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In the Name of God بسم الله

abidigroup

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  1. Now the web address of All In One Shia Website has been changed to www.yaaali.webs.com
  2. From www.yaali.co.cc [All In One Shia Website] Apney ghar walon ko namaz ki takeed karo aur khud bhi iss per saabit raho. Hum tum say rozi nahi maangtay bulkay Hum khud tumhen rozi den gay. Aakhir mein bhala perhezgari hi ka hai (Sura Tua'ha Ayat 132) Yaqeenan tumharay liye ibrat ki nishani thi unn do jamaaton mein jo aapas men lar rahay thay. Aik jamaat to Allah ki raah mein lar rahi thi aur doosra giroh kafiron ka tha. Wo (kafir) unhen apni aankhon say apney say dugna dekhtay thay aur Allah jisay chaahay apni madad say mazboot karta hai. Yaqeenan iss mein aqalmandon k liye bari ibrat hai (Sura Aal e Imran Ayat 13) Pasandeeda cheezon ki mohabbat logon k liye aaraasta kr di gaee hai jaisay aurten aur baitay aur sonay aur chandi k jama kiay huay khazaaney aur nishandaar ghoray aur chopaaey aur khaiti. ye duniya ki zindagi ka saamaan hai aur acha thikaana to Allah hi k paas hai. (Sura Aal e Imran Ayat 14) (Aey Rasul) keh do! Kya mein tumhen iss (dunyawi khushi) say boht hi behatar cheez bataoon? Taqwa waalon k liay unn k Rab k paas jannaten hen jin k neechay nehrain beh rahi hen jin men woh hmesha rahen gay aur pakeeza biwiyaan aur Allah ki raza mandi hai. Sab banday Allah ki nigaah mein hain. (Sura Aal e Imran Ayat 15) (Jannati Wo hen) Jo kehtay hen k aey hamaray Rab! hum imaan laa chukay iss liay hamaray gunaah moaaf frma aur hmen aag k azaab say bacha. Jo sabar karney walay aur sach bolnay waalay aur farmaanbardari karney waalay aur Allah ki raah mein kharch karney waalay aur (raat k) pichlay pehar men bakshish maangney waalay hen.(Sura Aal e Imran Ayat 16,17) Allah, farishtay aur Ahl-e-ilm iss baat ki gawaahi daitay hen k Allah k siwa koi Maabood nahi aur wo adal ko qaaem rakhney waala hai uss Ghaalib aur Hikmat waalay k siwa koi ibaadat k laaeq nahi.(Sura Aal e Imran Ayat 1 Be-shak Allah k nazdeek deen islam hi hai aur Ahl-e-kitab ney apney paas ilm aa janey k baad aapas ki sarkashi aur hasad ki bina pr hi ikhtilaaf kiya hai aur Allah ki aayaton k saath jo bhi kufr karay Allah uss ka jald hisab lainay waala hai (Sura Aal e Imran Ayat 19) Aey Imaan Waalo Allah se Daro aur Us ski taraf waseela dhoondho. Aur Uss ki raah men Jihaad karo Iss Umeed par k falaah paao (Sura Maeda Ayat 35) Khushki aur tari mein logon ki bad aamaaliyon k baees fasad phail gaya. Iss liye k Allah unhen unn kay baaz kartooton ka phal chakha de (bohat) mumkin hai k wo baaz aajayen. (Sura Room Ayat 41) Aur tumharay Rab ne farmaya mujh say dua karo mein tumhari duaon ko qabool karoon ga. Jo loge Meri ibadat say khichtay hen yaqeenan jahannum mein jayen gay zaleel ho kar (Surah Momin, Ayat 60) Aur apnay ooper Allah ki naimat aur Uss Ahad ko yaad karo jo Uss ne tum se lia jab tum ney ye kaha k hum ney sun lia aur ataat ki aur Khabardaar Allah say dartay raho, yaqeenan Allah dilon k raaz jan’nay waala hai (Sura Maeda Ayat 7) Agar inhen Allah per aur Nabi par aur jo Uss par nazil kya gaya hai uss par imaan hota to yeh kuffaar say dostiyaan na kertay lekin inn mein zyada tar faasiq hain (Sura Maeda Ayat 81) Aey insan tujhy apnay Rab-e-karim say kis cheez nay behkaya? Jis (Rab nay) tujhy paida kiya phir thek thaak kya phir (durust) baraber banaya. Jis soorat mein chaaha tujhay jor’ dya (Sura infitaar 6- Aur Yaqeenan tumharay saron par nighahbaan muqarar hen jo baa izzat likhnay waalay hen. Wo tumharay aamaal ko khoob jaantay hen. Beshak naik loge neamaton men hongay aur bad kaar afraad jahanum men hongay (Sura Infitaar Ayaat 10-14) Beshak tumharay Parwardigaar ki pakar buhat sakht hoti hai. Wohi Paida karnay waala aur Dobara ijaad karnay waala hai. Wohi buhat bakshnay waala aur muhabbat karnay waala hai. Wo Saahib e Arsh e Majeed hai. Jo Chahta hai kar sakta hai (Sura Baooj Ayaat 12-16) Apnay Buland tareen Rab k naam ki tasbeeh karo. Jis ne paida kya hai aur sahi banaya hai. Jis ne taqdeer muay’yan ki hai aur phir hidayat di hai.(Sura Aala Ayaat 1-3) (Aey Rasul) Hum tumharay liay aasaani ka saamaan kar dain gay lahaaza Logon ko samjhaao agar samjhanay ka faaeda ho. Anqareeb Khof e Khuda rakhnay waala samajh jaaega aur bad bakht iss se door rahay ga. Jo buhat bari aag men jalnay waala hai. Phir Uss (aag) men na zindagi hai na moat. Beshak paakeeza rehnay waala kaamyaab hogaya jis ne apnay Rab k naam ki tasbeeh ki aur phir namaz parhi (Sura Aala Ayaat 8-15) Tum Loge Dunya ki zindagi ko muqadam rakhtay ho jab k aakhirat behtar aur hamesha rehnay waali hai. Ye baat pehlay tamam sahifon men bhi mojud hai. Ibraheem k sahifon men bhi aur Moosa k sahifon men bhi (Sura Aala Ayaat 16-19) Tum yateem ki izzat nahi kartay aur aik doosray ko miskeen ko khaana khilanay ki raghbat nahi dilaatay aur meeraas ka maal sab kha jaatay ho aur dunya k maal ko dost rakhtay ho. Yaad rakho jab zameen ko raiza raiza kar dia jaaega aur tumharay Parwardigaar ka hukm aur farishtay saf dar saf aaen gay aur Jahanum ko iss din saamnay laaya jaaega to insaan ko hosh aa jaaega lekin uss din hosh aanay ka kya faeda (Sura Fajar Ayaat 17-23) Aey Nafs e mutma’in Apnay Rab ki taraf palat aa, iss aalam men k Too Uss se raazi hai aur Wo tujh se raazi hai. Phir meray bandaon men shaamil hoja aur meri jannat men daakhil hoja (Sura Fajar Ayaat 27-30) Kya Hum ne iss (insaan) k liay do aankhain nahi qaraar dee’n aur zaban aur do hont bhi aur hum ne issay donon raaston ki hidayat di hai (Sura Balad Ayaat 8-10) Aur Jin Logon ne Hamari Ayaat se inkaar kya hai wo bad bakhti waalay hen. Inhain aag men daal kar inhain har taraf se band kar dia jaaega (Sura Balad Ayaat 19,20)>Hazrat Ali AS se aik shaks ne poocha: Ye Allah baar baar apni kin ayaat (nishaaniyon) se kufar (inkaar) se mana karta hai. Hazrat Ali AS ne farmaya: “Naahn o Ayaatillah”:”Hum hen Allah ki ayaat (nishaaniyan)”(Tafseer e Furaat) Roshan Kitab ki qasam, Hum ne iss Quran ko aik Mubarak raat men naazil kya hai. Hum beshak azaab se daraanay waalay thay. Iss raat men tamam hikmat aur amoor ka faisla kya jaata hai. Ye hamari taraf ka hukm hota hai aur Hum hi Rasulon ko bhejnay walay hen (Sura Dukhaan Ayaat 2-5) Beshak Hum ne issay (Quran ko) Shab e Qadar men naazil kya hai aur tum kya jaano shab e Qadar kya hai. Shab e Qadar Hazaar Mahinon se behtar hai. Iss men Roohul Ameen aur farishtay Allah k hukm k saath amoor le kar naazil hotay hen. Ye raat taloo e Subah tak aman aur salaamti hai (Sura Qadar) Sood khore qayamat k din is tarah uthen gay jaisay shetan ne unhen chu ker paghal bana dya ho. ye is liye k ye kaha kartay thay k tijarat bhi to sood hi ki tarah hai jab k Khuda ney tijarat ko halal kya aur sood ko haram. Jo shaks apney paas aaee hui Allah ki naseehat sun kar ruk gaya to guzra hua sood ka maamla Allah ki taraf hai aur jo phir dobara (haram ki taraf) lota wo jahannumi hai. Aisay loge hamesha hi us mein rahen gay (Sura Baqra Ayat 275) Allah, sood ko mitaata aur sadqay ko barhata hai aur Allah kisi na shukray gunehgar say mohabbat nahi karta. (Sura Baqra Ayat 276) Beshak jo loge imaan k saath naik kaam kartay hen, namazon ko qaaem kartay aur zakaat ada kartay hen un ka ajar un k Rab k paas hai, un par na to koi khof hai na udaasi aur gham (Sura Baqra Ayat 277) Aey imaan waalo! Allah say daro aur chor do jo sood (agar kisi ka tum par) baaqi reh gaya hai, agar tum sachay imaan waalay ho. Aur agar aisa nahi kya to Allah aur Us k Rasool say larney k liye tayyar hojao, haan agar tauba karlo to tumhara asal maal tumhara hi hai. Na tum zulm karo, na tum par zulm kiya jaey.(Sura Baqra Ayat 278,279) Aur agar tumhara qarz daar buray haal men hai to ussay haalaat behtar honay tak mohlat do aur agar qarz maaf kar do to tumharya liye boht hi behtar hai agar tum mein ilm ho.(Sura Baqra Ayat 280) Aur us din say daro jis men tum sab Allah ki taraf paltaaey jao gay aur har shaks ko us k aamaal ka poora poora badla diya jaaega aur un par zulm nahi kya jaey ga.(Sura Baqra Ayat 281) Aey imaan waalo! Jab tum aapas men aik doosray say miyaad-e-muqarar par qarz ka maamla karo to isay likh lya karo.(Sura Baqra Ayat 282 Pehla Hisa) Aur agar tum safar mein ho aur (qarz ka maamla) likhney waala na paao to rehan qabzay men rakh lo, haan agar aapas men aik doosray say mutmaen ho to jissay amaanat di gaee hai wo ussay ada kar de aur Allah say darta rahey jo uss ka Rab hai aur gawaahi ko na chupaao aur jo issay chupa le wo gunehgaar hai aur jo kuch tum kartay ho ussay Allah khoob jaanta hai (Sura Baqra Ayat 283) Aasmanon aur zameen ki har cheez Allah hi ki hai. Tumharay dilon men jo kuch hai ussay tum zaahir karo ya chupaao, Allah us ka hisaab tum say le ga. Phir jissay chahay bakshay aur jissay chahay saza de aur Allah har cheez par Qaadir hai (Sura Baqra Ayat 284) Rasool imaan laaya har us cheez pe jo us per Allah ki jaanib say utri aur momin bhi Allah aur Uss k farishton aur Uss ki kitabon aur Uss k Rasulon par imaan laaey. Un ka kehna hai k hum Uss k Rasulon men say kissi men tafareeq nahi kartay, hum ne suna aur itaat ki. Hum teri bakshish talab kartay hen aey hamaray Rab!, aur hamen teri taraf hi lotna hai. (Sura Baqra Ayat 285) Allah kissi jaan ko uss ki taaqat say ziyada takleef nahi deta, jo naiki wo karay wo uss k liye aur jo buraee wo karay wo uss per hi aaey. Hamaray Rab! Agar hum bhool gaey hon ya khata ki ho to hamen na pakarna aey humaray Rab! hum par wo bojh na daal jo hum say pehlay logon pe daala tha, aey hamaray Rab! hum par wo bojh na daal jiss ki hum men taaqat na ho aur hum say dar guzar farma! Aur hamen baksh de aur hum par reham kar! Tu hi hamara maalik hai hamen kafiron ki qoam par ghalba ataa farma. (Sura Baqra Ayat 286) Beshak Hum nay tumhen kausar ataa ki.Pus tu apney rab kay liey namaz parho aur qurbani karo. Beshak tumhara dushman hi be naam-o-nishaan rahey ga.(Sura Kausar) Aur jo apni shahadatonpar qaim rehtey hen aur jo apni namaz ki khabar rakhtey hen yehi loge jannat k baghon men izzat o ikraam se hongey (Sura Alma'arig Ayat no 33,34,35) Aey Rasul keh do k meray Rab ne tamam behayaai ki baaton Ko, jo zaahir kar ke ki jayen ya chupa kar (ki Jayen) haraam qarar dia hai aur har gunah ki baat ko aur na haq kissi per zulm karney ko aur is baat ko k tum Allah k saath shareek thehraao jiss ki Allah ne koi sanad nazil nahi ki aur iss baat ko k tum loge Allah par aisi baat laga do jiss ko tum jantay nahi. (Sura Aaraaf Ayat no 33) Jo Apne Rab k samnay kharay honay se darta aur nafs ko khwahishaat se rokta raha uska thikana Jannat hai" (Surah Naziaat Ayat 40-41) Kya insan ye khayaal karta hai k Hum uss ki hadiyan jama nahi karen gay.Haan zaroor Karen gay, Hum to Qaadir hen k uss ki (ungliyon ki) por por tak durust (jama) kar den (Sura Qayamat Ayat 3-4) Aur aasmaan ko Hum ne apnay haathon se banaya hai aur beshak Hum (hi) issay wusa’t denay waalay hen (Sura Zaariyaat Ayat 47) (Aey Rasul) Jo kitab tumhari taraf wahee ki gaee hai ussay parho aur namaz qaaem karo. Beshak namaaz be hayaee aur buraee say rokti hai. Be-shak Allah ka zikr sab se bara hai aur Allah jaanta hai jo kuch tum kartay ho (Sura Ankaboot Ayat 45) Allah Wo hai jiss kay siwa koi Maabood nahi. Jo zinda aur sab ka nigehbaan hai. (Sura Aal e Imran Ayat 2) Uss (Allah) ne (Aey Rasul) tum per sachi kitab nazil farmaae jo pichli kitabon ki tasdeeq karti hai aur Uss ne is say pehlay Toraat aur Injeel utaraeen (jo) iss say pehlay logon ko hidayat kerney wali bana ker aur Quran bhi Ussi ney utara jo log Allah ki aayaton say kufur kertay hain unn kay liye sakht azab hai aur Allah Ghalib hai badla lenay wala hai. (Sura Aal e Imran Ayat 3,4) Yaqeenan Allah say zamin-o-aasman ki koi cheez posheeda nahi. Wo maan kay pait men tumhari soorten jiss tarah ki chaahta hai banata hai. Uss kay siwa koi mabood-e-bar haq nahi Wo Ghalib hai Hikmat waala hai. (Sura Aal e Imran Ayat 5,6) Wohi Allah hai Jiss ney tum per kitab utari jiss mein waazeh mazboot aayaten hain jo asal kitab hain aur baaz mutashabeh aayaten hain. Pus jin kay dilon mein kuji hai wo to iss ki mutashabeh aayaton k peechay lag jatay hain fitney ki talab aur inn ki muraad ki justujoo k liye halankay inn ki haqeeqi muraad ko siwaye Allah k koi nahi janta aur pukhta aur mazboot ilm waalay yehi kehtay hain k hum to inn per imaan laa chukay yeh humaray Rab ki taraf say hain aur naseehat to sirf aqal mand hi hasil kertay hain. (Sura Aal e Imran Ayat 7) Aey humaray Rab! Hamen hidayat denay kay baad humaray dil tairhay na kar day aur humen apney paas say rehmat ata farma yaqeena tu hi boht bari ataa denay waala hai (Sura Aal e Imran Ayat Aey humaray Rab! Tu yaqeenan logon ko aik din jama kerney waala hai jiss k aaney mein koi shak nahi. yaqeenan Allah waada khilafi nahi kerta. (Sura Aal e Imran Ayat 9) Kafiron ko unn kay maal aur unn ki aulaad Allah (k azaab) say churaney mein kuch kaam na aaey gi. Wo to jahannum ka indhan hi hain.Jaisa aal-e-firaon ka haal hua aur unn ka jo inn say pehlay thay. unhon ney hamari aayaton ko jhutlaaya phir Allah ney bhi unhen unn kay gunahon par pakar liya aur Allah sakht azaab dainay waala hai. (Sura Aal e Imran Ayat 10,11) Beshak Allah ne Adam aur Nooh aur Aal-e-Ibraheem aur Aal-e-Imran ko tamam jahanon par chun lia hai. Ye aik doosrey ki nasal men se hen aur Allah sub kuch sunney wala aur jaanney wala hai (Sura Aal-e-Imran Ayat 33, 34) (Logo) jab tak Khuda napaak ko paak se alag nahi kar daiga momino ko is haal men jis haal men tum ho har giz nahi rehney de ga aur Allah tum ko ghaib ki baton se bhi mutl’aa nahi karey ga albata Khuda apney Paighambaron men se jisey chahta hai intekhab kar laita hai to tum Khuda par aur us k Rasulon par imaan laao aur agar imaan laogey aur parhaizgaari karogey to tum ko ajr-e-Azeem miley ga (Sura Aal-e-Imran Ayat 179) hum ne tumhari taraf is tarah wahi bheji hai jis tarah Nooh aur in se pichley paighambaron ki taraf bheji thi. Aur Ibraheem aur Ismaeel aur Ishaaq aur Yaqoob aur Aulad-e-Yaqoob aur Isaa aur Ayub aur Yunas aur Haroon aur Suleman ki taraf bhi hum ne wahi bheji thi aur Daood ko hum ne zaboor bhi inayat ki thi. Aur buhat se paighamber hen jin k halaat hum tum se pehley bayan kar chukey hen aur buhat se paighamber hen jin k halaat tum se bayan nahi kiay aur Moosa se to Khuda ne baten bhi keen. Paighambaron ko khuskhabri sunaney waley aur daraney waley (bana kar bheja tha) taakey paighambaron k aaney k baad logon ko Khuda par ilzaam ka moka na rahey aur Khuda ghalib hikmat wala hai (Sura Nisa Ayat 163,164,165) Allah Taalaa ki raah mein kharch karo aur apney haathon halakat mein na paro aur sulook-o-ehsan karo Allah Taalaa ehsan kerney walon ko dost rakhta hai.(Sura Baqra Ayat No 195) Tum jitna kuch kharch karo (yani khairaat) aur jo kuch mannat maano ussay Allah Taalaa bakhoobi janta hai aur zalimon ka koi madadgar nahi.(Sura Baqra Ayat 270) Jin logon ney neki ki hai un kay wastay khoobi hai aur mazeed izafa bhi hai aur un kay chehron per na siayahi chaaye gi aur na zillat. yeh log jannat mein rehney walay hain woh is mein hamesha rahen gay.(Sura yunas ayat 26) Allah Taalaa adal ka bhalaee ka aur qarabat daron kay sath naik salook kerney ka hukum deta hai aur bey hayaee kay kaamon, na-shaista herkaton aur zulm-o-ziyadti say rokta hai. woh khud tumhen naseehaten ker raha hai kay tum naseehat hasil karo.(Sura Nahal ayat 90) Jo log apna maal Allah Taalaa ki raah mein kharch kertay hain phir us kay baad na to ehsan jatatay hain aur na ezza (takleef) detay hain un ka ajar un kay Rab kay paas hai, un per na to kuch khof hai na woh udas hongay.(Sura Baqra ayat no 262) Naram baat kehna aur maaf ker dena us sadqay say behtar hai jis kay baad ezza rasani (takleef di jaey) ho aur Allah Taalaa bey niaz aur burdbaar hai (Sura baqra ayat no 263) Aey eman walon apni khairaat ko ehsan jata ker aur ezza phoncha ker barbad na kero! Jiss tarah woh shaks apna maal logon kay dikhaway kay liye kharach keray aur na Allah Taalaa per eman rakhay na qayamat per uss ki misal uss saaf pathar ki tarah hai jiss per thori si mitti ho phir uss per zor daar meenh barsay aur woh issay bilkul saaf aur sakht chor dey inn riya kaaron ko apni kamaee mein say kuch cheez haath nahi lagti aur Allah Taalaa kafiron ki qom ko (seedhi) raah nahi dikhata. (Sura baqra ayat no 264) Wohi to hai jis ney aftab ko roshan aur chand ko munawar banaya aur chand ki manzilen muqarrar kin takay tum barson ka shumar aur (kamon ka) hisab maloom karo. Ye (sab kuch) Khuda ne tadbeer se paida kya hai. Samajhney walon k liay wo apni ayaten khol khol kar bayan karta hai (Sura Yunas Ayat 5) Yaqeenan hum ney aasman mein burj banaye hain aur dekhney walon kay liye usay saja diya hai.Aur issay her mardood shaitan say mehfooz rakha hai. (Sura Hijr Ayat 16,17) Aur Usi ney tumharey liay raat din aur sooraj chand ko kaam men lagaya aur Usi k hukm se sitaray bhi kaam men lagey huay hen. Samajhney walon k liay is men (Qudrat-e-Khuda ki buhat si) nishaniyan hen (Sura Nehal Ayat 12) Wohi to hai jis ney raat aur din aur sooraj aur chand ko paida kya hai. Ye sub asmaan men (apney apney madaar mein) tair rahey hain. (Sura Anbia Ayat 33) Aur Hum ney tumharay upper saat aasman banaye hain aur hum makhlooqaat say ghafil nahi hain (Sura Mominoon Ayat 17) Aur sooraj kay liye jo muqarrara raah hai woh usi per chalta hai yeh Ghalib o Daana Khuda ki muqarrar kerda hai. Aur chand ki hum ney manzilen muqarrar ker rahkhi hain yahan tak kay wo loat kr purani tehni ki tarah hojata hai.Na aftab ki yeh majaal hai kay chand ko ja pakray aur na raat din per aagay barh janey wali hai aur sab apney daaerey men tair rahey hen (Sura Yasin Ayat 38-40) Is (Khuda) ney saat aasman upper talay banaey (to aey dekhnay walay) kya tu Rehman ki khilqat mein koi bey-zaabtagi dekhta hai. Dobara (nazren daal kar) daikh kiya (aasmaan men) tujhey koi shigaaf nazar aata hai. Phir dobara dekh teri nigah teri taraf zalil (o-aajiz) ho kar thaki hui loat aayegi.(Sura Mulk Ayat 3-5) Aey Rasul jo kuch bhi aap ki taraf aap kay Rab ki janib say nazil kiya gaya hai phoncha dijiye. Agar aap ney aisa na kiya to aap ne Us (Khuda) ka paigham puhanchaya hi nahi aur Allah logon say aap ki hifazat khud farmaey ga be-shak Allah kafiron ko hidayat nahi deta. .(Sura Maaeda Ayat 67) Deen men koi zabardasti nahi, hidayat gumrahi say alag ho chuki hai is liye jo shaks Khuda kay siwa doosray maboodon ka inkar ker kay Khuda per eman laey us ney mazboot rassi ko thaam liya jo kabhi na tootay gi aur Khuda sunney wala janney wala hai (Sura Baqra Ayat 256) Kya tu ney usay nahi dekha jo saltanat paa ker Ibrahim say us kay Rab k baray mein jhagar raha tha jab Ibrahim ney kaha maira Rab to wo hai jo zinda krta aur maarta hai wo kehney laga mein bhi zinda krta aur maarta hun ibrahim ney kaha Khuda suraj ko mashriq say nikalta hai tu isay maghrib se nikaal. Ab to wo kafir bhoncka reh gaya aur Khuda zalimon ko hidayat nahi deta (Sura Baqra Ayat 25 Aur agar tmhara Rab chahta to tamam loge imaan laatey to kya tum logon per zabardasti karna chatay ho k wo momin ho jaaen. Halan kay kisi shaks ka imaan lana Khuda kay hukm kay baghair mumkin nahi. Aur Khuda bey aqal logon per azaab daal daita hai. (Sura Yunas Ayat 99 100) Wo Allah hi hai jo tumhen bijli ki chamak daraney aur umeed dilaney kay liye dikhata hai aur bhaari bhaari baadlon ko paida kerta hai. (Sura Raad Ayat 12) Aur wohi hai jo logon k na umeed hojaney kay bad barish barsata hai aur apni rehmat phaila daita hai. Wohi hai kaar saaz aur qabil-e-hamd-o-sana. (Sura Shura Ayat 2 Pas (aey rasool) aap kay pass ilm aajaney kay baad jo shaks Issa k maamley men aap se jhagra krey to aap keh den kay aa jao hum (mil kar) apney baiton ko aur tmharey baiton ko aur apni aurton ko aur tmhari auraton ko aur apni jaanon ko aur tmhari jaanon ko bula laity hen. Phir hum mubahila kartey hen aur jhooton per Allah ki laanat bhejtey hen. (Sura Aal-e-Imran Ayat 61) Aur Khuda ki raah men marney walon ko murda mat kaho woh zinda hain lekin tum nahi samajhtay. (Sura Baqra Ayat 154) Jab farishton ney kaha aey Marium! Khuda tujhay apney aik kalmay ki khushkhabri daita hai jis ka naam Maseeh Essa ibn Marium hai jo duniya aur aakhirat mein zee izzat hai aur wo meray muqarrabeen mein say hai. Wo logon say apney gehwaray mein baatain karay ga aur bari umar mein bhi aur woh naik logon mein say hoga. (Sura Aal e Imran Ayaat 45 46) (aey Rasul) So qasam hai teray perwerdigar ki! Yeh momin nahi ho saktay jab tak kay tamam aapas kay ikhtilaf mein aap ko haakim na maan len. phir jo faisla aap in mein ker den in say apney dil mein kisi tarah ki tangi aur na khushi na payen aur farmanbardari kay sath qabool kerlen (Sura Nisa Ayat 65) Pus jo log duniya ki zindagi ko aakhirat kay badlay baich chukay hain unhen Allah Taalaa ki raah mein jihad kerna chahaiye aur jo shaks Allah Taalaa ki raah mein jihad kertay huye shahdat paa ley ya ghalib aajaye yaqeenan hum ussay bara sawab inayat farmayen gay.(Sura Nisa Ayat 74) Jo shaks kissi neki ya bhalay kaam ki sifarish keray usay bhi us ka kuch hissa milay ga aur jo buraee aur badi ki sifarish keray us kay liye us mein say aik hissa hai aur Khuda her cheez per qudrat rakhney wala hai. (Sura Nisa Ayat 85) Jo shaks koi buraee keray ya apni jaan per zulm keray phir Khuda say istaghfaar keray to woh Khuda ko bakshney wala meharbani kerney wala payega.(Sura Nisa Ayat 110) Allah Taalaa tumhen saza dey ker kiya keray ga? Agar tum shukar guzari kertay raho aur ba eman raho Allah Taalaa boht qadar kerney wala aur poora ilm rakhney wala hai.(Sura Nisa Ayat 147) Ya ye logon say hasad kertay hain is per jo Khuda ney apney fazal say unhen diya hai pus Hum ney to aal-e-ibrahim ko kitab aur hikmat di hai aur bari saltanat bhi ata farmaee hai. (Sura Nisa Ayat 54) Yaqenan ye (Quran) aik buzrug Rasool ka bataya hua hai. Jo qoowat wala hai arsh waly (Allah) kay nazdeek buland martaba hai. Jis ki (asmanon mein) itaa’t ki jati hai (aur wo) ameen hai. (Sura Takweer Ayaat 19-21) Aur yeh (Quran) shaitan mardod ka kalam nahi.Phir tum kahan jarahy ho.Yeh to tamam jahaan waalon kay liey nasehat nama hai.(bilkhosos) us kay liey jo tum mein say sedhi raah per chalna chahay.(Sura Takweer Ayaat 25-2 Aey insan tujhy apnay Rab-e-karim say kis cheez nay behkaya? Jis (Rab nay) tujhy paida kiya phir thek thaak kiya phir (durust) baraber banaya. Jis soorat mein chaha tujhy jor diya.(Sura Infitaar Ayaat 6- Wo (Khuda) bara bakhsish kerney wala aur bohat mohabat kernay wala hai. (Sura barooj Ayat 14) So wo (insaan) ghaati men se kyun nahi guzra. Aur tum kya jaano ghaati kya hai. Kisi garden (ghulaam) ko aazaad kerna. ya bhook k din men khana khilana. Kisi reshtay daar yateem ko.Ya khaaksaar miskeen ko. Phir wo un logon mein shaamil hojata jo imaan laey aur ik dosry ko sabar ki aur reham kerney ki nasihat ki. Yehi log khush naseebi waaley hen. (Sura Balad Ayaat 11 -1 (Aey Rasul) Tujhay Taira Rab buhat jald (inaam) daiga aur Tu raazi (khush) hojaey ga. Kya us nay Tujhay yateem paa kar jagah nahi di? Aur tujhay gum gushta paa kar manzil tak nahi puhanchya? Aur tujhay na-daar paa kar ghani nahi banaya? (Sura Zuhaa Ayaat 5- Kya tum nay us shaks ko daikha hai jo qayamat ko jhutlaata hai? ye wo hai jo yateem ko dhakkay daita hai. Aur miskeen ko khilaney ki targheeb nahi daita. To tabaahi hai Un namazion kay liye. Jo apni namazon say ghafil rehtay hen.Jo dikhawa kertay hein. Aur baratnay ki cheezen maangay nahi daitay. (Sura Maa’oon) Aur Hum ney Quran ko hidayat kay liye aasan kardiya hai to koi hai naseehat hasil karney waala? (Sura Qamar Ayat 17) Ye (Quran) baa-barkat kitab hai jisay Hum ney (Aey Rasul) aap ki taraf is liye nazil farmaya hai kay loge is ki aayaton per ghor karen aur aqalmand is say naseehat hasil karen. (Sura Suaad Ayat 29) Allah ki taraf rujoo kar k Us say dartay raho aur namaz ko qayam rakho aur mushrikeen main say na ho jao. (Sura Rome Ayat 31) (Aur) un logo main (na hona) jinhon nay apnay deen ko tukray tukray kar dya aur (khud) firqay firqay ho gaye. Sab firqay usi say khush hen jo unkay pass hay. (Sura Rome Ayat 32) Hidayat aur Khushkhabri hai un imaan walon k liye jo Namaz Qaim kartay, Zakat ada kartay aur Aakhrat pe Yaqeen rakhtay hain" (Sura Namal Ayat 2,3) Musalmano! Unn logon ko dost na banao jo tumharay deen ko hansi khel banaye huye hain (khuwa) woh un mein say hon jo tum say pehlay kitab diye gaye ya kuffaar hon agar tum momin ho to Khuda say dartay raho. (Sura Maeda Ayat 57) Daikho ye (Quran) aik nasehat hai. Jo chahay us say nasihat le. (Ye) Purazmat sahifon mein se hai. Jo buland-o-bala or pak saf hein. Aesay likhnay waalon kay haaton mein hai. Jo buzurgh or pakbaz hein. (Sura Abas Ayaat 11-16) Jo loge imaan laye un ke dil Allah ke zikr se itminan hasil kartay hen. (Sun Lo!) Allah ke zikr se hi dilon ko Sakoon milta hy"(Sura Ra'ad Ayat 2 Beshak jo log bin daikhey apney Rab se dartey hen un k liay bakhshish aur bara ajar hay (Sura Mulk, Ayat 12) Tum Wo Behtreen Qoam They Jisey Logon K Faaidey K Liye Paida Kia Gya Hai Ta K Tm Amr o Nhi Ko Anjam Do Or Khuda Pr Emaan Le Aao, Or Agr Deegar Ahl e Kitab Imaan Le Aain To Un K Liye Faida Hai, Lekn Un Main Se Thorey Hi Sahib e imaan Hain Wrna Aksr Fasiq Hain (Sura Aal e Imran Ayat No 110) Mujremon se (poochen gay).Tumhein dozakh mein kis cheez ne daala.Wo jawab daingay ke hum namazi na thay.Na miskeeno ko khana khilatay thay.Aur hum logon k baihooda kaamon men shamil ho jaatey thay.Aur roz-e-jaza ko jhutlatay thay.Yahan tak kay humein maot agai. (Sura Mudassir, Ayaat 41-47) Tumharay maal aur aulad tumahri aazmaeesh hain aur Allah kay paas Ajr e azeem hai. (Sura Taghabun, Ayat 15) Mominon ko chahaiye k imaan waalon ko chor ker kafiron ko apna dost na banayen aur jo aisa keray ga wo Khuda ki kissi himayat mein nahi magar yeh k in k shar say kisi tarah bachao maqsood ho aur Khuda tumhen apney ghazab say dara raha hai aur Khuda hi ki taraf loat jaana hai. (Sura Aal e Imran, Ayat 2 Aey imaan walo! Allah aur US k Rasool kay bulaney par haazir ho jab tumhen Rasool us cheez k liay bulaen jo tumhen zindagi bakshay gi. Aur jaan lo k Allah ka hukm aadmi aur us k dilli iradon k darmayan haayal ho jaata hai aur bila shuba tum sab ko Allah hi k pass jaana hai. (Sura Infaal, Ayat 24) Aur is fitnay say dartey raho! Jo har giz tum men se khaas zaalimon ko na puhanchey ga aur jaan lo kay Allah sakht saza denay wala hai. (Sura Infaal, Ayat 25) Wo jo apney gharon se na huq nikaley gaey sirf is baat par k unhon ne kaha hamara Rab Allah hai. Agar Allah logon ko aapas mein aik doosray say na hatata rehta to zaroor gira diay jaatey khaan qaahen aur kaleesa aur girjay aur masjiden jahan Allah ka naam ba-kasrat liya jata hai. Jo Allah ki madad keray ga Allah bhi zaroor us ki madad keray ga. Be-shak Khuda bari qoowaton waala baray ghalbay wala hai. (Sura Hajj, Ayat 40) (Aey Rasul) Keh do! kay jo badla mein tum say maangoon wo tumharay liye hai mera badla to Allah hi kay zimmay hai. Wo har cheez say ba-khabar hai. (Sura Saba, Ayat 47) Yehi woh hai jis ki bisharat Allah apney bandon ko dey raha hai jo imaan laaey aur naik aamaal kiyey to (Aey Rasul) keh do! K mein is (risalat) per tum say koi badla nahi chahta magar mairay rishteydaaron ki muhabbat k aur jo (ye) naiki keray Hum us k liye us ki naiki mein aur naiki barha den gay be-shak Allah bohat bakhshney wala (aur) boht qadardaan hai. (Sura Shura, Ayat 23) (musalmano!) tumharay liye Hazrat Ibrahim mein aur un k sathiyon mein behtareen namoona hai jabkay unn sab ney apni qom say bar mala keh diya k hum tum say aur jin ki tum Allah kay siwa ibadat kertay ho un sab say bilkul bayzaar hain. Hum tumharay munkir hain jab tak tum Allah ki wahadaniyat per imaan na lao hum mein tum mein hamesha kay liye bughz-o-adawat zahir hogaee lekin Ibrahim ki itni baat apney baap say hui thi kay mein tumharay liye istaghfaar zaroor karoon ga aur tumharay liye mujhay Allah k samney kisi cheez ka ikhtiyar nahi. Aey humaray Parwardigaar Tujhi per hum ney bharosa kya hai aur Teri hi taraf rujoo kertay hain aur teri hi tarf lotna hai.(Sura Mumtahina Ayat 4) Aey Ahl-e-kitab! Allah ki ayaton se kyun kufar kartey ho haalaankey tum khud gawah ho? (Sura Aal e imran Ayat 71) Be-shak Allah Taalaa un logon say mohabbat karta hai jo us ki raah mein saf basta jihad kertay hain goya woh seesa pilaee hui diwaar hain.(Sura Saaf Ayat 4) Aur jab in k paas koi nishani aaey to kehtay hain k hum hargiz imaan na laaen gay jab tak k hum ko bhi aisi hi cheez na di jaaey jo Allah kay Rasulon ko di jati hai. Allah khoob jaanta hai k kahaan Wo apni Risalat rakhay. Anqareeb mujrimon ko Allah k haan zillat phonchay gi aur in ki sharaaraton k badley mein sakht azaab. (Sura Inaam Ayat 124) (Aey Rasul) Aap say pehlay bhi hum mardon ko hi bhejtay rahey jin ki janib wahee utara kertay thay pus agar tum (mushrikeen) nahi jantay to Ahl-e-ilm say daryaft karlo.(Sura Nehal Ayat 43) (Aey Rasul) Yaqeenan Hum ney tumhari taraf haq kay sath apni kitab nazil farmaee hai taakay tum logon mein is cheez k mutaabiq faisla karo jis say Allah ney tum ko shanasa kya hai aur khayanat kerney waalon k himayati na bano.(Sura Nisa Ayat 105) Aey nabi! Apni biwiyon say keh do kay agar tum duniya ki zindagi aur zeenat chahati ho to aao mein tumhen kuch dey dila doon aur tumhen achaee kay sath ruksat kar doon. Aur agar tumhari murad Allah aur us ka Rasool aur aakhirat ka ghar hai to tum mein say naik kaam karney waaliyon k liye Allah ney boht zabardast ajar rakha hai.(Sura Ahzaab Ayat 28, 29) Aur jab in say kaha jata hai kay zameen mein fasaad na karo to jawaab daitay hain k hum to sirf islaah kerney waalay hain. Khabardaar ho! yaqeenan yehi loge fasaad karney waalay hein lekin sha’oor (samajh) nahi rakhtay. (Sura Baqra Ayat 11,12) Aur jab in say kaha jaata hai k aur logon ki tarah tum bhi imaan laao to jawab daitay hen k kya hum aisa imaan laaen jaisa bewaqoof laae hain. khabardaar hojao! yaqeenan yehi bewaqoof hen lekin jaantay nahi. (Sura Baqra Ayat 13) Aey logo! apney us Rab ki ibadat karo jis nay tumhen aur tum say pehlay k logon ko paida kya shaayad k tum muttaqi aur parhaizgaar ban jao. Jis nay tumharay liye zameen ko farsh aur aasman ko chutt banaya aur aasman say paani utaar kar us say phal paida kar k tumhen rozi di. khabardaar bawajood janney k Allah k shareek muqarar na karo. (Sura Baqra Ayat 21, 22) Tum Allah k saath kaisay kufr kartay ho? Halankay tum murda thay Us nay tumhen zinda kiya phir tumhen maar dalay ga phir zinda karay ga phir ussi ki taraf lotaey jaao gay. Wo Allah jis nay tumharay liye zameen ki tamam cheezon ko paida kya phir aasman ki taraf qasad kiya aur un ko theek thaak saat aasman banaya aur Wo har cheez ko jaanta hai. (Sura Baqra Ayat 28, 29) Kya logon ko bhalaai ka hukm kartay ho? Aur khud apney aap ko bhool jaatay ho baa wajood is k kay tum kitaab parhtay ho. kya itni bhi tum mein samajh nahi? (Sura Baqra Ayat 44) Aur sabar aur namaz kay sath madad talab karo. Beshak namaaz bhaari hai siwaey un k jo dil se Mairi taraf jhuktey hen. Jo jaantay hen k beshak wo apney Rab say mulaqaat karney waalay aur ussi ki taraf loat kar jaaney waalay hen. (Sura Baqra Ayat 45, 46) Aur jab Hum ney Moosa say 40 raaton ka waada kya phir tum ney us kay peechay se bachra poojna shuroo kar diya aur zalim ban gaey. Lekin Hum nay baawajood is k phir tumhen maaf kar dya taakay tum shukr karo. (Sura Baqra Ayat 51, 52) Aur jab tum ney Moosa say kaha tha k jab tak hum apney Rab ko apney saamney na daikh len hargiz imaan na laaen gay jis k baad bijli ne tumhen le daala aur tum daikhtey reh gaey. Phir iss maut kay baad bhi Hum ney tumhen zinda kar dya k shaayad tum shukar guzari karo. (Sura Baqra Ayat 55, 56) Aur jab tum ney kaha Aey Moosa! hum say aik hi qisam k khaaney (Man o Salwa) par sabr na hoga is liay apeny Rab say dua karo k Wo hamen zameen ki ugaaee saag kakri geehoon masoor aur pyaaz day. Farmaya k behtar cheez k badlay adnaa kyun talab kartay ho, achaa shehar mein jao wahan tumhari chahat ki ye cheezen milain gi. Un par zillat aur miskeeni daal di gaee aur Allah ka ghazab lay kar wo lotay. ye is liay k wo Allah ki aayaton k sath kufr kartay thay aur nabiyon ko naa haq qatal kartay thay ye un ki naa farmaniyon aur ziyadtiyon ka nateeja hai. (Sura Baqra Ayat 61) Aur Moosa nay jab apni qoam say kaha k Allah tumhen aik gaaey zibaah karney ka hukm daita hai to unhon nay kaha hum say mazaak kyun kartay ho? Kaha k: mein aisi jihaalat say Allah ki panah maangta hun. Unhon nay kaha: Moosa dua karo k Allah hamen bata day k wo gaaey kaisi ho. Farmaya: wo gaaey na to bilkul burhiya ho na bacha bulkay darmiyani umar ki ho ab jo tumhen hukm dya gaya hai bajaa laao. Wo phir kehnay lagay k Allah se poocho us ka rang kya ho? Kaha k hukm e Khuda hai k wo zard bharak daar rang ki ho aur dekhney waalon ko bhali lagey. Wo kehney lagay aisi to buhat si gaaey hen apney Rab say kaho k kuch aur bhi bataey agar Allah ney chaha to hum hidayat walay hojaaen gay. farmaya k: Allah ka farmaan hai k wo gaaey kaam karney waali, zameen mein hal joatney waali aur kheton ko paani pilaaney waali na ho, wo tandrust aur be daagh ho. unhon ney kaha k ab theek baat laaey ho aur usey zibaah kya (jab k) wo zibaah kartey maaloom na hotay thay. (Sura Baqra Ayaat 67-71) Jab tum ney aik shaks ko qatal kar daala phir aik doosrey pey us ka ilzaam daalney lagey aur Allah ko zaahir karna tha jo tum chupaatey thay. Hum nay kaha is gaaey ka (jo tum ne Allah ki raah men qurbaan ki hai) aik tukra maqtool k jism ko laga do. Allah yun hi murdon ko zinda kar k tumhen tumhari aqal mandi kay liye apni nishaniyan dikhata hai. (Sura Baqra Ayaat 72, 73) Phir is k baad tumharay dil pathar jaisay bulkay is bhi zyaada sakht hogaey. Baaz patharon say to nehren beh nikalti hen aur baaz phat jatay hain to un se paani nikalta hai aur baaz Khuda k darr say gir gir partay hain aur tum Khuda ko apney aamaal say ghaafil naa jaano.(Sura Baqra Ayaat 74) Aur jab Hum ney bani israeel say waada lya k tum Allah k siwa doosray ki ibaadat na karna aur maan baap k saath acha salook karna, issi tarah qaraabat daaron yateemon aur miskeenon k saath aur logon ko achi baatain kehna namaazen qaaeem rakhna aur zakat daitay rehna lekin thoray say logon k ilaawa tum sab phir gaey aur mun moar lya.