The Merits of Fasting and the Month of Ramadan
(Mohammad Ali Shomali)
The significance of fasting Islam can be deduced from many
verses of The Holy Qur'an. For example, the verses 2:45 reads:
And take recourse in patience andprayer,
and it is indeed hard except for the humble.
Based on several narrations, "patience" has been interpreted as
fasting due to the fact that fasting, consisting of abandoning certain acts such as eating and drinking for part of the day is one of the best forms of patience. Muslims have been advised by the narrations to resort to fasting when confronted with challenging problems and difficulties.
Although fasting is deeply connected to the month of Ramadan, it is an important act of worship by itself that cab be performed outside Ramadan as well. Except for two forbidden days, fasting is a recommended deed throughout the year, especially in certain
months such as Rajab and Sha'ban and on certain days such as
Mondays and Thursdays. Moreover the month of Ramadan, regardless of fasting, provides a great opportunity to give even to
those upon whom fasting is not incumbent an opportunity to benefit from countless merits of this month. Interestingly, this opportunity is not confined to mature people, for Islamic narrations state that a fetus in his/her mother's womb or an immature child can participate in this banquet of Allah (SWT). Furthermore, sleeping is not regarded as an impediment for one's share of the excellence of the month of Ramadan.
Month of Ramadan as described by the Holy Prophet of Islam
In a well-known sermon delivered by the Holy Prophet of Islam
(S) in the last Friday of the month of Sha'ban, he emphasized:
Oh people! Month of Allah has come
toward you bringing divine blessing,
mercy and forgiveness.1
The subtle point in this phrase is the fact that these three divine
offerings are not granted to the people at the end of this month;
rather, these are the special gifts of the month of Ramadan from
the very day it begins.
The Holy prophet continued:
This is the month in which you have
been invited to the banquet of Allah.2
According to the wording of the above phrase, people are"invited" to this banquet. Therefore, in order for one to enter such an auspicious banquet, he should accept this invitation and act upon it.
Generally speaking, while "banquet" is understood as requiring something to eat, drink and may also include some kind of
entertainment, the "banquet of Allah" is essentially different.
Fasting is a condition for one in order to receive the special gifts
granted by Allah (SWT) in this banquet.
Essential elements of a banquet
For grasping the character of divine banquest, we should first
note that every banquet consists of four essential elements:
1. When you are invited you will not be rejected. Thus, the host is expected to welcome his guest; otherwise, an “invitation" is meaningless when the invitee is denied of reception. Accordingly, when Allah (SWT) invites His servants to the banquet of Ramadan, the gates of His mercy will be opened to those who accept the invitation.
2. When you enter the venue of the banquet, you will be treated with honor and respect. Although every person who has been let in is not competent of being respected, the same is not true for the one who has been invited as a guest. In light of this fact, one may understand the following statement in the above-mentioned sermon:
In this month, you are made of those
people whom Allah respects and honours.3
3. When you go to a banquet you will be given or shown something without payment. In other words, you expect to gain something without return. Correspondingly, in the banquet of Ramadan, Allah (SWT) not only rewards our actions gernerously, but also entertains His guests with various bounties without them doing something so much so that He counts the sleep of His guests as an act of worship and their breaths as His glorification, as explicitly stated in the same sermon:
✅ Does a Pious man and a Transgressing Sinner View the World the Same?
🔸Piety and Purity filtrate and make subtle (our) feelings and emotions. It isn't such that a Pious individual who has kept himself safe from filth, wicked actions and impurities, (who has saved himself from drowning in) the ocean of flattery, (who has saved himself from) servanthood to servants and ingratiating to them, who has retained and kept pure his conscience, who has saved his dignity, honor, and human freedom, who's focus is on essence and meaning and not superficialities; (with all these in mind) such a figure cannot have similar feelings and emotions with one who has drowned himself in his whimsical desires and filth and who has lost himself only in the world of multiplicity and the corporeal world.
🔹Certainly his (pious man's) feelings and emotions are far better, filtered through pureness, and subtler. The effects (of the Purity of his action) make him spiritually more elegant and beautiful. He sees the world and it's beauties in a different way (than the transgressor). He senses more sharply and accurately the splendor of the intellect which is present in this realm.
