap ke waalid (baap) aap ko bulate hai to namaz mat todo; magar aap ki MAA agar bulati hai to namaz tod do.

Source : Greater Sins 1 (Aaq-e-Waledain)

Rasule Khuda (SAWW)

Wo jo kisi jaadugar, ojha, kaazib ke paas jaata hai aur uske kahe ko sach qaraar deta hai, wo Allah ki sab kitabo’n ki nazar me KAAFIR ho gaya.

Source : Greater Sins 2 (Sorcery)

H. Ali (AS)

Neend kitni buri cheez hai jo qaleel (Chhoti) umr ko kam kar deti hai aur aur kaseer (zyada) ajr o sawab ko khatm kar deti hai.

Source : Tajalliyate Hikmat (Neend)

H. Ali (AS)

Jisne tabeeb (doctor) se apni bimari chhupayi, usne apne jism ke saath khayant ki.

Source : Tajalliyate Hikmat (Bimari)

H. Ali (AS)

Agar namaz padhnewale ko ilm ho jaye ke kaisi rehmato’n ne usay gher rakkha hai to wo kabhi sajde se sar na uthaye.

Source : Tajalliyate Hikmat (Namaz)

H. Ali (AS)

Tumhare nafso’n ki JANNAT ke siwa koi aur qeemat nahi, lihaza is ko Jannat ke alawa kisi aur cheez ke badle me (hargiz) na becho.

Source : Tajalliyate Hikmat (Jannat)

H. Ali (AS)

(ILAHI) mai ne teri ibadat na tere Jahannum ke khauf se ki hai aur na teri Jannat ki laalach me, balke maine tujhe ibadat ke layak paya is liye teri ibadaat ki.

Source : Tajalliyate Hikmat (Ibadat)

Holy Quran

Momeneen to apas me bhai bhai haito apne do bhaiyo’n me samjhota kara diya karo & Allah se darte raho taaki tum par rahem kiya jaaye.

Source : Holy Quran (Sure Hujraat – 10)

H. Ali (AS)

Bad’tareen takabbur / ghamand insaan ka apne rishtedaro’n aur apne hi jaise logo’n se takabbur karna.

Source : Tajalliyate Hikmat (Taqabbur)

I. Sadiq (AS)

Har wo muslim jo kisi marhoom ki taraf se amal-e-khair karta hai to Allah usko uska dugna sila dega & marhoom ko bhi iska sawab milega.

Source : Uddatud Dai

I. Sajjad (AS)

Ta’jjub hai! Log bimari ke khauf se khana chhod dete hain magar azaab kekhauf se gunaah se nahi bachte.

Source : Tanzeemul Makatib (Dec-04)

I. Md. Taqi (AS)

Allah par bharosa har bulandi tak pahunchne ka zariya hai.

Source : Tanzeemul Makatib (Dec-04)

I. Md. Taqi (AS)

Faith in Allah is the path to all kinds of greatness.

Source : Tanzeemul Makatib

Holy Quran

Yaqeenan, jo log paak-daman, be-khabar, momena aurto’n par gande ilazaam lagate hai, un par dunia & akherat me Allah ki la’nat hai & badasakht azaab hoga.

Source : Holy Quran (Sure Noor (24-23)

H. Ali (AS)

Jo shakhs ek maaldar aadmi ke paas agar sirf uski daulat ki wajah se jaata hai aur uski izzat karta hai, to who apna do-tihaai (two-third) mazhab kho deta hai.

Source : Islamic Morals (13-Greed & its harms)

H. Ali (AS)

Ai logo’n! Jab kabhi tum kuch sikho to us par amal karo, taaki tumhe hidaayat haasil ho.

Source : Islamic Morals (2- Rebuke for those..)

Rasule Khuda (SAWW)

Kisi shaadi-shuda ki 2-rakat namaz, ek gair shaadi-shuda ki raat bhar ki ibaadat aur 1 din ke roze se behtar hai.

