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In the Name of God بسم الله


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  1. [Edited: solicitation of marriage is not allowed on this forum. Please seek marriage at the appropriate sites]
  2. Whole number and not a fraction One Day a Jewish person came to Imam Ali (A.S.), thinking that since Ali thinks he is too smart, I'll ask him such a tough question that he won't be able to answer it and I'll have the chance to embarrass him in front of all the Arabs. He asked "Ali, tell me a number, that if we divide it by any number from 1-10 the answer will always come in the form of a whole number and not as a fraction." Ali A.S looked back at him and said, "Take the number of days in a year and multiply it with the number of days in a week and you will have your answer." The person got astonished but as he was a Mushrik he still didn't believe Imam Ali (A.S.). He calculated the answer Imam Ali (A.S.) gave him. To his amazement he came across the following results: The number of Days in a Year = 360 (in Arab) The Number of Days in a Week = 7 The product of the two numbers = 2520 Now... 2520 ÷ 1 = 2520 2520 ÷ 2 = 1260 2520 ÷ 3 = 840 2520 ÷ 4 = 630 2520 ÷ 5 = 504 2520 ÷ 6 = 420 2520 ÷ 7 = 360 2520 ÷ 8 = 315 2520 ÷ 9 = 280 2520 ÷ 10= 252 17 Camels A person was about to die, and before dying he wrote his Will which went as follows: "I have 17 Camels, and I have three sons. Divide my Camels in such a way that my eldest son gets half of them, the second one gets 1/3rd of the total and my youngest son gets 1/9th of the total number of Camels." After his death when the relatives read his will they got extremely perplexed and said to each other that how can we divide 17 camels like this. So after a long hard thought they decided that there was only one man in Arabia who could help them: "Ali Ibne Abi Taalib." So they all came to the door of Imam Ali (A.S.) and put forward their problem. Imam Ali (A.S.) said, "Ok, I will divide the camels as per the man's will." Imam Ali (A.S.) said, "I will lend one of my camels to the total which makes it 18 (17+1=18), now lets divide as per his will." The eldest son gets 1/2 of 18 = 9 The second one gets 1/3 of 18 = 6 The youngest gets 1/9 of 18 = 2 Now the total number of camels = 17 (9+6+2=17) Then Imam Ali (A.S.) said, "Now I will take my Camel back." Ears inside and outside One day another Jewish person came to Imam Ali (A.S.). He was planning to ask Imam Ali (A.S.) such a question, which would take Imam Ali (A.S.) a long time to answer and because of that his Maghrib Prayers would be delayed. He asked, "Ali you say you know everything in the world, then tell me which animals lay eggs and which animals give birth to their young ones." Imam Ali (A.S.) looked back at him smiled and said, "The animals who have their 'EARS' outside their body give birth to their young ones and the animals who have their 'EARS' inside their body lay eggs." < The Judgement of Imam Ali A.S A case was brought before Hazrat Omar, the second Caliph. Two babies, a girl and a boy, were born on a single dark night to two wives of the same man. The father of the babies had passed away and both wives claimed to be the mother of the son. Hazrat Omar asked, "Where is Abul Hasan, vanquisher of difficulties?" Imam Ali (A.S.) was called for and the case detailed to him. He called for two small vessels to be brought and had them weighed and then instructed that equal amount of milk from each mother be drawn into a vessel. When they were weighed again,it was found that one was heavier than the other. Imam Ali (A.S.) declared that the mother with the heavier milk was the mother of the boy and the lighter milk was that of the girl's mother. Hazrat Omar asked how he came to this conclusion. Imam Ali (A.S.) replied that Allah has proscribed that, "For a male is the share of two females." "The foremost judge amongst you is Ali." Rasul Allah (s.a.w.a.)
  3. This is really sad.Thats why i have been urging revert to come to Mousque or islamic chenters regularly.And born muslim should come forward and help then out in every way.What kind of help are you looking for? Hey your link of website is not working.Can u send me the another link of website.