📝Ostad Mutahhari, "Dah Goftar", pg. 61
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✅ آیا انسان باتقوا و انسان فاسق، دنیا را مثل هم میبینند؟
@motahari_ir
🔸تقوا و طهارت، عواطف و احساسات را رقیقتر و لطیفتر میکند. اینطور نیست که آدم باتقوا که خود را از پلیدیها و کارهای زشت و کثیف، از ریا و تملّق، از بندگی و کاسهلیسی دور نگه داشته، ساحت ضمیر خود را پاک نگه داشته، عزت و مناعت و آزادمنشی خود را حفظ کرده، توجهش به معنا بوده نه به ماده، یک همچو شخصی نوع احساساتش با احساسات یک آدم غرق در فحشا و پلیدی و غرق در مادیات یکی باشد.
🔹مسلماً احساسات او عالیتر و رقیقتر و لطیفتر است، تأثرات او در مقابل زیباییهای معنوی بیشتر است، دنیا را طور دیگری و با زیبایی دیگری میبیند، آن جمال عقلی را که در عالم وجود است بهتر حس میکند.
📝 استاد مطهری، ده گفتار، ص۶۱
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✅با تقوا انسان اور ایک فاسق انسان کیا دنیا کو ایک طرح سے دیکھتے ہیں؟
🔸 تقوا اور طہارت جذبات و احساس کو نازک اور لطیف بنا دیتے ہیں. با تقوا انسان جو بُرائی، بیہودگی اور گندے کاموں سے جیسے ریاکاری، دوسروں کی بندگی چاپلوسی سے خود کو بچا کر رکھتا ہے، اپنے ضمیر کو پاک رکھتا ہے، اپنی آبرو، عزت نفس اور روحانی آزادی کو محفوظ رکھتا ہے، جسکی توجہ معنا کی طرف ہوتی ہے نہ مادّیات کی جانب، ایسے انسان کے جذبات اور احساس، اُس انسان کی نسبت جو بُرائی، کمینگی، اور مادیات میں ڈوبا ہے، یکسان و مشابہ نہیں ہوتے.
🔹قطعی طور پر ایسے انسان کے جذبات اور احساس، بلند تر، نازک تر، لطیف تر اور بہترین ہوتے ہیں. معنویت کے حُسن کی تاثیر ایسے شخص پر بہت زیادہ ہوتی ہے، ایسا انسان دنیا کو دوسری طرح سے اور دوسرے حُسن سے دیکھتا ہے، اور عالَم وجود میں جو حُسن ہے اُس کو بہتر محسوس کرتا ہے.
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Imām Mohammad ibn Ali al Bāqir (Peace be with him) said:
♦️“One who fast in the month of Rajab, for a day in its starting or in its middle or in its last (days), Allāh (s.w.t) will make incumbent upon him the Heaven, and He will keep him with us in our stages on the day of Resurrection,
♦️ And one who fast two days in the month of Rajab, it will be said to him, start doing action from the start as your sins of past have been forgiven,
♦️ And one who fast for the three days from the month of Rajab, it will be said to him that all your past sins have been forgiven and those which to remain, so do intercession of whom you wish to from the sinful once among your brothers and to whom you know,
♦️ And one who fast for the seven days in the month of Rajab, the seven door of hell will closed for him,
♦️ And one who fast for the eight days in the month of Rajab, then seven door of heaven will be open for him, so he can enter into it from which door he wishes."
📚[Reference: Amāli, Šudūq, Page. 6]
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Imām Mohammad ibn Ali al Bāqir (Peace be with him) said:
♦️“One who fast in the month of Rajab, for a day in its starting or in its middle or in its last (days), Allāh (s.w.t) will make incumbent upon him the Heaven, and He will keep him with us in our stages on the day of Resurrection,
♦️ And one who fast two days in the month of Rajab, it will be said to him, start doing action from the start as your sins of past have been forgiven,
♦️ And one who fast for the three days from the month of Rajab, it will be said to him that all your past sins have been forgiven and those which to remain, so do intercession of whom you wish to from the sinful once among your brothers and to whom you know,
♦️ And one who fast for the seven days in the month of Rajab, the seven door of hell will closed for him,
♦️ And one who fast for the eight days in the month of Rajab, then seven door of heaven will be open for him, so he can enter into it from which door he wishes."