(Sura Baqra Ayaat 83) Aur jab Hum ney tum say waada lya k aapas men khoon na bahaana aur apnon ko apni bastiyon se na nikaalna tum ney iqrar kya aur tum is k gawaah ho. Lekin phir bhi tum ney aapas mein qatal kya aur aapas k aik garoh ko jila watan bhi kya aur gunah aur zyaadti k kaamon mein in k khilaaf doosray ki taraf daari ki. Agar wo qaidi ho kar tumharay pass aaen to tum un k badlay de kar chura laitay ho lekin in ka nikaalna to tum per haraam tha. kya baaz ahkaam par imaan rakhtay ho aur baaz k saath kufr kartay ho? Tum mein say jo bhi aisa karay us ki saza is k siwa kya ho k dunya mein ruswaee aur qayamat k din sakht azaab ki maar aur Khuda tumharay aamaal say be khabar nahi(Sura Baqra Ayaat 84, 85) (Aey Rasul) Agar wo aap ko dhoka daina chahen to beshak Allah aap ko kaafi hai Wohi hai jis ne aap ko zoar dya apni aur momineen ki madad ka (Sura Anfaal Ayat 62) Tafseer Ahlesunnat Tafsir Dur-e Mansoor Jild 3 is ayat ki tafseer men Jalal-U-Deen Sayooti likhtey hen” Arsh par likha hua hai Meray siwa koi maabood nahi, Mein yakta hun Maira koi shareek nahi Muhammad Meray banday aur Rasul hen Men ne Ali k saath in ki taaeed (madad) ki hai”. Is k baad unhon ne 10 fuqaahaey Ahlesunnat k naam likhey hen jinhon ne is baat ki tasdeeq ki hai. Aur jaldi kro apny Rab ki Maghfirat aur Jannat ki taraf, jiski chaurai Aasmaan aur Zameen (k brabar) hai aur Perhaizgaaron k liye tayyar ki gai hai (Sura Aal-e-Imran Ayat 133) Jis din Hum har garoh e insaani ko us k Imaam k saath bulaaen gay. Phir jin ka bhi aamaal naama daaen haath mein dya jaaey ga wo isey parhen gay aur in par raisha (zar’ra) barabar bhi zulm nahi hoga. (Sura Bani Israil Ayat 71) Ay Imaan waalo! Allah se (aisay) daro jaisa k Us se darnay ka haq hai aur har giz na marna magar musalmaan (Sura Ale Imraan: Ayat 102) Pus jahaan tak tum say ho sakay Allah say dartay raho aur suntay aur maantay chalay jao aur Allah ki raah mein khairaat kertay raho jo tumharay liye behtar hai aur jo shaks apney nafs k laalach say mehfooz rahay wohi falaah paaney waala hai. (Sura Taghaboon Ayat 16) (Pakistan k mukhtalif ilaaqon se doosri qoamon ko nikaalnay waalon k liay ALQURAN) Lekin phir bhi tum ne aapas mein qatal kya aur aapas k aik garoh ko jila watan bhi kya aur gunah aur ziyadti k kaamon men in k khilaaf doosray ki taraf daari ki, haan wo jab qaidi ho kar tumharay pass aaey to tum ney un ka badla de kar chura liya lekin in ka nikaalna to tum par haraam tha (us ka kuch khayaal na kya) kya baaz ahkaam par imaan rkhtay ho aur baaz k saath kufr krtay ho? Tum men say jo bhi aisa karay us ki saza is k siwa kya ho k dunya men ruswaee aur qayamat k din sakht azaab ki maar aur Allah tumharay aamaal say bay khabar nahi.(Sura Baqra Ayat 85) Jo loge khushi aur gham men Allah ki raah mein kharach kartay hain, ghussa peenay walay aur logon say dar guzar kerney waalay, beshak Allah naik logon se muhabbat karta hai. (Sura Ale Imraan: Ayat 134) (Aey Rasul) Keh do k yeh to batao k Allah ney tumharay liye jo rizq bheja is men tum ne apni taraf se halaal o haraam thairaa lya. In se poocho k tum ko Allah ney hukm dya tha ya Allah per jhoot baandhtay ho?Aur kya gumaan hai un ka jo Allah per jhoot baandhtay hain k un ka qayamat men kya haal hoga. Beshak logon per Allah ka bara hi fazal hai lekin aksar loge shukar nahi kertay. (Sura Yunas Ayaat 59,60) kya tum Us (Allah) se be-khouf ho gaey ho? Jo aasmaan me hai k tumhen zameen me dhansa de or achanak ye zameen larazney lagey (Sura Mulk Ayat 16) aur beshak Hum ne naseehat k baad Zaboor main likh dia hai k hamari zameen k Waaris hamarey naik bande hon gey (Sura Anbiya Ayat 105) aur jab tmhen salaam kia jae to tm uska behtar jawab do ya unhi alfaz ko louta do,beshak Allah har cheez ka hisab lene wala hay (Sura Nisa Ayat 86) Tum man se aik garoh (jamat) aisa hona chahye jo Naiki ki tarf bulaaen aura chi baat ka hukm den aur buri se roken aur yehi loge muraad ko puhanchay (Sura Aal e Imran Ayat 104) Aur jo loge kafir hen un k liye dozakh ki aag hai na to un ki qaza hi aaey gi k mar hi jayen aur na dozakh ka azaab hi un say halka kiya jayega. Hum har kafir ko aisi hi saza detay hen. Aur wo loge is men chilayen gay aey humaray Parwardigar! Hum ko nikal ley hum achay kaam karen gay bar-khilaaf un kaamon k jo kiya kertay thay (Allah kahey ga) kya Hum ney tum ko itni umar na di thi k jis ko samjhna hota wo samajh sakta aur tumharay pass daraaney waala bhi phoncha tha so maza chakho k (aisay) zalimon ka koi madadgaar nahi (Sura Fatir Ayaat 36, 37) beshak Allah nazron ki khyanat ko bhi jaanta hai aur un baton ko bhi jo seenon man chupa rakhi hen (Sura Momin Ayat 19) Beshak! jinhon ne kaha hamara Rab Allah hy phr is baat pe sabit qdm rhy unpe na to (Jhanam ka) koi Dar hy aur na wo (baroz e qiayamat) Ghamgeen hongey, wo log Jannat waaley hain, jahan wo hamesha rahen ge, ye Janat badla hy un k Naik kaamon ka jo wo kia krty thay.(Sura Ah'Qaaf Ayaat 13,14) Jo Allah aur Aakharat pe yaqeen rakhta hai us ke liye Rasool Allah ki zaat behtareen namona hai (Sura Ahzaab Ayat 21) Aur martay dam tak apnay RAB ki Ibadat karo (Sura Hijar Ayat 99) Bastiyon walon ka jo maal e ghaneemat Allah ne dilwaya woh Allah ka hai aur Rasool ka aur qarAabat walon ka aur yateemon miskeenon ka aur musafiron ka hai takay tumharay ghaniyon k haath men hi ye maal gardish kerta na reh jaye aur tumhen jo kuch Rasool dey ley lo aur jis say rokay ruk jao aur Allah say dartay raha karo, yaqeenan Allah sakht azab denay wala hai. (Sura Hashar Ayat 7) Paighamber apni khuwahish se nhi boltay, wo jo boltay hen wo to Allah ki nazil krda Wahi hy (Sura Najam Ayat 3,4) (Aey Rasool) Keh do! k agar tum Allah say mohabbat rakhtay ho to meri itebaa karo Allah tum say mohabbat keray ga aur tumharay gunah moaf farma dey ga aur Allah bara bakshney wala meharban hai. (Sura Aal e Imran Ayat 31) Aur Allah tum par apni Rehmat se rujoo karna chahta hai, Jo loge khauwahishat e nafs k pairo hain wo chaahtay hain k tum (Imaan waaly) raah e raast se buhat door hat jao (Sura Nisa Ayat 27) Aur yaad rakhna (Aey Nabi ki bivio) Allah ki ayaton aur Hikmat ko jo tumhary ghar man Tilawat ki jati hain. Beshak Allah har baareeki jaanta khabardaar hai (Sura Ahzaab Ayat 34) Aur jo log Hamari rah man (Jihaad) koshish karty hain to Ham zaroor unko apny raston ki taraf hidayat karty hain Aur Allah Pak Naik o kaaron k saath hai (Sura Ankaboot Ayat 69) Aey ahl-e-kitab! Tumharay paas hamara Rasool aa chuka hai jo tumahray samney kitab-ullah ki bakasrat aisi baaten zahir ker raha hai jinhen tum chupa rahey thay aur boht si baaton say dar guzar kerta hai, tumharay paas Khuda ki taraf say noor aur wazeh kitab aa chuki hai.(Sura Maeda Ayat 15) Allah Taalaa unhen hidayat daita hai jo Allah ki marzi par chala salamti ki raah par aur apney hukm say andheron say nikal ker noor ki taraf laata hai aur raah-e-raast ki taraf un ki rehbari kerta hai (Sura Maeda Ayat 15) Ye Rasool hen jin men Hum ne baaz ko baaz pr fazilat di, in men say baaz wo hen jin say Khuda ne kalaam kya aur koi wo hai jisey darjon buland kya.Hum ne Issa bin Marium ko moajzaat ataa farmaye aur paak rooh say us ki taeed ki. Agr Khuda chahta to us k baad aaney walay daleel aaney k baad hargiz aapas men na lartay lekin un logon ne ikhtilaf kya, baaz to momin huye aur baaz kafir aur agr Khuda chahta to ye aapas men na lartay lekin Khuda jo chahta hai kerta hai. (Sura Baqra Ayat 253) Aey iman walo jo Hum ne tumhen dey rakha hai us men say Allah ki raah men kharach karo is say pehlay k wo din aaey jis men na tijarat hai na kafiron k liay dosti aur shifaat aur kafir khud hi zalim hen. (Sura Baqra Ayat 254) Allah k siwa koi Maabood nahi JO zinda hai sab ka thamney wala, JISAY na oongh aaye na neend US ka hai jo kuch aasmaan aur zameen men hai. Kaun hai jo US ki ijazat k bghair US k saamney sifarish kr skay, WO jaanta hai jo in k saamney hai aur jo in k peechay aur wo IS k ilm men say kisi cheez ka ahaata nhi kr sktay mgar jitna wo chahay US ki kursi men samaaey huay hen zamin-o-aasman aur WO in ki hifazat say na thakta na uktaata hai WO to boht Buland aur boht Bara hai. (Sura Baqra Ayat 255) Deen men koi zabardasti nhi, hidayat gumrahi say juda ho chuki hai is liye jo shaks Khuda k siwa doosray maboodon ka inkaar kr k Khuda pr imaan laaey us ne mzboot karay ko thaam liya jo kabhi na tootay ga aur Khuda sunney waala janney waala hai. (Sura Baqra Ayat 256) Imaan laaney waalon ka Waali Allah hai wo unhen andheron say roshni ki taraf nikal ley jata hai aur kafiron k auliya shayateen hen. Wo inhen roshni say nikal ker andheron ki taraf ley jatay hen ye loge jahannumi hain jo hamesha isi men paray rahen gay (Sura Baqra Ayat 256) Ye hikmat ki kitab (Quran) ki ayaten hen naik logon k liye Hidayat or Rehmat jo namaz ki pabandi Krtey or Zakat Daitey or Akhirat ka yaqin rakhtey hen yehi Apne RAB (ki taraf) Se Hidayat pr hain Or Yehi nijat paaney waaley hen (Sura Luqman Ayaat 2-5) Aey Imaan waalo Allah ka zikar kasrat se kero.Aur subha-o-shaam US ki pakeezgi bayaan karo.Wohi hai jo tum per darood bhejta hai aur uss kay farishtay takay woh tumhen andheron say ujalay ki taraf ley jaye aur Allah momino per boht hi meharbaan hai. (Sura Ahzaab Ayaat 41-43) us shaks ki tarah jis ka guzar us basti say hua jo chatt k bal ondhi pari thi.wo kehney laga maut k baad Khuda isay kis tarah zinda kray ga. To Khuda ne usay maar dya 100 saal k liye phr usay uthaya,poocha kitni muddat tujh pe guzri,kehney laga 1 din ya din ka kuch hisa,farmaya tu 100 saal tk soya raha,ab tu apney khaney peenay ko dekh bilkul kharab nhi hua aur apney gadhay ko bhi dekh.Hum tjhay logon k liye 1 nishani bnatay hen,tu dekh k Hum hadiyon ko kis tarah uthatay hen phr un pr gosht charhatay hen, jab ye sb zahir ho chuka to kehney laga mein janta hun k Khuda her cheez pr Qadir hai.(Sura Baqra Ayat 259) Aur jb Ibrahim ne kaha aey meray Parwardigar! Mujhay dikha Tu murdon ko kis tarah zinda kray ga, farmaya kya tumhen imaan nahi,Jawab dya imaan to hai lekin meray dil ko taskeen ho jayegi, farmaya 4 parinday lo,un k tukray kr dalo,phr har pahaar pr in ka aik aik tukra rkh do,phr inhen pukaro tumharay paas dortay huye aa jayen gay aur jaan rkho k Khuda Ghalib,hikmaton wala hai. (Sura Baqra Ayat 260) Jo loge apna maal Khuda ki raah men kharch krtay hen us ki misal us daaney jaisi hai jis men 7 baaliyan niklain aur hr baali men 100 daaney hon aur Khuda jisay chaahay aur barha kr dey aur Khuda kushaadgi waala aur ilm waala hai (Sura Baqra Ayat 261) Jo loge apna maal Khuda ki raah men kharch krtay hen phr us k baad na to ahsaan jatatay hen aur na ezza detay hen un ka ajr un k Rab k paas hai un pr na to kuch khof hai na wo udaas hon gay(Sura Baqra Ayat 262) Narm baat kehna aur maaf kr daina us sadqay say behtar hai jis k baad ezza rasani ho aur Khuda Be niaaz aur Burdbaar hai (Sura Baqra Ayat 263) Aey imaan walo apni khairaat ko ahsaan jata kr aur ezza pohncha kr barbaad na kro.Jis tarah wo shaks apna maal logon k dikhaway k liye kharch kray aur na Khuda pr imaan rkhay na qayamat pr us ki misaal us saaf pathar ki tarah hai jis pr thori si mitti ho phr us pr zor daar baarish brsay aur wo isay bilkul saaf aur sakht chor dey. in riya kaaron ko apni kamaee men say kuch cheez haath nhi lagti aur Khuda kaafiron ki qoam ko (seedhi) raah nhi dikhata (Sura Baqra Ayat 264) Un logon ki misal jo apna maal Khuda ki raza ki talab men dil ki khushi aur yaqeen k saath kharch krtay hen us baagh jaisi hai jo oonchi zamin pr ho aur zor daar barish us per barsay aur wo apna phal dugna kar lay aur agr us per barish na bhi barsay to phuwaar hi kafi hai aur Allah tumharay kaam dekh raha hai (Sura Baqra Ayat 265) Aey imaan waalo! Apni pakeeza kamaee men say aur zamin men say tumharay liye Hamari nikali hui cheezon men say kharch karo.in men say buri cheezon k kharch krney ka irada na krna jisay tum chashm poshi k baghair khud lenay Aur agar hum is Quran ko (arbi k ilawa) kisi aur zaban men nazil kartey to ye loge kehtey k is ki ayaten (hamari zaban men) kyun khol kar bayan nahi ki gaeen. Kya (khoob k Quran to) Ajmi aur (Mukhatib) arbi. Keh do k jo imaan laatey hen in k liay (ye) hidayat aur shifa hai aur jo imaaan nahi laatey in k kaanon men behrapan hai aur aankhon men naabeenai hai. Behray pan k sabab in ko door jaga se awaaz di jaati hai (Sura Haa Meem, Ayat No 44) Aur kisi admi k liay mumkin nahi k Khuda is se baat karey magar ilhaam (k zariay) se ya pardey k peechay se ya koi paighamber bhej dey to wo Khuda k hukm se jo Khuda chahey, zahir kardey. Beshak wo aali rutba (aur) hikmat wala hai. (Sura Shura, Ayat No 51) Haan jis ne mujhey paida kya wohi mujhey seedha raasta dikhaey ga (Sura Zakhruf, Ayat No 27) Aur jo imaan laey aur naik amal kartey rahey aur jo (kitab) Muhammad (S.A.W) par naazil hui isey maantey rahey jo un k Parwardigaar ki taraf se Bar Haq hai, un se un k gunah door kardiay aur in ki haalat sanwaar di. (Sura Muhammad, Ayat No 2) Bhala jo shaks apney Parwardigaar (ki meharbani) se khuley rastey par (chal raha) ho wo un ki tarah (ho sakta) hai jin k aamaal bad unhen achey kar k dikhey jaaen aur jo apney khuwahishon ki parvi Karen (Sura Muhammad, Ayat No 14) (aey Munafiqo) tum se ajab nahi k agar tum hakim ho jao to mulk men kharabi karney lago aur apney rishton ko toar daalo (Sura Muhammad, Ayat No 22) Bhala ye loge Quran men ghor nahi kartey ya (in k) dilon par taaley lag rahey hen (Sura Muhammad, Ayat No 24) Jin logon ko seedha rasta maalum ho gaya (aur) phir bhi unhon ne kufr kya aur (logon ko) Khuda ki raah se roka aur Paighamber ki mukhalifat ki wo Khuda ka kuch bhi bigaar nahi saken ge. Aur Khuda in ka sab kya karaya akaarat kar daiga (Sura Muhammad, Ayat No 32) Momino Khuda ka kaha mano aur Paighamber ki farmanbardari karo aur apney aamaal ko zaaya na honey do (Sura Muhammad, Ayat No 33) Aur hum ne (aey Muhammad) tum ko haq zaahir karney wala aur khushkhabri sunaney wala aur khof dilaney wala (bana kar) bheja hai taakey tum loge Khuda par aur Us k Paighamber par imaan laao aur us ki madad karo aur us ko buzurg samjho aur subah sham us ki tasbeeh kartey raho (Sura Fatah, Ayat No 8,9) Na to andhey par gunah hai (Jihad k safar se peechay reh janey ka) aur na langrey par gunah hai aur na beemaar par gunah hai. Aur jo shaks Khuda aur us k Paighamber k farmaan par chaley ga Khuda us ko jannaton men daakhil karega jin k neechay nahren bah rahi hen aur jo nafarmani karega usey burey dukh ki saza daiga (Sura Fatah, Ayat No 17) Jab kafiron ne apney dilon men zid ki aur zid bhi jahalat ki to Khuda ne apney Paighamber aur mominon par apni taraf se taskeen naazil farmai aur in ko parhaizgaari ki baat par qaim rakha aur wo is k mustahiq aur ahal thay aur Khuda har cheez se Ba Khabar hai (Sura Fatah, Ayat No 26) Wohi to hai jis ne apney Paighamber ko hidayat (ki kitab) aur deen-e-haq dey kar bheja taakey is ko tamam deenon par ghalib karey aur haq zaahir karney k liay Khuda hi kaafi hai (Sura Fatah, Ayat No 2 Muhammad Khuda k Paighamber hen aur jo loge in k saath hen wo kaafiron k haq men sakht hen aur aapas men reham dil. Tu un ko daikhta hai k (Khuda k aagey) jhukey huay sar basajud hen aur Khuda ka fazal aur us ki khushnoodi talab kar rahey hen. Sajdon (ki kasrat se) in ki peshaanion par nishan parey huay hen. In k yehi ausaaf “Taurat” men hen aur yehi ausaaf “Injeel” men hen. Un ki sift us kheti ki tarah bayan ki gae hai jis ki (pehley zameen se) konpalen nikleen is k baad wo kheti khub phalli phooli aur mazboot hui aur phir apney taney par seedhi khari ho gae. Ab wo kisanon ko khush kar rahi hai taakey kaafiron ka gi jalaey. Jo loge in men se imaan laey aur naik amal kartey rahey in se Khuda ne gunahon ki bakshish aur ajr-e-azeem ka waada kya (Sura Fatah, Ayat No 29) Momino (kisi baat k jawab men) Khuda aur us k Rasul se pehley na bol utha karo aur Khuda se dartey raho beshak Khuda sunta aur jaanta hai (Sura Hujraat, Ayat No 1) Aey ahle imaan apni awazen Paighamber ki awaaz se oonchi na karo aur jis tarah aapas men zor se boltey ho (is tarah) un k samney na bola karo (aisa na ho) k tumharey aamaal zaaey hojaen aur tum ko khabar bhi na ho (Sura Hujraat, Ayat No 2) Jo loge Paighamber k saamney dabi awaaz se boltey hen Khuda ne in k dil taqwa k liay aazma liay hen. In k liay bakshish aur ajr-e-azeem hai (Sura Hujraat, Ayat No 3) Aur jaan rakho k tum men Khuda k Paighamber hen. Agar buhat si baaton men wo tumhara kaha maan lya Karen to tum mushkil men par jao leken Khuda ne tum ko imaan azeez bana dia aur is ko tumharey dilon men saja dia aur kufar aur gunah aur nafarmani se tum ko bezaar kar dia. Yehi loge raah-e-hidayat par hen (Sura Hujraat, Ayat No 7) Sehra men rehney waley arab kehtey hen k hum imaan ley aaey. Keh do k tum imaan nahi laaey (balkey yun) kaho k hum islam laaey hen aur imaan to abhi tumharey dilon men daakhil hi nahi hua. Aur tum Khuda aur us k Rasul ki farman bardari karo gey to Khuda tumharey aamaal se kuch kam nahi karega. Beshak Khuda bakshney wala mehrbaan hai (Sura Hujraat, Ayat No 14) Momin to wo hen jo Khuda aur us k Rasul par imaan laey phir shak men na parey aur Khuda ki raah men maal aur jaan se larey. Yehi loge (imaan k) sachey hen (Sura Hujraat, Ayat No 15) . Momin mard ya aurat k liay ye jaiz nahi hai k jab aik mamla Allah aur us k Rasul ne tay kar dia hai to us k baarey men apni raaey rakhen. Jo koi Allah aur us k Rasul ki nafarmani karey ga wo yaqeenan ghalat rastey par hai. (Sura Ahzaab, Ayat No 31) . Muhammad (S.A.W) tumharey mardon men se kisi k baap nahi magar Allah k paighamber hen aur anbia ka ikhtetaam hen aur Khuda har cheez ka ilm rakhta hai(Sura Ahzaab, Ayat No 40) . Jo Khuda aur is k Paighamber ko dukh daitey hen in par Khuda dunya aur aakhirat men lanat karta hai aur in k liay is ne zaleel karney wala azaab tayyar kar rakha hai(Sura Ahzaab, Ayat No 57) . Jis din in k mun aag men ultaey jaaengey to wo kahen gey aey kaash hum Khuda ki farmanbardari kartey aur Rasul ka hukm maantey(Sura Ahzaab, Ayat No 66) . Momino Khuda se dara karo aur baat seedhi kaha karo. Wo tumharey aamaal durust kar daiga aur tumharey gunah baksh daiga. Aur jo shaks Khuda aur us k Rasul ki farman bardari karta hai, pehley se hi azeem tareen ka hasool kar chuka hai. (Sura Ahzaab, Ayat No 70, 71) . Aur (aey Muhammad) Hum ne tum ko tamam logon k liay khuskhabri sunaney wala aur daraney wala bana kar bheja hai liken aksar loge nahi jantey. (Sura Saba, Ayat No 2 . (Aey Muhammad) Agar ye tumhen jhutlaen to jo loge in se pehley they wo bhi jhutla chukey hen in k paas in k paighamber waazey nishanian aur saheefay aur roshan kitaben le le kar aatey rahey . (Sura Fatir, Ayat No 25) . (Kisi Nabi ko aam bashar kehna har qoam k munafiqon ki nishani rahi hai. Hazrat Younas,Yohanna aur Shamoon AS ko un ki qoam ne kaha) "Wo boley k tum (aur kuch) nahi magar hamari tarah k aadmi (ho) aur Khuda ne koi cheez naazil nahi ki, tum mehaz jhoot boltey ho (Sura Yaseen, Ayat No 15)" . Bandon par afsos hai k in k paas koi Pighamber nahi aata magar is ka mazaq uratey hen (har Pighamber ka mazaq uratey hen) (Sura Yaseen, Ayat No 30) . In ka ye haal tha k jab in se kaha jata tha k Khuda k siwa koi Mabood nahi to gharoor kartey they aur kehtey they k bhala hum aik deewaney shayir k kehney se apney maboodon ko chorney waley hen. (nahi) balkey wo huq le kar aaey hen aur (pehley aaney waley) Paighambaron ko sacha kehtey hen. Beshaq tum takleef dainey waley azaab ka maza chakney waley ho (Sura Safaat, Ayat No 35,36,37,3 . Aur Paighambaron ko salaam aur sab tarah ki taareef Rab ul Aalameen k liay hai (Sura Safaat, Ayat No 181,182) . Aur kafiron ko garoh k garoh bana kar jahanum ki taraf le jaengey. Yahan tak k wo jab un paas puhanch jaengey to us k darwazey khol diay jaengey to us k darogha in se kahen gey k kya tumharey paas tum men Paighamber nahi aaey they jo tum ko tumharey Parwardigaar ki ayaten parh parh kar sunatey aur is din k paish aaney se daratey they. kahen ge kyon nahi leken kafiron k liay azab ka hukm bar huq ho chukka tha (Sura Zumar, Ayat No 71) . Ye is liay k in k paas Paighamber khuli daleelen laatey they to ye kufr kartey they so Khuda ne un ko pakar lia. Beshaq wo Sahib-e-Quwwat (aur) sakht azaab dainey wala hai (Sura Momin, Ayat No 22) . Jin logon ne naseehat ko na mana jab wo un k paas aae. Aur ye (Quran) to aik buland rutba kitab hai. Is par jhoot ka dakhal na aagey se ho sakta hai na peechey se. Daana (aur) Khoobiyon waley (Khuda) ki utari hui hai (Sura Haa Meem, Ayat No 41,42) . Qibley ki tabdeeli par Aur is tarah hum ne tum ko aetadaal wali Ummat banaya taakey tum logon par gawah bano aur paighamber tum par gawah banen. Aur jis qibley par tum they is ko hum ne is liay muqarar kya tha k maalum karen kon paighamber ka taabey rehta hai aur kon ultey paon phir jata hai. (Sura Baqra, Ayat No 143) Jis tarah hum ne tum men tumhi men se Aik Rasul bheja hai jo tum ko hamari ayaten parh parh kar sunata hai aur tumhen paak banata aur kitab aur danai sikhata hai aur aisi baten batata hai jo tum pehley nahi jantey they. (Sura Baqra, Ayat No 151) (aey Rasul) Keh do k Khuda aur us k Rasul ka hukm mano. Agr na manen to Khuda bhi kaafiron ko dost nahi rakhta. (Sura Aal-e-Imran, Ayat No 32) Aey Khuda jo (kitab) tu ne naazil farmai hum is par imaan le aaey aur (terey) paighamber k farmaanbardar ho chukey to hum ko maanney walon men shumar kar. (Sura Aal-e-Imran, Ayat No 53) Aur jab Khuda ne paighambaron se ahad lya k jab men tum ko kitab aur danai ata karun phir tumharey paas koi paighambar aaey jo tumhari kitab ki tasdeeq karey to tumhen zaroor is par imaan lana hoga aur zaroor is ki madad karna hogi , aur poocha k bhala tum ne iqrar kya aur is iqrar par mujhey zamin tehraya , unhon ne kaha hum ne iqrar kya, (Khuda ne) farmaya k tum gawah raho aur men bhi tumharey sath gawah hun. (Sura Aal-e-Imran, Ayat No 81) Khuda aisay logon ko kyon kar hidayat de jo imaan laaney k baad kafir ho gaey aur (jo) is baat ki gawahi de chukey they k ye paighamber bur huq hai aur in k paas dalaail bhi aa gaey they aur Khuda be-insafon ko hidayat nahi daita. (Sura Aal-e-Imran, Ayat No 86) Aur tum kyon kar kufr karo gey jab k tum ko Khuda ki ayatein parh parh kar sunai jati hen aur tum men IS ka paighamber mojud hai aur jis ne Khuda(ki hidayat) ko mazbut pakar lya wo seedhey rastey lag gya. (Sura Aal-e-Imran, Ayat No 101) Aur Khuda aur us k Rasul ki ataa’t karo taakey tum par rehmat ki jaey. (Sura Aal-e-Imran, Ayat No 132) (wo waqt bhi yad karo) Jab tum loge door bhagey jaatey they aur kisi ko peechey phir kar nahi daikhtey they Aur Rasul Allah tum ko tumharey peechey kharey bula rahey they, to Khuda ne tum ko gham par gham puhanchaya taakey jo cheez tumharey hath se jati rahi ya jo museebat tum par waaqe hui hai is se tum andoh naak na ho aur Khuda tumharey sab aamaal se khabardar hai (Sura Aal-e-Imran, Ayat No 153) Khuda ne mominon par bara ahsan kya hai k un men aik paighamber bheja jo in ko Khuda ki ayaten parh parh kar sunata aur in ko paak karta aur kitab aur danai sikhata hai aur pehley to ye loge sareeh gumrahi men they. (Sura Aal-e-Imran, Ayat No 164) Jinhon ne ba wajood zakhm khaney k Khuda aur Rasul (k hukm) ko Qabool kya, jin logon ne sahi kaam kya aur ghalat se rukey rahey in k liay bara inaam hai. (Sura Aal-e-Imran, Ayat No 172) Aur jo Khuda aur us k Rasul ki nafarmani karey ga aur us ki hadon se nikal jaega, is ko Khuda dozakh men daley ga jahan wo hamesha rahey ga aur is ko zillat ka azab hoga. (Sura Nisa, Ayat No 14) Is roze kafir aur paighamber k nafarman aarzu karen gey k kaash in ko zameen men dafun kar k matti barabar kar di jati aur Khuda se koi baat chupa nahi saken gey. (Sura Nisa, Ayat No 42) Momino Khuda aur us k Rasul ki farmanbardari karo aur jo tum men se Oolil Amr hen in ki bhi aur agar kisi baat men tum men ikhtilaf waaqey ho to agar Khuda aur roz-e-akhirat par iman rakhtey ho to is men Khuda aur us k Rasul ki taraf rujoo karo, ye buhat achi baat hai aur aakhirat k liay bhi mozoon hai. (Sura Nisa, Ayat No 59) Aur jab kaha jata hai k jo hukm Khuda ne naazil farmaya hai is ki taraf (rujoo karo) aur paighamber ki taraf aao to tum munafiqon ko daikhtey ho k tum se aitaraz kartey hen aur rukey jatey hen. (Sura Nisa, Ayat No 61) Aur hum ne jo paighamber bheja hai is liay bheja hai k Khuda k farman k mutabiq is ka hukm mana jaey aur ye loge jab apney huq men zulm kar baithey they agar tumharey paas aatey aur Khuda se bakshish maangtey aur Rasul bhi in k liay bakshish talab kartey to Khuda ko maaf karney waal mehrban paatey. (Sura Nisa, Ayat No 64) Aur jo loge Khuda ki aur us k Rasul ki ataa’t kartey hen wo (roz-e-qayamat) in logon k sath hongey jin par Khuda ne bara fazal kya yaani anbia aur mukhlis loge aur shahdat dainey waley aur naik loge aur in logon ki rafaqat buhat hi khub hai. (Sura Nisa, Ayat No 69) Jo shaks Rasul ki farman bardari karey ga to be shak is ne Khuda ki farman bardari ki aur jo na farmani karey ga to aey paighamber tumhen hum ne in ka nigheban(muhafiz) bana kar nahi bheja. (Sura Nisa, Ayat No 80) Aur jab in k paas aman ya khof ki koi khabar puhanchti hai to is ko mashur kar daitey hen aur agr is ko Pighamber ya un men jo Oolil Amr hen k paas puhanchatey to sahi tahqeeq karney waley is ki tahqeeq kar laitey aur agar tum par Khuda ka fazal aur is ki mehrbani na hoti to chand ashkhas k siwa sub shaitan k pairokar hotey. (Sura Nisa, Ayat No 83) Aur jo shaks seedha rasta maaum honey k baad Paighamber ki mukhalifat karey aur mominon k rastey k siwa aur rastey par chaley to jidhar wo chalta hai hum isey idher hi chalney dain gey aur jahanum men dakhil karen gey aur wo buri jaga hai. (Sura Nisa, Ayat No 115) Aey iman laaney walo Khuda par aur is k Rasul par aur jo kitab is ne apney paighamber par nazil ki hai aur jo kitaben is se pehley nazil ki theen sab par iman lao. Aur jo shaks Khuda aur is k farishton aur is ki kitabon aur is k paighambaron aur roz-e-qayamat se inkar karey wo rastey se bhatak kar door ja para. (Sura Nisa, Ayat No 136) Logo Khuda ka Paighmabar tumharey paas tumharey Parwardigar ki taraf se huq baat le kar aya hai to iman lao tumharey huq men behtar hai aur agar kufr karo gey to jo kuch aasmanon aur zameen men hai sub Khuda hi ka hai aur Khuda sub kuch janney wala hikmat wala hai. (Sura Nisa, Ayat No 170) Aey ahl-e-kitab tumharey paas hamara Paighamber agaya hai k jo kuch tum kitab men se chupatey they wo is men se buhat kuch tumhen khol khol kar bata deta hai aur tumharey buhat se qasoor maaf kar daita hai. Be shak tumharey paas Khuda ki taraf se noor aur roshan kitab aa chuki hai (Sura Maida, Ayat No 15) Aey ahl-e-kitab Paighamberon k aaney ka silsila jo (aik arsey tk) munqata raha to (ab) tumharey paas hamara Pighamber agaya hai jo tum se (hamarey ahkam) bayan karta hai taakey tum ye na kaho k hamrey paas koi khuskhabri sunaney wala ya daraney wala nahi aya so (ab) tumharey paas khuskhabri sunaney wala aur daraney wala agaya hai aur Khuda har cheez par Qadir hai (Sura Maida, Ayat No 19) Jo loge Khuda aur us k Rasul se larai karen aur mulk men fisad karney ko dortey phiren in ki yehi saza hai hai k qatal kardiye jaen ya sooli charha diye jaen ya in k aik aik taraf k hath aur aik aik taraf k paon kaat diye jaen ya mulk se nikal diye jaen. Ye to dunya men in ki ruswai hai aur aakhirat men in k liay bara azaab tayar hai (Sura Maida, Ayat No 33) Tumharey dost to Khuda aur us k Paighamber aur momin loge hi hen jo namaz parhtey aur zakat daitey aur (Khuda k aagey) jhuktey hen (Sura Maida, Ayat No 55) Aur jo shaks Khuda aur us k Pighamber aur mominon se dosti karey ga to Khuda ki jamat hi ghalba paaney wali hai (Sura Maida, Ayat No 56) Aur Khuda aur Rasul ki ataat kartey raho aur dartey raho agar mun phairo gey to jaan rakho k hamarey Paighamber k zimay to sirf Paigham ka khol kar punhcha dena hai (Sura Maida, Ayat No 92) Aur isi tarah hum ne shaitan (seerat) insanon aur jinon ko har Paighamber ka dushman bana diya tha, wo dhoka dainey k liay aik doosrey k dil men gharoor ki baten daaltey rehtey they aur agar tumhara Parwardigar chahta to wo aisa na kartey to in ko aur jo kuch ye banatey hen usey chor do (Sura Inam, Ayat No 112) Wo jo Rasul ki jo nabi ummi hen pairvi kartey hen jin (k ausaf) ko wo apney haan Torat aur Injeel men likha hua paatey hen. Wo inhen naik kaam ka hukm daitey hen aur burey kaam se roktey hen aur paak cheezon ko in k liay halal kartey hen aur na paak cheezon ko in par haram tehratey hen aur in par se bojh aur toq jo in par they utartey hen. To jo loge in par iman laey aur in ki izzat ki aur inhen madad di aur jo noor in k saath nazil hua hai is ki pairvi ki wohi murad paney waley hen (Sura Araaf, Ayat No 157) (ye loge) tum se ghaneemat k maal k barey men daryaft kartey hen, keh do k ghaneemat Khuda aur us k Rasul ka maal hai, to khuda se daro aur aapas men sulah rakho aur agar iman rakhtey ho to Khuda aur us k Rasul k hukm par chalo (Sura Anfaal, Ayat No 1) Aey iman walo Khuda aur us k Rasul k hukm par chalo aur jub tum (usey) suno us se roo gardani na karo Jo loge (ghazwa-e-tabuk) men peechay reh gaey wo paighambar-e-Khuda (ki marzi) k khilaf bethay rehney se khush huay aur is baat ko na pasand kya k Khuda k rah men apney maal aur jaan se jihad Karen aur (auron se bhi) kehney lagey k garmi men mat nikalna (in se) keh do k dozakh ki aag is se kaheen ziada garm hai. Kaash ye (is baat) ko samajhtey (Sura Tauba, Ayat No 81) Momino paighamber k bulaney ko aisa khayal na karna jaisa tum aapas men aik doosrey ko bulatey ho. Be shak Khuda ko ye loge maaloom hen jot um men se aankh bacha kar chal daitey hen. To jo loge un k hukm ki mukhalifat kartey hen in ko darna chahiye k (aisa na ho k) in par koi aafat par jaey ya takleef dainey wala azab nazil ho (Sura Noor, Ayat No 63) Aur jis din burey kaam karney wala apney haath kaat khaega k aey kaash men ne Paighamber ka raasta ikhtiar kya hota (Sura Furqan, Ayat No 27) Tum ko paighamber-e-Khuda ki pairvi (karni) behtar hai (yani) is shaks ko jiseyKhuda (se milney) aur roz-e-qayamat (k aaney) ki umeed ho aur wo Khuda ka zikr kasrat se karta ho (Sura Ahzaab, Ayat No 21) Aur agar tum Khuda aur us k paighamber aur aaqibat k ghar (yani jannat) k talabgaar ho to tum men jo naik kaam karney waley hen un k liay Khuda ne ajr-e-azeem tayyar kar rakha hai (Sura Ahzaab, Ayat No 29) Aey Paighamber ki bivio tum men se jo koi sareeh na shaaista harkat karegi is ko do gunah saza di jaegi. Aur ye baat Khuda ko aasaan hai (Sura Ahzaab, Ayat No 30) Aur tum men se Khuda aur us k Rasul ki farman bardaar rahey gi aur amal-e-naik karey gi is ko hum do gunah sawab dain gey aur is k liay hum ney izzat ki rozi tayyar kar rakhi hai (Sura Ahzaab, Ayat No 31) From www.yaali.co.cc [All In One Shia Website]