  4. I am sorry if any one was offended.My point is simple that in usa revert can play major role spreading islam becuase they are the part of this nation.They were raised almost the same style like others.They have same culture and language.They can explain them better how to get over the fear nonmuslim have about islam.Nonmuslim will be more comfortable talking to them becuase they are the part of them.If you read Quran you see that in so many places god mentioned that "I have sent you the prophet from you...." Why did god mention that?........... we as a born muslim to guide those who have become muslim and make them ready to go and teach others.It does not mean that other then revert cannot do anything.I never said that.This is their country and i belive white person listen white more carefully and black listen black.They think that we are good muslim because we are born like that.But revert can prove them wrong.They can make them read about islam by talking to them and showing themselves as practical American muslim.They can prove that islam is for everyone.We should play the role of guiding revert and prepare for this great cause. its very sad that i do not see alot of revert in islamic centers.I think they should come and get involved in diffrent islamic activites.
  5. I think revert are the part of this society.I have been in usa for five years and i come a cross with non muslim almost everyday.I have realised that they belive and agree with islamic teaching but i cannot be the role model for them.They belive that islam is a good religion but its not eay to practise in USA for USA born citizen.They think i am good muslim because i was raised in islamic envoirment.So if revert go to them and teach islam they would not say the same thing to them.Revert are the real role model for them.They would accept them and be more comfortable to talk to them.But if you know any born muslimah scholar who is looking for someone who can support her in study by getting married.Please let me know.I have been looking for someone like that...............please
  6. If you guys go to Howzah they will support you.Anyway i have been looking for a revert who want to go to iran for study want a husband who can support her.Here I am where are you................lol.I think that would be great support for a revert women by supporting her by getting married. I have not found yet..........Wish me luck
  7. You are right but if we go through proper channel as student so they would definatly weclome us.
  8. Salaam I am wondering if any revert want to go to IRAN for religious study. I think revert should go and become scholar because if we have number of revert Muslim scholars in USA so that they can spread Islamic teaching better then anyone else. Because revert are the part of that society and they are more welcome then anyone else. I have been in USA for five years but still i feel whenever i talk to non Muslim about Islam they listen to me and agree with me but they do not think islam is easy for them to follow. In the end they say that because i was raised in Islamic enjoinment that’s why it’s easier for me to follow Islam. So you revert are the answer of their statement. If you guys become scholars of Islam you will see that not only they will listen to you but they will also believe you too. You could be the role model for them. That’s my request to you if you any of you guys want to become a scholar and need any help let me know. I will try to help them out. Thanks
  9. CONSUMPTION OF HARAAM Abstract Artilcle - Greater Sins- Martyr Ayatullah Dastaghaib Shirazi The twenty-fifth Greater Sin is Consumption of Haraam. In ayat 'Akal-e-soht' is translated as eating of what is unlawfully acquired. Hence the word "eat" is not restricted to consumption of edibles but indudes the use of any and every article, which has been acquired unlawfully or by illegal means. Consumption of haraam is listed as a greater sin in the Holy Quran and the tradition of Imam Reza (a.s.) from the book Oyoon-e-Akhbare Reza and the tradition of Imam Ja'far as-Sadiq (a.s.) as related by Amash. In the following ayat of Surah Maidah: "And you will see many of them striving with one another to hasten in sin and exceeding the limits, and their eating of what is unlawfully acquired; certainly evil is that which they do. Why do not the learned men and doctors of law prohibit them from their speaking of what is sinful and their eating of what is unlawfully acquired? Certainly evil is that which they work." (Surah Maidah 5:62-63) In this ayat Soht refers to the acquirement as well as use of anything acquired unlawfully. The dictionary meaning of 'Soht' is 'to be finished' or 'to be lost'. The thing that becomes 'Soht' is that which is finished off or used up. The use of this word signifies that unlawfully acquired things