📚[Reference: Amāli, Šudūq, Page. 6]
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💠 ♦️ 💠 ♦️ 💠 ♦️ 💠 ♦️ 💠 ♦️ 💠
💠 From the lectures of Ayatollah Shahīd Mortadha Motahhari about our current times:
💠“In the face of pandemics, floods, anxiety, and sense of insecurity, what is the role of knowledge and faith?
💠 Both knowledge and faith give security (and comfort) to the human...
💠 Knowledge gives outward security, and faith gives inward security.
💠 Knowledge gives the assurance of safety in face of the onset of illness, floods, earthquakes, and storms. (Whereas) faith gives the assurance of safety against anxiety, loneliness, insecurity, and absurdities.
💠 Knowledge helps to attune human with world, whereas faith helps attune human with himself.
📚”The Human Being and Faith”, p. 23
🔹ہمارے موجودہ دوران كي صورتحال کے بارے میں آیت اللہ شهيد مرتضیٰ مطہری کے ایک لیکچر سے:
🔹وبائی امراض، سیلاب، اضطراب اور عدم تحفظ کے احساس کے عالم میں، علم اور ایمان کا کیا کردار ہے؟
🔹علم اور ایمان دونوں ہی انسان کو سلامتی (اور راحت) دیتے ہیں ...
🔹علم ظاہری سلامتی فراہم کرتا ہے، اور ایمان باطنی سلامتی دیتا ہے۔
🔹علم بیماری، سیلاب، زلزلے، اور طوفان کے آغاز کے پیش نظر حفاظت کی یقین دہانی کراتا ہے۔ (جبکہ) عقیدہ اضطراب، تنہائی، عدم تحفظ اور مضحکہ خیزیوں کے خلاف حفاظت کا یقین دلاتا ہے۔
🔹علم انسان کے ساتھ دنیا کو جوڑنے میں مدد کرتا ہے، جبکہ ایمان انسان کو اپنے ساتھ هماهنگ اور يکجہت کرنے میں مددگار ہوتا ہے۔
📚 "انسانیت اور ایمان" ، صفحہ۔۲۳
🔸*این سخنان استاد شهید مطهری، گمشده ی این روزهای ما* ؛ 👇
🔸*در مقابل بیماری ها، سیل ها، اضطراب ها و احساس بیپناهیها، *نقش علم و ایمان* چیست؟!
🔸هم *علم* به انسان امنیّت میبخشد و هم *ایمان* ...
🔸*علم* ، امنیّت بیرونی میدهد و *ایمان* امنیت درونی!
🔸*علم* در مقابل هجوم بیماری ها، سیل ها، زلزلهها، طوفان ها ایمنی میدهد و *ایمان* در مقابل اضطراب ها، تنهاییها، احساس بیپناهیها، پوچانگاری ها...
🔸*علم* جهان را با انسان سازگار میکند و *ایمان* انسان را با خودش..."
📚 *کتاب انسان و ایمان* ؛ ص۲۳
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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
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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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☀️ Leader of the believers Imām Ali (peace be with him) said:
👀 When eyes sees through the worldly-desires, heart becomes blind from sanctity and wellness.
☀️ قال اميرالمومنين على عليه السلام:
👀 اذا ابْصَرَتِ الْعَينُ الشَّهْوَةَ عَمِىَ الْقَلْبُ عَنْ العَاقِبَةِ
📖اخلاق در قرآن ٣٠١/٢
☀️ اميرمؤمنان على عليه السلام مي فرمايد:
👀 هنگامى كه چشم، مظاهر شهوت را ببيند، عقل از مشاهدهء عاقبت كار باز مىماند
☀️ اميرمؤمنان على عليه السلام:
👀 جب نگاہیں شہوت اور خواہشات کے جھروکھے سے دیکھتی ہیں تو دل عافیت اور سلامتی کھو کر نابینا ہو جاتا ہے۔
🌏Role of worldly-desires, Intellect and Religion in a human’s life.
🧊Why people don’t like religion and don’t care about the intellect, except where intellect supports their desires?
🧊Through this question we know who really cares about the wellbeing of humans and humanity? only Almighty God, who lays out the laws to existential well being through His apostles and revealed (last) book, which is ever protected by Him for the preservation of both divine and materialistic human values. Otherwise desires makes human blind and deaf.
