And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.
Qor’an: Taha, 131
A Short Story about Prayers
☁️Satan joined a traveler. When it was Fajr, the traveler did not pray. When it became Zohr and Asr, he still neglected his prayers. When it reached Maghrib and Isha, still no prayers were performed by him.
☁️When time came for sleeping, Satan told the traveler that he wouldn't sleep under one tent with him since he had purposely neglected his five daily prayers, and he feared that if a Divine punishment descends he would not be willing to get caught with him.
☁️The traveler said, "you are satan, and I am Gods servant, how can Gods anger and punishment descend on me?"
Satan replied, "I only disobeyed by rejecting to prostrate (once), not even to God but to his servant. Because of that, I was kicked out of Paradise, and am cursed until the day of Resurrection; hence you (servant of God) ignored praying from the dawn until now (night), which had several prostrations to the Creator that you did not perform. Woe upon you, whose situation is (now) worse than mine"!
💠⚡️Pillars that cannot support you in performing good deeds, spreading positivity, and loving God, you should not rely on them to take you to heaven..
🌹The Holy Messenger of God, Peace be upon him and his progeny, stated:
❌Abandoning Fajr prayer: decreases facial luminosity
❌Abandoning Zohr prayer:
wipes away blessings from sustenance
❌Abandoning Asr prayer:
weakens the body's energy
❌Abandoning Maghrib prayer:
takes away the benefit of your child
❌Abandoning Isha prayer:
eliminates the peace of mind while sleeping.
@AbodeOfWisdom
Imam Zain-ul Abideen:
“.And the right of your father is that you should know that he is your root and you are his branch. And without him, you would not be.
Whenever you see anything in yourself which pleases you, you should know that your father is the root of its blessing upon you.
So praise God and thank Him in recognition of that. And there is no power but in God”
Book of Rights; Imam Sajjad Zain-ul Abedin peace be with him.
@AbodeofWisdom
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Imam Sadiq (peace be with him) quoted on the authority of his fathers upon the authority of Imam Ali (peace be with him) that God's last Prophet said:
“One of the signs of certitude is that you do not displease God to please the people, and do not admire the people for the daily food that God has granted you through them, and that you do not blame the people for God depriving you of your daily bread.
No one's greed will bring him an increase in his daily sustenance, and no one's jealousy will stop one's daily bread.
If one tries to escape from his daily bread as he escapes from death, one's food seeks its owner faster than death does.
In fact, God the Almighty has established comfort and peace of mind in certitude and contentment, and has established sorrow and discomfort in anger and doubt.”
📚 Mishkat-ul Anwar Fi Ghurar-il Akhbar (The Lamp Niche for the Best Traditions)
@AbodeofWisdom
Moral Characteristics of the Prophets: A Qur'anic Perspective
By
Mahnaz Heydarpoor & Mohammad Ali Shomali
http://3rdimam.com/showdata.aspx?dataid=930426&siteid=3
Part two
8.His heart is strengthened by God
Whatever We relate to you of the accounts of the apostles are those by which We strengthen your heart, and there has come to you in this [surah] the truth and an advice and admonition for the faithful. (11:120)
The faithless say, 'Why has not the Qur'an been sent down to him all at once?' So it is, that We may strengthen your heart with it, and We have recited it [to you] in a measured tone. (25:32)
9.He puts his trust in God
Thus have We sent you to a nation before which many nations have passed away, that you may recite to them what We have revealed to you. Yet they defy the All-beneficent. Say, 'He is my Lord; there is no god except Him; in Him I have put my trust, and to Him will be my return.' (13:30)
Whatever thing you may differ about, its judgment is with God. That is God, my Lord. In Him I have put my trust, and to Him I turn penitently. (42:10)
10.Mercy to all the inhabitants of the world:
We did not send you but as a mercy to all the nations. (21:107)
11.Trustworthy:
[saying,] 'Give over the servants of God to me; indeed I am a trusted apostle [sent] to you. (44:18)
12.Hard against the faithless
Muhammad, the Apostle of God, and those who are with him are hard against the faithless and merciful amongst themselves. You see them bowing and prostrating [in worship], seeking God's grace and [His] pleasure. Their mark is [visible] on their faces, from the effect of prostration. Such is their description in the Torah and their description in the Evangel.