  3. From www.yaali.co.cc [All In One Shia Website] Quotes Related To Imam e Zamana AS From The Book Of Shekh Sudooq "Kamaludeen Wa Tamaun Neama"(Roman Urdu) Hazoor S.A.W.W se sawaal kya gya k zamana e ghaibat e Mehdi AS men Mehdi AS k wajood ka kya faida hai to Hazoor S.A.W.W ne farmaya “is zaat ki qasam jis ne mujhey Nabuwat k saath mab’oos kya loge is ki qayadat aur paishwaae k noor se is tarah faida uthaaen gay jis tarah wo baadlon ki oat men chupay sooraj se mustafeed hotey hen”(Sfha 31 Falsafaey ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Hazrat Ali AS ne farmaya “Zameen kabhi bhi daleel o hujjat k saath qayaam karney waaley k wajud se khali nahi rehti chahey wo qaaim zaahir aur aashkaar ho ya makhfi aur pinhaan ho taakey Khudawand Aalam ki daleelen aur roshan dastaweezaat zaaya na hojaen aur bhula na di jaaen. (Sfha 36 Falsafaey ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq(Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Shekh Suduq ne farmaya: Musalman Aap S.A.W.W ki shariat k banaao singhaar k chakkar men hen. Aap S.A.W.W k deen ki taraash kharaash men mashghool hen . Unhon ne is par is qadar barg o gul ka izaafa kar dia hai k agar Aap S.A.W.W bhi is ko daikhen to pehchaan na saken gey. (Sfha 37 Falsafaey ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq(Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Shekh Sudooq ne farmaya: Jo shaks kisi haraam ko halaal aur halal ko haraam qarar de ya kisi sunnat ko badal de ya kisi waajib ko kam kardey ya kisi shar’i hukm ko badal de ya koi biddat ijaad karey k is k zariay is ki pairvi ki jaaey aur logon k rukh is taraf moar de to is ne apney aap ko Khuda ka shareek qarar dya hai. Aur jis ne aisay shaks ki ataat ki yaqeenan is ne Allah k ilawa aik aur Parwardigaar honey ka daawa kar dya. Aur wo Khuda k ghazab ka mustahiq tehra aur is ka thikaana aag hai aur zaalimon ki manzil aur thikaana buhat hi bura hai. Is k aamaal zaaya kiay gaey aur aakhirat men wo nuqsaan uthaney waalon men se hoga aur darood ho Muhammad S.A.W.W aur Aap ki paakeeza Aal S.A par.(Sfha 51 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazoor S.A.W.W ne farmaya: Jo shaks apney bhai ki ghair mojudgi men dua karey to aasmaan se aik farishta usey nida daita hai k tairay liay bhi is ki misl hogi.(Sfha 69 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Imam Sadiq AS ne irshaad farmaya: Hmarey aakhir (Imam Mehdi AS) ka munkir aisa hai jaisa wo hamarey awwal (Hazoor S.A.W.W) ka munkir ho (Sfha 76-77 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Shekh Suduq ne farmaya: Hazrat Moosa AS k wasi Yushaa bin Noon ka Hazrat Moosa AS ki bivi se jo waaqiaa hua wohi Ameerul Momineen AS ka Aesha bintey Abu Bakr se hua. (Sfha 97 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazoor S.A.W.W ne farmaya: Qasam hai us zaat ki jis ne mujhey huq k saath bishaarat karney waala bana kar bheja hai yaqeenan merey farzandon men se Imam Qaaim meri jaanib se aik ahead ki binaa par ghaaib ho jaaega yahan tak k loge ye kahen gey k Allah ko AAL e Muhammad se kya kaam hai aur kuch doosrey un ki wiladat k mutaaliq shak Karen gay. Pas jo shaks un k zamaney men puhanchey to isey chahiye k wo apney deen ka daaman thaamey rakhay aur apney shak ki bina par shaitan k liay koi raasta na qarar dey. Nahi to wo is ko meri millat se hata daiga aur mairey deen se khaarij kardaiga.(Sfha 106 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat Ali AS ne farmaya: Qaaim ki ghaibat itni taweel ho jaaegi k jaahil kehnay lagen gay k Allah Taala ko aal e Muhammad ki zaroorat nahi hai.(Sfha 156 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat Ali AS ne Koofa men khutba daitey huay farmaya: Aey Allah laazim hai k Tairi Zameen Tairi Hujjat se khaali na rahey. Jo logon ko Tairey deen ki taraf hidayat karey aur Tairey deen ki taaleem dey taakey teri hujjat baatil na ho aur teray aolia ki itebaa karney waaley hidayat k baad gumraah na hon. Chahaey ye hujjat zaahir ho jis ki ataat na ki jaa rahi ho ya posheeda ho aur dushman is ki taak men ho to khud logon ki nazar se posheeda ho jab k loge hidayat yaafta hon aur is ka ilm aur ahkaam momineen k dilon men saabit hon jis par wo amal karen (Sfha 157 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat Ali AS ne farmaya: (Ghibat Imam men loge) Imam ko is tarah talash Karen gay jis tarah apney raiva’r k liay achi charagaah talash kartey hen aur (usey) nahi paatey.(Sfha 157 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat Ali AS ne farmaya: Hamara Qaaim jab qayaam karega to is ki garden men kisi ki bayat nahi hogi. Isi liay Allah ne is ki wiladat ko makhfi aur is shaksiyat (wajud) ko ghaaib rakha (Sfha 157 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat ALI AS ne farmaya: Qasam hai us zaat ki jis ne Muhammad S.A.W.W nabuwat k saath mab’oos kya aur tamam khulq men Mustafa kya. Wo (Imam Qaaim) qayaam karega magar aik taweel ghaibat k baad. Sirf wo loge apney deen par saabit qadam rahen gay jo mukhlis hon gay aur deen ki doalat se maaldaar hon. In logon ne hamari wilayat ka ahad lya hai aur Allah ne in k dilon ko imaan se munawwar kya hai neez apni rehmat se in ki madad ki.(Sfha 158 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat ALI AS ne farmaya: Aey garoh e shia men daikh raha hun k tum loge oont ki tarah bilbilatey phir rahey ho k tumhen charagaah mil jaey liken tum us ko paa nahi rahey.(Sfha 158 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat ALI AS ne farmaya: Har saal shab e qadar aati hai aur isi raat ahkaam e sunnat naazil hotey hen aur ye ahkaam Rasul Allah S.A.W.W k baad in k Auliya par naazil hotey hen. Wo Auliya men aur mairay baad mairay sulb se 11 aaima muhadiseen jo Rasul Allah S.A.W.W se naqal karney waaley hen (Sfha 158 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Hazrat ALI AS ne farmaya: Wo Mehdi hoga jo dunya ko Adl o Insaaf se is tarah bhar daiga jis tarah wo zulm o joar se bhar chuki hogi. Is k liay hairat aur ghaibat hogi. (Hairat aur ghaibat bhi) aisi k Aksar qoamen gumrah ho jaaengi (sirf) aik qoam hidayat paaegi. Wohi loge behtareen loge hongay. (Sfha 159 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Imam Hassan AS ne farmaya: Hum ahlebait men se har aik ki garden men apney zamaney k taaghoot k saath maslihat ka toaq hoga. Siwaey hamarey Qaaim k jo Roohullah Issa ibn e Maryam ko namaz parhaey ga. Allah is ki wiladat ko makhfi rakhey ga aur is par ghaibat ka parda daal daiga taakey jab wo kharooj karey to is ki garden par kisi ki bayat na ho. Wo mairay bhai Hussain ki aulaad men se nawan imam hoga. Ye is waja se hai k Allah har cheez par Qaadir hai. (Sfha 170 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Imam Hussain AS ne farmaya: Agar dunya k ikhtataam men aik din reh jaaey to Allah is ko itna taweel kar daiga k is men meri aulaad men se aik fard zaahir hoga jo dunya ko adl o insaaf se is tarah bhar daiga jis tarah wo zulm o joar se bhari hui hogi aur aisa men Rasul Allah S.A.W.W se suna hai. (Sfha 172 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par likhi gae)) Imam Zain ul Abideen AS: Hamarey Qaaim k liay Anbiya AS ki sunnaton men se Hazrat Aadam, Nooh, Ibraaheem, Moosa, Issa, Ayub aur Hazrat Muhammad S.A.W.W ki sunnat hai. Adam o Nooh ki sunnat taweel umer, Hazrat Ibraheem ki sunnat wiladat ka makhfi aur posheeda hona aur Khuda k deen ki himayat men logon se alag thalag rehna, Hazrat Moosa ki sunnat khof aur ghaibat, Hazrat Issa ki sunnat k logon ne in k baarey men Ikhtilaf kya, Hazrat Ayub ki sunnat k balaaon aur museebaton k baad kushaadgi naseeb hogi aur Hazrat Muhammad Mustafa ki sunnat khurooj bil saif hai.(Kamal u din Wa Tamam un Neamaa Shekh Sudooq) Imam Zain ul Abideen AS ne farmaya: Jo shaks ghaibat e Imam men hamari wilayat par imaan rakh kar saabit qadam rahay ga Allah is ko shuhada-e-Badr o Uhad k martabay k aik hazaar shuhadaa ka sawaab ataa farmaaey ga(Sfha 174 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Zain ul Abideen AS ne farmaya: Allah ka deen naaqis aqal se, baatil raaey se aur faasid khayalaat se haasil nahi hota. Balkay ye tasleem se haasil hota hai. Pas jis ne hamen tasleem kya is k liay salaamti hai, jis ne hamari pairvi ki is k liay hidayat hai aur jis ne qayaas aur raaey se kaam lya wo halaak hua aur jis ne hamarey qoal aur hamarey faislay par apnay nafs men tangi mehsoos ki is ne Quran naazil karney waali zaat ka inkaar kya. (Sfha 174 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Baqir AS ne farmaya: Jab arsa e ghaibat taweel ho jaey ga to loge kehnay lagen gay k Qaaim mar gaey ya halaak hogaey hen. Aur ye is sabab se kahen gay k masaaib o aalaam shaded ho jaaen gay. Aur un ka dushman kahey ga k aisa kab hoga ab to in ki hadyaan bhi boseeda ho chuki hon gi. Aisey men tum loge Is k zahoor ki umeed men raho. Pas is waqt jab tum (aisa) suno to imaan par saabit qadam rehna chahiye kaisi hi dushwaari kyun na ho. (Sfha 176 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Muhammad Baqir AS ne farmaya: Logon par aik aisa zamana bhi aaey ga jab in ka imam un ki nazron se ghaaib ho jaey ga. Pas toobaa hai un logon k liay jo is zamaney men bhi hamarey hukm par saabit qadam rahen gay. In logon k muqarar kiay jaaney waaley sawaab men adnaa tareen sawaab ye hai k Allah in logon ko nida de ga k aey mairay banday tum meray raaz par imaan laaey aur meri ghaibat ki tasdeeq ki pas tumhen bishaarat ho k tumhara sabr meray zimay hai. Tumhari bandage ko men ne qabool kya, tumharey gunaahon ko maaf kya aur tumhaari maghfirat ki. Tumharey baaes men logon ko baadlon se sairaab karta hun. Agar tum na hotey to men in logon par zaroor azaab naazil karta.(Sfha 176 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Muhammad Baqir AS ne farmaya: (Ghaibat k zamaaney men Momin ka behtareen amal ye hai k) Wo apni zabaan ki hifaazat karey aur ghar men rahey (Sfha 176 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Muhammad Baqir AS ne farmaya: Hamarey Qaaim ki Allah apni madad aur roab k zariye nusrat karey ga. Is k liay zameen k faaslay simat jaaen gay aur khazaney zaahir ho jaaen gay. Is ki saltanat mashriq o maghrib men pheli hogi. Is k zariye Allah apney deen ko tamam adyaan par ghaalib kar daiga agarchey mushriqeen ko ye baat kitni hi naagawaar kyun na guzrey. Zameen par har shay apni durust haalat men aa jaaey gi. Roohullah Issa Ibn e Maryam naazil hon gay aur Imam Qaaim k peechay namaaz parhen gay.(Sfha 177 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Jaffer Sadiq AS ne farmaya: Agar koi shaks tamam Aaema ka iqraar karey aur Mehdi ka inkaar karey to wo aisay hay jaisay is ne tamam Anbiyaa ka iqraar kya aur Hazrat Muhammad S.A.W.W ki nabuwat ka inkaar kya. (Sfha 179 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Jaffer Sadiq AS ne farmaya: Agar koi shaks is haalat men marey k wo Imam e Zamana ki aamad ka muntazir ho to is ka martaba aisa hai jaisay wo is imam k saath in k khaimay men qayaam pazeer tha. Ye hi nahi balkay is ne Rasul Allah S.A.W.W k saath in ki himayat men talwaar se jihad kya Sfha 180 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Jaffer Sadiq AS ne farmaya: Sura Baqra ki ayat “ye wo kitab hai jis men shak nahi mutaqqi logon k liay hidayat hai aur jo loge ghaib par imaan rakhtay hen” men mutaqqiyon se muraad Hazrat Ali k shia hen aur ghaib se muraad Imam ghaib hen aur is ki dalel Sura Yunas ki ayat hai “aur kyun na utri is par aik nishaani is k Rab se to keh do k ghaib ki baat Allah hi jaaney so muntazir raho. Mein bhi tumharey saath intezaar krta hun”(Kamal u din Wa Tamam un Neamaa Shekh Sudooq tarjuma Falsafaey Ghaibat e Mehdi AS Sfha 182) Imam Jaffer Sadiq AS ne farmaya: is waqt tum kaisay zindagi guzaro gay jab tum apney Imam ko nahi daikh sakogay aur na hi in ka pata paa sako gay. Aur is se nijaat sirf un logon ko milay gi jo duay e ghareeq parhen gay. Jab aisa waqt aaey to deen par saabit qadam rehna yahan tak k amar tumharey liay waazey ho jaaey.(Kamal u din Wa Tamam un Neamaa Shekh Sudooq tarjuma Falsafaey Ghaibat e Mehdi AS Sfha 184) Duaaey Ghareeq : “YA Allah YA REHMAANO YA RAHEEMO YA MUQQALIBAL QULOOBAY SABBIT QALBI ALAA DEENIK” .(Kamal u din Wa Tamam un Neamaa Shekh Sudooq tarjuma Falsafaey Ghaibat e Mehdi AS Sfha 184) Imam Moosa Kazim AS ne farmaya: Saahib e Amr k baarey men loge kahen gay k wo paida hi nahi huay.( Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) tarjuma Falsafaey Ghaibat e Mehdi AS Sfha 187) Imam Moosa Kazim AS ne farmaya: Sura Mulk ki ayat 30“ Dekho to agar subah ko tumhara paani khusk ho jaey phir kon hai jo laaey tumharey paas nithra hua paani?” ki tafseer ye hai k jab tumhara Imam ghaaib ho jaey ga to is ko dekh na paaogay phir kya karogay?(Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) tarjuma Falsafaey Ghaibat e Mehdi AS Sfha 187) Imam Moosa Kazim AS ne farmaya: Mein zaroor qaaim bilhuq hun leken wo qaaim jo zameen ko Khuda k dushmanon se paak karey ga aur adal o insaaf se is tarah bhar daiga jis tarah wo zulm o joar se bhari hogi wo meri aulaad men se paanchwaan hai. Is k liay ghaibat hai jo itni taweel hogi k kai qoamen barbaad ho jaaen gi. Phir hamarey shia k liay toobaa hai jo hamarey qaaim ki ghaibat men hum se munsalik rahen gay aur hamari wilayat par saabit qadam rahen aur hamarey dushmanon se baizaar rahen. Wo hum se hen aur hum in se. In se aaimaa raazi aur wo aaimaa se raazi (Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) tarjuma Falsafaey Ghaibat e Mehdi AS Sfha 18 Imam Moosa Kazim AS ne Sura Luqmaan ayat 20 “aur poori kardeen tum par naimaten khuli hui aur chupi hui” ki tafseer bayan kartey huay farmaya: Neamat e zaahira se muraad Imam zaahir aur nemat e baatina se murad Imam e ghaaib hen.( Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) tarjuma Falsafaey Ghaibat e Mehdi AS Sfha 18 Imam Moosa Kazim AS ne farmaya: Wo (Imam Qaaim) khud logon ki nazron se ghaaib rahey ga magar is ka zikr momineen k qaloob men rahey ga. Wo hum men se baarhwaan hai. Allah is k liay har mushkil ko aasaan aur har sakhti ko sehal kar daiga. Is k liay zameen k khazaney zaahir hon gay. Har faasla qurbat men badal jaaega. Har jaabir halaak ho jaaega. Is k haathon tamam shayaateen halaak ho jaaen gay. Sfha 189 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Ali Raza AS ne farmaya: Meray is farzand (Imam e Qaaim) ka naam meray jad k naam par hoga. Wo meray aur Moosa bin Imran ki shabeeh hoga. Is k liay Allah noor qarar daiga jis se tamam aalam munawwar hoga. Is k liay ahl e zameen ghamzada hon gay. Is ki ghaybat par momineen o mominaat ghamgeen o hairaan hon gay yahan tak k (is ki aamad ki) nida aae gi jo door aur qareeb har taraf sunae day gi. (ye nida) mominon k liay rehmat aur kaafiron k liay azaab hogi.(Sfha 191 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Ali Raza AS ne farmaya: Qaaim wo hoga k jis ki umer to buzurgon waali hogi magar wo jawaan nazar aaega. Taaqat e jismaani aisi hogi k agar wo chahey to barey se barey darakhton ko haath se jar samait ukhaar phainkay aur paharon ko hamwaar kar day. Is k paas Hazrat Moosa ka asaa aur Hazrat Sulemaan ki anghooti hogi. Wo meri aulaad men chotha (4) fard hoga. Allah is par ghaybat ka parda daal daiga aur phir isey zaahir karega to wo zameen ko adl o insaaf se is tarah bhar daiga jis tarah wo zulm o joar se bhar chuki hogi (Sfha 192 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Muhammad Taqi AS ne farmaya: Qaaim hum men se hoga wo Mehdi hoga. Jis ki ghaybat men us ka intezaar aur us k zahoor men us ki ataat waajib hogi. (ghaybat e imam men) hamarey shiyon ka behtareen amal intezaar e zahoor e imam hai (Sfha 193 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Muhammad Taqi AS ne farmaya: Qaim ka naam aur kuniyat Rasul Allah ka naam aur kuniyat hon gay.is k liay zameen k faaslay simat jaengay. Har sakhti aur mushkil us k liay aasaan ho jaegi. Is k ashaab ki taadaad ahl e badar k mutabiq yaani 313 ho gi aur yehi irshad e Parwardigaar hai ‘Jahan kaheen bhi tum hogay Allah tum ko ikhata kar laey ga. Beshak Allah har cheez par Qaadir hai. Pas ye ahl e ikhlaas jama ho jaen gay to Allah apney hukm ko zaahir karey ga aur jab 10 hazaar ka lashkar tayyar ho jaey ga to wo Allah k hukm se kharooj karey ga aur is waqt tak Allah k dushmanon ko qatal karey ga jab tak Allah raazi na ho jaey(Sfha 194 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Muhammad Taqi AS ne farmaya: unhen (Mehdi ko) qaaim is liay kaha jaata hai k wo is waqt qayaam karey ga jab is ka zikr mit chukka hoga aur is ki imamat k maan’nay waalon ki aksariyat apnay mazhab se door ho chuki hogi. Use muntazir is liay kehtay hen k is ki ghaybat ki muddat taweel hogi aur mukhlis loge is k kharooj ka intezaar Karen gay. Shaki loge is ka inkaar Karen gay. Munkireen mazaaq uraen gay aur jhutlaen gay. Ujlat pasand loge is maamlay men halaak hon gay aur saabit qadam nijaat paean gay.(Sfha 194 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Ali Naqi AS ne farmaya: Amar ka sahib (Imam e Qaim) wo hoga jis k baarey men loge kahen gay k wo (abhi) paida hi nahi hua.(Sfha 198 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Ali Naqi AS ne farmaya: Ayaam (dinon) se muraad hum hen. Hamarey zariay aasmaan aur zameen qaaim hen. Pas Sabbat(hafta) Rasul Akram hen, Ahad (itwaar) Ali Ibn e Abi Talib hen, Asnain (peer) Imam Hassan Hussain hen, Salsaa (mangal) Zainul Abideen, Baqir aur Jaffer hen, Arbaa (budh) Moosa , Ali Raza, Muhammad Taqi aur Mein hoon. Khamees (Jumiraat) mera baita Hassan Askari hai aur Jumma meray baitay ka farzand hai jis k paas ahle haq jama hon gay.(Sfha 200 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Hassan Askari AS ne farmaya: Aadam ki khilqat se le kar qayamat tak Khuda zameen ko apni hujjat se khali nahi chorey ga. Inhi k zariay balaaon ko ahle zameen se taal daiga. Inhi k tufail baarish hoti hai aur inhi ki barkat se zameen apney khazaney zahir karti hai. (Sfha 202 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Hassan Askari AS ne farmaya: Is (Imam e Qaim) ki misaal is ummat men Khizar A.S aur Zulqarnain ki si hai. Khuda ki qasam Allah is ko ghaaib farmaey ga aur is ki ghaybat men halakat se sirf wo loge nijaat paean gay jo aqeeda e imamat par saabit qadam rahen gay aur is k zahoor men taajeel ki duaen Karen gay. (Sfha 202 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Hassan Askari AS ne farmaya: is (Imam e Qaim) ki ghaybat itni taweel hogi k imamat k qaaeleen ki aksaryat murtad ho jaegai.sirf wo loge apney qoal par sabit qadam rahen gay jin se Allah ne hamari wilayat ka ahad lya hai. Jin k dilon par imaan likh dya aur jin ki apni rehmat se madad ki (Sfha 202 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Jaffer Sadiq A.S ne farmaya: Allah aur is ki makhlooq k darmayan Imam raabta hota hai. Pas jis ne Imam ko pahchana wo momin hai aur jis ne is ka inkaar kya wo kaafir.(Sfha 206 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Muhammad Baqir AS ne farmaya: koi shaks agr is haalat men mar jaey k us ka koi imam na ho to wo jahiliyat ki moat mara aur insanon k liay maarfat e imam k silsilay men koi uzr qabool nahi hoga Sfha 206 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Jaffer Sadiq AS ne farmaya: Agar koi shaks agr is haalat men mar jaey k us ka koi imam na ho to wo jahiliyat,kufr,shirk aur zalalat ki moat mara (Sfha 206 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Hazoor S.A.W.W ne farmaya: Jis ne zamana e ghaybat men Mairay farzand Qaim ka inkaar kya aur wo mar gaya to us ki moat jahiliyat ki moat hai (Sfha 206 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Hazoor S.A.W.W ne farmaya: Aey Ali tum aur tumhari aulad men jo tumharey baad aaema hon gay wo kahlq par Allah ki hujjat aur us ki makhlooq men Allah ki nishaniyan hon gay.Jis ne tum men se kisi aik ka bhi inkar kya goya us ne mera inkar kya. Jis ne tum men se kisi aik ki bhi nafarmani ki goya us ne meri nafarmani ki.(Sfha 206 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Hazoor S.A.W.W ne farmaya: Ali aur us k baad aaney waaley aaema par kisi aik par bhi jafa mujh par jafa hai, jis ne in se taaluq rakha us ne mujh se taaluq rakha,jis ne in ki ataat ki us ne meri ataat ki,jis ne in logon se muhabbat ki us ne mujh se muhabbat ki. Jis ne in se dushmani rakhi us ne mujh se dushmani rakhi kyun k ye mujh se hen, ye sab meri teenat se khalq huay hen aur men in se hoon. .(Sfha 206 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Naaib e Imam e Zamana: Shekh Suduq: Aap (Imam e Qaim AS) k waqeel (naaib) Usman bin Saeed R.A thay. Usman bin Saeed R.A ne Inteqaal k waqt apnay farzand Abu Jaffer bin Usman R.A k liay wasiyat ki, Abu Jaffer R.A ne Abul Qasim Hussain Ibn e Rooh R.A k liay wasiyat ki, Hussain Ibn e Rooh R.A ne Ali bin Muhammad Sumri R.A k liay wasiyat ki. Jab Sumri R.A ka akhri waqt aaya to in se Imam e Qaim AS k waqeel (naaib) k liay poocha gya. Sumri R.A ne kaha ab ye amar Allah k paas hai.Pas Sumri R.A k baad Ghaybat e Kubra ka aaghaaz hua (Sfha 209 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam e Zamana AS ne farmaya: Zahoor k waqt ka ilm sirf Allah ko hai. Jo apnay paas se ghartay hen wo jhootay hen Sfha 215 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam e Zamana AS ne farmaya: Masaail e Shariya men hamari ahadees k raaviyon (riwayat karney walon) se Rujoo karo. Wo tum par hamari hujjat hen aur Men in par hujjat hoon.(Shekh Sudooq ne is kitab men tamam raaviyon ka zikr tafseel se kya hai Jin men 4 to Naaib e Imam hen aur baaqi wo jin se Imam e Qaim AS ne mulaqaat ki aur jinhon ne aagay riwayat bayan ki, Zaroori hai k in k deeni ahkamat ki taeed ki jaey) (Sfha 216 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Jaffer Sadiq AS ne farmaya: Tum men se jo shaks Imam e Qaim ka intezar kartay huay marey ga is ka martaba aisa hai jaisay koi shaks Imam e Qaim k saath khaimay men muqeem ho.(Sfha 241 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi) Imam Baqir AS ne farmaya: Agar tum men se koi ye khuwahish rakhay k agar men Imam e Qaim ka zamana paaoon ga to un ki nusrat karoon ga (aur wo mar jaey) to wo us shaks ki maanind hai jo un ki hamrahi men talwar chalaey. Ye hi nahi balkay in k hamraah shahdat paaey (Sfha 241 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) Imam Ali Raza AS ne farmaya: Imam e Qaim k zahoor k liay (Sura Aaraaf Ayat 17 men) Allah Taala ka irshad hai “Muntazir raho Mein bhi tumharey saath muntazir hoon”(Sfha 241 Falsafaey Ghaibat e Mehdi AS tarjuma Kamal u din Wa Tamam un Neamaa Shekh Sudooq (Ye kitab Imam e Zamana AS k hukm par Shekh Suduq ne likhi)) From www.yaali.co.cc [All In One Shia Website]
  4. From www.yaali.co.cc [All In One Shia Website] Sayings Of Masumeen AS From The Book Masaail u Shari'ya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Imam Jaffer Sadiq AS ne farmaya: Jo Sawaal karnay men kamzor ho Uss ka ILM bhi kamzor hota hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 424, Asool e Kaafi) Imam Jaffer Sadiq AS ne farmaya: Apnay Gharon men kabootar rakha karo kyun k ye Imam Hussain AS k qaatilo’n par Laanat karta hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 320, Faroo e Kaafi) Shar’i Masla: Imam Jaffer Sadiq o Imam Muhammad Taqi AS k mutabiq Agar Koi Munkir Ahlebait , Hajj kar chukka ho aur baad men Wilayat e Ahlebait AS qabool karay to Uss k liay mustahab hai k Hajj dobara karay (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 72,73, Faroo e Kaafi Shekh Yaqoob Kuleni, Man La Yahzarul Faqeeh Shekh Suduq) Imam Jaffer Sadiq AS ne farmaya: Hamari Hadeesain Suno aur Hum (Ahlebait) par jhoot na bolo. Kyun k Jo Hum par Jhoot bolta hai wo goya Rasul e Khuda SAWW par jhoot bolta hai aur Jo Unn par Jhoot bolta hai wo Khuda par Jhoot bolta hai aur Jo Khuda par Jhoot bolay ga, Khuda, ussay zaroor azaab karay ga (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 468 Hadis No 4, Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Hamaray liay baaes e zaib o zeenat bano. Hamaray liay baaes e Sharmindagi na bano. Hamain Logon ka mahboob banaao aur Logon ko Hum se nafrat na dilaao. Hamari taraf Logon ki muhabbat khaincho aur Hum se har qisam k shar aur Fisaad ko door rakho (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 337 Hadis no 8 Aakhri Hisa) Imam Jaffer Sadiq AS ne farmaya: Khuda Uss banday pe reham farmaaey Jo hamaray mazhab ko Zinda karta hai. Jo shaks hamara zikr karay ya jis k paas hamara zikr kya jaaey aur (hamaray masaaib sun kar) uss ki aankhon se aansoo nikal aaey to Khudawand uss k gunah maaf kar daiga chaahay samandar k jhaag k baraabar hi kyun na hon (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 344 Hadis no 1) Imam Jaffer Sadiq AS ne farmaya: (Aey Garoh e Shia) khuda se daro aur Allah ki khushnoodi haasil karnay k liay aik doosray se muhabbat karo aur sila rehmi karo. Aik doosray se mulaaqaat karo aur hamaray amr (mazhab) ka tazkira karo aur ussay zinda rakho (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 344) Imam Hassan AS ne farmaya: Qareeb wo hai jissay muhabbat qareeb karay chaahay us ka nasb door ho aur door wo hai jissay adaawat door karday chaahay uss ka nasb qareeb ho (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 361 Hadis no 4, Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Jo shaks bari mehnat se Khuda ki ibadat to karay magar wo Allah k muqarar kiay huay Imam ki imaamat ka qaail na ho to is ski koi koshish qabool nahi hai aur wo gumraah hai aur Khuda uss k amalon ko na pasand karta hai aur agar wo mar gaya to uss ki moat kufr o nifaaq ki moat hogi. Wo khud gumraah hen aur doosron ko bhi gumraah karnay waalay hen (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 101 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Khuda Uss banday par reham farmaaey Jo hamaray Zikr ko Zinda karta hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 344 Hadis no 3) Imam Jaffer Sadiq AS ne farmaya: Apnay (Momin) Bhai par andha aetemaad na karo kyun k buhat dheel dainay ki ghalti ki talaafi nahi ho sakti (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 412, Asool e Kafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Baghair Wilayat e Ahlebait, aamaal uss raakh ki maanind hen k zabardast aandhi waalay din sakht hawa chalay aur ussay uraa kar le jaaey aur unhon ne jo kuch kamaya tha iss men se kuch bhi inn k haath na aaey aur yehi sab se bari gumraahi hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 101 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Naasbi (Dushman e Ahlebait) ki jaanib se Hajj nahi kya ja sakta. Agar Wo tumhara baap hai to phir kya ja sakta hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 142, Asool e Kaafi, Man La Yahzarul Faqih, Altahzeeb) Imam Hassan Askari AS ne farmaya: Na Naasbi (Dushman e Ahlebait) ki taraf se hajj kia jaaey aur na (uss k) hamraah kia jaaey (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 142, Faroo e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Agar koi shaks din ko roza rakhay aur raat Allah ki ibadat men basar karay, saara maal sadqay men de day aur tamam zindagi hajj karta rahay lekin agr wo Imam bar haq ki maarifat nahi rakhta taakay inn se muhabbat karay aur iss k tamam af’aal o aamaal is ski rahnumaaee men waaqay hon. Phir na to Wo khuda se kisi ajr o sawaab ka haqdaar hoga aur na momin kah’laanay ka rawaadaar hoga(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 101-102 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Bidd’ati Logon se suhbat ikhtiyaar na karo warna Logon ki nazron men tum inhi mein se samjhay jaaogay aur Rasul e Khuda SAWW ne farmaya hai k Insaan apnay dost aur hamnasheen k deen par hota hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 8 Safha 359 Baab Bidd’ati Logon k paas baithna aur baat cheet karna haraam Hadis No 1, Asool e Kaafi Shekh Yaqoob Kuleni) Hazoor SAWW ne farmaya: Aaps men mulaaqaat karo, ilmi muzaakira karo aur hadeesain bayaan karo kyoon k hadees bayaan karnay se dil ko zindagi milti hai kyun k jis tarah talwaar zang aalood ho jaata hai dil bhi zang aalood ho jaatay hen (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 28 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Agar koi shaks qayamat men wilayat e ahlebait k aqeeda o nazriyay k saath Khuda ki baargaah men na jaaey to Khuda na iss ki koi naiki qabool karay ga aur na hi iss k kisi gunaah se dar guzar farmaaey ga(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 102 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Hamari hadeesain dilon ko zinda rakhti hen(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 2) Imam Jaffer Sadiq AS ne farmaya: Agar koi hadees kisi aaqil aadmi se haasil karo wo tamaam dunya aur uss k sonay chaandi se behtar hai(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 2) Imam Jaffer Sadiq AS ne farmaya: Jis tarah Iblees ne Allah k hukm par Aadam ko sajday se inkaar kia. Ab agar wo qayamat tak Allah ko sajday karta rahay to ussay in sajdon ka koi faaida nahi jab tak Wo Allah k hukam par Aadam ko sajda na karay. Bilkul issi tarah Hzrt Ali ka daaman chornay waali ummat ka Khuda koi amal qabool nahi karaiga aur na hi iss ki kisi naiki ko qabool karay ga jab tak iss raastay se Allah ki baargaah men na aaey jis raastay se aanay ka Khuda ne issay hukm dia hai. Aur jab tak is imam bar haq se muhabbat na karay jis ki wilayat o muhabbat ka iss ne hukm dia hai aur jab tak is darwazay se na dakhil ho Jo Khuda aur Uss k Rasul ne uss k liay khola hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 102 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Likho aur apnay momin bhai men apna ilm phailaao aur jab maro to apni aulaad ko kitaabon ka waaris banaao kyun k logon par aik aisa doar aaega jab ulema kam hongay aur ulema numa jaahil zyaada hongay. Is doar men loge inhi logon se maanoos hongay aur inhi se ilmi istefaada karain gay (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 29-30) Imam Jaffer Sadiq AS ne farmaya: Agar 2 riwaayatain Ulema k nazdeek mashoor hon aur unn k raawi bhi sachay maaloom hon to Jo riwaayat Kitab e Khuda aur Sunnat e Mustafa SAWW k mutabiq aur mukhaalifeen k mazhab k mukhaalif ho uss par amal hoga. Aur agar donon mukhaalifeen k nazriyaat k muwaafiq hon to phir uss par amal kia jaaega jis par mukhaalifeen k ulema o hukma ka ruj’haan kam ho. (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 33 Asool e Kaafi ,Tehzeebul Ahkaam) Imam Muhammad Baqir AS ne farmaya: Jo shaks na khuda ko pahchaanat hai aur na Aema Ahlebait k Imam bar haq ko to Khuda ki qasam Zalaalat o gumraahi men giriftaar hai aur ghair Allah ko jaanat hai aur Ghair Allah ki hi ibadat karta hai(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 102 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Banday ko Ajr o Sawaab Us ski aqal k mutabiq milay ga(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 59 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Khudawand e Aalam baroz e Qayamat apnay bandon k hisaab o kitaab aur unn k muwaakhizay men itni hi sakhti karay ga jitni uss ne dunya men unn ko aqal di hogi (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 59 Asool e Kaafi Shekh Yaqoob Kuleni, Imaali Shekh Suduq) Hajj k Moqay par Imam Jaffer Sadiq AS ne apnay Shiyon se farmaya: Tamam Loge aam loge hen. Ye sab jhaag hai jissay darya ki moaj ikhata kar k laai hai. haaji to sirf tum loge ho. tumharay siwa kisi ka koi amal qabool nahi hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 102-103 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Moosa Kazim AS ne farmaya: Jo shaks hamaray shiyon se dushmani karta hai wo hum se dushmani karta hai. Hamaray shia wo hen jo namaaz parhtay hen, zakaat detay hen, hajj kartay hen, rozay rakhtay hen aur hum ahlebait se muhabbat kartay hen aur hamaray dushmanon se baizaari ikhtiyaar kartay hen (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 50 Hadis No 22) Imam Muhammad Baqir AS ne farmaya: Jis shaks ko kisi amal k bajaa laanay par Allah ki taraf se sawaab ki umeed ho aur wo shaks Allah ki taraf se sawaab ki khaatir wo amal bajaa laaey to uss ko wo sawaab zaroor ataa kar dia jaaega chaahay wo baat is tarah na ho jis tarah uss tak puhanchi (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 82 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne apnay shiyon se farmaya: Tumharay siwa Khuda k ghar ka koi haaji nahi hai aur na hi tumharay siwa kisi ka koi amal qabool hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 102 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Islam k bunyaad 5 cheezon par rakhi gaee. Namaz, roza, hajj, zakat aur wilayat e Ahlebait. Jis qadar wilayat ki taakeed ki gaee hai itni kisi aur cheez ki nahi ki gaee. (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 46 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Islam ki bunyaadi cheezon Namaz, roza,hajj,zakat aur wilayat men wilayat sab se afzal hai kyun k ye sab ki kaleed hai aur jo waali (imam) hota hai wo in sab ka raahnuma hota hai(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 46 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Zainul Abideen AS ne farmaya: Dunya ka muqadas tareen muqaam, hajr e aswad aur muqaam e ibraheem k darmayan hai. Agar koi shaks hazrat nooh ki umer rakhay aur iss muqaam par din ko roza rakhay aur raat ko Khuda ki ibadat karay magar jab Khuda ki baargaah men jaaey to iss k naama e aamaal men hamari wilayat na ho to issay ye itni bari ibadat faaeda na daigi. (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 103 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Namaz, zakaat aur Wilayat e Ahlebait men se koi aik bhi doosray k baghair na sahi hai aur na qaabil e qabool (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 47 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Imaan k hadood o qayyud Khuda ki waahdaaniyat, Rasul Allah SAWW ki risaalat ki gawaahi aur jo kuch wo khuda ki taraf se Laaey hen uss ka iqraar krna, 5 waqt namaaz,zakaat, rozay aur hajj karna. Hamaray dost se dosti aur hamaray dushman se dushmani karna aur sachon k saath hona hai. (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 47 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Agar koi aik hazaar saal tak Khuda ki ibadat karta rahay aur apnay bistar par zulm o joar se dunbay ki tarh zibaah kar dia jaaey aur hamari wilayat k baghair Allah ki baargaah men haazir ho to Khuda ussay naak k bal jahannum men ultaa latkaaey ga (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 104 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Khuda ne baaqi waajibaat men to ruksat di hai lekin wilayat men koi ruksat nahi. Jis k paas maal na ho, iss par zakaat nahi, aur jis k paas maal na ho uss par hajj bhi nahi. Jo beemaar ho wo baith kar namaaz parhay ga aur iss par khara hona waajib nahi, issi tarah beemaar par roza rakhna waajib nahi magar Wilayat e Ahlebait har shaks par har haal men laazim hai tandurust ho ya beemaar, maal daar ho ya ghareeb(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 49-50 Khisaal Shekh Suduq) Hazrat Ali AS ne farmaya: Khuda ne momin ko kaafir se dosti rakhnay se manaa kya hai phir khof o taqqaya men iss par ahsaan kartay huay zaahiri tor par issay ruksat di hai k roza rakhay aur iftaar karay to mukhalif ki tarah, namaaz parhay to uss ki maanind aur amal karay to uss jaisa. Zaahir men sab waisa karay lekin baatin men in ummat e muslima par mussalat mukhalif logon k khilaaf apna deen aur imaan qaaim rakhay. Allah ne farmaya hai “mominon ko chaahiye k mominon ko chor’h kar kaafiron ko apna dost na banaaen aur jo aisa karay ga Khuda ka uss se koi rabt o ta’aluq nahi. Magar ye k tum unn se daro aur Khuda tumhain apni zaat se daraata hai”. Pus ye aik rahmat hai jo Khuda ne Ahl e imaan par farmaaee hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 94-95) Imam Moosa Kazim AS ne farmaya: har namaaz jo munkireen e ahlebait parhtay hen uss se unn par Khuda ki rahmat ki bajaaey Laanat naazil hoti hai kyun k ye loge hamaray haq ka inkaar kartay hen aur hamain jhutlaatay hen (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 104 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Muhammad Baqir AS ne farmaya: Tamam amoor ki choti aur unn ki kohaan aur unn ki chaabi aur sab cheezon ka darwaaza aur Khuda ki raza, Imam bar haq ki maarifat hai aur iss ki ataat karna hai (Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 47 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Jo shaks iss hasti ki maarifat k baghair jis ki ataat Khuda ne farz qaraar di hai namaaz parhay, zakaat day, hajj o umraa bajaa laaey to dar haqeeqat uss ne koi kaam kia hi nahi(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 104 Asool e Kaafi Shekh Yaqoob Kuleni) Imam Jaffer Sadiq AS ne farmaya: Zaani ki aulaad, yahoodi, Isaai, mushrik aur Islam k har mukhalif ka jhoota makrooh hai aur sab se sakht makrooh dushman e ahlebait ka jhoota hai(Masaail u Shariya Sanad Yaafta Ayatullah Ali Mishkeeni Tarjuma Wasaail u Shia Jild 1 Safha 161 baab: Har qisam k kaafir ka jhoota najjis hai, Faroo e Kaafi Shekh Yaqoob Kuleni, Altahzeeb, Istabsaar) From www.yaali.co.cc [All In One Shia Website]