Source : shiarightpath.quran (24:32)

Holy Quran

Aye Imaan walo’n! Mushrekeen to yaqeenan najis hai…

Source : Holy Quran (Sure Tauba – 9:28)

Rasule Khuda (SAWW)

Wo muslim jo haisiyat ke bawajood, qarz chukane me DERI karta hai, usne tamaam muslimo’n par ZULM kiya.

Source : Greater Sins II

H. Ali (AS)

Jo duniya ki khidmat karta hai duniya usay apna khadim bana leti hai & jo Allah Ta’la ki khidmat karta hai, duniya uski khadim ho jati hai.

Source : Tajalliyate Hikmat (Duniya)

H. Ali (AS)

Moazzin ki (azaan ki) awaaz par (namaz ke liye) daud padne se rozi badhti hai.

Source : Tanzeemul Makatib (Dec-04)

Rasule Khuda (SAWW)

Jo shakhs apne kaam se is liye palat aaye ke raaste me bad-shaguni ho gayi hai, to usne shirk kiya hai.

Source : Tanzeemul Makatib 

H. Ali (AS)

Bila shubaa, aaj amal hai hisaab nahi aur kal hisab hoga amal nahi.

Source : Tajalliyate Hikmat (Amal)

Rasule Khuda (SAWW)

Apni namaz ke baad 30 baar kaho: Subhanallahi Walhamdulillahi Wa Laailaaha Illallahu Wallahu Akbar…ye alfaaz aadmi ko dukh se, deewar ke girne se, aag se, paani me doobne se, junglee janwar ke humle se, kharab maut se aur din me aasman se naazil honewali balaa se mehfooz rakhte hai.

Source : Uddatud Dai

H. Ali (AS)

Amal bagair kisi riyaa kari ya dikhawe ke anjaam do, kyunki jo Allah ke ilawa kisi aur ke liye amal karta hai, to Allah usay oosi ke sahare chhod deta hai.

Source : Tajalliyate Hikmat (Riyaakari)

I. Baqir (AS)

Agar koi shakhs kuch haasil karne ya dunyavi kaam pura karne k liye Haj ko taalta hai to wo dekhega ke log Haj ko jaakar laut aaye magar na to uska maqsad haasil hua aur na kaam pura hua.

Source : Greater Sins III

H. Ali (AS)

Sabse badaa gunaah wo hai jiska karnewala oose chhota samjhe.

Source : Greater Sins III

Holy Quran

Aye aulade Adam! Har namaz ke waqt bun-sawar ke nikhar kar jaaya karo, aur khao aur piyo, aur fizul kharchi mat karo (kyunki) Allah fizul kharch karne walo ko dost nahi rakhta.

Source : Holy Quran (Sure A’araaf A – 31)

H. Ali (AS)

Jiski tamannaei’n zyada hogi, uska amal kharab ho jaayega.

Source : Tajalliyate Hikmat (Chapter 22)

H. Ali (AS)

Jis se tum ne apni haajat bayaan kar di, uske saamne tum be-izzat ho gaye.

Source : Tajalliyate Hikmat (Chapter 53)

H. Ali (AS)

Aye gunah par gunah kiye jaane wale! Tera baap (Janabe Adam) sirf ek gunah ki wajah se jannat se nikal diya gaya tha.

Source : Tajalliyate Hikmat (Chapter 88)

H. Ali (AS)

Usay apna koi raaz na batao jiska koi raaz tumhare paas na ho.

Source : Tajalliyate Hikmat (Chapter 104)

I. Sajjad (AS)

 

Sabr imaan ke liya aisa hai jaise jism ke liye sir, jiske paas sabr nahi hai uske paas imaan nahi hai.

I. Reza (AS)

Jiske liye roze Aashura ek musibat, girya aur buka ka din hai, Allah – Azz wa Jall – roze Qayamat ko uske liye khushi aur rahat ka din banaega.

Source : Al-Islam.org (Azadari 40-Hadith)

I. Sadiq (AS)

Jo humpur huwe zulm pe gumzada hai, uski har saans Tasbeeh hai, aur uska maatam Ibaadat hai. (Amaali pg 338)

Source : Al-Islam.org (Azadari 40-Hadith)

I. Reza (AS)

Agar tum I. Husain (AS) pe itna roye ke tumhare gaal par se aansoo bahe, to Allah tumse huwe sab gunaah maaf karega, chaahe wo chhote ho ya bade, kam ho ya zyada.