Like a tillage that sends out its shoots and builds them up, and they grow stout and settle on their stalks, impressing the sowers, so that He may enrage the faithless by them. God has promised those of them who have faith and do righteous deeds
forgiveness and a great reward. (48:29)
13.Devotion to God
Muhammad, the Apostle of God, and those who are with him are hard against the faithless and merciful amongst themselves. You see them bowing and prostrating [in worship], seeking God's grace and [His] pleasure. Their mark is [visible] on their faces, from the effect of prostration.(48:29)
Indeed your Lord knows that you stand vigil nearly two thirds of the night -or [at times] a half or a third of it- along with a group of those who are with you. (73:20)
14.Great character
Nun. By the Pen and what they write: you are not, by your Lord's blessing, crazy, and yours indeed will be an everlasting reward, and indeed you possess a great character. You will see and they will see, which one of you is crazy. Indeed your Lord knows best those who stray from His way, and He knows best those who are guided.
(68:1-4)
15.Good example
In the Apostle of God there is certainly for you a good exemplar, for those who look forward to God and the Last Day, and remember God greatly. (33:21)
@AbodeofWisdom
🌲🌲🌻Du'a🌻🌲🌲
✴️Question: "Is there any disagreement between du'a (supplication, prayer, request) and the idea of submission to God and satisfaction with His ordainments? For instance, when Abraham was being cast into fire by a catapult, Gabriel inquired if he needed anything. He replied, 'not from you're. Then, Gabriel suggested that he should invoke God to deliver him from the fire, but Abraham replied, 'His (God's) knowledge of my states makes me needless to state".
✅Answer by Allamah Tabātabā'i: "There are two kinds of prayer (du'a).
1️⃣One is to state one's spiritual and psychological condition. For instance, Abu Dharr fell sick and was visited by Uthmān who asked him, 'why do you not see a physician?' He replied, 'the Physician (that is, God) has afflicted me with this illness.
2️⃣The other kind is to invoke God to grant one's request, which is also desirable. God, Almighty says: 'Call Me! And I will answer you (40:60); Everyone in the heavens and the Earth asks Him. Every day He is engaged in some work (55:29); When my servants ask you about Me, (tell them that) I am indeed nearmost. I answer the supplicant's call when he calls Me' (2:186). The account of Abraham fall into the first category".
📚Reference
🔹"In the Presence of the Allamah: 727 Questions about Islam" by Muhammad Husayn Rukhshad, pg. 137, no. 614
@AbodeofWisdom
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A youth asked Ayatollah Bahjat:
Prescribe for us a "zekr" as we have traveled from Isfahan.
Reply: "Isfahan, Mazandaran, or Khorasan, doesn't matter (where you come from or where you are), that the greatest "zekr" is what I am about to tell you.
It is to make a decision that if God bestowed you even one hundred years of life, you will not even for a second commit sin knowingly, seriously, and with choice. This is the greatest "zekr". However it is practical.
If all of us focus on this "zekr" all of us will be inhabitants of paradise with the grace of God, (that is) if we are consistent on this practice.
And being consistent (means) it should start, when it starts it will be with consistency.
Why? because God's subtle Grace is greater.
الحديث مروي عن أبي ذر عليه السلام عن النبي صلى الله عليه و آله وسلم فيما يرويه عن ربه عز وجل، قال: «إذا تقرب العبد إليّ شبراً تقربت إليه ذراعاً، وإذا تقرب إليّ ذراعاً تقربت منه باعاً، وإذا أتاني يمشي أتيته هرولة
It's narrated from Abudhar (peace be with him) from God's last prophet Mohammad (peace be with him and his progeny) said:
God Almighty said: when my servant comes to me a little bit (from thumb to the pinky finger) I come to him one step (from fingertips to the elbow). And if he comes to me one step I come closer. If he comes (more) close to me (than that), I'll come and faster join him.
📚 Reference
📖 Musnad Ahmad ibn Hambal vol5 p153
📖 Mahajjat-ul Baidha'a, Faidh Kashani vol5 p15
@AbodeofWisdom
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🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:
"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.
The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.
🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.
🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.
🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.
🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.
🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.
🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.
🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.
🍃 I said: 'and what is the meaning of abstinence?'
💠 He (jibraeel) said: 'that one loves whatever his Creator loves and hates whatever his Creator hates, and is very careful about what is lawful and does not glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims and he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids possessions and embellishments of this world just as he keeps away from fire -- ensuring that it does not cover him. He has no great (worldly) hopes or desires and he always remembers (the inevitable occurrence) of his death'.