  5. From www.yaali.co.cc [All In One Shia Website] Hazoor S.A.W. ne farmaya: Jab Adam se khata hui to unhon ne Toaba karney k liay kaha tha “Aey Khuda men tujh se sawal karta hun k Muhammad S.A.W aur un ki aal k huq k sadqey men mujhey maaf farmadey to Khuda ne unhen maaf kar dia tha aur jab Hazrat Nooh kashti men gharq honey se darey to kaha “Aey Khuda ba huq-e-Muhammad Wa Aal-e-Muhammad mujhey gharq honey se nijaat de” Khuda ne unhen nijat di aur jab Hazrat Ibraheem ko aag men daala gya to unhon ne kaha “Aey Khuda Muhammad Wa Aal-e-Muhammad k sadqey mujhey aag se nijaat de” to Khuda ne un ki aag ko sard kar dia aur jab Hazrat Moosa ne asaa maara aur darney lagey to kaha “Aey Khuda men tujhey Muhammad Wa Aal-e-Muhammad ka waasta daita hun k mujhey is khof o hiraas se nijaat ata farma” to Khuda ne farmaya “Mat dar kyun k tu hi buland o kaamyab hoga (Sura Taaha Ayat 6. (Mnaqibe Ahlebait Hisa 1 Safha 100, Imaali Shekh Sudooq 287 hadees 4 Majlis 39, Bihaar 16/366 hadees 72, Alahtajaj 1/54) Hazrat Ali AS: Insan raat ko apney nafs ka muhasba karey, agar din men apney aamaal men ghalti daikhay to Khuda se maghfirat talab karey aur ahad karey k aaenda in gunahon ka irtekaab nahi karey ga. In gunahon ko baar baar darood parhney, Wilayat-e-Ameer al momineen ko apney nafs k samney paish karney, is ko qabool karney, in k dushmanon jinhon ne in k huq ko ghasb kya aur in k muqaam se mehroom kya par laanat karney aur nafrat karney k zariay se naama aamaal se door karey. Jab koi momin aisa karey ga to Khuda Taala farmaey ga “mairay aolia k sath teri wilayat ki waja se aur merey dushmanon k saath teri nafrat ki waja se men terey hisaab men terey gunahon ki waja se sakht geeri nahi karoon ga” (Manaqib-e-Ahlebait Hisa 1 Safha 98, Bihaar 70/29, Tafseere Imam Askari AS 3 Hazoor S.A.W ne farmaya: Hussain jannat k darwazon men se aik darwaza hai jo bhi is ki mukhalifat karey ga Khuda ne is par jannat ki khushbu haram kardi hai (Manaqib-e-Ahlebait Hisa 1 Safha 124, Bihaar 35/405) Hazoor S.A.W ne farmaya: Ahlebait ki muhabat k baghair imaan mukamal nahi hota aur ye Khuda Tabarak wa taala ka mujh se waada hai k Ahlebait k saath mutaqi momin k siwa koi muhabat nahi karey ga aur siwaey shaqqi aur munafiq k hamarey sath koi bhi dushmani nahi rakhey ga. Pus khush qismat hai wo shaks jis ne meri aolaad men se Aaima AS k saath naata jora.( Manaqib-e-Ahlebait Hisa 1 Safha 125, Bihaar 36/332, Kifatul Asar) Hazoor S.A.W ne farmaya:Har cheez ki aik bunyaad hoti hai aur Islam ki bunyad Hum Ahlebait ki muhabat hai (Imaali Suduq 161, Almahasin 286, Alkafi 46/20, Manaqib-e-Ahlebait Hisa 1 Safha 126) Hazoor S.A.W ne farmaya: Khuda ka zikr ibadat hai, Maira zikr ibadat hai, Ali ka zikr ibadat hai aur meri aulad men se imamon ka zikr ibadat hai (Manaqib-e-Ahlebait Hisa 1 Safha 126, Ikhtesas Shekh Mufeed, Bihaar 36/370) Hazoor S.A.W ne farmaya: Is zaat k huq ki qasam jis ne mujhey risalat par mab’oos farmaya aur apni makhlooq se afzal qarar dia maira wasi aur janasheen tamam ausia se afzal hai aur wo Khuda ki taraf se is k bandon par hujjat aur makhlooq k darmayan us ka janasheen hai aur is k aulad se hidayat karney waley hen. In k waastey se Khuda ahle zameen se azaab ko door karta hai aur inhi k sabab se aasmaan ko zameen pe girney se mehfooz rakha hua hai magar is ki ijazat k saath. Inhi k sabab se bandon ko baaran-e-rehmat se sairaab karta hai. In k sabab se darakht, phul aur doosri bootiyan ugaata hai (Manaqib-e-Ahlebait Hisa 1 Safha 126, Ikhtesas Shekh Mufeed, Bihaar 36/370) Hazoor S.A.W ne Sura Burooj Ayat 1 ki tilawat ki “is aasmaan ki qasam jo burjon wala hai” aur farmaya: Aasmaan se muraad men hun aur burjon se murad merey baad Aaema hen. In men se pehla Ali aur in ka akhir Mehdi hai (Manaqib-e-Ahlebait Hisa 1 Safha 126, Ikhtesas Shekh Mufeed, Bihaar 36/370) Imam Jaffer Sadiq AS jab Hazoor S.A.W ka naam suntey thay to tazeem ki khatir apni soorat zameen ki taraf kar laity thay aur farmatey Muhammad Muhammad Muhammad is qadar ziada k aap ka rukh Mubarak zameen k saath lagney k qareeb hojata (Alkafi 8/92, Bihaarul Anwaar 17/30 Hadees 9, Manaqib-e-Ahlebait Hisa 1 Safha 135) Imam Jaffer Sadiq AS ne farmaya: Taqwa ikhtiyaar karo, Khuda aur us k Rasul S.A.W.W ko azmat do aur kisi aik ko bhi Rasool e Khuda S.A.W.W par fazeelat na do kyun k Khuda ne unhen sab par fazeelat di hai (Manaqib-e-Ahlebait Hisa 1 Safha 138 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira, Bihaar 25/269 hadees 12) Hazrat Ali AS ne farmaya: Khuda ne Muhammad S.A.W.W se behtar kisi ko paida nahi kya (Manaqib-e-Ahlebait Hisa 1 Safha 138 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira, Asool e Kaafi 1/440 hadees 2) Imam Jaffer Sadiq AS ne farmaya: Hazrat Issa ibn e Maryam ko asamaa e aazam men se 2 haroof diay gaey. Wo in 2 haroof se khaariq ul aadaa kaam anjaam daitay thay. Hazrat Moosa ko 4 haroof, Ibraheem ko 8, Nooh ko 15 aur Hazrat Aadam ko 25 haroof ataa kiay gaey. Khudawand tabarak o taala ne ye tamam haroof jo tamam anbiya ko ataa kiay thay wo sab Hazrat Muhammad S.A.W.W k liay jama kar diay. Beshak Khuda k asamaa e aazam 73 haroof hen. In men se 72 inhen atta kiay gaey aur 1 posheeda rakha gya (Manaqib-e-Ahlebait Hisa 1 Safha 139 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira, Asool e Kaafi 1/230 hadees 2, Bihaar 17/134) Hazrat Ali AS ne farmaya: Paighambar e Akram S.A.W.W ka ilm tamaam anbiya k ilm k barabar hai. Aap guzishta aur aaenda k tamam waaqiaat se aagaah hen (Manaqib-e-Ahlebait Hisa 1 Safha 139 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira, Bihaar 17/144 Hadees 31) Imam Jaffer Sadiq AS ne farmaya: Jab Rasool e Khuda S.A.W.W ko raat k waqt daikha jaata to Aap k chehray k atraaf men noor ka aik aisa daairaa dikhaae daita jaisay chaand ka aik tukra ho. (Manaqib-e-Ahlebait Hisa 1 Safha 148 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira, Asool e Kaafi 1/446 hadees 20, Bihaar 16/189 hadees 27) Imam Jaffer Sadiq AS ne farmaya: Khuda ki qasam Rasool Allah S.A.W.W tamam makhlooq k sardaar hen aur Khuda ne un se behtar makhlooq paida nahi ki. (Manaqib-e-Ahlebait Hisa 1 Safha 148 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) MUNAJAT_E_IMAM ~*_E_ ZAMANA*~ "Aey Mabood Hamaray Shia Hamari Bachi Hui Matti Say Paida Huway Hamari Wilayat K Pani K Sath Makhlot Kiye Gaye Hain Hamari Mohobat K Bharosay Per Unhonay Jo Guanh Kiye Hain Unko Maaf Farma Dai Aur Qayamat K Din Un k Mamla'at Hamaray Supurd Ker Dai Hamari Izzat-o-Akra'am Ki Khatir Jo Woh Gunah Anjam Dai Chukay Hain Maaf Farma Dai Unhain Azab Na Ker, Hamaray Dushmanu K Samnay Unhain Saza Na Daina, Aur Agar Unki Naikiyo Aur Khubiyo Ka Palra Halka Hoga To Hamari Naikiyo K Zariye Say Usay Wazni Farma Daina" Refrence Manaqib-e-Ahlebait Vol Num:02 Page Num:282 Hazoor S.A.W.W ne farmaya: Beshak Ali, Sardaar ul Anbiya ki naikiyon me se aik naiki hai. (Manaqib-e-Ahlebait Hisa 1 Safha 147 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira, Shar ul Asmaa sfha 23) Imam Jaffer Sadiq AS ne farmaya: Jab bhi Paighamber S.A.W.W ko yaad karo to un par kasrat se darood bhejo. Beshak job hi Aap S.A.W.W par aik martaba darood bhejta hai to Khuda is par hazaar farishton ki saf men hazar martaba darood bhejta hai aur Khuda ki tamam makhlooq is par darood bhejti hai kyun k Khuda aur Is k farishton ne in par darood bheja. Jo koi is kaam ki taraf raghbat aur meelaan na rakhta ho wo naadaan aur maghroor hai, Khuda, Hazoor S.A.W.W aur un k ahlebait us shaks se baizaar hen (Asool e kaafi 2/492 Hadees 6, Wasail e Shia 4/1211 hadees 4, Manaqib-e-Ahlebait Hisa 1 Safha 153 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Agar kisi k paas Mera naam lya jaey aur wo mujh par darood na bhejay to Khuda usey jahanum men daakhil karey ga aur isey apni rehmat se door kar deta hai (Imaali Shekh Sudooq 676, Bihaar 49/94 Hadees 7, Manaqib-e-Ahlebait Hisa 1 Safha 152 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Agar meri ummat men se koi shaks mujh par darood bhejay aur meri aulaad ko bhi is men shamil karay to aasmaan k darwazey is par khol diay jaatey hen aur farishtey is par 70 martaba darood bhejtay hen agarcha wo buhat zida khatakaar aur gunahgaar kyun na ho is k sabab is k tamam gunah gir jaatey hen jaisay darakht k pattay girtay hen. (Imaali Shekh Sudooq 675 Hadees 18, Bihaar 56/94 Hadees 30, Manaqib-e-Ahlebait Hisa 1 Safha 154 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Agar mujh par darood bhejnay waala apnay darood men meray ahlebait ko shaamil na karey to is k aur aasmaan k darmyan 70 parday haayil ho jaatey hen, Khuda is ka darood qabool nahi karta, is ko jawab nahi daita aur apnay farishton ko fermata hai k is ki dua ko is waqt tak ooper mat le jaana jab tak ahle bait e Paighamber ko darood bhejnay men shamil na karey. Pas farishtay hamesha is k aur is ki dua k qabool honay k darmyan maaney hotey hen yahan tak k wo meray ahlebait ko meray sath milaey.(Imaali Shekh Sudooq 675 Hadees 18, Bihaar 56/94 Hadees 30, Manaqib-e-Ahlebait Hisa 1 Safha 154 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Imam Baqir AS ne farmaya: Aamaal k tarazoo men Muhammad wa aal e Muhammad par darood se zyada wazni koi naiki nahi hai (Asul e Kafi 494/20, Bihaar 49/94, Manaqib-e-Ahlebait Hisa 1 Safha 155 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Imam Ali Raza AS ne farmaya: Agar koi shaks apnay kiay huay gunah ka kafara dainay par qudrat na rakhta ho to isay chahiye k wo Muhammad wa aal e Muhammad par zyada se zyada darood bhejay kyun k darood gunah ki bunyaad ko weeraan kar daita hai aur isay khatam kar daita hai .(Imaali Shekh Sudooq 131 Hadees 8 Majlis 17, Bihaar 47/94 Hadees 30, Manaqib-e-Ahlebait Hisa 1 Safha 156 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Mujh par darood bhejtay waqt apni awaaz ko buland karo kyun k aisa karnay se nifaaq door ho jaata hai (Sawab ul aamaal 159, Bihaar 59/94 Hadees 41, Manaqib-e-Ahlebait Hisa 1 Safha 155 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Imam Jaffer Sadiq AS ne farmaya : Jo koi khaloos e niyyat k saath Paighamber S.A.W.W par 1 baar darood bhejay to Khuda us ki 100 haajaton ko poora farmata hai jin men se 30 hajaten dunya ki aur 70 aakhirat ki hoti hen (Bihar 70/94, Manaqib-e-Ahlebait Hisa 1 Safha 156 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Jo koi bhi mujh par shoq aur muhabbat se 3 baar darood bhejay to wo is laaeq hota hai k Khuda us k din aur raat k gunahaon ko maaf farma daita hai (Bihaar 70/94 Hadees 63, Manaqib-e-Ahlebait Hisa 1 Safha 156 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Shaitan 2 tarah k hen, Aik jin se hai wo to La Hoala Wala Quwwata Ilaa Billah Hil Ali alzzeem k parhnay se bhaag jaat hai aur doosra Shaitan insan se hai aur wo Nabi aur un ki aal par darood bhejnay se bhaagta hai (Manaqib-e-Ahlebait Hisa 1 Safha 157 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Jo koi mujh par aik baar darood bhejta hai Allah us par aafiyat ka darwaza khol daita hai (Jaamiul Akhbar, Bihar 63/94, Manaqib-e-Ahlebait Hisa 1 Safha 157 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Qayamat k din meray nazdeek tareen shaks wo hoga jo mujh par sab se zyada darood bhejta hoga (Almustadraak, Manaqib-e-Ahlebait Hisa 1 Safha 157 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Men ne aalam e arwaah men apnay chacha Hamza aur bhai Jaffer ko buhat naimaton se maal a maal daikha. Unhon ne kaha k hum ne afzal tareen amal Aap S.A.W.W par darood, pyason ko paani pilana aur Ali Ibn e Abi Talib AS ki dosti ko paaya (Bihar 70/94, Manaqib-e-Ahlebait Hisa 1 Safha 157 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Hazoor S.A.W.W ne farmaya: Mairaj ki raat baarish, khuski aur tari men paani k qatron ko shumaar karnay waaley farishtay ne mujh se kaha k men har cheez ka hisab kar sakta hun magar jab aik garoh mil kar Aap S.A.W.W par darood bhejta hai to men is k sawab ka shumar nahi kar sakta (Tafseer e Abul Fatooh, Al Mustadraak, Manaqib-e-Ahlebait Hisa 1 Safha 157 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Imam Zainul Abideen AS ne farmaya: Tumharey liay ye zaroori hai k Muhammad S.A.W.W wa aal e Muhammad AS par zyada se zyada darood bheja karo aur Hum is bhejay huay darood k badlay tumhari taraf se wo aamaal qayamat tak baja laaen gay jis ki tumhen tofeeq hasil nahi hui (Daarul Salaam 112/2, Manaqib-e-Ahlebait Hisa 1 Safha 160 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Imam Ali Raza AS ne farmaya: “WA ZAKARA ISMA RABBEHI FASSALA” ka matlab hai k Jab bhi apney Rab ko yaad karo to Muhammad S.A.W.W wa aal e Muhammad par darod bhejo (Asul e Kaafi, Manaqib-e-Ahlebait Hisa 1 Safha 161 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Imam Hassan Askari AS ne farmaya: Sura Baqra Ayat No 83 men namaz se muraad namaz e panjagana aur Muhammad wa Aal e Muhammad par darood hai. Mukhtalif haalaton men Muhammad wa Aal e Muhammad par darood bhejtay raha karo. Jab tumhen ghusa aaey, ya khushaal ho, jab tum mushkilaat men do chaar ho ya tum neamat se sarshaar ho aur jab tumharey dilon ko dukh aur takleef puhanchey. (Tafseer Imam Askari 327, Manaqib-e-Ahlebait Hisa 1 Safha 165 tarjuma Alqatrat o Min Bihaar e Manaqib e Alnabi Wal itrat Ayatullah Ahmad Mustanbat Quds Sira) Imam Hassan Askari AS ne farmaya: Khudawand Taalaa ne Hazrat Moosa aur Unn k baad aanay waalay yahoodiyon ko hukm farmaya tha k jab wo kisi mushkil men parain ya kisi musibat men mubtala ho jaaen to Khuda ko Muhammad SAWW aur Aal e Muhammad SAWW ka waasta de kar pukarain aur inn k waseelay se madad talab karain (Tafseer e Imam Hassan Askari AS, ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 166) Imam Ali Naqi AS ne farmaya: Khuda ne Ibraheem ko apna khaleel banaya kyun k Ibraheem Muhammad o Aal e Muhammad SAWW par buhat zyada darood bheja kartay thay (Alal Sharaaey Shekh Suduq, ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 170) Imam k Shia Abdul Salaam ne Imam Sadiq AS se poocha jab men tawaaf kar raha tha aur safa o marwa k darmayan tha to Muhammad Wa Aal e Muhammad SAWW par darood bhejnay k ilaawa mujhay koi dua yaad na aai. Imam Sadiq AS ne farmaya: Jis kisi ne dua ki jo yujhay ataa kiya gaya ussay tujh se behtar ataa nahi kiya gaya (AL Kaafi, Masaail u Shariya Sanad Yafta Ayatullah Ali Mishkeeni, ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 171) Hazoor SAWW ne farmaya: jo koi apni tehreer men mujh par darood parhnay ka tazkira karay ga to jab tak mera naam uss tehreer men baaqi rahay ga farishtay is k liay astaghfaar kartay rahain gay (ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 171) Hazrat Ali AS ne Farmaya: Tamam wo jo Quran men hai Sura Hamd men hai aur tamam jo sura hamd men hai Bismillah men jama hai aur tamam jo bismillah men hai is ki “Baa” men hai aur “Baa” k tamam israar uss k nuqtay men hai aur mein baa k neechay waala nuqta hoon. “Baa” hi k sabab wajood zaahir hua hai aur nuqtay k sabab aabid o maabood men tameez paida hoti hai (ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 174-175) Hazoor SAWW ne hazrat Ali AS ko galay laga kar chehray ko bosaa diya aur farmaya: Meray Maa’n baap qurban is par jis k zariyay se khuda ne meray baazoo ko taaqat di jaisay k Moosa k baazu ko Haroon k zariyay se taaqatwar kiya (Bihaar, Tafseer e Burhaan, ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 176) Ayatullah Ahmad Mustanbaat Quds Sira (Mohaddis o Faqih) ne farmaya: Hazrat Ali AS zaahiri toar par dunya men baad men aaey hen lekin aap k liay haal aur mustaqbil koi ahmiyat na rakhta hai kyun k in ka zamanay aur waqt par qaaboo hai. Ye sab kuch aap ki wilayat aur tassaruf k marhoon e minnat hai. Aap ka wajood e muqaddas zamanay ka qaidi nahi. Aap tamam makhlooq par shahid hen (ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 17) Imam Ali Naqi AS ne farmaya: Hazrat Ali AS ka wajud Mubarak tamam ajsaam, arwaah, nafoos aur qaboor ka ahaata rakhta hai aur ye jo Allah Quran men apnay kuch khitaabaat men guzray huay Waaqiaat ka Zikr kartay huay ye fermata hai “ALAM TAR (kya Too ne nahi dekha) is men bhi yehi raaz hai (Zyarat e Jaamiya, ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 17) Hazoor SAWW ne farmaya: Jo Ali ko dost rakhay wo qayamat k din anbiya k saath mahshoor hoga aur in k darjaat men qaraar paaey ga aur Jo Ali k saath dushmani rakhtay huay is dunya se jaaey ga is ki koi parwaah nahi hai k wo is dunya se yahoodi maray ya nasraani maray (Ayun e Akhbar e Raza Shekh Suduq , Bihaar, ALQATRAT O MIN BIHAAR E MANAQIB E ALNABI WAL ITRAT Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 sfha 180) Fatwa Laganay se pehlay dekh len k Ye Na Hum ne Kaha Na Hum ne Likha, Rasul SAWW ne kaha aur Mujtahid ne likha: Hazoor SAWW ne farmaya: Allah Rabbul Izzat ne farmaya Ali meri Makhlooqaat par meri hujjat, zameenon k darmayan mera noor aur ilm o hikmat par mera amen hai. Jis ne Ali ki maarifat ki agar wo Meri Nafarmaani bhi karay, Mein ussay jahannum men nahi daalon ga aur jis ne Ali ka inkaar kiya chaahay wo meri farmaan bardaari karay mein ussay jannat men daakhil nahi karoon ga (Biharul Anwaar, Alqatra Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 Safha 180-181) Hazoor Saww ne farmaya: Kuch Loge Ali k baaray men shak kartay hen jis ka muqaam aur martaba Khuda k nazdeek meray muqaam o martabay ki tarah hai aur siwaaey nabbuwwat k meray tamam muqaamaat aur maraatib par faaiz hai.Tumhain maaloom hona chaahiye k Jis ne Ali ko dost rakha iss ne mujhay dost rakha aur jo mujhay dost rakhta hai Khuda Uss k saath raazi aur khusnood hai. Aur jiss se Khuda raazi o khushnood ho ussay jannat men muqaam ataa karta hai (Biharul Anwaar, Alqatra Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 Safha 182) Hazoor SAWW ne farmaya: Aagaah ho jaao jo ali ko dost rakhta hai farishtay iss k liay istaghfaar kartay hen aur jannat k darwaazay iss k liay khol diay jaatay hen taakay jis darwaazay se chahay baghair hisaab k jannat men daakhil ho jaaey. Jo koi Ali se dosti rakhta hoga iss dunya se na jaaey ga magar ye k jaanay se pahlay aab e kosar se sairaab hoga, shajr e toobaa ka phal khaaey ga aur jannat men apna muqaam aur thikaana dekhay ga (Biharul Anwaar, Alqatra Ayatullah Ahmad Mustanbaat Quds Sira Tarjuma Manaqib e Ahlebait Hisa 1 Safha 182) Hazrat Muhammd S.A.W ne farmaya: Jab qayamat ka din hoga to aik munadi awaz daiga k “Zainul Abideen” kahan hain. Main apne farzand Ali ibn hussain ibn Ali Ibn Abu Talib ko daikh raha hun k ahl-e-mehshar ki safon ko cheertay aur jhoomtey huay aa rahey hen. (Bihar Safha 9 Hisa 6 Dar Halaat Imam Zainul Abideen AS, Alal Sharae Safha 87, Imali Shaikh Sudooq Safha 331,) Imam Jaffer Sadiq AS ne farmaya: Muhammd (S.A.W), Ali AS, Fatima AS, Hassan AS, Hussain AS wo sub kuch jaantey hen jo Khuda ne paida kya hai aur isey adam se wajood ata kya hai. Ye aasmanon, zameenon, paharon, saharaon aur daryaon k khazana daar hen. Paharon k wazan, daryaon k pani ki miqdar, nehron aur chashmon ki taadaad se waqif hen. Koi aisa pata kisi darakht se nahi girta jis ka ilm in k paas na ho. Zameen ki taareekiyon men har daaney ka ilm rakhtey hen aur koi kushk o tar nahi magar kitab e mubeen men mojud hai yani k in k ilm men is ka naqsha mojud hai aur wo isey jaantey hen(Manaqib-e-ahlebait Hisa 1 safha 86 Ayatullah Ahmad Mustanbat Qudas Sira, Misbahul Anwar) Hazrat Muhammad S.A.W ne farmaya: Jo koi chahta hai k maira qurb hasil karey aur mujh par aisa huq rakhta ho k qayamat k din isey faida puhanchaey to isey chahiye mairey ahlebait k saath khush asloobi karey aur unhen khush karney k asbab faraham karey.(Imali Sheikh Sudooq safha 421 Hadees 5 Majlis 40, Biharul Anwar, Manaqibe Ahlebait Hisa 1 safha 86 Ayatullah Ahmad Mustanbat Qudas Sira) Imam Baqir AS ne farmaya: Qayamat k din aik manadi sada daiga k agar RasulAllah S.A.W. par kisi ka huq hai to khara ho jaey. Aik garoh khar ho ga to pucha jaey ga tumhara konsa huq hai wo kahen gey hum Hazoor S.A.W. k baad un k ahlebait par darood bhejtey they. Un se kaha jaega jao aur talash karo, jis kisi ne tumharey sath koi mehrbani ki aur tumhen koi naimat di ho is ka bhi hath pakro aur jannat main le jao. (Mahasin Barqi, Manaqibe Ahlebait Hisa 1 safha 87 Ayatullah Ahmad Mustanbat Quds Sira) Imam Ali Raza AS ne farmaya: Qayamat k din Hazoor S.A.W 4 tarah k logon ki shafaat Karen gey chahey wo tamam ahle zameen k gunahon ka bojh le kar aaen Wo jo un k ahlebait ki madad kartey hon, jo ahlebait ki zarooriat ko pura kartey rahey, jo un ko dil aur zaban se dost rakhtey hon aur wo un ki himayat karney k sath un ka difaa kartey rahey hon (khisaal 1/196 Hadees 1Sheikh Suduq, Manaqibe Ahlebait Hisa 1, Safha 89 Ayatullah Ahmad Mustanbat Qudas Sira, Saheefatul Raza AS, Biharul Anwar 96/225 Hadees 24, Ayun Akhbar Raza AS 1/253) Hazrat Muhammad S.A.W. ne farmaya: Aale Muhammad k sath aik din ki muhabat aik saal ki ibadat se behtar hai. Jo koi bhi aale Muhamad ki muhabat k sath is dunya se ruksat hua to wo jannat men dakhil hoga (Kashful Ghama 1/137 Arbali, Musnad Ahmad Ibne Hanbal, Manaqibe Ahlebait Hisa 1 Safha 89 Ayatullah Ahmad Mustanbat Qudas Sira) Pul-e-Siraat par tum men se sab se ziada saabit qadam wo hoga jis ki meray ahlebait aur ashaab k saath muhabat ziada hogi. (Nawadir Rawandi 15, Manaqibe Ahlebait Hisa 1 Safha 90 Ayatullah Ahmad Mustanbat Qudas Sira, Fazaile Shia 5) Hazrat Muhamad S.A.W. ne farmaya: Mairi aur meray Ahlebait ki muhabat 7 muqamaat par faida de gi. Aisay 7 muqamat k jin men khof o wehshat ziada hai. Moat k waqt, qabr men, qabr se uthney k waqt, jab naama aamaal miley ga, hisab o kitab k waqt, jab meezaan lagey ga aur pul-e-siraat se guzarney k waqt. (Khisal Sheikh Suduq, Manaqibe Ahlebait Hisa 1 Safha 90 Ayatullah Ahmad Mustanbat Qudas Sira) SHAAN-E-PUNJETAN BA ZUBAN -E-IMAM MOOSA KAZIM AS Imam Moosa Kazim AS: Allah ne Fatima A.S. ko noor-e-Muhammad se paida kya jaisey noor-e-Muhammad ko apney noor se akhaz kya tha aur Ali aur Fatima A.S.k noor se Hassan o Hussain A.S. k noor ko paida kya. Is noor ki maanind jo charaghon se lia jaata hai ye hastiyan noor se paida ki gae hen. Aik nasal se doosri nasal ki taraf aik baap k salb se doosrey baap ki sulb ki taraf aur maan k reham se doosri maan k reham ki taraf muntaqil huay hen na ye k gandey paani se aur najjis o past nutfey se hen balkey aisa noor hen jo paak sulbon se paak rehmon ki taraf muntaqil huay hen is liay k wo chuney huay motiyon se hen. In hastiyon ko Khuda ne apney liay muntakhib kya aur chuna hai. Inhen apney ilm k khazanon ka muhafiz banaya hai.Logon tak apna paigham rasan qarar dya hai aur in ko apna qaim muqam banaya hai kyun k Wo daikha nahi ja sakta aur is ka idraak nahi kya ja sakta. Is ki kefiyat ki maarfat nahi ho sakti aur is k makan ki shanakht nahi ho sakti. Ye wo hazraat hen jo Khuda ki taraf se guftagu kartey hen is k paigham ko puhanchatey hen aur is k amr o nahi ko waazey aur roshan kartey hen. Pas in k zariay se Khuda ne apni Qudrat ko zahir kya. Apni nishaniyon, moajizaat ko dikhlaya. Inhi k zariay se apney bandon ko apney se aashna karwaya aur inhi k sabab se is k farmaan ki ataat hui.Agar ye hazraat na hotey to Khuda ki maarfat na hoti aur pata na chalta k Rehmaan ki ibadat kaisey ki jaati hai. Aur Khuda Wo zaat hai jis tarah irada karta hai waisey anjaam daita hai. (Mnaqibe Ahlebait Hisa 1 Safha 96 Ayatullah Ahmad Mustanbat Quds Sira, Bihaar 35/28, Tafseere Burhaan 3/193, Taaweel ul ayaat 1/397) . Hazrat Muhammad S.A.W ne farmaya; Ali ibn-e-Abi-Talib ki taraf daikhna ibadat hai. In ka zikr ibadat hai. Kisi bhi shaks ka imaan us waqt tak qabool na hoga jab tak wo Ali se muhabat na rakhey aur in k dushmanon se nafrat na karey.(imaaly sheikh sudooq safha 201 hadees no 10 majlis 28, Bihaar jild 38 safha 192 hadees 4, Manaqib-e-Ahl-e-Bait safha 25, hisa 1) .. Imam Moosa Kazim AS ne farmaya: jab 2 momin aapas men mulaqat kartey hen aur Khuda ka zikr kartey hen aur ham Ahl-e-bait k fazail bayan kartey hen to Iblees k chehrey par jitna gosht hota hai gir jata hai. Yahan tak k is ki rooh shidat-e-dard se cheekhti hai, asmaan k farishtey aur jannat k khazana daar isey sun laity hen aur is par lanat kartey hen aur koi farishta is amal k baghair nahi rehta. (Alkafi jild 2 safha 188 hadees no 17, Bihaar jild 63 safha 258 hadees 131, Manaqib-e-Ahl-e-Bait safha 26) .. Hazrat Muhammd S.A.W ne farmaya: Aey ummat jab tum masaib o aalaam men giraftaar ho jao to mujhey aur meri aal ko yaad karo taakey Khuda in ki barkat se in farishton ki jot tum par moakil hen shaitaanon k muqabley men madad farmaen(Manaqib-e-Ahl-e-Bait safha 26 Ayatullah Ahmad Mustanbaat Quds Sira, Tafseer-e-Imam Hassan AS) .. Hazrat Muhammd S.A.W ne farmaya: Agar chahtey ho k Iblees k zakhm baqi rahen aur hamesha ghamnaak rahey to ataat-e-Khuda aur Muhamad o Aal-e-Muhamad par darood baja latey raho. Agar tum ne aisa na kiya to Iblees k aseer ho jaogey aur is k lashkar tum par sawar ho jaen gey. (Manaqib-e-Ahl-e-Bait Safha 27 Ayatullah Ahmad Mustanbat Quds Sira, Tafsee Imam Hassan Askari AS Safha 396) .. Imam Sadiq AS ne apney sahabi se farmaya: Aey Noman k baitey Hum Ahl-e-bait ki muhabat aur dosti ko Khuda arsh k neechay khazanon men se aasmaan se nazil karta hai jaisey soney aur chandi k khazaney hon aur is ko muqarar miqdar k ilawa nazil nahi karta aur apney behtareen bandon k ilawa kisi ko ata nahi karta. Aur is k liay 1 badal hai barish barsaney waley badal ki tarah. Jab Khuda chahta hai k is ki muhabat se is ko behramand karey jisey dost rakhta hai to is badal ko barasney ki ijazat farmata hai. Is waqt barista hai aur jo bacha maan k shikm men hota hai wo bhi is se mustafeed hota hai.(Bihar safha 78, 292, Tuhfal Aqool Jild 310, Manaqib-e-Ahlebait Hisa 1, Safha 31) .. Pighambar S.A.W ne farmaya: Khush naseeb hain wo loge jo mairey Ahl-e-bait Ko dost rakhen gay. (Khisal Sheikh Suduq jild 2 safha 515 hadees 1, Bihar Jild 27 safha 78 hadees 12, Manaqib-e-Ahl-e-Bait Safha 45) .. Imam Sadiq AS ne farmaya: Hamari wilayat har giz tum tak nahi puhanch sakti magar parhaizgari, koshish karney, sach bolney, amanat ko ada karney, hamsayon k sath acha salook karney, achey ikhlaaq rakhney, wada wafa karney, Sila Rehmi karney aur apney sajdon ko lamba karney se hamari madad karo. Agar Hazrat Ali k qatil ki amanat bhi merey paas hoti to main usey wapis kar daita (Bisharatul Mustafa S.A.W Safha 260, Manaqib-e-Ahl-e-Bait Safha 46) .. Rasul S.A.W ne farmaya: Koi banda bhi Khuda par imaan nahi la sakta magar ye k wo mujhey apney se ziada dost rakhta ho, meri nasal ko apni nasal se ziada azizi rakhta ho aur merey khandan ko apney khandan se ziada chahta ho aur merey rishtey daaron ko apney rishtey daron se ziada chahta ho. (Alal Sharaey Jild 1 Safha 140 Hisa 1, Bihar Jild 24 Safha 317 Hisa 30, Bisharatul Mustafa Safha 52,128, Manaqib-e-Ahl-e-Bait Safha 46) .. Imam Baqir AS ne farmaya: Jo koi ye janna chahta hai k hamen dost rakhta hai ya nahi to apney dil ka imtehan le. Agar hamari dosti k sath hamarey dushman ki dosti ko shareek karey to wo hamara nahi hai aur hum is se nahi hen. Khuda, Jibraeel aur Meekaeel is k dushman hen aur Khuda kafiron ka dushman hai (Taweel alayat Jild 2 Safha 52, Bihar Jild 24 Safha 317 Hadees 23, Bishartul Mustafa S.A.W Safha 87, Imaali Toosi Safha 147, Manaqib-e-Ahlebait Safha 47 Hisa 1) .. Imam Sadiq AS ne farmaya: Jo koi bhi aisay shaks k sath baithey jo hamarey aeb bayan karey ya aisay shaks ki tareef karey jo hamara munkir ho ya aisay shaks k sath rabta karey jo hum se rabta tor chukka ho ya aisay shaks se rabta khatam karey jis ka hamrey sath taa’luq ho ya hamarey dushman k sath dosti karey ya hamrey dost k sath dushmani karey yaqeeni tor pe is ne Sura-e-Humd aur Quran-e-Azeem ko nazil karney waley Khuda k sath kufr kya.(Imaali Sheikh Suduq Safha 111 Hisa 7 Majlis 13, Bihar Jild 27 Safha 25, Manaqib-e-Ahlebait Safha 47) .. Hazrat Ali AS ne farmaya : Faqar k liay libas tayar karo, Beshak Faqar aur tangdasti hamarey shion ki taraf is se bhi taiz jata hai jitna sailab ka pani nashaib ki taraf jata hai.(Alikhtasaas Safha 305, Manaqib-e-Ahlebait Safha 4 .. Imam Baqir AS ne farmaya: Agar taira tarz-e-zindagi Quran k mukhalif hai to phir kon si cheez hai jo terey nafs ko maghroor karti hai Manaqib-e-Ahlebait Safha 49) .. Imam Baqir AS ne farmaya: Jo koi Khuda ki ataat karey aur hamarey sath muhabat rakhey to is k paas hamari wilayat hai (Imali Toosi Safha 296 Hadees 29 Majlis 11, Bihar Jild 78 Safha 182 Hadees 8, Bisharatul Mustafa Safha 189, Manaqib-e-Ahlebait Safha 50) .. Imam Sadiq AS ne farmaya: Khuda aisay bandey ko sakht dushman rakhta hai jo sari raat murdaar ki tarah para rahey aur din baikar guzar dey. Jo tahajud ki namaz na parhey wo hamarey shion men se nahi (Albaladil Ameen Safha 47, Rozatul Waezeen Safha 321, Manaqib-e-Ahlebait Safha 51 Hisa 1, Bihar Jild 87 Safha 158 Hadees 53) .. Imam Sadiq AS ne farmaya: Ibraheem Hazrat Ali k shion main se hen.(Taweelul Ayaat Jild 2 Safha 495 Hadees 8, Manaqib-e-Ahlebait Safha 53 Hisa 1) .. Hazrat Ali AS ne farmaya: Agar pardey door kar diay jaen to merey yaqeen man koi ziadti na hogi (Bihar Jild 69 Safha 209 Satar 8, Manaqib-e-Ahlebait Hisa 1 Safha 54) .. Imam Baqir AS ne farmaya: Ahlebait k fazail aur irshadaat ka inkar karna kufr hai (Mukhtasir Albasair Aldarjaat Safha 123, Bihar Safha 25, 366, Manaqib-e-Ahlebait Safha 56) .. Hazoor S.A.W ne farmaya: Hamen Khuda ki makhlooq qarar dainey k baad hamarey mutaliq jo fazeelat bayan karna chaho bayan karo tum hamari haqeeqat ki azmat tak nahi puhanch saktey.(Tafseer-e-Imam Hassan Askari AS Safha 50 Hadees 34, Manaqib-e-Ahlebait Safha 6 .. Imam Ali Raza AS ne farmaya: Imamat qadr o manzilat k lehaz se buland tar hai aura z lehaz e shan o martaba azeem tar hai aur muqam o martabey k aitebar se is se buland tar hai k logon ki aqlen is ko paa saken aur apney iradey aur nazriat k sath is tak puhanch saken ya ye k koi imam ya paishwa apni marzi se nasb kar sakey (Manaqib-e-Ahlebait Hisa 1 Safha 69, Alal sharaey, Ayunul Akhbar, Kamaluddeen, Imaali) .. Imam Raza AS: baeed hai baeed hai imamat k muta’liq aqlain sar gardaan hen, fehm 0 shaoor hairat men hen aur fikren pareshaan hen, ankhen kamzor hen, barey barey jhootey nazar aatey hen, hukma pareshan aur khutba goongey nazar aatey hen. Sahiban-e-ilm jahalat men chaalaak aur hoshiyar aajiz hojatey hen. Kisi ki taqat nahi k muqam-e-imamt ki shan bayan kar sakey ya muqam-e-imamat par baith kar logon ki zarooriaat ko pura kar sakey (Manaqib-e-Ahlebait Hisa 1 Safha 70, Kamaluddin 2/27 Hadees 31, Ayunul Akhbar 1/171 Hadees 1, Imaali Sheikh Suduq Safha 536 Hadees 1) .. Imam Sadiq AS ne farmaya: Agar hamen ijazat hoti k jo muqam hamara Khuda k nazdeek hai wo logon ko bata saken to tum men isey tahammul aur qabool karney ki taqat na hoti (Bihar 25/385 Hadees 41, Manaqib-e-Ahlebait Hisa 1 Safha 70) .. Imam Sadiq AS ne apne sahabi se farmaya: Aey Himraan bin Aeyen dunya aasmaan aur zameenen is hatheli ki manind hen. In k zahir aur baatin in k kharij aur dakhil aur in k khushk o tar sab imam janta hai (Bihar 25/385 Hadees 42, Manaqib-e-Ahlebait Hisa 1 Safha 71, Almukhtasir Safha 143) .. Imam Sadiq AS ne farmaya: Salman Farsi ne Rasul S.A.W ki wafat k 3 roze baad khutba daitey huay kaha tha Agar wo sub kuch jo Ali AS k fazail k muta’aliq main janta hun tumhen bata dun to tum men se 1 groh mujhey deewana samajhney lagey ga aur doosra kahey ga k Khudaya Salman ko qatal karney waley ko baksh de.(Bihar 32/387, Manaqib-e-Ahlebait Hisa 1 Safha 71) .. Imam Sadiq AS ne farmaya: Khuda ne arsh k neechay jo paida kya hai wo sab imam k ikhtiar men hai .(Bihar 25/58, Manaqib-e-Ahlebait Hisa 1 Safha 72) .. Hazoor S.A.W ne farmaya: Abd ka khaloos dil k sath La Ilaah Illallah kehna, jis liay main bheja gya hoon is par amal karna aur mairay Ahlebait se muhabat karna jo in ka sab se bara haq hai (Imali Toosi Safha 583 Hadees 12, Bihar 30/13 Hadees 30, Mnaqib-e-Ahlebait Hisa 1 Safha 73) .. Hazoor S.A.W ne farmaya: Ya Ali Khuda ne apney Rasulon ko apney farishton par aur mujhey sab nabion aur rasulon par fazeelat di hai. Mairay baad ye fazeelat tumharey liay aur tumharey baad waley imamon k liay hai. Beshaq farishtey hamarey aur hamarey muhibbeen k khidmat guzar hen. Wo farishtey jo Khuda k arsh ko uthaey huay hen aur wo jo is k atraaf men Khuda ki humd o sana k sath tasbeeh kartey hen in logon k liay maghfirat talab kartey hen jo hamari wilayat par imaan rakhtey hen (Manaqib-e-Ahlebait Hisa 1 Safha 75) .. Imam Sadiq AS: Allah ne Moosa se farmaya agar tu Muhammad ki aur un k ahlebait ki maarifat karey to tu in ki ummat men se hai. Meri makhlooqaat k darmayan in ki aur in k ahlebait ki misaal aisay hai jaisay firdos ki misaal jannat men hai. Is k patey nahi girtey aur is ka zaiqa tabdeel nahi hota (Manaqib-e-Ahlebait Hisa 1 Safha 7 .. Hazrat Ali AS ne farmaya: Agar Aadmi is qadar taweel sajda karey k is ki gardan juda hojaey to Allah us ki tauba us waqt tak qabool nahi karey ga jab tak Ahlebait ki wilayat is k paas na hogi (Manaqib-e-Ahlebait Hisa 1 Safha 79) .. Hazrat Ali AS ne farmaya: Aagaah raho jo bhi hamarey haq ki pehchaan rakhta hai, ye umeed rakhta hai k hamarey sath ta’aluq ki waja se isey ajr o sawab miley ga to wo rozana ki zaroorat k mutabiq khooraak, Tun dhaanpney k liay kapra aur sar chupaney k liay chat par razi hota hai aur wo is khoobi k saath khofzada aur muztarib hota hai (Tafseer-e-Qummi 1/243, Ma’ani Alakhbaar Safha 20, Manaqib-e-Ahlebait Hisa 1 Safha 79) .. Hazrat Ali AS ne farmaya: Khuda ki qasam jo koi dunya ki muhabat rakhta ho aur ghair ki wilayat ko qabool karey is k paas Khuda ki muhabat na hogi aur jo koi hamarey haq ki ma’arifat rakhta ho aur hamari muhabat ka dum bharta ho wo Khuda ko dost rakhta hoga(Manaqib-e-Ahlebait Hisa 1 Safha 81) Hazoor (S.A.W) ne farmaya: Jis shaks par Khuda ne ahsaan farmaya ho isey merey Ahl-e-Bait ki maarfat aur wilayat ataa ki ho goya k Khuda ney tamam khubiyan is k liay jama kardi hen.. Page 7, Manaqib-e-Ahl-e-Bait Tajuma-e-Kitab:Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey (Ayatullah Syed Ahmad Mustanbat Qudas Sira) Hazrat Imam Jaffar-e-Sadiq A.S. ne farmaya: Maarfat-e-Khuda k baad koi amal bhi namaz k hum palla nahi hai. Is k baad zakat, us k baad roza aur phir hajj. In tamam aamaal ki ibteda aur inteha hamari maarfat hai. Page 8, Manaqib-e-Ahl-e-Bait Tajuma-e-Kitab:Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey (Ayatullah Syed Ahmad Mustanbat Qudas Sira) Hazrat Ali A.S. ne farmaya: Be shaq La ILaha ILaLLah k liay sharaait hen. Men aur meri aulaad in sharaait men se hen. Page 9, Manaqib-e-Ahl-e-Bait Tajuma-e-Kitab:Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey (Ayatullah Syed Ahmad Mustanbat Qudas Sira) Hazrat Imam Jaffar-e-Sadiq A.S. ne farmaya: kya hamarey imamon k ilawa koi aur aosia (wali) hen jin k baarey men Rasulallah ne farmaya ho k in ki maarfat haasil karen? Aur jo koi bhi mar gya aur apney imam ko na pehchana to is ki mout haalat-e-kufr ki mout hai aur inkaar ki mout hai. Page 13, Kitab:Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey (Ayatullah Syed Ahmad Mustanbat Qudas Sira) Imam Hussain A.S. ne farmaya: Kitab ka ilm aur is ka bayan hamarey paas hai aur jo kuch hamarey paas hai wo Khuda ki muklooq men se kisi k paas nahi hai kyon k hum raaz-e-illaahiya rakhney waaley hen. Biharul anwar jild 44 safha 184 Manaqib-e-aal-e-abitaalib jild 4 safha 52 Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey safha 15 (Ayatullah Syed Ahmad Mustanbat Qudas Sira) Hazrat Ali A.S. ne farmaya: is zaat k huq ki qasam jis ne daaney ko cheera aur makhlooq ko paida kya merey paas aasmaanon aur zameenon k mutaliq wo ikhtiar aur qudrat hai k tum us k jaaney k himat nahi rakhtey. Khuda k ism-e-Aazam 72 haroof hen. Asif bin barkhya sirf aik ka ilm rakhta tha. Khuda ki qasam tamam 72 haroof ka ilm hamrey paas hai. Aik harf aisa hai jo Khuda k saath maksoos hai aur wo Khuda k ilm-e-ghaib men posheeda hai. Koi bhi taaqat o qudrat nahi rakhta hai magar buzurg o bartar Khuda k sabab se jis ne hamari maarfat hasil karli is ne hamen pehchan lia aur jis ne hamri pehchan na ki is ne hamara inkar kya. Biharul Anwar Jild 27, safha 37, hadees no 5 Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey safha 16 (Ayatullah Syed Ahmad Mustanbat Qudas Sira) Imam Jafar Sadiq A.S. ne farmaya: Khuda ne hamari wilayat ko Quran aur tamam aasmaani kitabon ka madaar qarar dia hai. Quran ki muhkam ayaat is madaar k ird gird chakar kaat’ti hen. Isi ki waja se aasmani kitabon ki awaaz men bulandi paida hui aur imaan zaahir hua.(kitab: Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey safha 16 Ayatullah Syed Ahmad Mustanbat Qudas Sira) Ayatullah Syed Ahmad Mustanbat Qudas Sira apni kitab Alqatrato Min Bihaar-E-Manaqib-E-Alnabi Wal Itratey safha 24 men likhtey hen Rasul Allah (S.A.W) ne farmya Allah ne merey bhai Ali k liay wo fazail qarar diay hen k khud Ali k ilawa koi aur un ko shumar nahi kar sakta. Jo koi bhi in fazail men se koi aik fazeelat sidq-e-dil se yad karey ga to Khuda us k tamam guzishta aur aaindaaa gunahon ko maaf karey ga chahey wo qayamat men jinon aur insaanon k tamam gunahon samait aaey. Jo koi aik bhi fazeelat likhey ga to jab tak wo likhi rahey gi farishtey us k liay istaghfar karen gey. Jo fazeelat suney aur parhey ga us k kaan aur aankh se kiay gaey gunah maaf hon gey. From www.yaali.co.cc [All In One Shia Website]