🌍نقش شهوات، عقل و دین در زندگی انسان.
🧊چرا مردم به دین تمايل ندارند و به عقل اهمیت نمی دهند، مگر در مواردی که عقل اميال و خواسته های آنها را پشتیبانی کند؟
🧊از این پرسش می فهميم چه کسی واقعاً به فکر تعالي انسان و بشریت است؟ فقط خداي متعال، كه قوانين مربوط به سعادت انسان را از طريق رسولان خود و آخرين كتاب نازل شده آشكار كرده است، كتابي كه براي حفظ تمام ارزش هاي مادي و معنوي توسط خالق محافظت شده است. در غير اين صورت آرزوها انسان را کور و کر می کند.
🌍زندگی میں، شہوت (دنیائی خواہشات)، عقل اور دین کا کردار۔
🧊کیوں لوگ دین کی جانب کمتر مائل ہیں، اور عقل پر کم توجہ دیتے ہیں، سوائے وہاں کہ جہاں عقل شہوتوں کی حامی ہو۔
🧊اس سوال سے یہ بات معلوم ہوتی ہے کہ کون واقعا انسان اور انسانیت کے عروج، تعالی اور سعادت کا خواہشمند ہے؟ صرف پروردگار متعال۔ جس نے انسانوں کی سعادت کے لیے انبیا اور آخری کتاب بھیج کر یہ واضح کر دیا ہے۔ وہ کتاب جو مادی اور معنوی نظام کے اقدار کے لیے محفوظ رکھی گئی ہے۔ ورنہ خواہشات اور تمنّائیں تو انسان کو اندھا کر دیتی ہیں
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Question: when are times that you are obligated to fast?
Answer:
1- Month of Ramadhān
2- Qadha of Ramadhān fastings.
3- Fastings of Kaffarah
4- Fastings of Nazr and Promises (Ahd)
5- Istijāri fastings
6- Fasting instead of Qurbani during the obligatory Hajj,
7- Fasting on the third day of E’etekāf.
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Question: what are considered to be as unlawful fasts?
Answer:
1- Day of Eid-e Fitr
2- Day of Eid-e Qorbān (Adhha)
3- Fasting (with the intention of last day of Ramadhān) on the day of doubt when one doesn’t know whether it is the first of Shawwāl or last day of Ramadhān.
4- Fasting on the day of tishrīq (11th to 13 of Ziylhijjah) for one who is in Mena.
5- Fast of silence (when one does not speak)
6- Fasting the day and night without breaking the fast, while adhering to one intention.
7- Wife decides to do a recommended fast (mustahab) even if her husband wants to be intimate with her.
8- Child decides to do a recommended fast (mustahab) despite parents disagreeing with their fast.
11- Fasting while being sick, and it is clear that fasting is harmful.
12- Fasting of a traveler when traveling.
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Question: what are considered to be odious (unrecommended, Makrūh) fasts?
1- Fasting on the day of Ashūra
2- Fasting on day of Arafeh if it stops one from reciting prayer of Arafeh.
3- Fasting the recommended fast when one is a guest and without the permission of the host.
4- The Recommended fasting of children when parents disagree with them doing so.
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Leader of the believers Imām Ali (peace be with him) said:
⚪️”May God have mercy upon the person who revives the truth and destroys falsehood,
⚪️and who challenges oppression and establishes justice.”
📚”Bundle of Flowers” comp. by Ayatollah Faghih Imani, p. 95
Note: It is impossible to establish justice while being ignorant of the way of life as instructed by God in His book and as practiced in the lives of the Prophet and the Imams. Hence, the first and foremost in this process is to strive hard to acquire true understanding of religion.
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قال الامام امير المؤمنين (سلام الله عليه):
⚪️رحم الله امرء احيا حقّا و امات باطلا
⚪️و دحض الجور و اقام العدل
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اميرالمومنين علي (سلام الله عليه):
⚪️خدا رحمت كند بنده اي را كه حق را زنده كند و باطل را از بين برد،
⚪️ظلم و جور را نابود سازد و عدالت را برپا كند.