do not have any 'barakat' and will not benefit the possessor in any way. It should be evident that this unlawful practice would include usurping another's property, taking interest and all activities that are undertaken using the money obtained by illegal means. The use of article brought with such money is also unlawful. Sayyid Abu A'laa Maududi writes in his book Islam and the Economic Problems: "Islam permits the people to obtain their livelihood in any way they choose. They have their freedom to choose their occupation and obtain the necessities of life, but Islam does not allow them to earn in a manner that is harmful for society. It should also not endanger the social equilibrium. Islamic laws not only prohibit the consumption of wine and intoxicants and gambling, but also prohibit any action that causes these sinful things to come into being. For example to undertake cultivation of grapes for wine making, to manufacture wine, to transport, to buy or sell wine, to give it and to use it; all these are haraam too.Islam does not consider free-sex to be a human activity. Islam has prohibited dancing. It does not consider singing and playing musical instruments lawful professions. Any activity that is beneficial to one person but harmful to someone else or to society is considered haraam in Islam. All such types of actions carry a heavy punishment in this world and a dreadful retribution in the hereafter e.g. bribes, stealing, interest-taking, adulteration and frauds, unlawful hoarding of edible Items to hike their rates making life difficult for the poor. In the same way all such actions that instigate wars and those occupations that do not require effort, making the person rich by luck, such as lottery. All these occupations are haraam." Shaykh Sadooq (r.a.) has narrated a tradition from Imam Ja'far as-Sadiq (a.s.) that he said, "Any action ofKhayanat with the Imam is 'Soht' " There are many types of 'Soht'. 'Soht'includes that which is received from the tyrant rulers, bribe to Qazis, payment for prostitution, wine, alcoholic nabid (a kind of wine), and interest. "To bribe a Qazi (for giving a favourable Judgement) is to disbelieve in Allah the Almighty" (Khisaal of Sadooq) A similar kind of tradition is to be found in the book Al Kafl, Imam Muhammad al-Baqir (a.s.) says: "Soht means the payment for corpse, for dogs and wine. It also denotes the fee paid to a prostitute, the bribe given to a judge and the payment to a Kahin." (Wasaelush-Shia) Although consumption of every type of haraam is 'Soht', some of them are denounced more emphatically and their punishment is more severe. The worst of these is taking bribe. One who accepts bribe is just like a disbeliever and the Holy Prophet (s.a.w.s.) has cursed him. The one who takes interest is equated to the one who has made war against Allah (a.j.) and the Prophet (s.a.w.s.). Types of bribe There are three types of bribes: (1) Bribe paid to a judge for a favourable judgement. (2) Bribe for 'haraam' work. (3) Bribe for permitted things. The first kind of bribe comprises of money etc paid to a judge so that he may give a favourable judgement. The judge may also be bribed for pointing out the loopholes whereby one could weaken the position of the opposite party. It is absolutely haraam even if the one who is paying the bribe is right and the judge delivers the correct judgement. The paying and receiving of this type of bribe or whatever may comprise this bribe is also haraam and a Greater sin. A person who pays or accepts such a bribe deserves the curse of Allah. The Holy Prophet (s.a.w.s.) says: "May Allah curse one who gives a bribe, one who accepts it and one who acts as an agent between them. (Safinatul Behaar) Elsewhere, the Holy Prophet (s.a.w.s.) says: "Beware of bribe! It is nothing but disbelief. The one who is involved in bribe will not even smell the fragrance of Paradise. (Safinatul Behaar) Bribe is not only a sin for the guilty but it constitutes assisting in sin, the one who accepts. However if one is compelled to bribe and without it he cannot obtain his rights, it is another matter, but it is still haraam for one who accepts it. Similarly it is also haraam to reach someone by bribing. The one who acts as an arbitrator or agent and takes an active part in negotiating bribe is also a sinner. This type of bribe is absolutely haraam whether paid in cash or kind. Bribe may also comprise of offering some services to the judge like stitching his clothes free of cost or constructing his house etc. Bribe can even be paid in words. One may praise a judge unduly to please him and thus influence him to give a favourable ruling. Bribe in the name of khums and gift Even if a bribe is paid in the name of khums and gift, it is haraam. For example to'give someone a gift or a present with the intention of bribing him i.e. with the intention that by giving a gift the beneficiaiy will act to benefit the giver in some way. Similarly khums and zakat given with the intention of bribing is also haraam. It will not be considered as Khums or Zakat and it will be obligatory for one who has paid Khums or Zakat with such intentions, to pay it once more. Khums and Zakat are to be given with the purest of intentions, that of achieving nearness to Allah (a.j.)