🍃 I said: 'oh Jibreel, and what is the meaning of sincerity?'
💠 He (jibraeel) said: 'a sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy and is pleased with Allah, and Allah the Almighty is pleased with him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord'.
🍃 I said: 'And what is certainty'?
💠 He (jibraeel) said: 'a man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows Allah sees him; and he is certain that what is coming to him (by the will of Allah') will not pass by him, and what is not meant to be for him will not come to him. These are all branches of trust in Allah' and abstinence'".
🍃 🍃 Reference 🍃 🍃
📚 Sunan an Nabi: 54
📚 Ma'āni al Akhbār: 260
📚 Uddat al-Dā'i: 94
💠💠💠@AbodeofWisdom 💠💠💠
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Nahju-l Balāghah. Letter No 27
Given to Muhammad Ibn Abu Bakr (May Allah Be Pleased with Him), When Imam Ali Ibn Abi Talib (peace be with them) Appointed Him as Governor of Egypt:
Deal humbly with the public. Remain lenient. Meet them large-heartedly, accord them equal treatment so that the mighty should not expect injustice from you in their favor and the lowly should not be despondent of your justice.
Allah, the Sublime, will certainly question you, O community of His creatures, about your actions, small or big, open or concealed. If He punishes you, it is because you have been oppressive, and if He forgives you, then it is because He is the most Generous.
Be informed, O servants of Allah, that the God-fearing share the joys of this transient world as well as those of the next, for they share with the people of this world in their worldly matters while their people did not share with them in the matters of the next.
They lived in this world in the best manner of living. They ate the choicest food and enjoyed herein all that the people with ease of life enjoyed. They secured from it what the haughty and the vain secured. Then they departed from it after taking provision enough to take them to the end of their journey, having contracted a profitable transaction.
They tasted the pleasure of renouncing the life in this world, firmly believing that on the Coming Day, they will be neighbors of Allah, where their call will not be repulsed, nor will their share of pleasure be small.
O servants of Allah! Fear death and its measures, and prepare all that is needed for it. It will come as a big event and a great affair, either as something good in which there will never be any evil, or an evil one in which there will never be any good. Who is nearer to Paradise than one who works towards it, and who is nearer to Hell than one who works for it?
You are being chased by death. If you stop, it will catch you, and if you run away from it, it will grab you. It is more attached to you than your own shadow. Death is tied to your forelocks while the world is being wrapped up from behind you. Therefore, fear the Fire whose hollow is deep, whose flames are severe and whose punishment is novel.
It is a place wherein there is no mercy. No call is heard in it. No pain is healed in it. If it is possible for you to have severe fear of Allah and to rest hope in Him, then do both these things because every individual can have hope in His Lord to the extent of his fear of His Lord. Certainly, the most hopeful person with Allah is whoever fears Him the most.
O Muhammad son of Abu Bakr! Be informed that I have given you charge of Egypt which is my biggest force. You are duty-bound to oppose your passions and to serve as a shield against your religion even though you may get only an hour in the world.
Do not enrage Allah for pleasing others because (Allah) is such that He may take the place of others, yet others cannot take the place of Allah. Say prayers at their appointed times. Do not say your prayers earlier for the sake of (available) leisure, nor should you delay them on account of any preoccupation. Remember that every deed of yours is dependent on your prayers.
@AbodeofWisdom
Imam Zain-ul Abideen:
“.And the right of your father is that you should know that he is your root and you are his branch. And without him, you would not be.
Whenever you see anything in yourself which pleases you, you should know that your father is the root of its blessing upon you.
So praise God and thank Him in recognition of that. And there is no power but in God”
Book of Rights; Imam Sajjad Zain-ul Abedin peace be with him.
@AbodeofWisdom
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Spiritual Wayfaring Topic 4
💠 Minor Sins: The Basis for Greater Sins
🍃 In this whispered prayer (munājāt), Imam Sajjad (peace be with him) informs us of the multiple effects of sins in three stages.
🍃 He warns us that whenever our souls incline towards satanic or animalistic desires, right away, we should pay attention to these negative effects of sins, and be aware that the result of acting upon these desires is the (spiritual) death of our hearts.