  6. From www.yaali.co.cc [All In One Shia Website] Chapter 11 Raising Children ________________________________________ 40 Akhlāq Points on Interacting with your Child[388] 1. Give gifts to your daughter(s) first. 2. Play with your children.[389] This has an important effect in the training and nurturing of your child. Our leaders in Islam have stressed the importance of this issue, and recommended it highly to Muslims. It is narrated from the Prophet (s): “The person who has a child, should behave like a child with him.”[390] It is also narrated from Imām ‘Alī (as): “Anybody who has a child, should, for his/her training, bring themselves down to their level of childhood.”[391] 3. Do not hit your child when they cry, because it is narrated from the Prophet (s): “Do not hit your babies since their crying has a meaning. The first 4 months of crying is professing the unity of Allāh ÓÈÍÇäå æÊÚÇáì, the second 4 months of crying is sending blessings upon the Prophet (s) and his family and the third 4 months of crying is the baby praying for the parents.”[392] 4. Kiss your child. It has been narrated from one of the Imāms that: “Kiss your children a great deal because for every kiss, you will be granted a Divine heavenly rank which would otherwise take 500 years to achieve!”[393] It is also narrated that a man once came to the Prophet (s) and said: “I have never kissed my child.” The Prophet (s) said: “Surely a man like this will be a resident of the fire of hell.” 5. By saying Salām to your child, build their sense of personality and character. If youngsters say Salām, it is obligatory for elders to reply; however, it was a characteristic of the Prophet (s) to say Salām first, whether to elders or youngsters.[394] 6. Do not ridicule the actions of your child, nor call them silly. 7. Do not order or forbid your child too much, as this emboldens them and leads to rebellious behaviour when older. 8. Build your children’s characters by respecting them. We read in traditions that the Prophet (s) prolonged his sajdah until his grandson came down from his shoulders, and at other times he recited Salāt al-Jamā’at faster as he heard children of praying mothers crying. Likewise, Imām ‘Alī (as) used to ask his children questions about religious matters in the presence of others, and even passed on people’s questions to them to answer. When parents don’t satisfy the natural urges and desires of the child, the child then resorts to wrong ways and means (often linked to sin) to try and give himself the necessary push to build his sense of self and importance. Personality, independence, will, self-trust, and likewise, weakness, baseness and lack of self-trust are all characteristics the foundations of which are in the lap of the father and bosom of the mother. A child who has not been treated like another human being or a valuable member of the family cannot be expected to have a well formed personality in adulthood. 9. Keep your promises. Keeping promises in Islam is a sign of one’s faith, and Allāh (swt) mentions it in the Qur’an. } æóÃóæúÝõæÇ ÈöÇáúÚóåúÏö Åöäóø ÇáúÚóåúÏó ßóÇäó ãóÓúÄõæáÇð { “And fulfil the covenants; indeed all covenants are accountable.”[395] } æóÇáóøÐöíäó åõãú áöÃóãóÇäóÇÊöåöãú æóÚóåúÏöåöãú ÑóÇÚõæäó { “And those who keep their trusts and covenants.”[396] Keeping promises is one of the pillars of the prosperity of mankind and one of the best qualities of one’s Akhlāq, its base lying in one’s raising and training. It is narrated from the Prophet (s): “Like your children and treat them with affection and kindness. When you make a promise to them, you must keep it, because children consider you their sustainer.”[397] 10. For the sexual training of children, the parents must first teach their children not to enter their bedroom without asking permission. Allāh (swt) has pointed to this important point in Surat Nūr, Verse 58: } íóÇ ÃóíõøåóÇ ÇáóøÐöíäó ÂãóäõæÇ áöíóÓúÊóÃúÐöäõßõãõ ÇáóøÐöíäó ãóáóßóÊú ÃóíúãóÇäõßõãú æóÇáóøÐöíäó áóãú íóÈúáõÛõæÇ ÇáúÍõáõãó ãöäßõãú ËóáÇóËó ãóÑóøÇÊò ãöä ÞóÈúáö ÕóáÇóÉö ÇáúÝóÌúÑö æóÍöíäó ÊóÖóÚõæäó ËöíóÇÈóßõã ãöøäó ÇáÙóøåöíÑóÉö æóãöäú ÈóÚúÏö ÕóáÇóÉö ÇáúÚöÔóÇÁ ËóáÇóËõ ÚóæúÑóÇÊò áóøßõãú { “O you who have faith! Let your permission be sought by your slaves and those of you who have not reached puberty three times: before the dawn prayer, and when you put off your garments at noon, and after the night prayer. These are three times of privacy for you.” It is also recommended to keep a close watch and control over their actions with others and prevent those actions that increase one’s sexual instinct (e.g. going out in mixed gatherings). It is important to mention that their curiosity is very high in childhood. In addition, they are very sensitive to what they watch and see, and fearlessly want to put it into action and try it out for themselves, without knowing or thinking that what they are doing may not be right. Some useful points to be noted a. Mothers should be careful that when tending to the cleanliness of their children (e.g. giving them baths), even newborns, other children are not present, especially those who are of a different gender. b. From childhood, parents should not play with the child’s genital organs, or even their chest and thighs. c. Never leave children alone or in private for long periods of time and when they are going through an inquisitive phase. It is also not recommended to leave them unattended with someone else during this time, especially a brother or sister. d. Do not let girls of 6 years sit on a non-mahram man’s lap or be kissed by non-mahram men. e. Do not let girls be naked in front of others. In particular, their chests and thighs should be covered. f. Create love for Salāt in your child, as Allāh (swt) clearly states in the Noble Qur’an that Salāt makes one far from ugly acts. } Åöäóø ÇáÕóøáÇóÉó Êóäúåóì Úóäö ÇáúÝóÍúÔóÇÁö æóÇáúãõäßóÑö { “Indeed the prayer prevents indecencies and wrongs.”[398] 11. Spoiling a child creates weakness, and a lack of will and determination. These types of children trouble their parents in their childhood, and make them encounter many problems. The spoilt children themselves face two types of problems a. They have expectations that the rest of society will, like their parents, comfort and respect them no matter what, and carry out their wishes without any questions. When they realise that people will not only not do this, but will also ridicule these expectations, they become upset and feel humiliated and debased. b. Such experiences form the base of contempt and make them angry, aggressive, lacking patience and weak. They become the type of people who think low of others and treat them with harsh words and actions. 12. Nothing silences the sense of self-trust in a child more than forcing him to do things they may not have the capability of doing. This is especially the case when, if the child is unsuccessful, it is followed by belittling statements like: “Don’t bother trying, you can’t, you don’t have the capability.” 13. Pray for your children, both during pregnancy and afterwards.[399] 14. Reminders and requests should be given with gentleness and softness so as not to create a barrier between parents and child. One day, Imām Husain (as) called his children and his brother’s children together and said to them: “All of you are the children of today’s society and, it is hoped, the leaders of tomorrow’s society. So learn and make efforts in the acquisition of knowledge, and whoever does not have a good memory and cannot memorise the subjects taught by the teacher in teaching sessions, (should) write them down and keep them at home.” Thus we see that the Imām created the love of acquiring knowledge in them without using techniques like scaring or forcing them, but by making them understand that knowledge is the path to honour and esteem. 15. If your child is respected, he/she is less likely to rebel against the rules of the house. Respect and good interaction between parent and child are the bases in forming the child’s character. It is narrated from the Prophet (s): “Respect your children and talk to them with (good) manners and a likeable method.” 16. A good role model is someone who adjusts their children’s desires wisely and with the correct techniques. 17. Foster the faith of your child. Children that have been raised from the beginning with faith in Allāh (swt) have a strong will and powerful soul and from their early years are mature and courageous; this is easily observed by their actions and words. The readiness of the soul of a child to learn faith and Akhlāq is like fertile ground in which any type of seed can grow. Therefore, parents should teach their child love for Allāh (swt) and the Ahlul Bayt (as) and leaders of Islam from the earliest opportunities. It is narrated from Imām as-Sādiq (as): “Teach traditions to your children as soon as possible, before opposers (to your beliefs) reach them before you do.”[400] In traditions, parents who do not take the future life (aakhirat) of their children into consideration are reproached. It is narrated that the Prophet (s)’s gaze fell on some children and he said: “Woe upon the children of the end of time (before the coming of the 12th Imām) because of the disliked methods of their fathers.” It was asked of him: “Oh Prophet (s) of Allāh (swt)! Because of their polytheistic fathers?” He replied, “No, because of their Muslim fathers who didn’t teach their children any religious duties. They were content with worthless material things for them. I am weary and exempt of such people…”[401] It is said that in communist Russia, they used to eliminate the existence of God from the ground roots level; for example, when a child was hungry or thirsty their parents would let them cry and say to them, “Ask God to provide for you.” When the children would do this, and still remain hungry and thirsty, they used to say to them, “See, you cried to God he gave you nothing! Now ask Lenin (the Russian leader) to provide for you!” When the children would do this, then only would they give them food and drink. The effect of this was that it was instilled in the children from childhood that God doesn’t exist through this very deluded manner. This same concept is condemned in Surat Yāsīn, Verse 47: } ÞóÇáó ÇáóøÐöíäó ßóÝóÑõæÇ áöáóøÐöíäó ÂãóäõæÇ ÃóäõØúÚöãõ ãóäú áóøæú íóÔóÂÁõ Çááñøåõ ÃóØúÚóãóåõ Åöäú ÃóäúÜÊõãú ÅöáÇóø Ýöí ÖóáÇóáò ãõøÈöíäò { “The faithless say to the faithful, ‘Shall we feed (someone) whom Allāh (swt) would have fed, had He wished? You are only in manifest error.’” However, this is a wonderful lesson to us as to how Allāh (swt) should be introduced to a child from young age. Whenever a child gets to that age that he understands that whenever they desire something they need to ask their parents, their parents should ask them first to ask from Allāh ÓÈÍÇäå æÊÚÇáì. Then when they provide the desired object, they should stress that it reached them through the blessings of Allāh ÓÈÍÇäå æÊÚÇáì. Thus, as they grow up, they will be able to see Allāh (swt) as the underlying principal behind every action. 18. Stay away from wrist-grabbing and bossy behaviour with children. 19. One of the duties of parents is to foster the innate nature of telling the truth in children. Their behaviour in the house should be such that this becomes a habit. However, this is one of the more difficult areas of raising a child and attention to knowledge and action is very important. It is narrated in a tradition from the Prophet (s): “May Allāh (swt) have mercy on the person that helps his child in (doing) good.” The narrator of the tradition asked: “How?” In his reply, the Prophet (s) gave 4 instructions: a. Whatever the child has in his power and has carried out, accept it. b. Don’t expect that which is hard for him. c. Prevent him from sin. d. Don’t lie to him, or do silly things. 20. Do not use fear as a method of raising your child, as this causes damage to their personality and leads to psychological problems. In particular, excess punishment by the mother weakens the relationship and value that the child has for his mother in his heart. Often a look or silence can be more effective in making the child understand their mistake than hitting them or scaring them. 21. Cuddling and kissing a child is one of their soul-foods, and it is necessary that enough of this is given to them. One of the reasons that a child is crying may be that they are thirsty for this expression of love. Children who grow up with plenty of love have confident personalities which are not swayed by the difficulties that crop up in life. It is narrated from Imām as-Sādiq (as): “Certainly Allāh (swt) shows mercy upon His servants who have strong love for their offspring.”[402] It is also narrated from the Imām: “Prophet Mūsā (as) said the following to Allāh (swt) when he was on the mountain of Tur: “O Allāh (swt)! Which act is the best one according to you?” Allāh (swt) replied: “Loving children is the best act.”“ 22. Parents have a responsibility to make their children understand the indecency of sin and create an aversion for people who partake in this, and likewise, to reproach the bad and encourage the child’s good actions. However, reproach and admiration has its time and place and should not be overdone as this itself can corrupt a child. 23. The beds of children of 6 years and above should be separated from each other, even if they are both daughters or both sons.[403] 24. As well as the natural characteristics that the child inherits from his parents, the environment and Nurture of the child have a profound effect. It is highly unlikely that in a family that does not function properly, a normal and natural child is raised. In particular, the instructions of parents only have an effect if the parents lead by example. The first step of raising children is the Nurture of the self. Somebody who does not possess good Akhlāq cannot guide another to this, and similarly, hot-tempered parents cannot usually raise a calm and patient child. Children need to be taught that characteristics such as lying, back-biting, bad language, etc. are disliked, and naturally, the child will refrain from such when the parents themselves have set such examples. 25. There should be a difference in the order and expectations of the behaviour of a child inside the home, and out. At home, allow the child to play freely. 26. Always bear the unexpected behaviour of your child to a limit and do not always take the mistakes of your chid to be unforgivable, so that you are not always compelled to punish. Patience, coping and forgiveness are a must when raising children. If your child has a quality that you do not like, it should be corrected in a wise manner without displaying contempt of the child, and the correct manner of doing things should be shown at the same time as stopping him/her from old ways. When parents constantly tell the child off, they are belittling the child and not only are they not going to be successful in reforming the child, but are also going to create stubbornness in them. It is narrated from Imām ‘Alī (as): “Excess reproach fuels the fire of stubbornness.”[404] 27. When instructing your child, don’t mention the names of other children constantly, or compare them with others. 28. Stories are a useful and important method of encouraging good qualities and characteristics, and discouraging bad ones, such as the rights of friends, faith, etc. The Noble Qur’an uses this method to do the same as mentioned in Surat Yūsuf, Verse 111: } áóÞóÏú ßóÇäó Ýöí ÞóÕóÕöåöãú ÚöÈúÑóÉñ áöøÃõæáöí ÇáÃóáúÈóÇÈö { “There is certainly a moral in their accounts for those who possess intellect.” It is important to keep the following in mind when selecting stories: a. They should mention Allāh (swt) in some form or the other, and be narrated with the intention of Nurturing the personality and characteristics of your child. b. Attention should be paid to the child’s age, intelligence and mental state when choosing a story. c. There shouldn’t be extremes, or lies or rumours far from the truth in the stories. d. They should contain answers to the questions of the child. e. The best stories should be chosen, just as Allāh (swt) has stated in Surat Yūsuf, Verse 3: } äóÍúäõ äóÞõÕõø Úóáóíúßó ÃóÍúÓóäó ÇáúÞóÕóÕö { “We will recount to you the best of narratives.” f. Truth and righteousness should always prevail in the stories. g. The main character (who is the role model) of the stories should not possess deviations or bad characteristics. h. The stories should not be too lengthy or tiring for the child. 29. The mischievousness of your child in the early years is a sign of increased intelligence in the older years, so you shouldn’t be too worried or punish it too much. 30. Make your children perform Salāt from 7 years, and fast from 9 years, either half day or more or less, depending on their abilities. It is narrated from Imām as-Sādiq (as): “When our children reach 5 years of age, we tell them to pray Salāt, so you tell your children to do this when they reach 7 years of age; and we tell our chidren at the age of 7 years to fast however much they have the ability to, half a day, or more, or less, and to break their fast when they become hungry or thirsty so that they get used to fasting and develop the ability for it, so you tell your children at the age of 9 years to fast however much they have the ability for, and when thirst overcomes them, to break their fast.”[405] and [406] It is also narrated in a tradition: “We command our children to (do) the tasbih of Hadrat Fātima, just like we command them to (pray) Salāt.”[407] It is important to remember that in acts of worship, just like everything else, there should be moderation. It is narrated from the Prophet (s): “Islam is the firm religion of Allāh ÓÈÍÇäå æÊÚÇáì. Go forth with moderateness and don’t do something that will make your heart pessimistic to the worship of Allāh ÓÈÍÇäå æÊÚÇáì.”[408] 31. Do not be quick to accuse your children of lying because until 5 years, real lying or lying out of self-interest is rare; rather it is due to their active imagination, related to playing or creating astonishment in others, or to the child’s exploration of the self. 32. Do not condemn a child who has tired you with their questions, as this weakens their sense of curiousity. 33. Try not to quarrel, especially in front of the child, as this troubles them greatly and affects their personality. 34. Children have a particular fear of the word death, especially death of their mother or father. Therefore, where it is not necessary, don’t speak constantly of your death, or the like. However, do teach your child the truth about death, clearly and calmly and without eliciting fear. 35. Find out about your child’s talents and develop these as much as possible. 36. In terms of wordly aspects, do not over-saturate your child so that they go on the wrong path, nor under do it, as both these methods are dangerous. 37. The single most important cause of the happiness of the child is the kindness of the parents. No other quality can create happiness and calmness in a child like love, and likewise, no other quality can disturb and trouble a child like the lack of affection from the parents. Children of parents who are successful in this area try their best to please their parents and stay away from actions that will displease and trouble them, both in their childhood and when they are older. Therefore, love and affection not only satisfies the needs of the child but ensures their obedience. Allāh (swt) has referred to this impact of kindness in the Noble Qur’an, in Surat Āli-‘Imrān, Verse 159: } ÝóÈöãóÇ ÑóÍúãóÉò ãöøäó Çááñøåö áöäÊó áóåõãú æóáóæú ßõäÊó ÝóÙðøÇ ÛóáöíÙó ÇáúÞóáúÈö áÇóäÝóÖõøæÇ ãöäú Íóæúáößó { “It is by Allāh (swt)’s mercy that you are gentle to them; and had you been harsh and hardhearted, surely they would have scattered from around you.” It is important to note that there should not be extremes; too much love, just like too little, is destructive to the child; therefore practise the middle path and raise your child in such a manner that they are able to stand on their own two feet when older. It is narrated from Imām as-Sādiq (as): “The worst fathers are those who, in their goodness and love towards their child, go over the limits and incline to excesses.”[409] 38. It is important that the parents give freedom and independence to their children according to their capabilities, so that they develop their initiative, innate independence and self-trust. At the same time, one must be careful not to exceed the limits so that children bring harm to themselves. Some parents, either to free themselves of their responsibilities or because of misplaced love, leave their children completely to their own devices; however, before long, the child grows up without knowing anything of their responsibilities in the house, or otherwise. It is at this point parents try to instil this in their children, not surprisingly without any effect. Other parents however, do the opposite and do not give their children enough opportunities to lead their own activities, constantly interfering in what their children are doing and how. Both are wrong and have negative consequences. 39. Raising your child properly is one of the responsibilities of a parent, and lack of attention to this responsibility is a cause of reproach of the Imāms.[410] One should try their best through various ways to create the love of Allāh (swt) and the Ahlul Bayt (as), so that the child follows the right path. Insofar as the requisite of love is acquaintance and knowledge, one should try their best to instil this in their children.[411] 40. Teach your children the Qur’an. Recitation of Qur’an in the home spreads the superior words of the truth and reality of Islam. Being in an environment where one is familiar with the Noble Qur’an, listens to the recitation of the Noble Qur’an and acts upon the instructions of the Noble Qur’an, has a strong effect on the child’s life. Every time parents recite Qur’an, children are encouraged to do the same and follow them in this habit. In particular, those children who have a naturally strong memory and are talented can easily memorise the Qur’an, which will benefit them forever. [412] 14 Ways to Instil the Love of the Ahlul Bayt (as) in your Children[413] 1. Conception, the pregnancy period and the mentality of the parents all have an effect on the child in this area. As well as following the recommendations mentioned in this manual, the following things are emphasized: eating the tabarruk (blessed food) of the Imāms, going to majalis and listening to lectures, being careful of what one sees or hears, listening to the Noble Qur’an, Nauhas and Qasidas when breastfeeding, etc. 2. Use Euphrates water and Khāke Shafā (dirt from around the grave of Imām Husayn (as) in Kerbalā. 3. Develop love and emotional attachment. Teach your children that love of the Ahlul Bayt (as) leads to them being loved by both Allāh (swt) and the Ahlul Bayt (as), and that the love of Allāh (swt) and the Ahlul Bayt (as) go hand in hand. 4. Pay attention to the Ahlul Bayt’s (as) favour to their Shī‘as. It is narrated from Imām as-Sādiq (as): “We know our Shī‘as the same way one knows their family.” It is also narrated that on the Day of Judgement, the Shī‘as of Imām ‘Alī (as) will be satiated, saved and successful. 5. Relay the benefits of friendship with the Ahlul Bayt (as), such as: “Know that whoever dies with the love of the family of Muhammad is a martyr,” and “Know that whoever dies with the love of the family of Muhammad, two doors to heaven will open from his grave.” The value of a person is according to how much love is in their hearts. The more valuable the object of love is, the more valuable is the one that loves. 6. Relay the need of this love. People usually are attracted to those things that satisfy their needs, and we are indeed extremely needy of the Ahlul Bayt (as). It is narrated from the Prophet (s): “Love of me and love of my Ahlul Bayt benefit one in 7 places where there is a lot of agitation: At the time of death, in the grave, at the time of being raised from the grave, at the time of getting the book of deeds, at the time of accounting, at the time of the weighing of deeds, and at the time of (crossing the bridge of) Sirāt.”[414] 7. Show your appreciation, and encouragement of certain acts, so as to make an example of those acts for the future. It is narrated that the Prophet (s) gave an Arab a piece of gold that had been gifted to him, because the Arab had presented himself humbly to Allāh (swt) in his meaningful and sincere Salāt. The Prophet (s) said: “I have given this gold to you because in the presence of Allāh ÓÈÍÇäå æÊÚÇáì, you praised him with goodness and deservingly.” However, it is important that encouragement should not be in the form of a bribe. 8. Practice what you preach, as the state of being and actions of the parent are indirect but important teachers of the child. 9. Celebrate and mourn the wiladats and wafats (birth and death anniversaries) of the Ahlul Bayt (as), such as Muharram, ‘Eid al-Ghadīr, the wiladat of the 12th Imām, etc. This includes not only going to mosque, but programs at home, madrasa, etc. There should be ties between the happiness of the child’s life and the lives of the Imāms, for example, making their wiladats a happy experience in the child’s memory by having a party, giving sweets, gifts, and thus indirectly having a beneficial effect on the child. 10. The child’s desire for growing up and reaching perfection is highest in the teenage years and early adulthood, and this causes them to automatically look for role models in life. This innate desire must be utilised well and the vacuum filled by the Ahlul Bayt (as). Indeed, the Ahlul Bayt (as) are the manifestation of perfection of beauty of Allāh ÓÈÍÇäå æÊÚÇáì. Relaying their bravery, virtues, miracles, generosity, ability to cure people and solve difficulties and their station of intercession with Allāh (swt) all have a beneficial effect in creating an attachment between the child and them. One of the Qur’anic methods of Nurturing human beings is also by the use of good role models to guide one to the right path, as mentioned in Surat al-Ahzāb, Verse 21: } áóÞóÏú ßóÇäó áóßõãú Ýöí ÑóÓõæáö Çááñøåö ÃõÓúæóÉñ ÍóÓóäóÉñ áöøãóäú ßóÇäó íóÑúÌõæ Çááñøåó æóÇáúíóæúãó ÇáÂÎöÑó æóÐóßóÑó Çááñøåó ßóËöíÑÇð { “In the Apostle of Allāh (swt) there is certainly for you a good exemplar, for those who look forward to Allāh (swt) and the Last Day, and remember Allāh (swt) greatly.” 11. Stay away from those acts that remove love of the Ahlul Bayt (as) from the child; this goes side by side with those actions that incite love. For example, if the many majalis that take place in the first 10 days of Muharram are tiring and make the child weary, or the atmosphere is not good for the children in that they are not treated well, or the child is forced to do lots of worship, these all can create obstacles to a close and loving relationship with the Ahlul Bayt (as). 12. Create a spiritual and meaningful atmosphere. Even if children are left mostly to their own devices and not pulled in this direction or that, if they are systematically placed in such an atmosphere, the attraction to the Ahlul Bayt (as) will automatically arise. Cultural and Islamic camps, ziyarats, going to the harām, meetings with meaningful personalities, constantly being with friends of the Ahlul Bayt (as), community activities and participation in majalis, can all contribute to creating such an atmosphere. 13. Acquaint your child with books, articles, paintings and poems relating to the Ahlul Bayt (as). This can take place in a number of ways such as competitions, discussions, studying, writing of articles, exchanging opinions, etc. 14. Encourage the formation of youth groups specifically to commemorate events in the lives of the Ahlul Bayt (as), including activities such as azadari, plays, speeches, etc. Memorisation of the Noble Qur’an[415] Below are some points to help both parents and children memorise the Qur’an, so that this honourable act will provide continuous benefits forever, inshallāh ÓÈÍÇäå æÊÚÇáì. 1. Start memorisation of the Noble Qur’an with children at a young age, as it is said that what is learnt in the early years is never forgotten. Indeed, it is narrated from Imām ‘Alī (as): “The hearts of youngsters are like uncultivated ground, it accepts whatever is strewn on it.”[416] It is also narrated from the Prophet (s): “Knowledge in childhood is like engraving on a stone.” 2. Memorise the Noble Qur’an with sincerity. All actions should be for seeking nearness and closeness to Allāh (swt) alone. As this is not something easily conveyed to children, they must be observed to see what their motivation for memorising the Noble Qur’an is. There is no harm in giving the child gifts to encourage them in the beginning, and then, as they get older, gradually and suitably making them aware of the true goal behind their actions. 3. Memorize each verse, section or Surat with the intention of a Ma’sūmīn (as) or a marytyr, and gift that individual the reward upon memorising it. Not only does doing this increase one’s reward but these individuals will also become our intercessors. Thus one will insha-Allāh (swt) become the recipient of the increased mercy, blessings and tawfiq of Allāh (swt) and the verses will be memorised faster and better. 4. Trust in the eternal power of Allāh ÓÈÍÇäå æÊÚÇáì. 5. Never underestimate the power of prayer. For Allāh (swt) says in Surat Furqan, Verse 77: } Þõáú ãóÇ íóÚúÈóÃõ Èößõãú ÑóÈöøí áóæúáÇó ÏõÚóÇÄõßõãú { “Say: What store my Lord would set by you were it not for your supplication?” 6. Have resolution, aspiration, perseverance and hope. To realise this goal, as well as desire and enthusiasm, struggle and determination is a must. 7. Eat simple, halāl and pure foods as these are most effective in preparing the mind and memory. 8. Have a precise timetable. Without a good timetable, it will be a lengthy and difficult process, and maybe even impossible, to reach this noble goal. For memorisation, specify a certain time every day, a certain time-period as well as a certain amount (e.g. a number of pages per day). Do not wait for opportunities to come, rather actively create the necessary conditions required, and try not to skip even a day of carrying out the timetable. 9. Use a Qur’an that is simple, has a clear script, is easy to read and has tajwid rules in it. If you are not familiar with the translation of the Noble Qur’an, it is better to use one that has the translation under the script (or on the side), which is fluent and easy to read, as reading the translation as well will help memorisation. It is important that the numbering of the verses in the Qur’an is correct and reliable. The background of the pages should not be completely white, as this leads to tiredness of the eyes. 10. Correct your pronounciation by learning under the supervision of a competent recitor, or listening to a good recitor. The use of audio and video tapes and CDs is helpful for this as well.[417] 11. Repeat what you have learnt, melodiously and often. Don’t move to a new set of verses/Surat until the previous set has been perfected. Recite it to others to correct and test the memorisation, and constantly return to what has been memorised in order to maintain it. 12. At the time of memorisation, have complete concentration and free the mind from all types of thoughts. This is one of the main factors leading to successful memorisation. Removal of all types of distractions, such as hunger, thirst, agitation, tiredness is necessary, as is the choosing of a suitable time and place. It is narrated from Imām as-Sādiq (as): “The recitor of the Noble Qur’an needs three things: a humble heart, a free body (from disturbances) and a private place.” 13. Be in Wudū when memorising the Noble Qur’an, and as much as possible, face the Qibla. 14. Encourage participation in memorisation and recitation competitions and programs. 15. Recite the following Du‘ā before beginning: Ãóááñøåõãóø ÇÑúÍóãúäöí ÈöÊóÑúßö ãóÚóÇÕöíßó ÃóÈóÏÇð ãóÇ ÃóÈúÞóíúÊóäöí æó ÇÑúÍóãúäöí ãöäú ÊóßóáõøÝö ãóÇ áÇó íõÚúäöíäöí æó ÇÑúÒõÞúäöí ÍõÓúäó ÇáúãóäúÙóÑö ÝöíãóÇ íõÑúÖöíßó Úóäöøí æó ÃóáúÒöãú ÞóáúÈöí ÍöÝúÙó ßöÊóÇÈößó ßóãóÇ ÚóáóøãúÊóäöí æó ÇÑúÒõÞúäöí Ãóäú ÃóÊúáõæóåõ Úóáóì ÇáäóøÍúæö ÇáóøÐöí íõÑúÖöíßó Úóäöøí Ãóááñøåõãóø äóæöøÑú ÈößöÊóÇÈößó ÈóÕóÑöí æó ÇÔúÑóÍú Èöåö ÕóÏúÑöí æó ÝóÑöøÍú Èöåö ÞóáúÈöí æó ÃóØúáöÞú Èöåö áöÓóÇäöí æó ÇÓúÊóÚúãöáú Èöåö ÈóÏóäöí æó Þóæöøäöí Úóáóì Ðóáößó æó ÃóÚöäöøí Úóáóíúåö Åöäóøåõ áÇó ãõÚöíäó Úóáóíúåö ÅöáÇó ÃóäúÊó áÇó Åöáóåó ÅöáÇó ÃóäúÊó. “O Allāh (swt)! Have mercy on me by enabling me to abandon acts of disobedience to You forever as long as You keep me alive, and have mercy on me by (keeping me from) burdening myself with that which does not concern me. And grant me that I may have a good opinion of all that I must do to make You pleased with me. And make my heart adhere to memorizing Your Book as You have taught me, and grant that I may recite it in the manner that makes You pleased with me. O Allāh (swt)! Through Your Book, enlighten my sight, expand my breast, gladden my heart, make my tongue expressive and my body active. Make me strong for it (the Book), assist me therein. Verily there is no assistant for it save You; there is no god but You.”[418] Notes: [388] Mostly derived from Rayhāneye Beheshtī, pg. 221-241 [389] Mustadrak al-Wasāil, vol. 15, pg. 171 [390] Wasāil ash-Shī‘a, vol. 21, pg. 386, no. 27659 [391] Ibid., vol. 21, pg. 386, no. 27658 [392] Bihār al-Anwār, vol. 60, pg. 381 [393] Raw¤atul Wāidhīn [394] Mustadrak al-Wasāil, vol. 2, pg. 69 [395] Sūrat al-Isra, Verse 34 [396] Sūrat al-Mu’minūn, Verse 8 [397] al-Kāfī, vol. 6, pg. 49 [398] Sūrat al-’Ankabūt, Verse 45 [399] Recommended supplications for a righteous child have been covered in more depth in Chapter 6: Pregnancy, Recommended Supplications. [400] al-Kāfī, vol. 6, pg. 47 [401] Mustadrak al-Wasāil, vol. 2, pg. 625 [402] Bihār al-Anwār, vol. 103, pg. 7 [403] Mustadrak al-Wasāil, vol. 2, pg. 558 [404] Tuhaf al-’Uqūl, pg. 84 [405] al-Kāfī, vol. 3, pg. 409, no. 1 [406] This tradition specifically refers to boys; the general implication, however, is that children should be trained to pray and fast a few years before they reach buloogh, so that they develop the ability for it. [407] al-Kāfī, vol. 3, pg. 343, no. 13 [408] Ibid., vol. 2, pg. 86-87 [409] Tarikh Ya’qūbī, vol. 3, pg. 53 [410] Mustadrak al-Wasāil, vol. 15, pg. 164 [411] This is covered in more depth in 14 Ways to Instil the Love of the Ahlul Bayt B in your Children in this chapter. [412] This is covered in more depth in Memorisation of the Qur’an in this chapter. [413] Mostly derived from Rayhāneye Beheshtī, pg. 244-247 [414] Mizān al-Hikmah, vol. 2, pg. 237 [415] Mostly derived from Rayhāneye Beheshtī, pg. 235-238 [416] Nahjul Balagha, Letter 31 [417] Recommended recitors include Muhammad Siddiq Menshawi, Khaleel Hussari, Muhammed Jibrail, Abu Bakr Shaatri. These and others can be found at: http/www.hidayahonline.org/?page=audio. [418] al-Kāfī, vol. 2, pg. 577 From www.yaali.co.cc [All In One Shia Website]