- There can be no other motive. One of the signs of Qiyamat is mentioned in traditions in the following words: "Bribes will be accepted as gifts" The second kind of bribe is the bribe paid to someone, a tyrant or an oppressor for inflicting harm on a third person. The Holy Quran says: "And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know" (Surah Baqarah 2:188) In this ayat believers are warned not to use anything obtained illegally and not to use their wealth to bribe those in power in order to obtain anything unlawfully. Paying a bribe for obtaining ones rights The third type of bribe is one that is paid for something awfiil. Like paying someone in order that he may help in obtaining ones rightful property or to escape from a tyrant. Bribing for lawful things is allowed In a tradition Imam Muhammad al-Baqir (a.s.) was asked about the person who bribes the occupan .of a house to vacate it so that the owner may himself use it as his residence. Imam (a.s.)said there was no harm in it, however the house mentioned in this hadeeth does not belong to the person who pay the bribe. It is a trust property or a public place like, the mosque, madrasa, lane, by-lane, and bazaar etc. Thus If someone is occupying a place in the mosque or a student is living in a room in the public hostel, he can be bribed to vacate it. Hafsul Amr enquired from Imam Ali an-Naqi (a.s.): "The uler has appointed agents to purchase our agricultural produce. Is it allowed for us to bribe those agents so that we may remain safe from the ruler's tyranny?" Imam (a.s.) replied, "There is no harm in it You may pay whatever you think fit Then Imam (a.s.) asked: "Do you have to supply lesser quantity of grain to the ruler after you have paid the bribe to these agents?' "Yes," said the questioner. "You have invalidated your bribe (i.e. you have made the bribe haraam),"Imam told him. (Wasaelush-Shla) Thus it is clear that bribing to cause someone to be oppressed is haraam but it is permitted in order to save oneself from oppression. Accepting a bribe for doing something lawful It must however be made clear that though it is permitted to gift something for lawful acts or to save oneself from oppression, it is detestable to accept such gifts. Because these gifts bear a close resemblance to bribe. Also, the habit of bribing for lawful things may make a man habitual and he may be inclined to pay bribes for unlawful purposes too. One is prone to error. If a pious person refrains for Makrooh (detestable) bribe he will never be prone to the haraam bribe. The following tradition supports this fact. "Those are they for whom Allah does not desire that He should purify their hearts; they shall have disgrace in this world, and they shall have a grievous chastisement in the hereafter. (They are) listeners of a lie, devourers of what is forbidden." (Surah Maidah 5:41-42) Explaining this ayat, Amirul Momineen Ali (a.s.) says: "It is that person who fulfills the wish of his believing brother and accepts a gift in return." Shaykh Ansari says in the book, Makasibul Aamaal: "There are many explanations of this tradition. One of it is that we must absolutely refrain from accepting gifts in return for favours done that we may never fall into the trap of accepting bribe." Characteristics of those who eat haraam A characteristic feature of earnings by haraam means the money and wealth so acquired. It is narrated from Imam Ja'far as-Sadiq (a.s.) that he said, "The madness of (acquiring or constructing) buildings. Mud and water occupies the head of one who earns by unlawful means." (Behaarul Anwaar) It means that a person with unlawful earnings is constantly worried about his wealth and strives to convert it into fixed property so that it is not lost. The buildings of mud and water neither benefit the owner in the Hereafter nor do they provide peace in this world. Such a person spends every bit of his wealth for pieces of land. Finally, Allah orders the land to swallow all his wealth. Unlawful gains are harmful both from the worldly point of view as there is no barakat in such gain and also from the spiritual point of view as these form obstacles in the acceptance of acts of worship. The Holy Prophet (s.a.w.s.) says: "When a single morsel of haraam enters the stomach of a person and becomes a part of his body, the angels of the sky and the earth curse him." (Safinatul Behaar) The Messenger of Allah has also