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امیرالمومنین علی (سلام اللہ علیہ):
⚪️خدا رحمت كرے اس انسان پر جو حق کو زندہ کرے اور زندہ رکھے اور باطل کو ختم کرے،
⚪️جور کو مِٹائے اور عدالت برقرار کرے.
تبصره: عدالت کو قائم کرنا تب تک ناممکن ہے جب تک ہم اس طریقہ زندگی سے ناواقف ہیں جو قرآن، سیرت رسول اور آئمہ علیہم السلام کے بتائے ہوئے اصولوں کے مطابق ہو۔ اس لیے ہماری اولین اور اہم ترین ذمہ داری یہ ہے کہ دین کی حقیقی سمجھ حاصل کرنے کی کوشش کریں۔
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♾ The peak of intellect is to deal with people nicely ♾
Imām Hasan son of Imām Ali, peace be with them, said:
➕“He who has no intellect has no manners;
➕And there is no chivalry for the one who has no ambition;
➕There is no sense of modesty for he who has no religion;
➕And the peak of the intellect is to associate with people nicely;
➕And through the intellect both realms (world and hereafter) are achieved;
➕And whoever is deprived of intellect is deprived of them both.”
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▫️رَأْسُ اَلْعَقْلِ مُعَاشَرَةُ اَلنَّاسِ بِالْجَمِيلِ▫️
عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِما السَّلاَمُ قَالَ:
➕لاَ أَدَبَ لِمَنْ لاَ عَقْلَ لَهُ؛
➕وَ لاَ مُرُوَّةَ لِمَنْ لاَ هِمَّةَ لَهُ؛
➕وَ لاَ حَيَاءَ لِمَنْ لاَ دِينَ لَهُ؛
➕وَ رَأْسُ اَلْعَقْلِ مُعَاشَرَةُ اَلنَّاسِ بِالْجَمِيلِ؛
➕وَ بِالْعَقْلِ تُدْرَكُ اَلدَّارَانِ جَمِيعاً؛
➕وَ مَنْ حَرُمَ مِنَ اَلْعَقْلِ حَرُمَهُمَا جَمِيعاً».
📚 بحار الانوار، ج ۷۵، ص: ۱۱۱
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▫️بلندي خِرد رفتار نیک با مردم است▫️
امام حسن مجتبی (سلام الله عليه) فرمود:
➕كسي كه ادب ندارد عقل هم ندارد،
➕و مروت ندارد كسي كه همت ندارد،
➕و حيا ندارد كسي كه دین ندارد،
➕و بالا ترین مرتبه خِرد رفتار زيبا با مردم است،
➕و با عقل می توان به هر دو جهان رسید
➕و بی خرد از دو جهان محروم است.
♾♾♾♾♾♾♾♾♾♾♾♾♾
♾عقل کی بلندی یہ ہے کہ لوگوں سے خوبصورتی سے ملا جائے♾
امام حسن فرماتے ہیں:
➕بے ادب ہے وہ، جو عقل کا استعمال نہیں کرتا،
➕بے مروت ہے وہ جو ہمت نہیں رکھتا،
➕اور بے حیا ہے وہ جو دین سے دور ہے.
➕عقل کی بلندی یہ ہے کہ لوگوں سے خوبصورتی سے ملا جائے.
➕عقل کے صحیح استعمال سے دونوں دنيا آباد ہوتی ہے.
➕اور عقل کو صحیح استعمال نہ کرنے سے انسان دونوں دنیا سے محروم ہو جاتا ہے.
♾♾♾♾♾♾♾♾♾♾♾♾♾
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Leader of the believers Imām Ali (peace be with him) said:
⚪️”May God have mercy upon the person who revives the truth and destroys falsehood,
⚪️and who challenges oppression and establishes justice.”
📚”Bundle of Flowers” comp. by Ayatollah Faghih Imani, p. 95
Note: It is impossible to establish justice while being ignorant of the way of life as instructed by God in His book and as practiced in the lives of the Prophet and the Imams. Hence, the first and foremost in this process is to strive hard to acquire true understanding of religion.
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
قال الامام امير المؤمنين (سلام الله عليه):
⚪️رحم الله امرء احيا حقّا و امات باطلا
⚪️و دحض الجور و اقام العدل
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
اميرالمومنين علي (سلام الله عليه):
⚪️خدا رحمت كند بنده اي را كه حق را زنده كند و باطل را از بين برد،
⚪️ظلم و جور را نابود سازد و عدالت را برپا كند.