Source : Al-Islam.org (Azadari 40-Hadith)

I. Reza (AS)

Agar tum chaahte ho ke hamare saath Jannat ke aala maqaam me raho, to hamare gum me gumgeen raho aur hamari khushi me khush raho. (W..)

Source : Al-Islam.org (Azadari 40-Hadith)

Rasule Khuda (SAWW)

Ai Fatima (SA): Roze Qayamat tum aurto’n ki shafa’at karna aur main mardo’n ki aur har azadar-e-Husain ko hum haath pakadkar Jannat me le jaayenge.

Source : Al-Islam.org (Azadari 40-Hadith)

I. Reza (AS)

Jo roze Ashura apni (dunyavi) haajat talab karne se parhez karta hai, to Allah uski dunyavi aur aakherat ki haajat poori karta hai. (Wasail v 14, p 504)

Source : Al-Islam.org (Azadari 40-Hadith)

Rasule Khuda (SAWW)

“Aye Fatima! Roze Qayamat har aankh royegi siwa uske jo Husain (AS) ke gum me royi ho. Yaqeenan, wo aankh muskurayegi & usay Jannat ki nemato’n ki basharat di jayegi.”

Source : Al-Islam.org (Azadari 40-Hadith

I. Sadiq (AS)

Aisa koi nahi hai jo I. Husain (AS) k ash’aar padhe, roye & dusro’n ko rulaye, magar siwa Allah uspar Jannat wajib kare aur gunaah maaf kare.

Source : Al-Islam.org (Azadari 40-Hadith)

I. Husain (AS) ki shahadat ke din aasman se KHOON KI BAARISH huwi thi.
(Thakhaa’er al-Uqba p. 144, 145, 150; Al Sawaaeqh al Muhriqah p 116, 192)
Both non-shia books

San 685 mein (jab Husain AS shaheed huwe) Britain me KHOON KI BAARISH huwi aur doodh & maska KHOON me tabdeel ho gaye. (Anglo-Saxon Chronicle)

I. Reza (AS)

Beshaq, shahdate Husain (AS) ki hararat momeneen k dilo’n me hogi, jo kabhi bhi kam nahi hogi. (Mustadrak Wasa’il v 10, p 318)

 

 

H. Nuh (AS) ka asli naam Abdul Gaffar tha.(Allah ki khushi haasil karne wo 1000 saal roye). Is liye unko NUH bulaya gaya. NUH yaani chillake rona.

Source : (Al Sawi al Jalalayn v 2 p 132 Egypt)

Rasule Khuda (SAWW)

Jo shakhs mere farzand Husain AS par Ashoor k din royega, Khuda usko qayamat ke din nabiyo k saath Jannat me daakhil karega.

Source : Tanzeemul Makatib

Mafatihul Jinan

Shabe Ashur @ 4 rakaat namaz padhe. HAR rakat me S. Hamd ke baad A. Kursi, S. Ikhlaas, S. Falaq, S. Naas (sab 10 martaba). Baad Salaam 100 martaba S. Ikhlaas padhe.

Source : Almanac

Mafatihul Jinan

Shabe Ashur @ 1) Ziyada Salawat padhe. 2) La’an padhe Allahummal an qatalatal Husain AS 3) Ziyarate Imam Husain AS padhe 4) Namaze Tahajjud Padhe.

Source : Almanac (Muharram)

Mafatihul Jinan

Roze Ashur: Amale Ashura kare. La’an bheje: Allahummal’an qatalatal Husain wa Auladehi wa Ashabeehi & kahe – Yaa laytani kunto ma’akum fa afooza fawzan azeema.

Source : Almanac (Muharram)

I. Sajjad (AS)

Har baat me jooth bolne se parhez karo chhota ya bada, sanjidgi me ya mazaak me. Kyunki agar koi mamuli bato’n me jhoot bolne lagta hai to jald hi uski jur’at badh jaati hai aur wo phir ahem bato me (bhi) jhoot bolne lagta hai.