  7. From www.yaali.co.cc [All In One Shia Website] Chapter 10 Important Fiqh Rules 2 , For Mothers ________________________________________ Nifās What is Nifās? From the time when the child birth takes place, the blood seen by the mother is Nifās, provided that it stops before or on completion of the tenth day. While in the condition of Nifās, a woman is called Nafsa. 1. The blood which a mother sees before the appearance of the first limb of the child is not Nifās.[377] 2. It is possible that Nifās blood may be discharged for an instant only, but it never exceeds 10 days.[378] 3. It is not necessary that the baby is fully grown. Even if a deficient baby is born, the blood seen by the mother for ten days will be Nifās. The term ‘child birth’ must be applicable to it.[379] 4. If a woman doubts whether she has aborted something or not, or whether the thing aborted is a child or not, it is not necessary for her to investigate, and the blood which is discharged in this situation is not Nifās.[380] Things which are obligatory and forbidden for someone in the state of Nifās On the basis of precaution, halting or pausing in a Masjid and other acts which are forbidden for a hāidh (a woman in the condition of haydh) are also forbidden for a Nafsa and those acts which are obligatory for a hāidh are also obligatory for a Nafsa.[381] How long does Nifās last? It is possible that Nifās blood may be discharged for an instant only, but it never exceeds 10 days. Depending on the normal habit of the woman’s haydh, the rules of the length of Nifās differ as follows[382]: 1. For a woman who has a fixed habit of haydh: a. Her Nifās will be equal to then normal duration of haydh. b. If her habit is less than ten days, after this time she has a choice to leave out her Salāt until ten days, or act as a mustahadha (a woman in the condition of istihadha); however, it is better to leave out Salāt for one day (in addition to the regular number of days she had a period for before pregnancy). c. If, however, the blood continues to be seen even after ten days, then all they days after the normal duration of haydh, until the 10th day, will be istihadha, and she should give Qadha of the acts of worship not performed during this time upto the 10th day (as she will have followed the rulings of istihadha after the 10th day anyway). d. When acting as a mustahadha, she must refrain from acts forbidden to a Nafsa as well until the 18th day. Example: If the haydh duration of a woman has always been six days and her blood comes for more than six days, she should treat six days as Nifās and on the 7th, 8th, 9th and 10th day, (if the bleeding does not exceed ten days) it will be her choice either to abstain from all acts of worship or adopt the rules of istihadha. If, however, she sees blood for more than ten days, all the days in excess of her habitual duration of haydh will be treated as the days of istihadha and qadā will have to be offered for Salāt missed if she chose to abstain from all acts of worship on the 7th, 8th, 9th and 10th day. 2. For a woman who does not have a fixed habit of haydh a. Her Nifās will be ten days, and the rest will be istihādha. b. It is a recommended precaution that while acting as a mustahadha, to refrain from acts forbidden to a nafsa from the 10th to the 18th day. When the period of Nifās is over[383] When a woman becomes ritually clean from Nifās, she should do Ghusl and perform acts of worship. If she sees blood again, once or often, there are two possibilities: 1. The total number of days on which blood is seen immediately after childbirth and the intervening days during which she remains ritually clean is 10 days or less than 10 days, then all of it will be Nifās. In the intervening days, as a precaution, she will perform all that is obligatory for a ritually clean woman and also refrain from all acts which are forbidden to a woman in Nifās. So, if she had kept fasts, she will give their qadā. 2. If the blood which she saw later exceeds ten days then again, the rules differ depending on the normal habit of the woman’s haydh: a. For a woman who has a fixed habit of haydh As a precaution, she should consider the blood seen after the normal haydh duration to be istihādha; therefore she should act as a mustahadha, and also avoid all that is forbidden to a nafsa. b. For a woman who does not have a fixed habit of haydh She should count the first ten days as Nifās, and the rest as istihādha. Determining haydh[384] The rules of determining a woman’s first haydh after childbirth is again depending on the normal habit of the woman’s haydh: 1. For a woman who has a fixed habit of haydh: a. If blood is seen continuously for a month or more after giving birth to a child, the blood seen for the days equal to her haydh habit will be Nifās, and the blood seen after that for ten days will be istihādha, even if it coincides with the dates of her monthly haydh. b. After the lapse of ten days of istihādha, if bleeding continues, then it is haydh if it falls in the days of habit, irrespective of whether it has the signs of haydh[385] or not. If bleeding does not occur in the days of haydh habit, she should wait until the days of her habit, even if it means waiting for a month or more and even if blood has the signs of haydh. Example: A woman has a fixed haydh habit is from 20th to 27th of every month. She gives birth on the 10th of a given month, and she continues to see blood for a month or more; her Nifās will be seven days, equal to her haydh days, and will be from 10th to 17th of that month; now, the blood which she continues to see from the 17th to the 27th, i.e. for ten days, will be istihādha even though it falls in her days of haydh habit. c. If she has no fixed habit of commencement time of haydh, she should make an effort to recognise her haydh by its signs, and if that is not possible (because the blood seen after Nifās often remains of one type for a month or more), then she should adopt the habit prevailing among her blood relatives (mother, sisters, etc.) to determine the days of haydh. If that also is not possible, then she has an option of fixing her days of haydh.[386] 2. For a woman who does not have a fixed habit of haydh a. As explained earlier, the blood seen for the first ten days will be treated as Nifās, and as for the next ten days it will be istihādha. The blood seen thereafter can be either haydh or istihādha, and in order to ascertain whether it is haydh, she should follow the rule as above, i.e. recognise haydh by its signs, by the prevailing habit among relatives, or fixing her own days of haydh. Baby’s Urine Making things ritually clean from the urine of a suckling child If anything becomes najis with the urine of a suckling child, who has not yet started taking solid food, and, as a precaution, is less than two years old, the thing will be ritually clean if water is poured over it once, reaching all parts which had been najis. As a recommended precaution, water should be poured over it once again. If it is a carpet or dress, etc. it will not be necessary to squeeze it.[387] Notes: [377] Islamic Laws, Rule 515 [378] Islamic Laws, Rule 517 [379] Islamic Laws, Rule 516 [380] Islamic Laws, Rule 518 [381] Islamic Laws, Rule 519 [382] Islamic Laws, Rule 523, 524, 525, 526 [383] Islamic Laws, Rule 520 [384] Islamic Laws, Rule 525 [385] Signs of haydh: Usually thick and warm and its colour is either black or red. It is discharged with a pressure and a little irritation. [386] Please refer to the haydh section of the Risālah for more information. [387] Islamic Laws, Rule 162 From www.yaali.co.cc [All In One Shia Website]
  8. From www.yaali.co.cc [All In One Shia Website] Chapter 9 Breastfeeding ________________________________________ Food for the Newborn Child Allāh (swt) has placed food and water for the child in the body of the mother, and has created an amazing system of feeding the newborn child in a manner which is perfect and most beneficial. It is narrated from Imām as-Sādiq (as): “Oh Mother of Ishāq, don’t feed the child from just one breast, but feed from both, as one is the substitute for food, and the other is a substitute for water.”[359] In another tradition, it is narrated from the Prophet (s): “Allāh (swt) has placed the sustenance (rizq) of the child in the two breasts of the mother, in one is his water, and in the other his food.”[360] As we are now on the subject of directly feeding the newborn child from the mother, it is once again necessary to mention and highlight the importance of halāl income, the paying of Khums and Zakāt, the use of pure and halāl food by the mother and its effect on the child. Allāh (swt) has mentioned the necessity of eating halāl and good food several times in the Noble Qur’an[361] and traditions have clearly highlighted that lack of adherence to this is one of the main causes of bad Akhlāq, aggression and oppression. It has even been cited as the cause of the lack of heed paid to Imām Husain (as) by the enemy and thus, the tragedy of Kerbalā. Pertaining to the effects of eating harām food, the Prophet (s) has narrated: “Every time a bite of harām food enters the stomach of a person, all the angels of the heavens and the earth send curses on him, and until the time that the harām bite is in his stomach, Allāh (swt) does not look in his direction. Every person that eats a bite of harām food is gathering causes of Allāh (swt)’s wrath. Then, if he repents, Allāh (swt) accepts his repentance and if he leaves this world without repentance, he is deserving of the fire (of hell).”[362] Three Examples In order to highlight the above, as well as some recommended methods of breastfeeding and their consequences, three examples of the lives of our scholars have been mentioned below: 1. It was said to the mother of Shaykh Ansārī, one of the honourable Shī‘a scholars: “Māshā-Allāh ÓÈÍÇäå æÊÚÇáì, what a good child have you given to society!” The mother replied: “I had higher expectations of my son because I gave him milk for two years and I was never without Wudū. When my child cried in the middle of the night and wanted milk, I got up, did Wudū, and then gave my child milk.”[363] 2. It was asked of the mother of Muqaddas Ardabīli, that what is the cause of the high status of your son? She replied: “I never ate a doubtful bit (of food), before giving milk to the child I did Wudū, I never looked at a non-mahram (someone with whom marriage is permissible), and after his weaning, I endeavoured in his training, observed cleanliness and purity and made him sit with good children.”[364] 3. Haj Sheikh Fadhlullāh Nūrī, an esteemed Mujtahid who was hung in his time, had a child who was the type of person who tried to get his father executed. One of the great scholars reports: I went to meet Marhum Nūrī in jail and asked him, “This son of yours should have been the son of a gentleman, and an excellent inheritor of yours. Why is he so low that he speaks badly of you and is even happy with your execution?” Marhum Nūrī replied: “Yes, I knew this and had this very fear.” He then continued: “This child was born in Najaf. When he came into this world, his mother became sick and could not produce breast milk. We were forced to get a wet nurse so as to give him milk. After a while of breastfeeding, we realised that this woman is corrupt (not of a good nature), and on top of that, an enemy of Imām ‘Alī (as) and the Ahlul Bayt (as). At that time, the warning bells started ringing for me.” At the time of the execution of his father, his son stood and applauded along with other foolish people, and he too eventually delivered a son to society who is none other than Noureddin Kianuri the leader of Hizb-e Tude (Iranian Communist Party)[365]; this is the son of the very person who clapped at the execution of his father.[366] Reward of Breastfeeding There are many traditions narrating the rewards of breastfeeding, such as those narrated in the Importance of Motherhood section in Chapter 5, where the breastfeeding mother has been likened to one who fights for Allāh (swt) , and if she dies during this time, she attains the reward of a martyr. Importance of Breast Milk It is narrated from the Prophet (s): “For a child, there is no milk better than the milk of the mother.”[367] The Prophet (s) has also said that there is nothing that can take the place of food and water except milk.[368] Likewise, it is narrated from Imām ‘Alī (as) that for a child, there is no milk that has more blessings than the milk of a mother.[369] Breastfeeding is not only feeding your child, but is the exchange of love and strengthening of the soul. When the child is feeding, he/she can hear the sound of the mother’s heart and this leads to relaxation and calmness. Breastfed children tend to be healthier and sounder in terms of bodily and spiritual health and psychologists believe that breastfeeding keeps children happy and content and even has an effect on their Akhlāq. Being breastfed is one of the rights of a child and is also counted as the right of a mother, and has been strongly recommended in the Noble Qur’an and traditions. Indeed, its benefits are widely accepted in the world today. Of course, it should be kept in mind that breastfeeding is only recommended if it does not pose any risk to mother or child. Benefits of Breast Milk[370] 1. Breast milk contains all the necessary ingredients that the child needs in the first 4-6 months of life. 2. Breast milk contains the suitable proteins and fats to satisfy the natural needs of the child. 3. There are higher quantities of lactose in breast milk than other types of milk, as this is what is needed by the child. 4. There are enough vitamins in the breast milk, ensuring that no extra vitamins or fruit juices are needed. 5. The iron in breast milk is enough for the child. Even though the levels are not very high, the child’s ability to absorb the necessary amount is very good. 6. Breast milk contains enough water for the child, even if one lives in a dry climate. 7. Breast milk contains enough salt, calcium and phosphate for the child. 8. Breast milk contains the enzyme lipase that digests fats. 9. The breastfed child is less susceptible to infections due to increased immunity. 10. Breast milk is the most important protector against two main causes of death among children: diarrhetic illnesses and respiratory infections. 11. Being breast fed reduces illnesses resulting from allergies such as asthma, eczema, etc, and helps prevent or reduce some diseases when the child is in the teenage years and above. 12. Diabetes and some digestive problems are found less in breast fed children. 13. Breast feeding helps ill children recover faster; therefore, it is important that it is not stopped during this time. 14. Breast milk is easy and quick to digest, therefore, breastfed children tend to get hungry faster than children fed on other types of milk. 15. Breast milk is always ready and has no need for any preparation. 16. Breast milk never spoils or becomes sour, even if the child hasn’t fed for a few days. 17. Regular feeding, and feeding when the child desires it, prevents conception. 18. The regular contact between mother and child in the first days of its life increases the spiritual and physical bond between the two, leading to a deep and loving relationship and better training and fostering of the child. 19. Breast milk doesn’t require any expenses. 20. Breastfed children develop sight and talking and walking skills faster. 21. The sucking of the child soon after birth causes the stimulation of oxytocin which results in the contraction of the womb, and thus less bleeding from the mother. 22. Mothers that breastfeed are less likely to get breast or ovary cancer. 23. Breastfeeding women return to their pre-pregnancy body sooner, as their maternal fat is being used up faster. 24. Breast milk of the mother changes according to the daily needs of the child. There are also differences between mothers depending on the needs of their children, e.g. the milk of a mother of a premature child and the milk of a mother of a full term child. 25. Breastfed childfcren are more intelligent even as newborns (i.e. the first four weeks of their lives). Research has shown that these children move more in the first two weeks and show more reactions than other children. 26. Adults who were breastfed tend to be more stable and temperate by nature. Recommended Time Period of Breastfeeding Allāh (swt) mentions in Surat al-Baqarah, Verse 233: } æóÇáúæóÇáöÏóÇÊõ íõÑúÖöÚúäó ÃóæúáÇóÏóåõäóø Íóæúáóíúäö ßóÇãöáóíúäö áöÜÜãóäú ÃóÑóÇÏó Ãóä íõÊöãóø ÇáÑóøÖóÇÚóÉó { “Mothers shall suckle their children for two full years, - that for such as desire to complete the suckling.” And in Surat al-Ahqāf, Verse 15, He states: } æóÍóãúáõåõ æóÝöÕóÇáõåõ ËóáÇóËõæäó ÔóåúÑðÇ { “And his gestation and weaning take thirty months” As outlined in the above verses, the recommended time in Islam for breastfeeding is approximately two years. It is also apparent from traditions, that the period of breastfeeding of Imām Husain (as) was also 24 months.[371] The Ahlul Bayt (as) have several recommendations on the period of breastfeeding. In some traditions, it has been narrated that breastfeeding for less than 21 months is counted as oppression and aggression against the child.[372] In other traditions, breastfeeding for 21 months is seen as necessary and a must.[373] Similarly, it is narrated in traditions that breastfeeding for more than two years is also forbidden.[374] Recommended Acts[375] 1. The mother should have taqwa (piety), and should be careful that the milk should not be contaminated due to lack of piety and virtue. Especially during the period of breastfeeding, one should stay away from all types of sin. Mustahab acts and closeness to Allāh (swt) have positive effects on the child. 2. Say “Bismillah” before starting to breastfeed. It is narrated from the Prophet (s): “Any important and valuable act that is carried out without the dhikr “Bismillahi Rahmani-Rahim,” will be imperfect and without a (good) conclusion.” 3. Breastfeed the child with the remembrance of Imām Husain (as), as it is narrated from the Imām: “Oh my Shī‘a, every time you drink wholesome water, remember me.” 4. At the time of breastfeeding, look at the child and talk to him/her. In particular, talking about the martyrdom and birth of the Ma’sūmīn (as) is recommended; do not be worried about whether the child understands or not. A mother who wants to pass on the culture and traditions of the Ahlul Bayt (as) to her child needs to have the culture of the religion herself and implement this when training and feeding her child. 5. Patience and relaxation, anger and hot-temperedness, healthy and un-healthy thoughts, generous disposition and kindness and stubbornness and revengefulness all have an effect on the child. It is important to remember that the future of the child is in the hands of your actions. 6. Each day of the week, carry out your daily duties such as cooking, cleaning, eating and breastfeeding, with the remembrance of the Ma’sūmīn (as) of that day, as specified in Mafatihul Jinan: Saturday: Prophet Muhammad (s). Sunday: Imām ‘Alī (as) and Hadrat Fātima (as). Monday: Imām Hasan and Imām Husain I. Tuesday: Imām Zain al-’Abidīn, Imām Muhammad al-Bāqir (as) and Imām Ja’far as-Sādiq (as) (as). Wednesday: Imām Mūsā al-Kādim, Imām ‘Alī al-Ridā, Imām Muhammad al-Taqī and Imām ‘Alī al-Naqī (as). Thursday: Imām Hasan al-’Askarī (as). Friday: Imām Mahdī (as). 7. As recommended by the Prophet (s), begin your actions with Qur’an, and remembrance of Allāh (swt) and the Ahlul Bayt (as) (including Du’a al-Faraj for Imām Mahdī (as)). 8. Thank and praise Allāh (swt) after breastfeeding 9. Ultimately, carry out all your actions, especially breastfeeding, with the intention of seeking Allāh (swt)’s pleasure and closeness. Weaning[376] It is necessary to remind the reader that although there are many recommended methods of weaning, this manual only mentions a few that have been have been mentioned in Islamic sources and by the Ahlul Bayt (as): 1. Do not use harshness with the child, and stay away from techniques like rubbing spices on the breast, etc. 2. When a child insists on breastfeeding, do not chase him/her away from you. 3. With attention to the fact that breastfeeding is not only a source of food but a source of closeness and comfort for the child as well, it is important that along with adequate food replacements, adequate love and quality time with the child are provided as well. 4. Choosing a good time and place for the beginning and end of all acts, especially those with importance and value, is one of the techniques of the scholars of Islam. Therefore, it is only appropriate that for the weaning of a child from such an important act as breastfeeding, a good place and time is chosen, and acted upon by taking into account the readiness of the child and presentation of a good opportunity. 5. Where possible, the best place for weaning is the harām (shrine) of the Ma’sūmīn (as) or Imāmzade (sons or daughters of the Imāms). 6. The recommendation of a scholar is as follows: In the last months of breastfeeding when the decision has been made to slowly wean the child, do Wudū and enter the harām in a ritually clean state. Once you have reached the darīh (noble grave), recite the relevant ziyārat and ask for tawassul (Divine Intercession) of the noble person. Then, take a peeled sweet pomegranate and sit facing the Qibla. While reciting Surat Yāsīn, feed the child from both breasts until the milk is finished, and blow on the pomegranate from time to time. At the end of the recitation, send the reward of the recitation to the soul of 6-month old ‘Alī Asghar and his mother. Then pray to Allāh (swt) to accept the period of breastfeeding by his generosity, and to give meaningful sustenance to your children with the end of breastfeeding. Then feed the child the whole pomegranate (or the juice of it). NOTE: The sweetness of the pomegranate has been emphasized in particular. Also in general, eating pomegranate is very useful, especially on Fridays, and has been linked to increased relaxation, the removal of agitation and worries. NOTE: If going to the harām is not possible for geographical or other reasons, it is possible to make the intention of visiting the shrine and performing all the recommended acts at home. Notes: [359] al-Kāfī, vol. 6, pg. 40, no. 2 [360] Wasāil ash-Shī‘a, vol. 21, pg. 453 [361] Sūrat al-’Abasa, Verse 24; Sūrat al-Baqarah, Verse 167, 172 [362] Thawab al-A‘māl, pg. 566 [363] Rayhāneye Beheshtī, pg. 177 [364] Mafāsid Māl wa Luqme Harām [365] Kianuri was the type of person who carried out self-confessed acts of “espionage, deceipt and treason”. [366] Tarbeat Farzand az Nazr Islam, pg. 89 [367] Mustadrak al-Wasāil, vol. 15, pg. 156 [368] Tibb an-Nabī, pg. 25 [369] al-Kāfī, vol. 6, pg. 40 [370] Rayhāneye Beheshtī, pg. 184-187 [371] Mustadrak al-Wasāil, vol. 15, pg. 157, no. 17848 [372] Tahdhib al-Balāgha, vol. 8, pg. 106, no. 6 [373] Ibid., vol. 8, pg. 106, no. 7 [374] Ibid., vol. 8, pg. 105, no. 4 [375] Rayhāneye Beheshtī, pg. 178-180 [376] Rayhāneye Beheshtī, pg. 212-213 From www.yaali.co.cc [All In One Shia Website]
  9. From www.yaali.co.cc [All In One Shia Website] Chapter 8 After Delivery ________________________________________ Recommended Foods 1. Fresh dates[315] a. It is narrated that the Prophet (s) said: “The first thing a woman should eat after delivery should be ratb (a type of fresh date), as Allāh (swt) told Hadrat Maryam after delivering Prophet (s) ‘Isā to eat ratb.[316]” When asked, ““If it is not the season for ratb?” He replied, “Then nine dates from Medina, and if these are also not available, then any nine dates. Surely Allāh (swt) has stated: ‘I swear by My Honour and Glory, that any woman who has recently delivered and eats ratb, I will make her child patient.’” b. It is narrated from Imām ‘Alī (as) that feed Birni dates (a type of date) to women after the birth of their child, so that the child becomes clever and patient. c. Eating dates is not only beneficial for the mother but has an effect on breast milk as well, and is also beneficial when fed to children.[317] For newborns, it is narrated from Imām ‘Alī (as) that put a little bit of date in the mouth of the child, and the Prophet (s) did the same with Imām Hasan (as) and Imām Husain (as). 2. Euphrates Water and Khakhe Shafaa[318] (on the roof of the child’s mouth) a. It has been narrated that Euphrates water and khakhe shafaa should be placed in the mouth of the child, and if Euphrates water is not available, then rain water.[319] and [320] b. It is narrated from Imām as-Sādiq (as) that khakhe shafaa should be placed in the mouth of the child, as this protects him/her from pains and tribulations.[321] c. In another tradition from Imām as-Sādiq (as), it is narrated that he said: “There isn’t a person who drinks Euphrates water and puts it in the mouth of his child, except that he is a friend of ours, because the Euphrates is the river of a mu’min (believer).”[322] 3. Other a. It is narrated from Imām as-Sādiq (as) that when a child is born, obtain some milk from the mother (the size of a lentil), mix it in water and put two drops in the right nostril of the baby, and then the left, and recite Adhān in his right ear and Iqāmah in his left, before they take the umbilical cord away. If this is done, fear will never reach the child and Umme Sabyān (a Jinn) will never trouble him/her.[323] Recommended Acts 1. Acceptance of the child, whether boy or girl Unfortunately, even today, many still have the stereotype that girls are undesirable and treat sons and daughters differently. Whereas, it is clear in the Qur’an that the child is a creation of Allāh (swt) and He grants a boy to whomsoever He pleases and a girl to whomsoever He pleases.[324] It is narrated that when Imām Zain al-’Abidīn (as) was given glad tidings of the birth of his child, he didn’t ask whether it was a boy or a girl, but rather first asked, is his creation ok? Then, if told that the child was healthy and there was no defect in the creation, he recited: ÃóáúÍóãúÏõ áöáñøåö ÇáóøÐöí áóãú íóÎúáõÞú ãöäöøí ÔóíúÆÇð ãõÔóæóøåÇð. “Praise Be to Allāh (swt) who did not create from me something disfigured.”[325] It is narrated from the Prophet (s): “It is prosperous for the woman that her first child be a daughter.”[326] It has been narrated that daughters are goodness and blessings and sons are favours. One will be questioned about the favours given to them, whereas goodness and blessings will be increased.[327] 2. Recitation of Adhān and Iqāmah The Prophet (s) stated that whomever a child is born to, should recite Adhān in the right ear and Iqāmah in the left ear, as this is a protection from the evil of Satan.[328] Additionally, in another tradition it is stated that the mid-wife or someone else should be told to recite the Iqāmah in the right ear so that the Jinn will never trouble the child, nor will it become mad.[329] It is also narrated that the Prophet (s) ensured that Adhān and Iqāmah were recited in the ears of Imām Hasan (as) and Imām Husain (as), as well as Surat al-Fātiha, Ayat al-Kursī, the end of Surat al-’ashr, Surat al-IkhlāS, Surat al-Falaq and Surat al-Nās.[330] 3. Clothes of the child From traditions at the time of the birth of Imām Hasan (as) and Imām Husain (as), it is apparent that it is Makrūh to tie the child in yellow cloth just after birth; rather it is recommended to tie him/her in white cloth.[331] 4. Ghusl It has been mentioned in Fiqh al-Ridā that one of the emphasized mustahab acts (some even call it obligatory) after the birth of a child is giving it a Ghusl. One should make a intention that I am giving this child a Ghusl for the pleasure of Allāh (swt) , and then first wash the head, then the right side, and then the left side.[332] However, it should be noted that this should only be done if it is medically safe and not harmful to the baby. 5. Shaving the hair[333] This involves shaving of all the hair of the child (from in the womb) once after birth, and giving gold or silver according to the weight of the hair as Sadaqah. The hair should then be buried in the ground. It is recommended to do this on the 7th day after birth. The hair should completely be shaved off, leaving no forelock or ringlet. It is narrated that a boy who had a forelock was brought near the Prophet (s); the Prophet (s) did not pray for him and said that his forelock should be shaved off. It is recommended that after the shaving of the hair, saffron should be massaged into the head. Massaging the blood of the aqīqah however, is strongly discouraged, and has been called an act of ignorance (Jāhiliat). 6. ‘Aqīqah[334] and [335] This involves slaughtering an animal in the name of the child for his/her protection. ‘Aqīqah is a highly recommended sunnah for anyone who has the capability (some even call it obligatory), and it is better if performed on the 7th day after birth. [336] NOTE: It is recommended that the shaving of the hair, giving of the gold/silver as Sadaqah and ‘Aqīqah should be carried out in the same place and at one time, although it is sunnah that the shaving of the hair takes place first. NOTE: It is narrated from Imām as-Sādiq (as) that aqīqah is not the same as sacrifice (qurbānī 7. Circumcision of boys[337] Circumcision is obligatory on boys, and as with shaving and aqīqah, it is recommended that it be done on the 7th day after the birth of the child, although if done earlier, there is no harm.[338] If not done then, it is sunnah that it be done until the bulugh of the child, after which it is obligatory on the child himself to do it. However, other ulema have stated that as the child nears puberty, it is obligatory on the guardian. Indeed, it is narrated from Imām ‘Alī (as) that a person who becomes a Muslim should be circumcised, even if he is 80 years old. It is narrated from Imām as-Sādiq (as) that children should be circumcised as it makes the body cleaner, makes the meat of the body grow faster, and the earth has an aversion to the urine of an uncircumcised person. It is narrated from the Prophet (s) that the earth becomes najis for 40 days from the urine of an uncircumcised person, and in another tradition, it is narrated that the earth groans to Allāh (swt) because of his urine. It is also narrated that if you circumcise a boy, and the sheath grows again and covers the penis, circumcise him again, because the earth groans to Allāh (swt) for 40 days because of the covering of his circumcision. It is narrated from Imām as-Sādiq (as): “Somebody who has not been circumcised should not lead prayers, and his witness is not accepted, and if he dies, do not pray for him as he has left the biggest sunnah of the Prophet (s), unless he has left it for fear of death (resulting from circumcision).” It is recommended to recite the following Du‘ā at the time of circumcision[339]: Ãóááñøåõãóø åñÐöåö ÓõäóøÊõßó æó ÓõäóøÉõ äóÈöíöøßó (ÕóáóæóÇÊõßó Úóáóíúåö æó Âáöåö æó ÇÊöøÜÈóÇÚñ ãöäóøÇ áóßó æó áöÏöíÜäößó ÈöãóÔöíóøÜÊößó æó ÈöÅöÑóÇÏóÊößó áöÃóãúÑò ÃóÑóÏúÊóåõ æó ÞóÖóÂÁò ÍóÜÊóãúÊóåõ æó ÃóãúÑò ÃóäúÝóÐúÊóåõ ÝóÃóÐóÞúÊóåõ ÍóÑóø ÇáúÍóÏöíÏö Ýöí ÎöÊóÇäöåö æó ÍöÌóÇãóÊöåö áöÃóãúÑò ÃóäúÊó ÃóÚúÑóÝõ Èöåö ãöäöøí. Ãóááñøåõãóø ÝóØóåöøÑúåõ ãöäó ÇáÐõøäõæÈö æó ÒöÏú Ýöí ÚõãúÑöåö æó ÇÏúÝóÚö ÇáÂÝóÇÊö Úóäú ÈóÏóäöåö æó ÇáÃóæúÌóÇÚö Úóäú ÌöÓúãöåö æó ÒöÏúåõ ãöäó ÇáúÛöäìð æó ÇÏúÝóÚú Úóäúåõ ÇáúÝóÞúÑó ÝóÅöäóøßó ÊóÚúáóãõ æó ÅöäóøÇ áÇó äóÚúáóãõ. “O Allāh (swt)! Surely (what we are performing) is in line with Your tradition and the tradition (Sunnah) of Your Prophet (s) (may Your blessings be upon him and his family) - to obey You and Your religion and to fulfill Your will, intention and to carry out the rules which You have decided to make to be followed unconditionally. You have thus given him the taste of the heat of the iron through his circumcision and cupping for a matter which You definitely know better than I do. O Allāh (swt)! Then cleanse him of sins; increase his age; and release from his body, epidemics and pains; and increase his wealth; and save him from poverty; since surely You know better and we do not know.” 8. Walīmah This involves feeding the believers upon the birth of the child and for the circumcision of the child (these can be combined). It is highly recommended to invite family and friends on the 7th day after the birth of the child (or near that day) to share in the auspicious occasion of the birth of the newborn. It is narrated from the Prophet (s): “A walīmah on the first day is a duty, on the second day good, and on the third day, riyā (i.e. for the sake of other people and not for the sake of Allāh (swt)).”[340] It is Makrūh that all the invitees be rich, but a mix of rich and poor is not a problem. It is also mustahab that the invitees should accept the invitation to a walīmah. 9. Piercing the ears Piercing the ears of the child is recommended.[341] 10. Contact of child and mother and breastfeeding[342] and [343] One of the best acts after birth is cleaning the child and returning him/her next to the mother’s skin and covering them with one blanket. Half an hour after birth, the child is completely aware and alert and it is the best time for him/her to become familiar with breastfeeding and the mother’s touch. The first few day a lot of milk is not produced; however, the amount produced is enough, useful and necessary for the new-born child. It is important that as much as possible, tiredness of the mother and lack of milk are not used as reasons to bottle-feed the child as this results in delayed milk production from the mother and the child not being able to suck properly. It also increases the possibilities of infections in the child. ‘Aqīqah – A Closer Look[344] Importance of carrying out ‘Aqīqah It is narrated that the life of a child is bound by ‘Aqīqah[345], and if it is not carried out, it exposes one to tribulation and death. If delayed, it is sunnah on the father until the bulugh of the child, and after bulugh, it is sunnah on the child himself.