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
امیرالمومنین علی (سلام اللہ علیہ):
⚪️خدا رحمت كرے اس انسان پر جو حق کو زندہ کرے اور زندہ رکھے اور باطل کو ختم کرے،
⚪️جور کو مِٹائے اور عدالت برقرار کرے.
تبصره: عدالت کو قائم کرنا تب تک ناممکن ہے جب تک ہم اس طریقہ زندگی سے ناواقف ہیں جو قرآن، سیرت رسول اور آئمہ علیہم السلام کے بتائے ہوئے اصولوں کے مطابق ہو۔ اس لیے ہماری اولین اور اہم ترین ذمہ داری یہ ہے کہ دین کی حقیقی سمجھ حاصل کرنے کی کوشش کریں۔
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
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✅ Does a Pious man and a Transgressing Sinner View the World the Same?
🔸Piety and Purity filtrate and make subtle (our) feelings and emotions. It isn't such that a Pious individual who has kept himself safe from filth, wicked actions and impurities, (who has saved himself from drowning in) the ocean of flattery, (who has saved himself from) servanthood to servants and ingratiating to them, who has retained and kept pure his conscience, who has saved his dignity, honor, and human freedom, who's focus is on essence and meaning and not superficialities; (with all these in mind) such a figure cannot have similar feelings and emotions with one who has drowned himself in his whimsical desires and filth and who has lost himself only in the world of multiplicity and the corporeal world.
🔹Certainly his (pious man's) feelings and emotions are far better, filtered through pureness, and subtler. The effects (of the Purity of his action) make him spiritually more elegant and beautiful. He sees the world and it's beauties in a different way (than the transgressor). He senses more sharply and accurately the splendor of the intellect which is present in this realm.
📝Ostad Mutahhari, "Dah Goftar", pg. 61
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✅ آیا انسان باتقوا و انسان فاسق، دنیا را مثل هم میبینند؟
@motahari_ir
🔸تقوا و طهارت، عواطف و احساسات را رقیقتر و لطیفتر میکند. اینطور نیست که آدم باتقوا که خود را از پلیدیها و کارهای زشت و کثیف، از ریا و تملّق، از بندگی و کاسهلیسی دور نگه داشته، ساحت ضمیر خود را پاک نگه داشته، عزت و مناعت و آزادمنشی خود را حفظ کرده، توجهش به معنا بوده نه به ماده، یک همچو شخصی نوع احساساتش با احساسات یک آدم غرق در فحشا و پلیدی و غرق در مادیات یکی باشد.
🔹مسلماً احساسات او عالیتر و رقیقتر و لطیفتر است، تأثرات او در مقابل زیباییهای معنوی بیشتر است، دنیا را طور دیگری و با زیبایی دیگری میبیند، آن جمال عقلی را که در عالم وجود است بهتر حس میکند.
📝 استاد مطهری، ده گفتار، ص۶۱
┄┅═══••🔅💠🔅••═══┅┄
✅با تقوا انسان اور ایک فاسق انسان کیا دنیا کو ایک طرح سے دیکھتے ہیں؟
🔸 تقوا اور طہارت جذبات و احساس کو نازک اور لطیف بنا دیتے ہیں. با تقوا انسان جو بُرائی، بیہودگی اور گندے کاموں سے جیسے ریاکاری، دوسروں کی بندگی چاپلوسی سے خود کو بچا کر رکھتا ہے، اپنے ضمیر کو پاک رکھتا ہے، اپنی آبرو، عزت نفس اور روحانی آزادی کو محفوظ رکھتا ہے، جسکی توجہ معنا کی طرف ہوتی ہے نہ مادّیات کی جانب، ایسے انسان کے جذبات اور احساس، اُس انسان کی نسبت جو بُرائی، کمینگی، اور مادیات میں ڈوبا ہے، یکسان و مشابہ نہیں ہوتے.