Source : Jadeed Fiqhi Masael (Ayatullah Seestani)

I .Reza (AS)

Sadqa dene se YAQEENI (mukarrar ki huwi) aafat tal jaati hai. Sadqa dena sabse qimati bachat hai.

Source : Wasiyyatnama (Ayatullah Mamkani)

Rasule Khuda (SAWW)

Jab tak momin 5 waqt ki namaz ko pabandi e waqt se padhta hai to shaitan us say khauf-zada rehta hai. (Wasael us Shia)

Source : Jadeed Fiqhi Masael (Ayatullah Seestani)

Rasule Khuda (SAWW)

Roze qayamat Khuda k nazdeek sabse azeem manzilat us shakhs ki hogi jo rooye zameen par logo’n ko sabse ziyada nasihat karta raha hai.

Source : Wasiyyatnama (Ayatullah Mamkani)

H. Ali (AS)

Agar Allah ke siwa aur bhi koi khuda hota, to us khuda ke bhi paigamber aur rasool hote.

Source : Wasiyyatnama (Ayatullah Mamkani)

Rasule Khuda (SAWW)

Jawani ko budhape se pehle, sahet ko bimari se pehle, fursat ko masrufiat se pehle, taakat ko kamzori se pehle & zindagi ko maut se pehle GANIMAT samjho (aur uska faydaa uthao)

Source : Wasiyyatnama (Ayatullah Mamkani)

Rasule Khuda (SAWW)

Jo muslim subh sadiq se suraj nikalne tak apne musalle par baitha rehta hai (Ibaadat & Tilawat karta hai) Allah ose jahannam ki aag se bachaega.

Source : Children’s Guide to Islam

Rasule Khuda (SAWW)

Muslim wo hai ke jiske haath aur zabaan se musalman salamat hai.

Source : Children’s Guide to Islam

Rasule Khuda (SAWW)

Jiske dil me zarra baraabar bhi takabbur hoga, wo Jannat me daakhil nahi hoga.

Source : Children’s Guide to Islam

H. Ali (AS)

Kisi k gunaah beparda karne me jaldi na karo kyu k wo maaf ho sakte hai, & apne 1 chhote gunaah se bhi khud ko mehfuz na samjo kyu k tumhe iski sazaa ho sakti hai.

Source : Tajalliyate Hikmat (Gunaah)

H. Ali (AS)

Jab Allah kisi bande ko zaleel karna chaahta hai to ilm ka darwaza uske liye band kar deta hai.

Source : Tajalliyate Hikmat (Ilm)

H. Ali (AS)

Haq se badhkar taarif karna CHAAPLUSI hai; aur haq se kam taarif karna ya to bolne ki kamzori hai ya phir HASAD (jealousy) hai.

Source : Tajalliyate Hikmat (Taarif)

H. Ali (AS)

Tumhare 3 dost hai & 3 dushman. Tumhare dost = tumhara dost, dost ka dost, dushman ka dushman. Tumhare dushman = tumhara dushman, dost ka dushman, dushman ka dost.

Source : Tajalliyate Hikmat (Dost)

H. Ali (AS)

Aalim jaahil ko samajh sakta hai kyun k wo pehle kabhi jaahil tha. Jaahil aalim ko nahi samajh sakta kyun k wo pehle kabhi aalim na tha.

Source : Tajalliyate Hikmat (Ilm)

H. Ali (AS)

FITNO’N aur BIDA’TO’N ki alaamatei’n (nishani) NA BANO balke ehle jamaat ne jo kuchh tai kiya hai OOSI KE paaband raho.

Source : Tajalliyate Hikmat (Giroh, Jamaat Pg 107)

H. Ali (AS)

Sabse badtareen dost wo hai jiske liye rasmo-riit (formality) nibhani padti hai.

Source : Nahjul Balagah

“Rabbana Taqabbal Minna Innaka Antas Samee’ul ‘Aleem”

“Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.”
(Holy Quran Chapter 2: Verse 127)

 

source