said: "Acts of worship accompanied by the acquiring of haraam are like buildings that rest on (crumbling) sand." (Safinatul Behaar) They lack a firm foundation and hence are of no use. Such buildings can never remain intact and are soon destroyed. Invocations are not accepted The noble Messenger of Allah (s.a.w.s.) has remarked, "Prayers of the one who eats a single morsel of haraam are not accepted for forty nights nor are his invocations accepted for forty days. Every piece of flesh that grows by consuming haraam is most deserving of being burnt in hell-fire and even a single morsel consumed causes some growth of flesh." (Safinatul Behaar) The Holy Prophet (s.a.w.s.) has also stated, "One who wishes to have his invocations accepted must keep aloof from haraam food and unlawful earnings." (Al Kafi) A man asked the Holy Prophet (s.a.w.s.): "I wish for the acceptance of my deeds." The Prophet (s.a.w.s.) told him, "Keep your food purified from haraam and do not let any unlawful thing enter your stomach." (Al Kafi) The Almighty Allah revealed to Janabe Isa Ibne Maryam (a.s.): "Inform the oppressors of Bani Israel that they must not call Me and invoke Me as long as they are involved in unlawful earnings. And if they call Me and invoke Me in this condition, I will curse them." (Al Kafi) Hardening of the heart Whatever man eats is like a seed sown in the earth. If the seed is good it will bear sweet fruits. If the seed is bitter and poisonous, so is the fruit that grows from it. If the food is good and lawful it has beneficial effects on the heart. It is purified from every blemish and impurity. The organs of this person perform good deeds, but if one consumes food obtained through unlawful means it causes the heart to harden. The symptoms are soon obvious. A hard hearted person is unaffected by any kind of preaching and remains absolutely impenitent. Such a man is not moved even when he sees clear injustice. No good can be expected from him. Not a trace of goodness is visible in his dark heart. He refuses to accept what is right and is immune to every kind of moral advice. The tragedy of Karbala is the perfect example of this phenomenon. These are the characteristics clearly pointed out by Imam Husain (a.s.) in his address to the troops of Ibne Saad: "You bellies are filled with unlawful (wealth). Now you will not accept the truth. Why don't you deal with justice? Why don't you listen to me?" (Nafasul Mahmoom) In other words, when a person's heart becomes hard and darkness occupies it. During the rule of the Abbasid King Mahdi, there was a Qazi named Shareek bin Abdullah. He was an honest and upright Judge, till the time he was summoned by the king. The Abbaside King forced him to choose one from three things (1) Either he should accept the post of the Royal Qazi (2) He should become the teacher of the King's son (3) or he should dine with the king, at least once. The Qazi thought that easiest of the three was to eat with the king once, so he agreed to dine with King Mahdi. The ruler ordered the royal chef to prepare the best of the dishes. When the Qazi had eaten the food, the cook remarked to his companions, "Now, Qazi Shareek will never achieve salvation." The prediction came to be true. The haraam food affected the Qazi to the extent that he also accepted the other two conditions. He became the special Qazi of the King and the tutor of his children. It is said that Qazi Shareek used to be very strict and unflinching with the treasurers while obtaining his share from the royal treasury. One day the treasurer protested, "You have not sold me grain that you act so ruthless in recovering its price." Qazi Shareek replied, "Yes, I have sold something more valuable! I have sold my religion." One day a tray filled with delicious dishes was sent by Haroon al-Rasheed for Bahlool. Bahlool did not accept it. The servants of the king said, "It is not possible to reject the present of the Caliph." Bahlool, the wise, pointed towards the stray dogs and said, "Give it to the dogs." The servants became angry and said, "You have insulted the royal gifts." Bahlool became silent then said, "Be quiet, if the dogs learn that this food is sent by the king, they will not touch it." A morsel of halaal food Eating haraam gives rise to every type of infamy. Whereas, the halaal morsel is the cause of every kind of goodness and charity. Numerous traditions praise the acquisition of livelihood through lawful means. For example the Holy Prophet (s.a.w.s.) says, "Worship consists of seventy parts and the best part is earnings by lawful means." (Safinatul Behaar) The Messenger of Allah has also said, "When a man eats halaal food an angel stands over his head and prays for his forgiveness till he finishes eating." (Safinatul Behaar) The Prophet has remarked in a similar vein, "One who strives to earn