🍃 Of course, in the presence of God, committing any sin, big or small, is a grate offense, because He is the Superior Being, and the smallest sin before such greatness and magnanimity is a crime and treachery.
The Prophet (peace be with him and his progeny) says:
*لَا تَنْظُرُوا إِلَى صِغَرِ الذَّنْبِ وَ لَكِنِ انْظُرُوا إِلَى مَنِ اجْتَرَأْتُم*
💠 "Do not look at the smallness of the sin; rather, look against whom you have had the audacity (to disobey)."
In another tradition he says:
*إِنَّ الْمُؤْمِنَ لَيَرَى ذَنْبَهُ كَأَنَّهُ صَخْرَةٌ يَخَافُ أَنْ تَقَعَ عَلَيْهِ وَ إِنَّ الْكَافِرَ يَرَى ذَنْبَهُ كَأَنَّهُ ذُبَابٌ مَرَّ
عَلَى أَنْفِه*
💠 "Certainly, the believer sees his sin as if it is a boulder, which he is afraid will fall on him; whereas, the disbeliever sees his sin as if it is a fly that passed by his nose."
🍃 The Qur’an and the traditions categorize sins into minor and greater, and the effects of each sin - in this world and the next - are described to us. However, in the aforementioned traditions, the Prophet wants us to increase in our understanding of the Absolute Greatness of Allah.
🍃 The more our understanding of God’s greatness and the signs of His existence increases, and we realise the immense blessings that God has endowed upon us, our audacity to disobey God lessens.
The Prophet says:
*إِنَّ إِبْلِيسَ رَضِيَ مِنْكُمْ بِالْمُحَقَّرَاتِ وَ الذَّنْبُ الَّذِي لَا يُغْفَرُ قَوْلُ الرَّجُلِ لَا أُؤَاخَذُ بِهَذَا الذَّنْبِ اسْتِصْغَاراً لَهُ*
💠 "Certainly, Satan is satisfied with you because of small sins, since sins that are not forgiven are those about which the sinner says, I will not be reprimanded for this sin due to its smallness.”
📱@AbodeofWisdom
Imam Redha (peace be with him) says:
*«الصَّغَائِرُ مِنَ الذُّنُوبِ طُرُقٌ إِلَى الْكَبَائِرِ وَ مَنْ لَمْ يَخَفِ اللَّهَ فِي الْقَلِيلِ لَمْ يَخَفْهُ فِي الْكَثِيرِ»*
💠 "Lesser sins pave the way for greater sins; thus, the one who is not afraid of God in committing lesser sins, will not be afraid of him in committing greater sins."
🍃 It is for this reason that we must always be cautious and by understanding the nature of our relation to Allah, we should continuously pay attention to our smallness before Him.
🍃 Of the most important acts in order to achieve this, are:
🍁- Set some time to be with Allah in solitude.
🍁- Be attentive towards one’s spiritual obstacles.
🍁- Supplicate to Allah and plead with him.
🍁- Find ways to get rid of these spiritual obstacles.
🍁- Constantly seek help from Allah and His Awliya (close servants of Allah) on this path.
🍃 Death of the heart has different levels, which depend on one’s cognizance (ma’refat) of Allah and the type of sin committed.
🍃 If one continues to disobey Allah, it is possible for his heart to die, such that it would never be brought back to life again. This is why in munājāt al-Tāebīn, Imām Sajjād (peace be with him) requests Allah to grant life to his heart.
📚 Āyatollāh Tahrīrī, Commentary on Munājāt al-Ta’ebīn , pg 65 - 69
📱@AbodeofWisdom
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🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:
"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.
The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.
🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.
🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.
🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.
🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.
🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.
🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.
🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.
🍃 I said: 'and what is the meaning of abstinence?'
💠 He (jibraeel) said: 'that one loves whatever his Creator loves and hates whatever his Creator hates, and is very careful about what is lawful and does not glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims and he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids possessions and embellishments of this world just as he keeps away from fire -- ensuring that it does not cover him. He has no great (worldly) hopes or desires and he always remembers (the inevitable occurrence) of his death'.
🍃 I said: 'oh Jibreel, and what is the meaning of sincerity?'
💠 He (jibraeel) said: 'a sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy and is pleased with Allah, and Allah the Almighty is pleased with him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord'.
🍃 I said: 'And what is certainty'?