🔹قطعی طور پر ایسے انسان کے جذبات اور احساس، بلند تر، نازک تر، لطیف تر اور بہترین ہوتے ہیں. معنویت کے حُسن کی تاثیر ایسے شخص پر بہت زیادہ ہوتی ہے، ایسا انسان دنیا کو دوسری طرح سے اور دوسرے حُسن سے دیکھتا ہے، اور عالَم وجود میں جو حُسن ہے اُس کو بہتر محسوس کرتا ہے.
┄┅═══••🔅💠🔅••═══┅┄
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Leader of the believers Imām Ali (peace be with him) said:
⚪️”May God have mercy upon the person who revives the truth and destroys falsehood,
⚪️and who challenges oppression and establishes justice.”
📚”Bundle of Flowers” comp. by Ayatollah Faghih Imani, p. 95
Note: It is impossible to establish justice while being ignorant of the way of life as instructed by God in His book and as practiced in the lives of the Prophet and the Imams. Hence, the first and foremost in this process is to strive hard to acquire true understanding of religion.
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
قال الامام امير المؤمنين (سلام الله عليه):
⚪️رحم الله امرء احيا حقّا و امات باطلا
⚪️و دحض الجور و اقام العدل
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
اميرالمومنين علي (سلام الله عليه):
⚪️خدا رحمت كند بنده اي را كه حق را زنده كند و باطل را از بين برد،
⚪️ظلم و جور را نابود سازد و عدالت را برپا كند.
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
امیرالمومنین علی (سلام اللہ علیہ):
⚪️خدا رحمت كرے اس انسان پر جو حق کو زندہ کرے اور زندہ رکھے اور باطل کو ختم کرے،
⚪️جور کو مِٹائے اور عدالت برقرار کرے.
تبصره: عدالت کو قائم کرنا تب تک ناممکن ہے جب تک ہم اس طریقہ زندگی سے ناواقف ہیں جو قرآن، سیرت رسول اور آئمہ علیہم السلام کے بتائے ہوئے اصولوں کے مطابق ہو۔ اس لیے ہماری اولین اور اہم ترین ذمہ داری یہ ہے کہ دین کی حقیقی سمجھ حاصل کرنے کی کوشش کریں۔
┄┅┅❅♾☀️☀️🕋☀️☀️♾❅┅┅┄
Join here👇
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https://www.leader.ir/en/book/32/Practical-Laws-of-Islam
Question and Answers from the leader Āyatollāh Khamenei:
Q 727: A young girl has reached the age of shar‘ī puberty. However; she cannot fast in the month of Ramadan due to her weak constitution. She is also unable to perform the qaḍā’ of the missed days of fasting until the next Ramadan. What is the ruling in this situation?
A: The obligation of fasting or performing the qaḍā’ for the missed fasts is not removed just because of weakness. Rather, the qaḍā’ of the missed days of fasting in Ramadan will remain obligatory for her.
Q 738: Is it permitted for a person to travel intentionally during the month of Ramadan in order to break the fast and to evade fasting?
A: There is no problem in doing that even in order to evade fasting. Of course, it is better not to travel except for a good or a necessary purpose. However, when traveling — even in order to evade the duty of fasting — one must break the fast.
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☀️ Leader of the believers Imām Ali (peace be with him) said:
👀 When eyes sees through the worldly-desires, heart becomes blind from sanctity and wellness.
☀️ قال اميرالمومنين على عليه السلام:
👀 اذا ابْصَرَتِ الْعَينُ الشَّهْوَةَ عَمِىَ الْقَلْبُ عَنْ العَاقِبَةِ
📖اخلاق در قرآن ٣٠١/٢
☀️ اميرمؤمنان على عليه السلام مي فرمايد:
👀 هنگامى كه چشم، مظاهر شهوت را ببيند، عقل از مشاهدهء عاقبت كار باز مىماند
☀️ اميرمؤمنان على عليه السلام:
👀 جب نگاہیں شہوت اور خواہشات کے جھروکھے سے دیکھتی ہیں تو دل عافیت اور سلامتی کھو کر نابینا ہو جاتا ہے۔
🌏Role of worldly-desires, Intellect and Religion in a human’s life.
🧊Why people don’t like religion and don’t care about the intellect, except where intellect supports their desires?
🧊Through this question we know who really cares about the wellbeing of humans and humanity? only Almighty God, who lays out the laws to existential well being through His apostles and revealed (last) book, which is ever protected by Him for the preservation of both divine and materialistic human values. Otherwise desires makes human blind and deaf.