his livelihood in a lawful manner from morning till night, achieves salvation." (Safinatul Behaar) The Holy Prophet (s.a.w.s.) states that Allah has said: "I will not care on the Day of Qiyamat from which door he enters Hell, the person who does not care from which door he earns money in this world." (Behaarul Anwaar) The Prophet of Allah (s.a.w.s.) has also mentioned the following tradition: "One who does nor care from which way he earns wealth in this world will be sent to Hell in Qiyamat and I shall not care from which way he is made to enter it." (Behaarul Anwaar) Allah does not provide unlawful livelihood Maybe, those who do not refrain from unlawful earnings are afraid that if they give up this chance they may suffer poverty and deprivation. This is just a false notion. It is merely a satanic thought because it goes against the Divine promise of lawful sustenance repeatedly mentioned in the Quran. It is unreasonable, as it is contrary to the numerous traditions of Ahlul Bayt (a.s.). The Almighty Allah has promised to provide sustenance to each and every creature. The Divine promise is never unfulfilled. Allah only tests the believers to see if they strive patiently to acquire lawful livelihood or act impatiently and deviate. Whatever sustenance is decreed is surely received. It is only the impatience of the people and the weakness of their faith that makes them leave the path of lawful earnings and stray towards illegal occupations. When a person does this he fails the test. Allah deprives this person of the lawful sustenance that was in his destiny. Allah has not decreed for anyone unlawful sustenance. No one dies without receiving his decreed sustenance On the occasion of the last Hajj, the Holy Prophet (s.a.w.s.) addressed the Muslims in the precincts of the Masjidul Haraam: "Know that, the trustworthy Spirit (Jibraeel) has informed that no creature dies till he has received his destined sustenance. Then fear Allah and do not vie among yourself in earning your livelihood. If there is some delay in receiving your sustenance, it must not be that you pursue it in disobedience to Allah. Verily, Allah has distributed only halaal sustenance to every creature. He has not destined haraam sustenance to anyone. Hence one who fears Allah and acts with patience, Allah shall bestow upon him His sustenance through lawful means. But one who abandons purity and takes up haraam methods, a similar amount shall be decreased from his lawful sustenance. He shall be made to account for his haraam earnings on the Day of Qiyamat. Allah the Almighty has prohibited it in the following words: "...and do not substitute worthless (things) for (their) good (ones)..." (Surah Nisa 4:2) It should not be that in a hurry to obtain livelihood you obtain it through illegal ways, before Allah provides you with the halaal sustenance that He had decreed for you." (Al Kafi) Deprived of halaal food One day, Amirul Momineen Ali (a.s.) reached the mosque and alighted from his mule. He entrusted his animal to a person and entered the mosque. The man pulled out the saddle and ran away leaving the mule unattended. When Ali (a.s.) returned, he was holding two dirhams. He intended to give them to the man who had looked after the mule. He found the mule without the saddle. After reaching home he gave the same two dirhams to his slave for the purchase of another saddle. The slave went to the bazaar found the same rein. It came to be known that the thief had sold the stolen rein for two dirhams. It was the same amount that he could have earned in a lawful way. When the slave related the whole incident to Ali (a.s.), he said, "By abandoning patience man converts his halaal sustenance into haraam. Though he does not receive more than what is in his destiny." (Lailail-Akhbaar)
  10. Dialogue on Hajj between Imam Zayn-ul Abidin (a.s) and Shibli Imam Zayn ul-Abidin Sajjad- (a.s) was received by Shibli when he was back from Hajj and the following dialogue occurred between them: The Imam: Did you perform Hajj, Shibli? Shibli: Yes, son of Allah's Messenger, I did. The Imam: You stopped at Miqat, put off your sewn clothes, and washed yourself, did you not? Shibli: Yes, I did. The Imam: As you stopped at Miqat, did you intend to put off the garment of disobedience (to God) and put on a garment of obedience (to Him)? Shibli: No, I did not. The Imam: As you put off your sewn clothes, did you intend to get rid of ostentation, hypocrisy, and intrusion in suspicious matters? Shibli: No, I did not? The Imam: As you washed yourself, did you intend to wash yourself from sins and offenses? Shibli: No, I did not. The Imam: In that case, you did not really stop at Miqat, put off your sewn cloths, and wash yourself. You washed yourself thoroughly, entered the state of Ihram, and intended to perform Hajj, did you not? Shibli: Yes, I