💠 He (jibraeel) said: 'a man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows Allah sees him; and he is certain that what is coming to him (by the will of Allah') will not pass by him, and what is not meant to be for him will not come to him. These are all branches of trust in Allah' and abstinence'".
🍃 🍃 Reference 🍃 🍃
📚 Sunan an Nabi: 54
📚 Ma'āni al Akhbār: 260
📚 Uddat al-Dā'i: 94
💠💠💠@AbodeofWisdom 💠💠💠
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Fasting According to Five Islamic Schools of Law (Part 02)
By: Āyatollāh Allameh Muhammad Jawad Maghniyya
Translated from the Arabic by Mujahid Husayn
—————————————-
4. Travel, provided the conditions necessary for salat al-qasr, as mentioned earlier, are fulfilled as per the opinion of each school. The four Sunni schools add a further condition to these, which is that the journey should commence before dawn and the traveler should have reached the point from where salat becomes qasr before dawn. Hence if he commences the journey after the setting in of dawn, it is haram for him to break the fast, and if he breaks it, its qada’ will be wajib upon him without a kaffarah.
The Shafi’is add another condition, which is that the traveler should not be one who generally travels continuously, such as a driver. Thus if he travels habitually, he is not entitled to break the fast. In the opinion of the four Sunni schools, breaking the fast is optional and not compulsory. Therefore, a traveler who fulfills all the conditions has the option of fasting or iftar. This is despite the observation of the Hanafis that performing salat as qasr during journey is compulsory and not Optional.
The Imamis say: If the conditions required for praying qasr are fulfilled for a traveler, his fast is not acceptable. Therefore, if he fasts, he will have to perform the qada’ without being liable to kaffarah. This is if he starts his journey before midday, but if he starts it at midday or later, he will keep his fast and in the event of his breaking it will be liable to the kaffarah of one who deliberately breaks his fast.
And if a traveler reaches his hometown, or a place where he intends to stay for at least ten days, before midday without performing any act that breaks the fast, it is wajib upon him to continue fasting, and in the event of his breaking it he will be like one who deliberately breaks his fast.
5. There is consensus among all the schools that one suffering from a malady of acute thirst can break his fast, and if he can carry out its qada’ later, it will be wajib upon him without any kaffarah, in the opinion of the four schools. In the opinion of the Imamis, he should give a mudd by way of kaffarah. The schools differ in regard to acute hunger, as to whether it is one of the causes permitting iftar, like thirst. The four schools say: Hunger and thirst are similar and both make iftar permissible. The Imamis state: Hunger is not a cause permitting iftar except where it is expected to cause illness.
6. Old people, men and women, in late years of life for whom fasting is harmful and difficult, can break their fast, but are required to give fidyah by feeding a miskeen for each fast day omitted: similarly a sick person who does not hope to recover during the whole year. The schools concur upon this rule except the Hanbalis, who say: Fidyah is mustahabb and not wajib.
7. The Imamis state: Fasting is not wajib upon one in a swoon, even if it occurs only for a part of the day, unless where he has formed the niyyah of fasting before it and recovers subsequently, whereat he will continue his fast.
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PROPHET'S HISTORIC GHADIR SERMON
PART Vlll
The Prophet continued his historic sermon thus: O people! I am calling for it to be an Imamate and a succession confined to my offspring till the Day of Judgment, and I have conveyed only what I have been commanded (by my Lord) to convey to drive the argument home against everyone present or absent and on everyone who has witnessed or who has not, who is already born or he is yet to be born; therefore, let those present here convey it to those who are absent, and let the father convey it to his son, and so on till the Day of Judgment.
And they shall make the Imamate after me a property, a usurpation; may Allah curse the usurpers who usurp1, and it is then that you, O jinns and mankind, will get the full attention of the One Who shall cause a flame of fire and brass to be hurled upon you, and you shall not achieve any victory!
O people! Allah, the Exalted and the Sublime, is not to let you be whatever you want to be except so that He may distinguish the bad ones from among you from the good, and Allah is not to make you acquainted with the unknown.
O people! There shall be no town that falsifies except that Allah shall annihilate it on account of its falsehood before the Day of Judgment, and He shall give al-lmam al-Mehdi (U authority over it, and surely Allah's promise is true.
1 This is surely a Prophetic prediction that' Ali's right to the caliphate would be usurped. The usurpers were the very first to swear the oath of allegiance to Ameerul-Mo'mineen ' Ali and the very first to violate it.