🌍نقش شهوات، عقل و دین در زندگی انسان.
🧊چرا مردم به دین تمايل ندارند و به عقل اهمیت نمی دهند، مگر در مواردی که عقل اميال و خواسته های آنها را پشتیبانی کند؟
🧊از این پرسش می فهميم چه کسی واقعاً به فکر تعالي انسان و بشریت است؟ فقط خداي متعال، كه قوانين مربوط به سعادت انسان را از طريق رسولان خود و آخرين كتاب نازل شده آشكار كرده است، كتابي كه براي حفظ تمام ارزش هاي مادي و معنوي توسط خالق محافظت شده است. در غير اين صورت آرزوها انسان را کور و کر می کند.
🌍زندگی میں، شہوت (دنیائی خواہشات)، عقل اور دین کا کردار۔
🧊کیوں لوگ دین کی جانب کمتر مائل ہیں، اور عقل پر کم توجہ دیتے ہیں مگر وہاں کہ جہاں عقل کی حامی ہو۔
🧊اس سوال سے یہ بات معلوم ہوتی ہے کہ کون واقعا انسان اور انسانیت کے عروج، تعالی اور سعادت کا خواہشمند ہے؟ صرف پروردگار متعال۔ جس نے انسانوں کی سعادت کے لیے انبیا اور آخری کتاب بھیج کر یہ واضح کر دیا ہے۔ وہ کتاب جو مادی اور معنوی نظام کے اقدار کے لیے محفوظ رکھی گئی ہے۔ ورنہ خواہشات اور تمنّائیں تو انسان کو اندھا کر دیتی ہیں
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The Master of the Faithful Ali (peace be with him) said:
“When worldly desires and whims dominate (the mind and heart) it will destroy faith and intellect.”
—-عربي—-
امیرالمومنین عليه السلام فرمودند:
غَلَبَةُ الهَوى تُفسِدُ الدِّينَ و العَقلَ.
📖غرر الحكم ،ح۶۴۱۴
—-فارسي—-
امیر المومنین علی علیہ السلام:
چيرگى هوس، دين و عقل را تباه مى كند.
—-اردو—-
امیر المومنین علی علیہ السلام:
ہوس اور خواہشات کا غلبہ، دین اور عقل کو تباہ کر دیتا ہے.
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The leader Āyatollāh Khamenei:
“The age of the youth is the age of possibility and power. And in my opinion, one should utilize it in seeking knowledge and wisdom, which is more than just studying. And in self-refinement and the attainment of spiritual piety in one’s essence. And time for strengthening the body through physical workout and sports.”
سماحت آيت الله خامنه اي:
جوانی کا مرحلہ، صلاحیت اور قوت کا مرحلہ ہے. میری نظر میں، یہ دوران علم و حکمت و سمجھ حاصل کرنے میں استعمال ہونا چاہیے (جو کہ عام تعلیمات سے بڑھ کر ہے). اور اپنے نفس کو پاک بنانے اور اپنی ذات میں تقوی کے حصول کی کوشش ہونی چاہیے. پھر جسمانی طاقت کو بڑھانے اور برقرار رکھنے کے لیے ورزش اور کھیل میں لگنا چاہیے.
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https://t.me/AbodeofWisdom/9349
The leader Āyatollāh Khamenei:
“The age of the youth is the age of possibility and power. And in my opinion, one should utilize it in seeking knowledge and wisdom, which is more than just studying. And in self-refinement and the attainment of spiritual piety in one’s essence. And time for strengthening the body through physical workout and sports.”
سماحت آيت الله خامنه اي:
جوانی کا مرحلہ، صلاحیت اور قوت کا مرحلہ ہے. میری نظر میں، یہ دوران علم و حکمت و سمجھ حاصل کرنے میں استعمال ہونا چاہیے (جو کہ عام تعلیمات سے بڑھ کر ہے). اور اپنے نفس کو پاک بنانے اور اپنی ذات میں تقوی کے حصول کی کوشش ہونی چاہیے. پھر جسمانی طاقت کو بڑھانے اور برقرار رکھنے کے لیے ورزش اور کھیل میں لگنا چاہیے.
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