did. The Imam: As you washed yourself thoroughly, entered the state of Ihram, and intended to perform Hajj, did you intend to wash yourself thoroughly with pure repentance to Allah? Shibli: No, I did not. The Imam: As you entered the state of Ihram, did you intend to abstain from every matter that Allah deems unlawful? Shibli: No, I did not. The Imam: As you intended to perform Hajj, did you intend to get rid of any pledge that you took with anyone other than Allah? Shibli: No, I did not. The Imam: In that case, you did not wash yourself thoroughly, enter the state of Ihram, or intend to perform Hajj. Did you enter Miqat, offer the two-Rakat prayer of Ihram, and say Labbayk (Talbiya)? Shibli: Yes, I did. The Imam: As you entered Miqat, did you intend to meet all the qualifications of the visitation of the Sacred House of Allah? Shibli: No, I did not. The Imam: As you offered the two-Rakat prayer, did you intend to seek nearness to Allah through the best deeds such as prayers and the deeds by which servants of Allah can obtain His rewards? Shibli: No, I did not. The Imam: As you said Labbayk, did you intend to utter any statement of obedience to Allah and shut your mouth against any statement of disobedience to Him? Shibli: No, I did not. The Imam: In that case, you did not enter Miqat, offer the two-Rakat prayer of Ihram, or say Labbayk. You entered the Sacred Precinct, saw the Kaaba, and offered prayers there, did you not? Shibli: Yes, I did. The Imam: As you entered the Sacred Precinct, did you intend to abstain from backbiting any individual of Islam? Shibli: No, I did not. The Imam: As you arrived in Mecca, did you intend to direct towards Allah and no one else? Shibli: No, I did not. The Imam: In that case, you did not really enter the Sacred Precinct, see the Kaaba, or offer prayers. You circumambulated the Holy House, touched the corners, and performed the Sa'y, did you not? Shibli: Yes, I did. The Imam: As you performed the Tawaaf,, did you intend to seek refuge of Allah (from the trickeries of Satan and evil temptations) and that He, the Knower of the unseen, knew this from you? Shibli: No, I did not. The Imam: In that case, you did not really circumambulate the Holy House, touch its corner, or perform the Sa'y. You caressed the Black Stone, stopped at the standing-place of Ibrahim (a.s), and offered a two-Rakat prayer there, did you not? Shibli: Yes, I did. The Imam (a.s) then cried so loudly and said: To caress the Black Stone is to shake hands with Allah. Look, poor man, do not ever waste the reward for the thing that is greatly sacred and do not breach your caressing by acts of violation (of God's instructions) and seizure of illegal things, just like the sinful. As you stopped at the standing-place of Ibrahim (a.s), did you intend to stop at every act of obedience (to God) and leave every act of disobedience (to Him)? Shibli: No, I did not. The Imam: As you offered the two-Rakat prayer, did you intend to offer the same prayer that was offered by Ibrahim (a.s) and to disappoint Satan? Shibli: No, I did not. The Imam: In that case, you did not really caress the Black Stone, stop at the standing-place of Ibrahim (a.s), or offer the two-Rakat prayer there. You came near to Well Zamzam and drank from its water, did you not? Shibli: Yes, I did. The Imam: As you did, did you intend to come near to acts of obedience (to God) and cast your sight down acts of disobedience (to Him)? Shibli: No, I did not. The Imam: In that case, you neither really came near that well nor did you drink from its water. You roamed, walked, and frequented to Mount Safa and Mount Marwa, did you not? Shibli: Yes, I did. The Imam: As you did, did you intend to be between hope and fear (of God)? Shibli: No, I did not. The Imam: In that case, you did not really roam, walk, or frequent between Safa and Marwa. You then left for Mina, did you not? Shibli: Yes, I did. The Imam: Did you intend to save people from your tongue (words), heart (ill intention), and hand (deeds)? Shibli: No, I did not. The Imam: In that case, you did not really leave for Mecca. You halted in Arafat, mounted Jabal al- Rahma (Mount Mercy), recognized Nemira Valley, and supplicated to Allah at al-Mil and Jamarat, did you not? Shibli: Yes, I did. The Imam: As you halted in Arafat, did you intend to recognize Allah, Glorified is He, and His knowledge, and recognize that He is holding on the record of your deeds and that He has full acquaintance with your hiddens and secrets? Shibli: No, I did not. The Imam: As you mounted Jabal al-Rahma, did you recognize that Allah would have mercy upon every believing man and woman and see to every Muslim male and female? Shibli: No, I did not. The Imam: As you were on Nemira, did you recognize that your advices and warnings to people are fruitless unless they are originated from Allah's