O people! Most of the early generations before you have strayed, and by Allah, He surely annihilated the early generations, and He shall annihilate the later ones. Allah Almighty has said, "Did We not destroy the former generations? Then did We follow them up with later ones. Even thus shall We deal with the guilty. Woe on that Day to the rejecters!" (Qur'an, 77: 16-19).
O people! Allah has ordered me to do and not to do, and I have ordered 'Ali to do and not to do, so he learned what should be done and what should not; therefore. you should listen to his orders so that you may be safe, and you should obey him so that you may be rightly guided. Do not do what he forbids you from doing so that you may acquire wisdom. Agree with him, and do not let your paths be different from his.
O people! I am al-Sirat al-Mustaqeem (the Straight Path) of Allah whom He commanded you to follow, and it is after me 'Ali then my offspring from his loins, the Imams of Guidance: they guide to the truth and act accordingly.
Then the Prophet recited the entire text of Surat al-Fatiha and commented by saying: It is in my honor that this (Sura) was revealed, including them (the Imams) specifically; they are the friends of Allah for whom there shall be no fear, nor shall they grieve; truly the Party of Allah are the winners. Indeed, it is their enemies who are the impudent ones, the deviators, the brethren of Satan; they inspire each other with embellished speech out of their haughtiness.
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Prophet Mohammad’s Sermon of Sha’bāniyeh (peace be with him and his Progeny) خطبه شعبانيه
Part One
It has been reported from Imām Aba-l Hassan Ali ibn Mūsa-r Redha who narrated from his fathers from the leader of the believers Ali ibn-e Abi Talib (peace be with them) who said:
“One day the messenger of Allah (May Allah bless him and his progeny) addressed us and said:
‘O’ people! Indeed ahead of you is the blessed month of Almighty God;
A month of blessing, mercy and forgiveness. A month which with Allah is the best of months;
Its days, the best of days, its nights, the best of nights, and its hours, the best of hours. It is the month during which you are invited to be the guests of God and you are placed to be from people of Allah’s dignity
Each breath you take glorifies him; your sleep is worship, your deeds
are accepted and your supplications are answered.
So, invoke Allah, your Lord, with honest intentions and pure hearts to grant you success in fasting and reciting his Book in this month.
Therefor miserable is certainly the one who is deprived of Allah's forgiveness in this great month.
Remember the hunger and thirst of the day of Judgment with your hunger and thirst (while fasting); give alms to the needy and poor, Pay respect to your elders, have sympathy for your youngsters and maintain relations with your blood relatives.
Guard your tongues, close your eyes to the impermissible for your sight, close your ears to that which is forbidden to hear, show compassion and kindness to the orphans of people so compassion may be shown to your orphans.
Repent to Allah for your sins
and supplicate with raised hands at the times of prayer as these are the best times, during which Allah Almighty looks at His servants with mercy. And raise your hands to supplicate at the times of prayers for they are the best of times during which Allah the Almighty and Glorious looks towards His servants with mercy, answering them if they supplicate, responding them if they call Him, granting them if He is asked, and accepting if they entreat.
O People!
Indeed your souls are dependent on your deeds, so make it free by invoking Almighty God for forgiveness (Esteghfār). Your backs are heavily loaded from your sins, so lighten their loads by long prostrations. And know that Allah swears by His might that:
There is no punishment for the one who prays and prostrates and He shall not appall them from Hellfire on the day when man stands
before the Lord of the Worlds (the Doomsday).
O People! One who gives food after the sunset (Iftaar) to a fasting believer during this month will be like one who has freed a slave and his past sins will be forgiven.’
Some of the people who were there then asked the Prophet (God bless him and his progeny):
'Not all of us are able to invite those who are fasting?'
The Prophet replied: 'Keep yourself away from Hell-fire though it may consist of (even) half of a dried date or some water (if you have nothing else)'.
O’ People! One who has good morals (Akhlaq) during this month will be able to pass the bridge to Paradise (Siraat) on the day when feet will tend to slip. For anyone who during this month eases the workload of his servants, God will make easy his accounting, and for anyone who doesn't hurt others during this month, God will safeguard him from His Wrath on the Day of Judgment.
As for one who honors (take care) of an orphan during this month; God will honor him on that Day.
And for the one who treats his blood relatives (and connects ties with them) during this month, God will bestow His Mercy on him on that Day.