[346] It is narrated from Imām as-Sādiq (as) that aqīqah is necessary for any rich man, and if one is poor, he should perform aqīqah once he obtains some money, and if he does not obtain any money, then it is ok. If one has not performed aqīqah, and he carried out a sacrifice (qurbani), this will suffice. It is narrated that somebody asked Imām as-Sādiq (as): “We have asked for a sheep for aqīqah but cannot get one, what do you suggest? Should we give the value of the sheep as Sadaqah instead?” Imām replied, “No, ask until you get one as Allāh (swt) likes the feeding of (others)...” ‘Umar bin Yazīd narrates that he asked Imām as-Sādiq (as): “I don’t know if my father performed aqīqah for me or not.” Imām replied, “Perform it,” and so he performed aqīqah in his old age. In another tradition it is related that somebody asked Imām as-Sādiq (as) that if a child dies on the 7th day, should aqīqah still be carried out? Imām replied if the child dies before Zuhr, aqīqah is not necessary, but if the child died after Zuhr, then do it. What should be slaughtered? It is common among the ulema that the ‘Aqīqah should be a sheep, a camel or a goat, and that the ‘Aqīqah of a boy should be a male animal and the ‘Aqīqah of a girl should be a female animal. If it is a camel, it should be 5 years or older. If it is a goat, it should be 1 year or older. If it is a sheep, it should be at least 6 months or older and it is better if the 7th month has been completed. Its testicles should not be cut and it is better if the testicles is not squashed either. Its horn should not be broken (such that it bled) and its ears should not be cut. It should not be too thin, nor blind, nor should it be so lame that walking is difficult for it. However, it is important to note that as narrated from Imām as-Sādiq (as), ‘Aqīqah is not the same as sacrifice (qurbānī which has stricter criteria for the type of animal that is sacrificed. Therefore, if it is not possible that the above criteria be met, any sheep is fine, although the fatter it is the better. Du‘ās at the time of ‘Aqīqah[347] At the time of slaughtering the animal for ‘Aqīqah, the following supplications should be recited: 1. At the end of the supplication, one should say his name and the name of his father [for example, if the father’s name is Tāhir and his father’s name is ‘Abdullah you would say, Tāhir ibne (the son of) ‘Abdullah]. This supplication begins with Verses 78 and 79 of Surat al-An’ām followed by Verses 162 and 169 of Surat al-An’ām: íóÇ Þóæúãö Åöäöøí ÈóÑöíÁñ ãöãóøÇ ÊõÔúÑößõæäó. Åöäöøí æóÌóøåúÊõ æóÌúåöíó áöáóøÐöí ÝóØóÑó ÇáÓóøãñæóÇÊö æó ÇáÃóÑúÖó ÍóäöíÝÇð ãõÓúÜáöãÇð æó ãóÇ ÃóäóÇ ãöäó ÇáúãõÔúÑößöíäó. Åöäóø ÕóáÇóÊöí æó äõÓõßöí æó ãóÍúíóÇíó æó ãóÜãóÇÊöí áöáñøåö ÑóÈöø ÇáúÚóÇáóãöÜíä áÇó ÔóÜÑöíßó áóåõ æó ÈöÐñáößó ÃõãöÑúÊõ æó ÃóäóÇ Ãóæóøáõ ÇáúãõÓúáöãöÜíäó. Ãóááñøåõãóø ãöäúßó æó ÅöáóÜíúßó ÈöÓúãö Çááñøåö æó Çááñøåõ ÃóßúÜÈóÑõ. Ãóááñøåõãóø Õóáöø ÚóáÜì ãõÍóãóøÏò æó Âáö ãõÍóãóøÏò ÊóÞóÜÈóøáú ãöäú... [Name of father and his father] “O my nation! Surely I disown myself from that which you associate (with Allāh (swt)).” “Surely I have turned my entire presence towards He who has brought forth the Heavens and the Earth, sincerely and I am not of those who set up partners (with Allāh (swt)). Surely my Salāt and my sacrifice and my life and my death are all entirely for Allāh ÓÈÍÇäå æÊÚÇáì, the Lord of the All the Worlds, He has no partners and to this I have been commanded (to attest to) and I am the first of those who submit as Muslims.” “O’ Allāh (swt)! Surely this (animal) is from You and it goes back to You in the Name of Allāh (swt) and Allāh (swt) is greater than any description which can be mentioned of Him. O Allāh (swt)! Shower your prayers upon Muhammad and the family of Muhammad and accept this from [your name and your father’s name.]” 2. The following supplication should also be read while the animal is being slaughtered (whether the child is a boy or girl): ÈöÓúãö Çááñøåö æó ÈöÇááñøåö æó ÇáúÍóãúÏõ áöáñøåö æó Çááñøåõ ÃóßúÈóÑõ ÅöíúãóÇäÇð ÈöÇááñøåö æó ËóäóÇÁð ÚóáÜì ÑóÓõæáö Çááñøåö (Õóáóøì Çááñøåõ Úóáóíúåö æó Âáöåö æóÓóáóøãó æó ÔõßúÑÇð áöÑöÒúÞö Çááñøåö æó ÚöÕúãóÉð ÈöÃóãúÑö Çááñøåö æó ãóÚúÑöÝóÉð ÈöÝóÖúáöåö ÚóáóíúäóÇ Ãóåúáó ÇáúÈóíúÊö. “In the Name of Allāh (swt) and in Allāh (swt) and All Praise belongs solely to Allāh (swt) and Allāh (swt) is Greater than any description which can be mentioned of Him. With full faith in Allāh (swt) and admiration upon the Messenger of Allāh (swt) (may the blessings of Allāh (swt) be upon him and his family) and they are thankful for the sustenance of Allāh (swt) and the protection afforded by the command of Allāh (swt) and complete cognizance with His bounties upon us the Ahlul Bayt.” If the child is a boy, then the following supplication should also be said: Ãóááñøåõãóø ÃóäúÊó æóåóÈúÊó áóäóÇ ÐóßóÑÇð æó ÃóäúÊó ÃóÚúáóãõ ÈöãóÇ æóåóÈúÊó¡ æó ãöäúßó ãóÇ ÃóÚúØóíúÊó æó áóßó ãóÇ ÕóäóÚúäóÇ ÝóÊóÞóÈóøáúåõ ãöäóøÇ ÚóáÜì ÓõäóøÊößó æó ÓõäóøÉö ÑóÓõæáößó (Õóáóøì Çááñøåõ Úóáóíúåö æó Âáöåö æóÓóáóøãó æó ÃóÎúÓöÁú ÚóäóøÇ ÇáÔóøíúØóÇäö ÇáÑóøÌöíãö¡ áóßó ÓóÝóßúÊõ ÇáÏöøãóÇÁó áÇó ÔóÑöíßó áóßó æó ÇáúÍóãúÏõ áöáñøåö ÑóÈöø ÇáúÚóÇáóãöÜíäó. “O Allāh (swt)! You have gifted us with a son and You know better what You have gifted us, and back to You is that which You have granted to us and back to You is that which we make - so then accept from it (this sacrifice) from us upon Your Tradition (Sunnah) and the Tradition (Sunnah) of Your Messenger (may the blessings of Allāh (swt) be upon him and his family) and keep us distanced from the accursed Satan. For You the blood (of this animal) has been spilt, and You have no partners and all the Praise belongs solely to Allāh ÓÈÍÇäå æÊÚÇáì, the Lord of all the Worlds.” 3. The follow supplication should also be recited at the time of the slaughtering of the animal. When one reaches to the square brackets, you would say the name of the child and his or her father [for example, if the child’s name is Jābir and his father’s name is Kumayl, then you would say: Jābir ibne (the son of) Kumayl] and then continue on with the rest of the supplication. The first version of the supplication is for a boy, the second supplication is if the child is a girl. ÈöÓúãö Çááñøåö æó ÈöÇááñøåö Ãóááñøåõãóø åñÐöåö ÚóÞöíÞóÉñ Úóäú [Name of child and his father] áóÍúãöåóÇ ÈöáóÍúãöåö æó ÏóãöåóÇ ÈöÏóãöåö æó ÚóÙúãöåóÇ ÈöÚóÙúãöåö. Ãóááñøåõãóø ÇÌúÚóáúåóÇ æöÞóÇÁð áóåõ ÈöÂáö ãõÍóãóøÏò Õóáóøì Çááñøåõ Úóáóíúåö æó Âáöåö æó Óóáóøãó. “In the Name of Allāh (swt) and by Allāh ÓÈÍÇäå æÊÚÇáì, this aqīqah (slaughtering of an animal) is for [name of the child and his father’s first name]. Its flesh instead of his flesh; its blood instead of his blood; its bones instead of his bones are all offered to You. O Allāh (swt)! accept it for that by which this child may be protected and preserved, in the name of the progeny of Muhammad, blessings of Allāh (swt) be upon him and his progeny.” ÈöÓúãö Çááñøåö æó ÈöÇááñøåö Ãóááñøåõãóø åñÐöåö ÚóÞöíÞóÉñ Úóäú [Name of child and her father] áóÍúãöåóÇ ÈöáóÍúãöåóÇ æó ÏóãöåóÇ ÈöÏóãöåóÇ æó ÚóÙúãöåóÇ ÈöÚóÙúãöåóÇ. Ãóááñøåõãóø ÇÌúÚóáúåóÇ æöÞóÇÁð áóåóÇ ÈöÂáö ãõÍóãóøÏò Õóáóøì Çááñøåõ Úóáóíúåö æó Âáöåö æó Óóáóøãó “In the Name of Allāh (swt) and by Allāh ÓÈÍÇäå æÊÚÇáì, this aqīqah (slaughtering of an animal) is for [name of the child and her father’s first name]. Its flesh instead of her flesh; its blood instead of her blood; its bones instead of her bones are all offered to You. O Allāh (swt)! accept it for that by which this child may be protected and preserved, in the name of the progeny of Muhammad, blessings of Allāh (swt) be upon him and his progeny.” How should it be distributed? It is recommended that the bones should not be broken; rather they should be separated at the joints. It is also better that the meat be distributed cooked (with at least salt and water) and the raw hide be given as Sadaqah. It is recommended that the legs and thighs of the aqīqah (this can either be counted as one third or one fourth of the sheep depending on the method of division) should be given to the mid-wife (or doctor) that helped during the delivery and the rest should be given to the people to eat as Sadaqah. If the mid-wife or doctor is a Jew, then the value of a quarter of a sheep should be given. If the child was born without a mid-wife or doctor, it should be given to the mother who can give it to whomever she wants; she should give it to at least ten Muslims, and if she can give it to more, it is better. It is not necessary that the meat should only be given to the poor; however, it is better that it is given to the pious and the poor. It is recommended that the father and mother (and those who are dependant on them, such as parents and children) do not eat from the cooked meat of the ‘Aqīqah, and this has been emphasized especially for the mother. Recommended Method of Congratulating One on the Birth of a Child It is narrated from Imām as-Sādiq (as) that he congratulated someone for the child that God had blessed him with in the following manner (there have been many similar narrations from Imām Hasan (as) also)[348]: ÑóÒóÞóßó Çááñøåõ ÔõßúÑó ÇáúæóÇåöÈö æó ÈóÇÑóßó áóßó Ýöí ÇáúãóæúåõæÈö æó ÈóáóÛó ÃóÔõÏóøåõ æó ÑóÒóÞóßó Çááñøåõ ÈöÑóøåõ. “May Allāh (swt) bless you, and bless that which He has granted you, and make him reach physical maturity, and (May) Allāh (swt) bless you with his righteousness.”[349] Naming the Child[350] Importance of naming the child It is narrated from Imām al-Kādhim (as) that the first good a father can do for his child is to give him a good name. It is the right of the child that his parents give him a good name and treat him well.[351] In another tradition it is narrated that among the rights of a child are a good name, teaching him to write and marrying him off when he reaches the age of bulugh.[352] When to name the child It is narrated from Imām ‘Alī (as): “A child should be named while in the stomach, and if not named and is miscarried, on the Day of Judgement it will ask its father, “Why did you not name me?” The Prophet (s) named Muhsin, the son of Hadrat Fātima while in the stomach, and Muhsin is that child that after the Prophet (s) passed away, he was still in the stomach when ‘Umar made him a martyr.” It is narrated from the Imāms (as) that: “A son is not born to us, the Ahlul Bayt, except that he is named Muhammad for 7 days, and then if desired, it can be changed or removed.”[353] It has been mentioned in Fiqh al-Ridā that fix the name (i.e. announce the name to others) on the 7th day. Recommended names Naming the children after the Ahlul Bayt (as) is an open declaration of love and friendship towards them, and religion is nothing but love and friendship of the Ahlul Bayt (as), as Allāh (swt) states in the Noble Qur’an, in Surat Āli-‘Imrān, Verse 31: } Åöäú ßõäúÜÊõãú ÊõÍöÈõøæäó Çááñøåó ÝóÇÊóøÈöÚõæäöí íõÍúÈöÈúßõãõ Çááñøåõ... { “If you love Allāh ÓÈÍÇäå æÊÚÇáì, then follow me (the Prophet (s)); Allāh (swt) will love you…” It is narrated from Imām al-Bāqir (as) that the most suitable names for a child are those that denotes servitude to Allāh ÓÈÍÇäå æÊÚÇáì, like ‘Abdullāh (servant of Allāh (swt)), and the best names for a child are those of the Prophet (s)s. The Prophet (s) said that whoever has four children and has not named any of them after me, has oppressed me.[354] It is narrated from the Prophet (s): “In a house where the names of some of the individuals are of Prophet (s)s, the blessings of that house will never disappear.”[355] In another tradition, it has been narrated from Imām al-Kādhim (as) that poverty and indigence will never enter the house in which the name Muhammad, or Ahmad, or ‘Alī, or Hasan, or Husain, or Ja’far, or Tālib, or ‘Abdullāh, or Fātima is present.[356] It is narrated from Imām Husain (as): “If I had a hundred children, I would have liked to name all of them ‘Alī.”[357] It is narrated that a person came to the Prophet (s) and asked, “A son has come to us, what should I name him?” The Prophet (s) replied, “Name him the best of names with me, and that is Hamza.” It is narrated from Jābir who said: I went with Imām al-Bāqir (as) to someone’s house and a child came out. Imām asked him, “What is your name?” He replied, “Muhammad.” Imām asked him, “What is your title (kunyah)?” He replied, “Abu ‘Alī.” Imām said, “You have taken yourself out of Satan’s stronghold. Surely, every time Satan hears someone being called, Ya Muhammad! Ya ‘Alī! he withers away and when he hears someone being called by the name of our enemies, he becomes happy and takes pride in that.” In another tradition it is narrated that someone came to Imām as-Sādiq (as) and said that Allāh (swt) had given him a boy. Imām congratulated him, and asked, “What have you named him?” He replied, “Muhammad.” Imām turned his head down towards the floor and kept repeating the name Muhammad until his face almost touched the ground. Then he said, “My life, my children, my wives, my father, my mother and all of the people of this earth be sacrificed for the Prophet (s). Because you have given him such a blessed name, do not abuse him and do not hit him and do not make bad reach him. And know this that there is not a house in which the name of Muhammed is present, but that everyday, that house is made Noble and pure.” In another tradition it is narrated that one should respect a daughter whose name is Fātima and not abuse her and never hit her.[358] The titles of Hadrat Fātima (as) can also be used for names of daughters: Mubāraka: The one who is blessed. Tāhira: The one who is pure. Zakiyya: The one who is wise. Rādiya: The one who is content. Mardiyya: The one whom Allāh (swt) is pleased with. Siddīqa: The one who is truthful. Muhaddathah: The one that angels talk to. Muhaddithah: The one that narrates traditions. Zahra: The luminous one. Names not recommended In several traditions it has been narrated that the Prophet (s) has forbidden naming a child with the following names: Hākim, Hakim, Khālid and Mālik. And he has said that the worst names with Allāh (swt) are Hārith, Mālik and Khālid. And when the name is Muhammad, he has forbidden 4 titles (kunyah): Abu ‘Isā, Abul Hakim, Abu Mālik and Abul Qāsim, as both the name and title are not agreeable to the Prophet (s). In tradition, it has been narrated that one should not name the child Yāsīn, as that is specific to the Prophet (s). Notes: [315] Halliyatul Muttaqīn, pg. 125-127 [316] Sūrat Mariam (19), Verse 25 [317] Isrār khūrākīhā, pg. 96 [318] The Noble earth of Kerbala, Iraq [319] This is only recommended in areas where one is sure the rain water is not polluted. [320] al-Kāfī, vol. 6, pg. 24, no. 4 [321] Halliyatul Muttaqīn, pg. 145-146 [322] Bihār al-Anwār, vol. 104, pg. 114, no. 33 [323] Halliyatul Muttaqīn, pg. 126 [324] Sūrat al-Shura (42), Verse 49: “He gives females to whomeve He wishes, and gives males to whomever He wishes.” [325] al-Kāfī, vol. 6, pg. 21 [326] Bihār al-Anwār, vol. 104, pg. 98, no. 64 [327] al-Kāfī, vol. 6, pg. 6, no. 8 [328] Ibid., vol. 6, pg. 24, no. 6 [329] Halliyatul Muttaqīn, pg. 126 [330] Bihār al-Anwār, vol. 104, pg. 126, no. 86 [331] Halliyatul Muttaqīn, pg. 146 [332] Ibid., pg. 130 [333] Ibid., pg. 132 [334] Ibid., pg. 130-133 [335] ‘Aqīqah will be covered in more detail under ‘Aqīqah: A Closer Look in this chapter. [336] Mustadrak al-Wasāil, vol. 15, pg. 145, no. 17807 [337] Halliyatul Muttaqīn, pg. 1343-135 [338] Ibid., pg. 134 [339] A Mother’s Prayer [340] Wasāil ash-Shī‘a, vol. 16, pg. 455 [341] Ibid., pg. 134 [342] Rayhāney-e Beheshtī, pg. 167 [343] This is covered in more depth in Chapter 9: Breastfeeding. [344] Halliyatul Muttaqīn, pg. 130-133 [345] al-Kāfī, vol. 6, pg. 25, no. 3 [346] Halliyatul Muttaqīn, pg. 150 [347] A Mother’s Prayer [348] Halliyatul Muttaqīn, pg. 127 [349] al-Kāfī, vol. 6, pg. 17 [350] Halliyatul Muttaqīn, pg. 128-130 [351] Mustadrak al-Wasāil, vol. 15, pg. 128, no. 17748 [352] Ibid., vol. 15, pg. 166, no. 17876 [353] al-Kāfī, vol. 6, pg. 18, no. 4 [354] Tahdhib al-Balāgha, vol. 7, pg. 438, no. 11 [355] Mustadrak al-Wasāil, vol. 15, pg. 129, no. 17751 [356] al-Kāfī, vol. 6, pg. 19, no. 8 [357] al-Kāfī, vol. 6, pg. 19, no. 7 [358] al-Kāfī, vol. 6 From www.yaali.co.cc [All In One Shia Website]
  10. From www.yaali.co.cc [All In One Shia Website] Chapter 7 Delivery ________________________________________ Recommended Acts[311] 1. Recite Surat al-Inshiqāq after Salāt in the 9th month. When labour pains start, recite this, and if it is not possible to recite it with your tongue, recite it in your head. 2. Drink saffron syrup during labour to ease the pain (not before as it may lead to miscarriage). 3. At the time a woman thinks labour pains are going to begin, take a warm (not hot) shower. 4. At the time of labour, have pleasant smelling things around you and breath with your mouth open. 5. Do not eat large quantities of food, but eat good quality and high energy food, and stay away from foods that cause constipation. 6. Recite the recommended Du‘ās for delivery.[312] 7. Ibn ‘Abbās has related that to write the names of the AShāb al-Kahf (Companions of the Cave) down and tying these names around the left thigh of a woman going through a difficult labour is recommended.[313] Their names are: ãßÓáãíäÇ ãáíÎÇ ãßÓíäÇ ãÑØæÓ íæÇäÓ ÇÑíØÇäÓ ÇæäæÓ ßíÏ ÓØØíæÓ ÞØãíÑ In another tradition, it is narrated that their names are: ãßÓßãíäÇ ÊãáíÎÇ ÑØíæäÓ íäÈæäÓ ÓÇÒíæäÓ ßÔíØØæäÓ ÞØãíÑÒÈÇä ÊäæÑ 8. Do not wear nylon, as this prevents sunrays reaching the body, and therefore a lack of Vitamin B and a more difficult delivery. 9. One of the reasons of difficult labour for many women is fear and lack of preparation. Therefore, it is recommended that you prepare in advance for labour, mentally and physically. Reading and becoming familiar with what will occur helps tremendously in reducing fear. 10. Recommended exercises also help in reducing labour pains.[314] Notes: [311] Rayhāneye Beheshtī, pg. 120-123 [312] Please refer to ‘A Mother’s Prayer’ by Saleem Bhimji and Arifa Hudda [313] Tafsir Minhāj al-Sadiqīn, vol. 5, pg. 334 [314] Refer to your doctor or other pregnancy manuals for more information. From www.yaali.co.cc [All In One Shia Website]
  11. From www.yaali.co.cc [All In One Shia Website] Chapter 6 Pregnancy ________________________________________ The Creation of a Child According to the Qur’an In several verses of the Noble Qur’an, Allāh (swt) has mentioned the creation and stages of transformation of the child. It is by observing this miracle that one inevitably desires to thank and revere Him, the best of Creators. In Surat al-Mu’minūn, verses 12-14, He states: } æóáóÞóÏú ÎóáóÞúäóÇ ÇáÅööäúÓóÇäó ãöäú ÓõáÇóáóÉò ãöøÜÜäú ØöÜÜíäò Ëõãóø ÌóÚóáúäóÇåõ äõØúÝóÉð Ýöí ÞóÑóÇÑò ãóøßöíäò Ëõãóø ÎóáóÞúäóÇ ÇáäõøØúÝóÉó ÚóáóÞóÉð ÝóÎóáóÞúäóÇ ÇáúÚóáóÞóÉó ãõÖúÛóÉð ÝóÎóáóÞúäóÇ ÇáúãõÖúÛóÉó ÚöÙóÇãðÇ ÝóßóÓóæúäóÇ ÇáúÚöÙóÇãó áóÍúãÇð Ëõãóø ÃóäÔóÃúäóÇåõ ÎóáúÞðÇ ÂÎóÑó ÝóÊóÈóÇÑóßó Çááñøåõ ÃóÍúÓóäõ ÇáúÎóÇáöÞöíäó { “Certainly We created the human being from an extract of clay. Then We made him a drop of (seminal) fluid (lodged) in a secure abode. Then We created the drop of fluid as a clinging mass. Then We created the clinging mass as a fleshy tissue. Then We created the fleshy tissue as bones. Them We clothed the bones with flesh. Then We produced him as (yet) another creature. So blessed is Allāh ÓÈÍÇäå æÊÚÇáì, the best of creators!” In the verses above, Allāh (swt) mentions 7 stages of creation: Stage 1: The human being initially starts off as clay; in other words, the inorganic constituents of the earth are absorbed into living matter by way of food. Stage 2: Living matter reproduces itself by means of sperm; thus the human is then made into a seed (the seminal fluid), and placed in a firm resting place (the ovum of a mother). Stage 3: The first change in the fertilised ovum is the conversion into a sort of clot of thickly congealed blood, or clinging mass. Stage 4: The zygote cells grow by segmentation; then the mass gradually assumes shape in its growth as a foetus (a lump of fleshy tissue). Stage 5: From this develops bones. Stage 6: Flesh now grows on the bones, as do organs and a nervous system. Stage 7: So far the development of an infant human is like that of an animal. However, a major step is now taken and the foetus becomes a complete human. This is the breathing of Allāh (swt)’s spirit into him. (This may not be at a specific time; rather it may be parallel to that of physical growth.) On the subject of the creation of the foetus, it is narrated from the Prophet (s): “The seed in the womb of the mother (takes) 40 days to become a clot, then after 40 days it becomes a lump of flesh (foetus); when the child is 4 months old, by the command of Allāh ÓÈÍÇäå æÊÚÇáì, 2 Angels give the foetus a spirit (rūh) and specify the sustenance (Rizq), period of living, deeds (A‘māl), prosperity and adversity of the child.”[230] It is perhaps for this reason that it has been suggested that especially after the 40th day of intercourse, one should be extra careful when preparing food. The food must be ritually clean and halāl as this will have an impact on the child.[231] Imām as-Sādiq (as) also described the process of creation as follows: “After the completion of the materials of the body, Allāh (swt) sends two Angels who have the duty of the creation of the child, and by the permission of Allāh ÓÈÍÇäå æÊÚÇáì, they create the ears and eyes and all the inner and outer organs (limbs) of the body.”[232] In Imām Husain’s (as) Du’a of ‘Arafāt, he refers to the process of creation and attempts to count the blessings bestowed by Allāh (swt) in the following manner: “You originated me by Your blessing before I was a thing remembered. You created me from dust, then gave me a place in the loins (of my fathers), secure from the uncertainty of Fate and the vagaries of the ages and the years. I remained a traveller from loin to womb in a time immemorial of past days and bygone centuries. In Your tenderness, bounty and goodness toward me You did not send me out into the empire of the leaders of disbelief, those who broke Your covenant and cried lies to Your messengers. Rather, You sent me out to that guidance which had been foreordained for me, the way which You made easy for me and in which You Nurtured me. And before that You wert kind to me through Your gracious fashioning and abundant blessings. You originated my creation from a sperm-drop spilled and madest me to dwell in a threefold gloom among flesh, blood and skin. You gave me not to witness my creation, nor didst You entrust me with anything of my own affair. Then You sent me out into the world for the guidance that had been foredained for me, complete and unimpaired.”[233] Imām Zain al-’Abidīn (as) in his Du‘ā after Salāt al-Lail in Sahīfah Sajjādiya also mentions this amazing period of the foetus and of breastfeeding. He thanks Allāh (swt) and expresses his amazement at how Allāh (swt) created such a beautiful creation from a few seeds. “O God, You caused me to descend as mean water from loins of narrow bones and tight passages into a constricted womb which You hadst covered with veils; You turned me about from state to state until You took me to the completion of the form and fixed within me the bodily parts, as You hast described in Your Book: a drop, then a clot, then a tissue, then bones, then You garmented the bones with flesh, then You produced me as another creature as You willed. Then, when I needed Your provision, and could not do without the aid of Your bounty, Thou appointed for me a nourishment from the bounty of the food and drink which You bestowed upon Your handmaid in whose belly You gavest me to rest and in the lodging of whose womb You deposited me. Hadst You entrusted me in those states, my Lord, to my own force or driven me to have recourse to my own strength, force would have been removed from me and strength taken far away. So You fed me through Your bounty with the food of the Good, the Gentle; You hast done that for me in graciousness toward me up to this my present point. I do not lack Your goodness, nor does Your benefaction keep me waiting. Yet with all that, my trust has not become firm enough that I might free myself for that which is more favoured by You.”[234] In a Hadith al-Qudsi, Allāh (swt) addresses the ungrateful man and says: “Oh, Son of Adam! You have not acted justly with me! I made your weight light on your mother! After that I made the path of your deliverance from a tight and dark place smooth (and tolerable). When you placed a foot in the world outside the womb, I saw that you don’t have teeth to eat food; I placed breasts full of milk in the warm bosom of (your) mother. I made the heart of your mother merciful towards you, and the heart of your father affectionate, such that they take pains to give you food, and do not sleep until they make you sleep. Oh, Son of Adam! All these favours were not because you asked it from me, nor that I needed you. And when the state of your physical constitution was ready, and your teeth grew, I made you enjoy (and benefit from) (different) types of foods and fruits of the summer and winter. However! Despite all this kindness, after you did not recognise me (as your Creator and Sustainer), you disobeyed me.”[235] Importance of Motherhood and Pregnancy The Prophet Muhammad (s) has said that: “Paradise is under the feet of the mother.”[236] Allāh (swt) states in the Noble Qur’an, in Surat al-Fātir, Verse 11: } æóãóÇ ÊóÍúãöáõ ãöäú ÃõäúÜËóì æóáÇó ÊóÖóÚõ ÅöáÇóø ÈöÚöáúãöåö { “And no female conceives or delivers except with His knowledge.” It is also narrated from the Prophet (s): “If it is decided that Allāh (swt) will make a child be born, He will make him in whatever shape he likes.”[237] This shows us that child-bearing is a direct blessing from Allāh (swt) and one that must be shown continuous gratitude for. Indeed, the presence of a child has been likened to the fruit of a tree, which brings a man and woman closer to each other. As for mothers, Islam has made for them a beautiful world, in which everyone must respect and revere them. Allāh (swt) recognizes and mentions the difficulties borne by mothers: In Surat Luqmān, Verse 14, He states: } ÍóãóáóÊúåõ Ãõãõøåõ æóåúäÇð Úóáì æóåúäò { “His mother carried him through weakness upon weakness.” In Surat al-Ahqāf, Verse 15, He states: } ÍóãóáóÊúåõ Ãõãõøåõ ßõÑúåÇð æóæóÖóÚóÊúåõ ßõÑúåÇð { “His mother has carried him in travail, and bore him in travail.” Indeed, the status of mothers is even higher than fathers as demonstrated by the following traditions: A man came to the Prophet (s) and said to him, “O Messenger of Allah, to whom should I do good?” The Prophet (s) said, “Your mother.” (So) the man said, “And then to whom should I do good?” The Prophet (s) said, “Your mother.” (Then) the man said, “And then to whome should I do good?” The Prophet (s) said, “Your mother.” (Then) the man asked, “After that, to whome should I do good?” The Prophet (s) said, “To your father.”[238] It is also narrated that the Prophet (s) was asked, “Which of the parents have a higher status?” The Prophet (s) replied, “The one who for nine months kept you between her two sides (stomach), and then brought you into this world and gave you milk from her breasts.”[239] There are many traditions about the signifance of pregnant and breastfeeding mothers, some of which will be narrated below. However, it should be kept in mind that these go side by side with the responsibilities that should be carried out to the best of one’s abilities. These responsibilities are naturally present when one has the intention of reaching high stations of Akhlāq and nearness to Allāh (swt) and desires to work towards this virtuous goal. (These will be discussed in more detail in the next section) a. It is narrated from the Prophet (s): “The reward of a woman, from the time of pregnancy until birth and breastfeeding, is the same as the reward of one on the path of Allāh ÓÈÍÇäå æÊÚÇáì, and if a woman leaves this world during that time because of the hardship and pains of birth, she has the reward of a martyr (shahid).”[240] b. It is narrated from Imām as-Sādiq (as): “Any time a woman leaves this world because of labour pains, on the Day of Judgement, Allāh (swt) will raise her from the grave pure and without an account (of sins), because such a woman has given her life due to the hardship and pain of labour .”[241] c. It is also narrated from Imām as-Sādiq (as): “Every time a woman becomes pregnant, during the whole period of pregnancy she has the status of one who fasts, one who worships during the night, and one who fights for Allāh (swt) with her life and possessions. And when she is giving birth, Allāh (swt) grants her so much reward that nobody knows its limit because of its greatness. And when she is giving milk to her child, for every suck of the child, Allāh (swt) gives her the reward of freeing a slave from the children of Ismā’īl, and when the period of breastfeeding the child is finished, one of the great angels of Allāh (swt) taps her side and says: “Start your deeds afresh, for Allāh (swt) has forgiven all your minor sins.”[242] d. At the time of the Prophet (s), a man was doing tawaf (of the Noble Ka‘bah) while carrying his mother on his shoulders. When he saw the Prophet (s), he asked, “By doing this, have I repaid the rights of my mother?” To this the Prophet (s) replied, “No, you haven’t even repaid one of her cries during the time of giving birth.”[243] e. A man came to the Prophet (s) and asked, “I have an old mother who because of old age is not able to move. I carry her on my shoulder and put bites of food in her mouth and clean her. Have I repaid her rights?” To this the Prophet (s) replied, “No, because her stomach was your place, and during that entire time, she desired your life.”[244] f. It is narrated from Imām Zain al-’Abidīn (as): “The right of your mother is that you know that she carried you where no one carries anyone. She gave to you of the fruit of her heart that which no one gives to anyone, and she protected you with all her organs. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was naked as long as you were clothed, if she was in the sun as long as you were in the shade. She gave up sleep for your sake. She protected you from heat and cold, all in order that you might belong to her. You will not be able to show her gratitude, unless God helps and gives you success.”[245] The above traditions should give hope to pregnant women, who inevitably will face one difficulty or another during this time. At times of difficulty, one should know that Allāh (swt) has provided women with both the capability and the desire to bear children, for as Imām as-Sādiq (as) narrates: “Allāh (swt) has given every woman the patience of 10 men, and during pregnancy Allāh (swt) grants her the ability of 10 more men.”[246] Responsibilities during Pregnancy Like the conception period, and even more so, the thoughts and actions of the mother have an impact on the Akhlāq, actions and faith of the unborn child, as the child is like an organ of the mother and obtains all the necessary factors of development from her. The Prophet (s) has stated that the prosperity and adversity of a child is determined in the mother’s stomach.[247] In another tradition, Imām ‘Alī (as) too, has said that in terms of Akhlāq, nature and religiousness, a child is made by the mother and obtains his/her disposition from her Akhlāq.[248] Thus it is the responsibility of the mother that she creates the best possible environment for the first home of the child. The constant care and attention of the mother that all thoughts and actions are in accordance with the teachings of Islam and the Ahlul Bayt (as), is necessary and highly emphasized. This is especially important because the child is not only a member of the family, but a member of the society and can be a source of blessings and benefit. For it is through this manner, that the esteemed and noble Saints and scholars have come into this world and made an impact not only in their societies, but also in the history of the world. mentions the purity of two noble Prophet (s)s, Yahyā bin Zakariya (as) and ‘Isā bin Maryam (as), from the day of their birth: } æóÓóáÇóãñ Úóáóíúåö íóæúãó æõáöÏó æóíóæúãó íóãõæÊõ æóíóæúãó íõÈúÚóËõ ÍóíðøÇ { “Peace be to him, the day he was born, and the day he dies, and the day he is raised alive!”[249] } æóÇáÓóøÜÜáÇóãõ Úóáóíóø íóæúãó æõáöÏúÊõ æóíóæúãó ÃóãõæÊõ æóíóæúãó ÃõÈúÚóËõ ÍóíðøÇ { “Peace is to me the day I was born, and the day I die, and he day I am raised alive.”[250] Likewise in the Ziyārat of Wāritha, we bear witness to the purity of Imām Husain (as): “I bear witness that, verily, you were a light in the sublime loins, and purified wombs; the impurities of ignorance did not (even) touch you, nor its soiled and dirty bearings could ever smear you.” The father plays an important role in helping the mother maintain a healthy spirit and development, by supporting her and helping her in every way. By being informed and understanding about the changes the mother will undergo, as well as her physical, emotional and mental needs, he can help create the warm and loving atmosphere at home that is essential for the positive development of the child. The following incident clearly highlights the importance of the actions of the mother and father during the period of pregnancy: a. When ‘Allāmah Majlisi (the compiler of Bihār al-Anwār) was a child, he went with his father to a mosque in Isfahan. While his father went to pray, he remained in the courtyard, playing. When his father came out, he saw that his son had poked a needle into a water skin full of water that belonged to the mosque, and all the water had spilled out. The father was very upset and when he reached home, he narrated the incident to his wife and said that this act must be a consequence of something we did. He continued saying that however much he thought of his actions before conception, during conception, halāl intake and all other possibilities, he could not think of a possible cause, and asked his wife to think on it as well. After doing this, the wife replied that I can’t think of any thing except one incident. One day while I was pregnant with him, I went to a neighbour’s house and saw a pomegranate tree. I made a [Edited Out] in one of the pomegranates and sucked a little bit of juice. It was this one small act that led to the later incident that took place with her son.[251] May Allāh (swt) grant all mothers the tawfīq (Divine opportunity) to be able to carry out their responsibilities to the best of their abilities, and thus be able to apply the following tradition of Imām as-Sādiq (as) to their children: “Glad is the one whose mother possesses the precious gem of chastity and pure thoughts.”[252] Recommended Foods The food of a foetus is obtained from the blood of the mother and so most of what the mother eats and drinks eventually reaches the child in one form or another. It is narrated from Imām ‘Alī (as): “Allāh (swt) has trapped the blood in the stomach of the mother, so that it becomes the sustenance of the child.”[253] It is also narrated from Imām as-Sādiq (as): “Whatever the mother eats, drinks or breathes during pregnancy, Allāh (swt) also allots it to the child.”