instructions? Shibli: No, I did not. The Imam: As you stopped at al-Alam and an-Nemirat, did you recognize that these signs would testify for your acts of obedience (to God) and would keep you like the Keeping Angels whose mission is to keep you according to Allah's instructions? Shibli: No, I did not. The Imam: In that case, you did not really stop on Arafat, mount Jabal al-Rahma, recognize Nemira, supplicate to Allah, or stop at an-Nemirat. You passed by the Two Signs (al-Alamain) , offered a two-Rakat prayer before so, walked in Muzdelifa, picked up pebbles there, and passed by al-Mash'ar al-Haram, did you not? Shibli: Yes, I did. The Imam: As you offered the prayer, did you intend it to be thanksgiving that saves from every hardship and alleviates all difficulties? Shibli: No, I did not. The Imam: As you walked between the Two Signs without turning to right or left, did you intend not to turn away from the right religious with heart, tongue, or other organs? Shibli: No, I did not. The Imam: As you walked in Muzdelifa and picked up pebbles, did you intend to get rid of every act of disobedience and every item of ignorance and to fix in your behaviors every item of knowledge and good deed? Shibli: No, I did not. The Imam: As you passed by al-Mash'ar al-Haram, did you intend to carry in heart the slogan of the pious people and the God-fearing ones? Shibli: No, I did not. The Imam: In that case, you did not really pass by the Two Signs, offer a two-Rakat prayer, walk in al-Muzdelifa, pick up pebbles there, or pass by al-Mash'ar al-Haram. You reached in Mina, threw the pebbles (i.e. performed the Ramy al-Jamarat), had your hair cut, slaughtered your sacrificed animal, offered prayer in Kheif Mosque, returned to Mecca, and performed Tawaf al-Ifadha, did you not? Shibli: Yes, I did. The Imam: As you arrived in Mina and threw these pebbles, did you feel that you achieved your aim and that your Lord would settle all your needs? Shibli: No, I did not. The Imam: As you threw these pebbles, did you intend to stone Eblis, your enemy, and challenge him through your precious Hajj? Shibli: No, I did not. The Imam: As you shaved your head, did you intend to purify yourself from all filths and liabilities of people that lie on your shoulders, and to get rid of sins as if your mother had just given birth of you? Shibli: No, I did not. The Imam: As you offered prayer in Kheif Mosque, did you intend that you would never fear anything except Allah and the responsibilities of your (past) sins and that you would hope for nothing except Allah's mercy? Imami: As you slaughtered your sacrificial animal, did you intend to cut off the throat of greed by clinging to the reality of piety, and to follow the exemplary tradition of Ibrahim (a.s) who intended to slaughter his dear son (so as to carry our God's order)? Shibli: No, I did not. The Imam: As you returned to Mecca and performed Tawaf al-Ifadha, did you intent to supply yourself with Allah's mercy, return to the obedience to Him, cling to His love, perform all His precepts, and seek nearness to Him? Shibli: No, I did not. The Imam: In that case, you neither reached Mina, nor did you throw these pebbles on Satan, nor did you shave your head, nor did you performe the rituals of the Hajj, nor did you offer prayer in Kheif Mosque, nor did you performe Tawaf al-Ifadha, nor did you offer sacrifice for the Lord. Go back, you did not perform Hajj. As he heard these words, Shibli wept heavily for the shortcomings of his performance of Hajj and decided to perform idea Hajj the next year, and he did.
  11. I have been looking for the video of the interview of imam khomeini by CBS programme 60 minutes hosted by Mike Wellace.If anyone has please let me know? Thanks
  12. salaam, i have animated movie of offering Ghusl(bath).if you are intersted i can send you.
  13. Salaam We have a plan to make documnetory film about shia reverts in USA.All Shia reverts are requested to send us their stories and we will pick the best 13 stories.Our email is meaphtab@hotmail.com Thanks
  14. Brother we need to know that working for the sake of god is not highes level of worship.Its considerd the lowest level of it.The idealogy of reward to motivate people to do good deeds.But the highest level of worship or good deeds is to ONLY for GOd with no inention of reward.As you there so many people who just can not do until they know what they would get if they do good deed.so god has tells that he will give them reward if they do that.But its not likeable that why Imam Ali a.s says that "some people Worship god becuase of fear its called worship of slaves and second group worship god because of Heaven its a business man worship but i do to worship god beucsuse he deserves to be worshiped this is the worship of free man"
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