As for the one who cuts the ties of relation with his blood relatives; God will cut and keep away His mercy from him.
Whosoever performs recommended prayers in this month God will save him from Hell-fire. And whoever offers an obligatory prayer during this month, his reward will be seventy times the reward during other months.
@AbodeofWisdom
🕌
#Excerpts_from_Peak_of_Eloquenc_Nahjul_Balagha
📄His Description of a Pious Person
The God-fearing are the people of distinction. Their speech is to the point, their dress is modest, and their gait is humble. They keep their eyes closed to what God has made unlawful for them, and they tune their ears to the knowledge that is beneficial to them. During times of trial, they remain calm. The greatness of the Creator is in their hearts, and everything else appears insignificant to them. To them, Paradise and its enjoyments are as if they are visualizing them. To them, the sufferings and punishment of Hell are as if they are actually witnessing them.
Their hearts are grieved (from seeing the suffering around them), they protect themselves from evil, their bodies are lean (due to fasting and eating less), their needs are few, and their souls are chaste. They endure (hardship of this life) for a brief period, and they, in return, secure lasting bliss (of the Hereafter). It is a beneficial transaction, and God made it available to them. The world tried to allure them, but they did not respond to it. It laid its snare for them, but they avoided it.
During the nights, they recite the Holy Scripture (the Qur’an), and through its recitation they seek spiritual (uplifting and) purification. When they come across a verse describing Paradise, they are attracted to it and visualize it in their imagination. When they come across a verse which contains descriptions of Hell, they feel as though the sounds of Hell are reaching their ears. They prostrate themselves and beseech God, the Sublime, for their deliverance.
They downplay their good deeds. They are quick to accept blame. When someone praises them, they say to themselves, “I know myself better than others, and my Lord knows me better than I know.” They then pray: “O’ God, do not deal with me according to what they say, make me better than what they think of me, and forgive me for (those of my shortcomings) which they do not know.”
The characteristic of the pious one is that he has strength in religion, he has firmness along with leniency, he has faith with conviction, eagerness in (seeking) knowledge, moderation in riches, devotion in worship, gracefulness in deprivation, endurance in hardship, desire for the lawful, and dislike for greed. He performs virtuous deeds but still feels fear (for not doing enough). He thanks and praises God morning and evening. The coolness of his eye lies in the gifts that are everlasting (in the Hereafter), in preference to the things of this world.
His worldly hopes and aspirations are few and simple, his spirit is contented, his meals are small and simple, his religion safe, and his anger is suppressed. Only good is expected from him. Evil is far removed from him. He forgives him who wrongs him, and he gives to him who deprives him. He behaves well with him who behaves ill with him.
He is soft-spoken; indecent speech is far removed from him. His sins are nonexistent and his virtues are ever many. His manner is dignified during calamities; he is patient in times of distress and is thankful (to God) during times of ease. He deals justly with people, even if he dislikes them, and does not commit sins for the sake of his loved ones. He admits truth, even before evidence is brought against him. He does not withhold what is in his custody and does not forget his obligation. He does not give bad names to others, nor does he harm his neighbor. He does not feel happy at the misfortunes of others; he avoids what is wrong and adheres to what is right.
If he is wronged, he endures and lets God take revenge on his behalf. People feel safe from him. He endures hardships in this life for the sake of the life in the Hereafter. His keeping away from others is by way of asceticism and purification, and his nearness to those to whom he is near is by way of kindness. His keeping away from people is not by way of vanity or feeling of superiority, nor is his closeness to them just for show.
📚:Sermon 192
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✨ 🍃 ✨🍃﷽ 🍃 ✨🍃
A youth asked Ayatollah Bahjat:
Prescribe for us a "zekr" as we have traveled from Isfahan.
Reply: "Isfahan, Mazandaran, or Khorasan, doesn't matter (where you come from or where you are), that the greatest "zekr" is what I am about to tell you.
It is to make a decision that if God bestowed you even one hundred years of life, you will not even for a second commit sin knowingly, seriously, and with choice. This is the greatest "zekr". However it is practical.
If all of us focus on this "zekr" all of us will be inhabitants of paradise with the grace of God, (that is) if we are consistent on this practice.
And being consistent (means) it should start, when it starts it will be with consistency.
Why? because God's subtle Grace is greater.
الحديث مروي عن أبي ذر عليه السلام عن النبي صلى الله عليه و آله وسلم فيما يرويه عن ربه عز وجل، قال: «إذا تقرب العبد إليّ شبراً تقربت إليه ذراعاً، وإذا تقرب إليّ ذراعاً تقربت منه باعاً، وإذا أتاني يمشي أتيته هرولة
It's narrated from Abudhar (peace be with him) from God's last prophet Mohammad (peace be with him and his progeny) said:
God Almighty said: when my servant comes to me a little bit (from thumb to the pinky finger) I come to him one step (from fingertips to the elbow). And if he comes to me one step I come closer. If he comes (more) close to me (than that), I'll come and faster join him.
📚 Reference
📖 Musnad Ahmad ibn Hambal vol5 p153
📖 Mahajjat-ul Baidha'a, Faidh Kashani vol5 p15
@AbodeofWisdom
Imām Baqir said: 'The Prophet ﷺ
addressed Imam 'Ali (peace be with them), saying: 'O 'Ali, I advise you regarding certain traits within yourself that you must uphold', then he continued, saying: 'O Allah, help him!
1️⃣The first one is honesty, such that no fie should ever come out of your
mouth;
2️⃣the second, piety, such that you would never have the audacity to deceive;
3️⃣the third, fear of Allah as if you see him;
4️⃣the fourth, weeping a great deal from awe of Allah, as a result of which, for every tear you shed, he will build a house for you in Paradise;
5️⃣the fifth one is to spend your wealth and spill your blood for the sake of your religion;
6️⃣the sixth that you adopt my practice
🔷in your prayer,
🔷in your fasting and
🔷in your charity -
your prayer should be fifty units per day; as for fasting, fast on the first and last Thursday and the middle Wednesday of every month; as for charity, give as much as possible, such that one would say: "you are squandering it", though it will not be considered squandering.
I urge you to 🔷🔹
🔷keep up the night prayer,
🔷keep up the night prayer,
🔷keep up the night prayer,
🔷keep up the night prayer,
🔹and keep up the noon prayer.
🔹Keep up the recitation of the Quran at All times.
🔹Raise your hands in your prayer, and look at them intently.
🔹You must clean your teeth before every prayer.
🔹It is incumbent upon you to have good moral traits, so adopt such traits,
🔹and you must not possess any bad traits, so repel such traits.
🔶If you do not do these things, then you have no one to blame but yourself
📚[Faqih, v. 3, p. 361, no. 1714]
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🔗 Join link👉🏻https://t.me/BelievingYouth
What we learned from Ahlulbait (peace be with them). Part 1
One day Imām Sadiq (peace be with him) asked his students: “‘What have you learned from me so far?’
One student said: ‘I learned 8 things from you.’
Imām Sadiq (peace be with him) replied: ‘Share so we may know.’
1. I learned that every lover will let go of his beloved at the time of death, thus I spent my energy on that which will not separate from me and won’t leave me alone. In fact, it is my intimate friend in my solitude and that thing (which won’t separate from me) is virtuous deeds in the way of God, which will remain with me even after death. (In this regard) God says: “Whoever commits evil shall be required for it (Nisa, 123).”’
Imām replied: ‘Well said by God! And what is the second?’
2. I saw that a group of people take pride in their mass of wealth, and another take pride in their properties and family lineage, all while none of this is to be proud about. I saw true pride in the words of God: “Indeed the most noblest of you in the sight of God is the most Godwary among you (Hujurat, 13).”
Imam replied: ‘Well said by God! And what is the third.’
3. I see that people are busy in worldly amusements and entertainment, while I heard that God said: “But as for him who is awed to stand before his Lord and restrains his soul from (following) desires, then indeed paradise will be his refuge (Naziat, 40-41).”
Imām replied: ‘Well said by God! And what is the fourth?’
4. I saw that everyone would hoard and save whenever they received something while God has said: “Who is it that will lend God a good loan, that He May multiply it for him and (that) there may be a noble reward for him? (Hadid, 11).” (Thus) whoever lends (meaning give) to the path of God, then God will multiply it multifold and reward him immensely. Therefore, I love multiplication (of my reward) and I don’t see anything more secure than what is with God. For this reason, whenever I receive something (in) great (amount), I use it to face God and spend in His path in order to save it for the hereafter where I will greatly need it.
https://t.me/AbodeofWisdom/8855
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