[254] It is therefore again, as with conception, very important that the mother takes care with the food that she eats. About harām intake and harām food in particular, it is narrated from Imām as-Sādiq (as) that “The effects of harām earnings become apparent in the offspring of a person.”[255] In another tradition it is narrated from Imām al-Bāqir (as): “All sins are grave, and the gravest of them is that of which blood and meat grows on (i.e. harām intake).”[256] It is recommended to eat the following foods during pregnancy: 1. Breast of animal meat a. Is very useful for pregnant women and makes the newborn child beautiful and strong.[257] 2. Chicory[258] a. Is good for the increase (in size) of a child. b. Increases the water around the waist, makes the child good and increases the masculinity of a male child. c. Is a cause of beauty of the child. d. Eating a lot is a cause of increase of wealth, and a male child. Chicory is also good medicine for the liver. 3. Dates a. It is apparent from traditions that the best food and medicine for a pregnant woman is dates.[259] b. It is narrated from Imām ‘Alī (as): “No food is better for a pregnant woman than fresh dates.”[260] c. It is narrated from the Prophet (s): “For pregnant women, especially when giving birth, the best food is dates, because Allāh (swt) has sworn by its greatness and glory. And if women use ratb (a type of fresh dates) in these days, their newborn children, whether son or daughter, will be forbearing and patient.”[261] d. It is narrated from Imām as-Sādiq (as): “If one eats apple, her child will be beautiful, and if one eats squash, the memory of both the woman and child will increase, and eating ratb (a type of fresh dates) and dates strengthens the body.”[262] NOTE: It has also been narrated from Imām as-Sādiq (as) that one should smell an apple before eating it.[263] e. Dates are known as the fruits of paradise and were the fruit of choice of the Prophet (s). They have also been mentioned in the Noble Qur’an.[264] Dates contain thirteen elements of vital importance, and five types of vitamins, making it a rich food. The calcium in dates is essential for firming bones, the phosphorus for forming the brain and preventing weakness of the nerves and tiredness, and the potassium for preventing wounds/sores in the stomach.[265] 4. Fig[266] a. Has been mentioned and sworn upon in the Qur’an.[267] b. Eat it dry, as this increases the strength of sexual intercourse and prevents piles. c. Eating it prevents colic.[268] d. It is narrated from Imām al-Ridā (as) that figs remove bad smells from the mouth, make the bones firm, cause hair to grow and prevent illnesses. e. It is not recommended for those with Diabetes Mellitus, stomach or intestine disorders, or overweight people. Overeating also causes problems for the stomach and eyes; however, eating celery neutralises these effects.[269] 5. Makka Ubani[270] and [271] a. It has been narrated from the Prophet (s) that one should make pregnant women eat makka ubani, for surely when the makka ubani becomes food for the child in the stomach, it will make his/her heart strong and increase his/her intellect.[272] 6. Olive oil a. A pregnant woman should not forego drinking olive oil as it makes her colour white, and clears her liver as well as that of her child.[273] 7. Pomegranate[274] a. Highly recommended to be eaten before breakfast on Fridays. b. Makes the child good (righteous). c. Very good for easing nausea, anemia, jaundice, joint aches, blood pressure and piles.[275] d. Anyone who eats 1 pomegranate, their heart will be filled with Nūr (Noble light) and Satan will not whisper to them for 40 days.[276] 8. Qawoot[277] a. If eaten by both parents, it is a cause of strength and lack of stupidity, weak mindedness and foolishness in the child. b. Feeding the child qawoot causes increase in strength, growth of the flesh, and firmness of the bones. 9. Quince a. Is a cause of strength of the heart, cleanliness of the stomach, clearness of the mind and bravery and beauty of the child.[278] b. Gives lustre to the heart, and cures the inner pains (with the permission of Allāh [swt] ).[279] c. It has been narrated from Imām as-Sādiq (as) that a pregnant woman should eat quince, so that her child is more sweet smelling and his/her colour is purer.[280] d. It is narrated from Imām as-Sādiq (as): “Make pregnant women eat quince, as it makes their children beautiful.”[281] e. It is narrated from the Prophet (s): “Eating quince makes the colour of the skin clear and full of freshness, and makes the child of a person beautiful and healthy as well.”[282] Quince contains Vitamins B1, B2, B6 and C, magnesium and phosphorus[283] 10. Watermelon a. Makes the child cheerful and good natured.[284] b. It is narrated from the Prophet (s): “No pregnant woman eats watermelon with cheese, except that her newborn child becomes beautiful and of a nice figure.”[285] 11. Various other things a. Eating almonds, bran rice, vegetables, black plums, fish, lentils, cabbage, lettuce, honey, beans, grapes, peaches, olive oil, hazel-nuts, nuts and dairy products (especially milk) is also beneficial during pregnancy.[286] Properties of some of the above-mentioned foods 1. Hazel-nuts: Good for anaemia and colic (although not in excess).[287] 2. White beans: Good for people whose work involves thinking. 3. Grapes: Fruit with the most calories. Removes weaknesses, cleans the blood and kidneys, removes acidity in the blood and provides energy. 4. Peaches: Contains iron, Vitamin B and C. Is very good for the liver and improves the colour of the face.[288] 5. Almonds: Softens the chest, strengthens the bladder and cures burning when urinating. Contains phosphorus, potassium, magnesium, calcium, sulphur and iron. Almond oil contains Vitamin E.[289] 6. Bran rice: Bran grains such as wheat, barley, millet and rice are an important source of Vitamin B. Bran rice whose outer skin (which contains the vitamin) has been removed leads to rheumatism and gout, increased hair fall or hair going white quickly. Pregnant women are recommended not to eat too much of this type of rice, and to eat it with raw onion to make up for the lack of vitamins. 7. Black plums: Black and yellow plums contain Vitamins A, B and C, potassium, sodium, magnese oxide, carbohydrate, iron, calcium, phosphorus and magnesium. They are good for curing rheumatism, gout, clogging of arteries and food-poisoning. When eaten in the morning on an empty stomach, it is beneficial for chronic constipation. 8. Lentils: Good for anaemia and increases milk. Contains Vitamins A, B and C, phosphorus, iron and calcium. Over-eating can lead to darkness of the eyes and menstruation problems; however, eating sesame oil and cooking it with beetroot leaf can neutralise these effects. 9. Cabbage: Contains Vitamins A, B and C, and is a cure for all illnesses. Is also good for sleeplessness and heaviness of the ear (i.e. when one does not hear well). Increases the growth of the child and heals hemorrhoidal injuries. 10. Lettuce: Extract of lettuce contains iron and magnesium. In itself, the lettuce contains copper and is beneficial for the liver. The magnesium contained is beneficial for muscles, nerves and the brain. Increases resistance to infectious diseases. 11. Turnip: Contains Vitamins A, B and C, phosphorus, calcium, potassium, iodine and sulphur. Strengthens the light of the eye, and because of the Vitamin A, cures night blindness. Softens the chest and cures coughs and colds. Prevents and cures black leprosy. The sulphur along with Vitamin A prevents or reduces stones in the bladder. Brings down blood pressure and is also beneficial for strengthening the ovaries and sexual stimulation. Because of its properties, turnips (and its syrup/jam) are recommended to pregnant and breastfeeding women for the development of the child, easy teething, firming of the bones, walking and talking quickly and resistance against illnesses. (Syrup: Make a hole in the middle of the turnip, fill it with sugar and let it liquidise. This is a good balm for the chest and can also be fed to children.)[290] NOTE: Fresh air and plenty of oxygen are vital for the development of a healthy child Recommended Acts For children possessing good character and make-up, mothers are recommended to do as many of the following acts as possible: General acts[291] 1. Always try and be in Wudū, especially when eating food. 2. Always try and face Qibla while carrying out daily acts, especially eating and drinking. 3. Give Sadaqah every day for the protection of the child. 4. Don’t look at the mirror at night. 5. Stay away from all types of sin, especially back-biting and lies. 6. Perform all obligatory acts and try and do as many mustahab acts as possible. 7. Try and be relaxed and have positive thoughts at all times, and don’t get angry. 8. Prevent any potential worrying about the child’s development or about pregnancy by obtaining all the necessary information, and most of all, by trusting Allāh ÓÈÍÇäå æÊÚÇáì. 9. Listen to, and recite the Qur’an as much as you can, and thus help your child become Hafidh of the Qur’an from the womb. 10. Listen to lectures from scholars 11. Perform Ghusl Jumu’ah (Friday) on 40 Fridays (Please note pregnancy is usually 40 weeks. Additionally, it is narrated in tradition that one who does Ghusl Jumu’ah 40 weeks in a row, the person will not face the squeezing of the grave). 12. Pray Salāt al-Layl a minimum of 40 times. If one cannot wake up before Salāt al-Fajr to pray, then it is possible to pray after Salāt al-Ishā.[292] If this is also not possible, it is recommended qadā be recited. 13. Eat large raisins for 40 days on an empty stomach, every day 21 pieces, each piece eaten after the recitation of Bismillah. 14. Remember Allāh (swt) (recite the dhikr of ‘Allāh (swt)’ constantly. 15. Help other people with their needs. 16. Look at the faces of pious people and beautiful scenes of nature. 17. Do not mix with people who have bad manners. 18. Go for ziyārat. 19. Recite Salāt on time. 20. Name the child in the stomach, and choosing a good name like Muhammad, ‘Alī and Fātima, and call him/her by this name. 21. Talk to the child in the stomach, as this increases the closeness of the parents and the child. This remains in the memory of the child, even after birth.[293] Specific acts for each of the 9 months of pregnancy[294] 1st month: • Recite Surat Yāsīn (36) and al-Saffāt (37) on Thursday and Friday and blow on the stomach. • Eat sweet apple in the morning. • Eat pomegranate before breakfast on Friday. • Eat a very small amount of khakhe shafaa[295] (the size of a lentil) before sunset. • Pray daily prayers at its fadhilah time. • Recite the Adhān/Iqāmah before prayers with your hand on the stomach. • Recite Surat al-Qadr (97) on 2 dates everyday and eat them on an empty stomach. 2nd month: • Recite Surat al-Mulk (67) on Thursday and Friday. • Recite Salawāt (with Wa Ajjil Farajahum added at the end) on Thursday 140 times and on Friday 100 times: Ãóááñøåõãóø Õóáöø Úóáóì ãõÍóãóøÏò æó Âáö ãõÍóãóøÏò æó ÚóÌöøáú ÝóÑóÌóåõãú • Recite the following long Salawāt with the hand on the stomach: Ãóááñøåõãóø Õóáöø Úóáóì ãõÍóãóøÏò æó Âáö ãõÍóãóøÏò æó ÚóÌöøáú ÝóÑóÌóåõãú æó Ãóåúáößú ÚóÏõæóøåõãú ãöäó ÇáúÌöäöø æó ÇáÅööäúÓö ãöäó ÇáÃóóæóøáöíäó æó ÇáÂÎöÑöíäó. “O Allāh (swt)! Bless Muhammad and the family of Muhammad, and hasten their release from suffering, and destroy their enemy, and curse their enemies from among the jinn and humankind from the beginning to the end (of time).”[296] • Eat meat with sweet apple and some milk every week. • Recite Surat al-Tawhīd (112) on 2 jujube (dark red fruit; also known as the Chinese date) everyday and eat them on an empty stomach. 3rd month: • Recite Surat Āli-‘Imrān (3) on Thursday and Friday. • Recite Salawāt (with Wa Ajjil Farajahum) 140 times. • Recite the long Salawāt before every Salāt keeping the hands on the stomach: Ãóááñøåõãóø Õóáöø Úóáóì ãõÍóãóøÏò æó Âáö ãõÍóãóøÏò æó ÚóÌöøáú ÝóÑóÌóåõãú æó Ãóåúáößú ÚóÏõæóøåõãú ãöäó ÇáúÌöäöø æó ÇáÅööäúÓö ãöäó ÇáÃóóæóøáöíäó æó ÇáÂÎöÑöíäó. “O Allāh (swt)! Bless Muhammad and the family of Muhammad, and hasten their release from suffering, and destroy their enemy, and curse their enemies from among the jinn and humankind from the beginning to the end (of time).”[297] • Eat wheat and meat and drink milk every week. • Eat honey in the morning. • Recite Ayat al-Kursī (Suratul Baqarah (2), Verse 255) on an apple everyday and eat it on an empty stomach. • Eat a very small amount of Makka Ubani (the size of a lentil) on an empty stomach.[298] 4th month: • Recite Surat al-Dahr/al-Insān (76) on Thursday and Friday. • Recite Surat al-Qadr (97) in one Rak’at of every prayer. • After daily prayers, recite Surat al-Kawthar (10, Surat al-Qadr (97) and the long Salawāt with the hand on the stomach: Ãóááñøåõãóø Õóáöø Úóáóì ãõÍóãóøÏò æó Âáö ãõÍóãóøÏò æó ÚóÌöøáú ÝóÑóÌóåõãú æó Ãóåúáößú ÚóÏõæóøåõãú ãöäó ÇáúÌöäöø æó ÇáÅööäúÓö ãöäó ÇáÃóóæóøáöíäó æó ÇáÂÎöÑöíäó. “O Allāh (swt)! Bless Muhammad and the family of Muhammad, and hasten their release from suffering, and destroy their enemy, and curse their enemies from among the jinn and humankind from the beginning to the end (of time).”[299] • Recite: } ÑóÈóøäóÇ åóÈú áóäóÇ ãöäú ÃóÒúæóÇÌöäóÇ æóÐõÑöøíóøÇÊöäóÇ ÞõÑóøÉó ÃóÚúÜíõäò æóÇÌúÚóáúäóÇ áöáúãõÊóøÞöíäó ÅöãóÇãðÇ { “Our Lord! Grant us comfort in our spouses and descendants, and make us Imāms of the Godwary.”[300] • Recite Astaghfirullaha Rabbi Wa Atubu Ilaik (I seek forgiveness from Allāh (swt) and turn to Him) 7 times: ÃóÓúÊóÛúÝöÑõ Çááñøåó ÑóÈöøÜí æó ÃóÊõæÈõ Åöáóíúßó • Recite Salawāt 140 times after prayers. • Eat sweet apple, honey and pomegranate. • Start reciting Salāt al-Layl (if you cannot manage this on time, recite qadā. • Recite Surat al-Tin (95) on 2 figs everyday and eat them on an empty stomach. • Choose the child’s name before it is 4 months and 10 days old. 5th month: • Recite Surat al-Fath (4 on Thursday and Friday. • Recite Surat al-Nasr (110) in a daily prayer. • Rub khakhe shafaa on the stomach. • Eat a date every morning. • From the start of the 5th month, at the time of Salāt, recite Adhān and Iqāmah with your hand on the stomach. • Recite Surat al-Hamd (1) on an egg everyday and eat it on an empty stomach. 6th month: • Recite Surat al-Wāqiah (56) on Thursday and Friday. • Recite Surat al-Tin (95) in one of the Rak’at of Maghrib and Isha prayers. • Rub khakhe shafaa on the stomach, after every Salāt. • Eat fig and olive after breakfast. • Either in the morning or night, try to eat bone marrow[301], and stay away from fatty foods. • Recite Surat al-Fath (4 on a pomegranate everyday and eat it on an empty stomach. 7th month: • From the 7th month, for 40 days after the Fajr prayer, recite Surat al-An’ām (6) on almonds and then eat them. • From the 7th month onwards, eat an almond a day. • Recite Surat al-Nahl (16) on Monday. • Recite Surat Yāsīn (36) and Surat al-Mulk (67) on Thursday and Friday. • From this month on, recite Surat al-Nūr (24) often. • From this month on, after tasbih, recite 5 Surahs (al-Hadīd (57), al-Hashr (59), al-Saff (61), al-Jumu’ah (62) and al-Taghabun (64)) often. • Recite Surat al-Qadr (97) and Surat al-Tawhīd (112) in daily prayers. • Recite Salawāt 140 times every day. • Eat a little watermelon after food (do not drink water before or after). • Recite Surat Yāsīn (36) on a quince everyday and eat on an empty stomach. 8th month: • Recite Surat al-Qadr (97) 10 times on Saturday after Subh prayer. • Recite Surat al-Tin (95) twice on Sunday after Subh prayer. • Recite Surat Yāsīn (36) on Monday. • Recite Surat al-Furqān (25) on Tuesday. • Recite Surat al-Dahr/al-Insān (76) on Wednesay. • Recite Surat Muhammad (47) on Thursday. • Recite Surat al-Saffāt (37) on Friday. • Eat sweet yoghurt and honey. • Eat sweet pomegranate on Friday on an empty stomach. • If there is no fear of harm, use vinegar (in your food) once a week. 9th month: • Do not eat garam masala.[302] • Sacrifice a sheep for Imām Mahdī (as) and eat from that. • Eat dates and kebab. About eating dates, it is narrated from the Prophet (s): “In the month in which pregnant ladies will give birth, feed them dates as their children will be forbearing and virtuous.”[303] • Recite Surat al-‘Asr (103) and Surat al-Dhāriyāt (51) in Dhuhr and ‘Asr prayers. • Recite Surat al-Hajj (22) on Thursday and Surat al-Fātir (35) on Friday night. • Recite Surat al-Insān/al-Dahr (76) on some dates and milk everyday and eat on an empty stomach. • Try to avoid looking at pictures and into the mirror. • Go for a daily walk at a slow pace. Recommended Supplications General supplications over the course of pregnancy[304] 1. Recite Surat Mariam (19) daily for a righteous and pious child. 2. Recite Surat Yāsīn (36) 40 times (each time blow on a pomegranate and eat it). 3. Recite Surat Yūsuf (12) 40 times (each time blow on an apple and eat it). 4. Recite Surahs: al-Hadīd (57), al-Hashr (59), al-Taghabun (64), al-Jumu’ah (62) and al-Saff (61) 40 times before sleeping on Thursday night or any night. 5. Recite Surat al-Tawhīd (112) 50 times every day after Subh prayer. 6. Recite Surat al-Qadr (97) 50 times every day after Subh prayer. 7. Recite Surat al-Anbiyā (21) continuously (at least once a week) for a pious child. 8. For a patient child, recite Surat al-’Asr (103) with your hand on the stomach. 9. Recite Ziyārat al-Jām’ia 40 times. 10. Recite Ziyārat Ale Yāsīn (and the Du‘ā that follows it) 40 times. 11. Recite 40 Ziyārat ‘Ashūrā (including 100 curses and 100 salaams and Du‘ā Alqamah; if the 100 curses and salaams are not possible, then even 10 times will suffice). 12. Recite Ziyārat of Imām Mahdī (as) 40 times. 13. Recite Hadith al-Kisā 40 times. 14. Recite Du‘ā al-Tawassul 40 times. 15. Recite Du‘ā Kumail on Thursday night 40 times. 16. Recite Du‘ā al-Nudba on Friday mornings (before Dhuhr) 40 times. 17. Recite Du‘ā al-Samāt on Friday afternoons 40 times. 18. Recite Du‘ā al-Ahd 40 times consecutively after the Fajr prayer. 19. Recite Salawāt 140 times a day. 20. Recite Istighfār 70 times after Salāt. 21. Recite Tasbīh of Hadrat Fātima (as) after every Salāt, and every night before sleep. 22. Recite the entire Qur’an once (and send the reward to Imām Mahdī (as)). 23. When feeling movement of the child, place your hand on the stomach and recite Salawāt and Surat al-Tawhīd (112). NOTE: It is important to note for the recommended 40 weekly supplications (such as Du‘ā Kumail), that there are approximately 40 weeks in a pregnancy. Qur’anic supplications for righteous children 1. The Du‘ā of Prophet (s) Ibrāhīm (as): } ÑóÈöø åóÈú áöí ãöäó ÇáÕóøÇáöÍöíäó { “My Lord! Give me (an heir), one of the righteous.”[305] 2. Another Du‘ā of Prophet (s) Ibrāhīm (as): } ÑóÈöø ÇÌúÜÜÚóÜáúÜäöí ãõÞöíãó ÇáÕóøáÇóÉö æóãöäú ÐõÑöøíóøÊöí ÑóÈóøäóÇ æóÊóÞóÈóøáú ÏõÚóÇÁö { “My Lord! Make me a maintainer of the prayer, and my descendants (too). Our Lord! Accept my supplication.”[306] 3. The Du‘ā of Prophet (s) Zakariya (as): } ÑóÈöø åóÈú áöí ãöäú áóøÏõäúßó ÐõÑöøíóøÉð ØóíöøÈóÉð Åöäóøßó ÓóãöíÚõ ÇáÏõøÚóÇÁö { “My Lord! Grant me a good offspring from you! Indeed you hear all supplications”[307] 4. The Du‘ā of the Prophet (s): } æóÃóÕúáöÍú áöí ÝöÜÜí ÐõÑöøíóøÊöí Åöäöøí ÊõÈúÊõ Åöáóíúßó æóÅöäöøí ãöäó ÇáúãõÓúáöãöíäó { “And invest my descendants with righteousness. Indeed I have turned to you in penitence, and I am one of the Muslims.”[308] 5. Another Du‘ā of the Prophet (s): } ÑóÈóøäóÇ åóÈú áóäóÇ ãöäú ÃóÒúæóÇÌöäóÇ æóÐõÑöøíóøÇÊöäóÇ ÞõÑóøÉó ÃóÚúÜíõäò æóÇÌúÚóáúäóÇ áöáúãõÊóøÞöíäó ÅöãóÇãðÇ { “Our Lord! Grant us comfort in our spouses and descendants, and make us Imāms of the Godwary.”[309] Imām Zain al-‘Abidīn’s (as) supplication for righteous children[310] Imām Zain al-‘Abidīn’s (as) Du‘ā for children, as narrated in Sahīfatul Sajjādiya, is a highly recommended Du‘ā to be recited during pregnancy and after: ÈöÓúãö Çááñøåö ÇáÑóøÍúãñäö ÇáÑóøÍöíãö In the Name of Allah, the Most Gracious, the Most Merciful Ãóááñøåõãóø æó ãõäóø Úóáóíóø ÈöÈóÞóÂÁö æõáúÏöí æó ÈöÅöÕúáÇóÍöåöãú áöí æ ÈöÅöãúÜÊóÇÚöí Èöåöãú. “O God, be kind to me through the survival of my children, setting them right for me, and allowing me to enjoy them! Åöáñåöí ÇãúÏõÏú áöí Ýöí ÃóÚúãóÇÑöåöãú¡ æó ÒöÏú áöí Ýöí ÂÌóÇáöåöãú¡ æó ÑóÈöø áöí ÕóÛöíÑóåõãú¡ æó Þóæöø áöí ÖóÚöíÝóåõãú¡ æó ÃóÕöÍóø áöí ÃóÈúÏóÇäóåõãú æó ÃóÏúíóÇäóåõãú æó ÃóÎúáÇóÞóåõãú¡ æó ÚóÇÝöåöãú Ýöí ÃóäúÜÝõÓöåöãú æó Ýöí ÌóæóÇÑöÍöåöãú æó Ýöí ßõáöø ãóÇ ÚõäöÜíÊõ Èöåö ãöäú ÃóãúÑöåöãú¡ æó ÃóÏúÑöÑú áöí æó Úóáóì íóÏöí ÃóÑúÒóÇÞóåõãú. æó ÇÌúÚóáúåõãú ÃóÈúÑóÇÑÇð ÃóÊúÞöíóÂÁó ÈõÕóÑóÂÁó ÓóÇãöÚöíäó ãõØöíÚöíäó áóßó¡ æó áöÃóæúáöíóÇÆößó ãõÍöÈöøíäó ãõäóÇÕöÍöíäó¡ æó áöÌóãöíÚö ÃóÚúÏóÇÆößó ãõÚóÇäöÏöíäó æó ãõÈúÛöÖöíäó¡ Âãöíäó. My God, make long their lives for me, increase their terms, bring up the smallest for me, strengthen the weakest for me, rectify for me their bodies, their religious dedication, and their moral traits, make them well in their souls, their limbs, and everything that concerns me of their affair, and pour out for me and upon my hand their provisions! Make them pious, fearing, insightful, hearing, and obedient toward You, loving and well-disposed toward Your friends, and stubbornly resistant and full of hate toward all Your enemies! Amen! Ãóááñøåõãóø ÇÔúÏõÏú Èöåöãú ÚóÖõÏöí¡ æó ÃóÞöãú Èöåöãú ÃóæóÏöí¡ æó ßóËöøÑú Èöåöãú ÚóÏóÏöí¡ æó Òóíöøäú Èöåöãú ãóÍúÖóÑöí¡ æó ÃóÍúíö Èöåöãú ÐößúÑöí¡ æó ÇßúÝöäöí Èöåöãú Ýöí ÛóíúÜÈóÊöí¡ æó ÃóÚöäöøí Èöåöãú Úóáóì ÍóÇÌóÊöí¡ æó ÇÌúÚóáúåõãú áöí ãõÍöÈöøíäó¡ æó Úóáóíóø ÍóÏöÈöíäó ãõÞúÈöáöíäó ãõÓúÊóÞöíãöíäó áöí¡ ãõØöíÚöíäó¡ ÛóíúÑó ÚóÇÕöíäó æó áÇó ÚóÇÞöøíäó æó áÇó ãõÎóÇáöÝöíäó æó áÇó ÎóÇØöÆöíäó. O God, through them strengthen my arm, straighten my burdened back, multiply my number, adorn my presence, keep alive my memory, suffice me when I am away, help me in my needs, and make them loving toward me, affectionate, approaching, upright, obedient, never disobedient, disrespectful, opposed, or offenders!” æó ÃóÚöäöøí Úóáóì ÊóÑúÈöíóÊöåöãú æó ÊóÃúÏöíÜÈöåöãú¡ æó ÈöÑöøåöãú¡ æó åóÈú áöí ãöäú áóÏõäúßó ãóÚóåõãú ÃóæúáÇóÏÇð ÐõßõæÑÇð¡ æó ÇÌúÚóáú Ðñáößó ÎóíúÑÇð áöí¡ æó ÇÌúÚóáúåõãú áöí ÚóæúäÇð Úóáóì ãóÇ ÓóÃóáúÊõßó. Help me in their upbringing, their education, and my devotion toward them, give me among them from Yourself male children, make that a good for me, and make them a help for me in that which I ask from You! æó ÃóÚöÐúäöí æó ÐõÑöøíóøÊöí ãöäó ÇáÔóøíúØóÇäö ÇáÑóøÌöíãö¡ ÝóÅöäóøßó ÎóáóÞúÊóäóÇ æó ÃóãóÑúÊóäóÇ æó äóåóíúÊóäóÇ æó ÑóÛóøÈúÊóäóÇ Ýöí ËóæóÇÈö ãóÇ ÃóãóÑúÊóäóÇ æó ÑóåóøÈúÊóäóÇ ÚöÞóÇÈóåõ¡ æó ÌóÚóáúÊó áóäóÇ ÚóÏõæøÇð íóßöíÏõäóÇ¡ ÓóáóøØúÊóåõ ãöäóøÇ Úóáóì ãóÇ áóãú ÊõÓóáöøØúäóÇ Úóáóíúåö ãöäúåõ¡ ÃóÓúßóäúÊóåõ ÕõÏõæÑóäóÇ¡ æó ÃóÌúÑóíúÊóåõ ãóÌóÇÑöíó ÏöãóÇÆöäóÇ¡ áÇó íóÛúÝõáõ Åöäú ÛóÝóáúäóÇ¡ æó áÇó íóäúÓóí Åöäú äóÓöíäóÇ¡ íõÄúãöÜäõäóÇ ÚöÞóÇÈóßó¡ æó íõÎóæöøÝõäóÇ ÈöÛóíúÑößó. Give me and my progeny refuge from the accursed Satan, for You have created us, commanded us, and prohibited us, and made us desire the reward of what You have commanded, and fear its punishment! You assigned to us an enemy who schemes against us, gave him an authority over us in a way that You didst not give us authority over him, allowed him to dwell in our breasts and let him run in our blood vessels; he is not heedless, though we be heedless, he does not forget, though we forget; he makes us feel secure from Your punishment and fills us with fear toward other than You. Åöäú åóãóãúäóÇ ÈöÝóÇÍöÔóÉò ÔóÌóøÚóäóÇ ÚóáóíúåóÇ¡ æó Åöäú åóãóãúäóÇ ÈöÚóãóáò ÕóÇáöÍò ËóÜÈóøØóäóÇ Úóäúåõ¡ íóÊóÚóÑóøÖõ áóäóÇ ÈöÇáÔóøåóæóÇÊö¡ æó íóäúÕöÈõ áóäóÇ ÈöÇáÔõøÈõåóÇÊö¡ Åöäú æóÚóÏóäóÇ ßóÐóÈóäóÇ¡ æó Åöäú ãóäóøÇäóÇ ÃóÎúáóÝóäóÇ¡ æó ÅöáÇóø ÊóÕúÑöÝú ÚóäóøÇ ßóíúÏóåõ íõÖöáóøäóÇ¡ æó ÅöáÇóø ÊóÞöäóÇ ÎóÈóÇáóåõ íóÓúÊóÒöáóøäóÇ. If we are about to commit an indecency, he gives us courage to do so, and if we are about to perform a righteous work, he holds us back from it. He opposes us through passions, and sets up for us doubts. If he promises us, he lies, and if he raises our hopes, he fails to fulfil them. If You do not turn his trickery away from us, he will misguide us, and if You do not protect us from his corruption, he will cause us to slip. Ãóááñøåõãóø ÝóÇÞúåóÑú ÓõáúØóÇäóåõ ÚóäóøÇ ÈöÓõáúØóÇäößó ÍóÊóøì ÊóÍúÈöÓóåõ ÚóäóøÇ ÈößóËúÑóÉö ÇáÏõøÚóÇÁö áóßó ÝóäõÕúÈöÍó ãöäú ßóíúÏöåö Ýöí ÇáúãóÚúÕõæãöíäó Èößó. O God, so defeat his authority over us through Your authority, such that You holdest him back from us through the frequency of our supplication to You and we leave his trickery and rise up among those preserved by you from sin! Ãóááñøåõãóø ÃóÚúØöäöí ßõáóø ÓõÄúáöí¡ æó ÇÞúÖö áöí ÍóæóÇÆöÌöí¡ æó áÇó ÊóãúäóÚúäöí ÇáÅööÌóÇÈóÉó æó ÞóÏú ÖóãöäúÊóåóÇ áöí¡ æó áÇó ÊóÍúÌõÈú ÏõÚóÇÆöí Úóäúßó æó ÞóÏú ÃóãóÑúÊóäöí Èöåö ¡ æó ÇãúÜäõäú Úóáóíóø Èößõáöø ãóÇ íõÕúáöÍõäöí Ýöí ÏõäúÜíóÇíó æó ÂÎöÑóÊöí ãóÇ ÐóßóÑúÊõ ãöäúåõ æó ãóÇ äóÓöíÊõ¡ Ãóæú ÃóÙúåóÑúÊõ Ãóæú ÃóÎúÝóíúÊõ Ãóæú ÃóÚúáóäúÊõ Ãóæú ÃóÓúÑóÑúÊõ. O God, grant me my every request, accomplish for me my needs, withhold not from me Your response when You hast guaranteed a response, veil not my supplication from Yourself, when You hast commanded me to make it, and be kind to me through everything that will set me right in this world and the next, in everything that I remember or forget, display or conceal, make public or keep secret! æó ÇÌúÚóáúäöí Ýöí ÌóãöíÚö Ðñáößó ãöäó ÇáúãõÕúáöÍöíäó ÈöÓõÄóÇáöí ÅöíóøÇßó¡ ÇáúãõäúÌöÍöíäó ÈöÇáØóøáóÈö Åöáóíúßó ÛóíúÑö ÇáúãóãúÜäõæÚöíäó ÈöÇáÊóøæóßõøáö Úóáóíúßó. ÇáúãõÚóæóøÐööíäó ÈöÇáÊóøÚóæõøÐö Èößó¡ ÇáÑóøÇÈöÍöíäó Ýöí ÇáÊöøÌóÇÑóÉö Úóáóíúßó¡ ÇáúãõÌóÇÑöíäó ÈöÚöÒöøßó¡ ÇáúãõæóÓóøÚö Úóáóíúåöãõ ÇáÑöøÒúÞõ ÇáúÍóáÇóáõ ãöäú ÝóÖúáößó¡ ÇáúæóÇÓöÚö ÈöÌõæÏößó æó ßóÑóãößó¡ ÇáúãõÚóÒöøíäó ãöäó ÇáÐõøáöø Èößó¡ æó ÇáúãõÌóÇÑöíäó ãöäó ÇáÙõøáúãö ÈöÚóÏúáößó¡ æó ÇáúãõÚóÇÝöíúäó ãöäó ÇáúÈóáÇóÁö ÈöÑóÍúãóÊößó¡ æó ÇáúãõÛúäöíäó ãöäó ÇáúÝóÞúÑö ÈöÛöäóÇßó¡ æó ÇáúãóÚúÕõæãöíäó ãöäó ÇáÐõøäõæÈö æó ÇáÒóøáóáö æó ÇáúÎóØóÇÁö ÈöÊóÞúæóÇßó¡ æó ÇáúãõæóÝóøÞöíäó áöáúÎóíúÑö æó ÇáÑõøÔúÏö æó ÇáÕóøæóÇÈö ÈöØóÇÚóÊößó¡ æó ÇáúãõÍóÇáö Èóíúäóåõãú æó Èóíúäó ÇáÐõøäõæÈö ÈöÞõÏúÑóÊößó¡ ÇáÊóøÇÑößöíäó áößõáöø ãóÚúÕöíóÊößó¡ ÇáÓóøÇßöäöíäó Ýöí ÌöæóÇÑößó. In all of this, place me through my asking You among those who set things right, those who are answered favourably when they request from You and from whom is not withheld when they put their trust in You, those accustomed to seek refuge in You, those who profit through commerce with You, those granted sanctuary through Your might, those given lawful provision in plenty from Your boundless bounty through Your munificence and generosity, those who reach exaltation after abasement through You, those granted sanctuary from wrong through Your justice, those released from affliction through Your mercy, those delivered from need after poverty through Your riches, those preserved from sins, slips, and offenses through reverential fear toward You, those successful in goodness, right conduct, and propriety through obeying You, those walled off from sins through Your power, the refrainers from every act of disobedience toward You, the dwellers in Your neighbourhood! Ãóááóøåõãóø ÃóÚúØöäóÇ ÌóãöíÚó Ðñáößó ÈöÊóæúÝöíÞößó æó ÑóÍúãóÊößó¡ æó ÃóÚöÐúäóÇ ãöäú ÚóÐóÇÈö ÇáÓóøÚöíÑö¡ æó ÃóÚúØö ÌóãöíÚó ÇáúãõÓúáöãöíäó æó ÇáúãõÓúáöãóÇÊö æó ÇáúãõÄúãöäöíäó æó ÇáúãõÄúãöäóÇÊö ãöËúáó ÇáóøÐöí ÓóÃóáúÊõßó áöäóÝúÓöí æó áöæõáúÏöí Ýöí ÚóÇÌöáö ÇáÏõøäúíóÇ æó ÂÌöáö ÇáÂÎöÑóÉö¡ Åöäóøßó ÞóÑöíÈñ ãõÌöíÈñ ÓóãöíÚñ Úóáöíãñ ÚóÝõæñø ÛóÝõæÑñ ÑóÁõæÝñ ÑóÍöíãñ. æó ÂÊöäóÇ Ýöí ÇáÏõøäúíóÇ ÍóÓóäóÉð¡ æó Ýöí ÇáÂÎöÑóÉö ÍóÓóäóÉð æó ÞöäóÇ ÚóÐóÇÈó ÇáäóøÇÑö. O God, give me all of that through Your bestowal of success and Your mercy, grant us refuge from the chastisement of the burning, and give to all Muslims, male and female, and all the faithful, male and female, the like of what I have asked for myself and my children, in the immediate of this world and the deferred of the next! Verily You art the Near, the Responder, the All-hearing, the All-knowing, the Pardoner, the Forgiving, the Clement, the Merciful! And give to us in this world good, and in the next world good, and protect us from the chastisement of the Fire! Notes: [230] Tafsir Gāzar, vol. 6, pg. 235 [231] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 36 [232] Bihār al-Anwār, vol. 6, pg. 334 [233] http/al-islam.org/masoom/writings/duas/arafah.html [234] http/al-islam.org/sahifa/dua32.html [235] Bihār al-Anwār, vol. 60, pg. 362 [236] Mustadrak al-Wasāil, vol. 15, pg. 180 [237] Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 10 [238] al-Kāfī, vol. 2, pg. 159-160 [239] Mustadrak al-Wasāil, vol. 2, pg. 628 [240] Makarim al-Akhlāq, pg. 238 [241] Bihār al-Anwār, vol. 101, pg. 108 [242] al-Kāfī, vol. 5, pg. 496 [243] Tafsir Fī Dhilāl al-Qur`an, vol. 5, pg. 318 [244] Mustadrak al-Wasāil, vol. 2, pg. 628 [245] Treatise of Rights, Sahīfatul Sajjādiyah [246] Mustadrak al-Wasāil, vol. 10, pg. 46 [247] Kanz al-A‘māl, no. 490 [248] Ghurar al-’ikm, no. 1862 [249] Sūrat Maryam, Verse 15 – Refers to Prophet Yahyā (as) [250] Sūrat Maryam, Verse 3 – Refers to Prophet ‘Isā (as) [251] Khānwāde dar Islam, pg. 161 [252] Bihār al-Anwār, vol. 23, pg. 79 [253] Bihār al-Anwār, vol. 60, pg. 322 [254] Ibid. [255] al-Kāfī, vol. 5, pg. 124 [256] Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 66 [257] Tabīb Khānwāde, pg. 66 [258] Rayhān-e Beheshtī, pg. 107 [259] Tafsir Nur al-Thaqalayn, vol. 3, pg. 330 [260] Tuhaf al-’Uqūl, pg. 83 [261] al-Kāfī, vol. 6, pg. 24 [262] Halliyatul Muttaqīn, pg. 125 [263] Wasāil ash-Shī‘a, vol. 25, pg. 160, no. 31521 [264] Sūrat al-An’ām (6), Veres 99; Surat Mariam (19), Verse 25 [265] Izdawāj Maktab Insān Sāzi, vol. 7, pg. 65 [266] Rayhān-e Beheshtī, pg. 108-109 [267] Sūrat al-Tīn (95), Verse 1 [268] Gonjhāy-e Ma’navī, pg. 347 [269] Khās Mīvehā Wa Sabzīhā [270] This is a dry gum which is widely available in Makka, and is also known as libaan in Arabic. [271] This is not recommended for those living in dry and salty areas (deserts). [272] Halliyatul Muttaqīn, pg. 126 [273] A’jāz khūrākīhā, pg. 308-311 [274] Rayhān-e Beheshtī, pg. 108 [275] Masāil ‘Ilmi Dar Qur`an, pg. 140 [276] Gonjhāy-e Ma’navī, pg. 351 [277] Rayhān-e Beheshtī, pg. 107 [278] al-Kāfī, vol. 6, pg. 357 [279] Gonjhāy-e Ma’navī, pg. 350 [280] Halliyatal Muttaqīn, pg. 125 [281] Makārim al-Akhlāq, pg. 86 [282] Bihār al-Anwār, vol. 81, pg. 101 [283] Rayhān-e Beheshtī, pg. 106 [284] Bargeye Rahnama [285] Bihār al-Anwār, vol. 62, pg. 299 [286] Rayhān-e Beheshtī, pg. 109-112 [287] Khās Mīveha Wa Sabzīhā [288] A’jāz Khorākīhā [289] Khās Mīveha Wa Sabzīhā [290] Ibid. [291] Mostly derived from Rayhāney-e Beheshtī, pg. 103-106 [292] Confirmed with the office of Ayatullāh Sīstānī, Qum [293] Fasalnāmeye Shīr Mādar, No 9 [294] Rayhāney-e Beheshtī, pg. 99-103 [295] The Noble earth of Kerbala, Iraq [296] Bihār al-Anwār, vol. 86, pg. 289 [297] Bihār al-Anwār, vol. 86, pg. 289 [298] This is not recommended for those living in dry and salty areas (deserts). [299] Bihār al-Anwār, vol. 86, pg. 289 [300] Sūrat al-Furqān, Verse 74 [301] Also known as ‘bongo’ in Gujarati. [302] A spice blend originating from India. [303] Mustadrak al-Wasāil, vol. 3, pg. 112 [304] Mostly derived from Rayhāney-e Beheshtī, pg. 103-106 [305] Sūrat al-Saffāt, Verse 100-101 [306] Sūrat Ibrāhīm, Verse 40 [307] Sūrat Āli-‘Imrān, Verse 38 [308] Sūrat al-Ahqāf, Verse 15 [309] Sūrat al-Furqān, Verse 74 [310] This supplication can be found in as-Sahīfatul Kāmilatul Sajjādiyah, number 25, translated by William Chittick, published by the Muhammadi Trust of the UK. From www.yaali.co.cc [All In One Shia Website]
  12. From www.yaali.co.cc [All In One Shia Website] Chapter 5 Conception ________________________________________ Recommended Foods The food one eats not only has a great impact on the physical aspect of a person, but on the soul and psyche as well. Therefore, it is strongly recommended that parents-to-be stay away from forbidden food, and even those that food which is doubtful.[160] Additionally, some foods have also been specifically recommended by the Imāms for a beautiful and righteous child. Before the conception of Hadrat Fātima (as), the Prophet (s) by the command of Allāh (swt) stayed away from Hadrat Khadīja for 40 days. During these 40 days, he performed acts of worship and fasted, and his iftār consisted of food that had been brought from the heaven. It is recommended to eat the following foods before trying to conceive: 1. Chichory[161] a. It has been recommended that the father should eat chicory.[162] 2. Pomegranate a. It is narrated from the Prophet (s): “Eating pomegranate is a cause of increased sperm production for men and makes the child beautiful and healthy as well.”[163] b. It is narrated from Imām al-Ridā (as): “Eating sweet pomegranate makes a man powerful in the sexual act and greatly affects the beauty of the child.”[164] 3. Qawoot a. Qawoot is a powder made by grinding and sifting the following ingredients in relative quantities: Roasted wheat, Roasted Barley, Roasted Sun-flower seeds, Roasted Water melon seeds, Roasted Melon seeds, Roasted Roasted Deep Ribbed melon seeds, Roasted Purslane seeds, Roasted Coriandor, Roasted Hemp-seeds, Roasted Fennel seeds, Roasted poppy seeds, Roasted Peas, Sesame, Pistachio, Coffee, Cardamon, Cinamon, Almond, Sugar. As this mixture is not readily available in most countries, it is suggested that the above contents are eaten on their own, e.g. pistachios and almonds. b. It has been recommended that both the father and mother should eat qawoot: It is narrated that a man told Imām as-Sādiq (as): “O son of the Messenger of Allāh ÓÈÍÇäå æÊÚÇáì, a son has just been born who is weak and simple-minded.” Imām replied: “Why didn’t you eat qawoot? Eat that and recommend your family to do so too. Surely, qawoot makes flesh grow and makes the bones firm, and a son will not be born from you except that he is strong.”[165] c. It is narrated from Imām as-Sādiq (as): “Eating qawoot with olive oil and meat fattens a person, makes bones firm, makes the body bright and with Nūr (Noble light) and increases the sexual power.”[166] 4. Quince a. It is narrated that Imām as-Sādiq (as) saw a beautiful child and said, “It is very likely that the father of this child ate the fruit quince on the night of conception.”[167] b. It is also narrated from him that: “Eating (quince on the night of conception) makes the face (of the foetus) beautiful and good, and the heart strong and firm.”[168] c. Another tradition from Imām as-Sādiq (as) narrates “Anyone who eats quince on an empty stomach, the source of his seed production (sperm) becomes pure and healthy, and his child will be beautiful and decent.”[169] d. It is narrated that the Prophet (s) cut his quince into pieces and gave one to Ja’far ibn Abī Tālib and told him: “Eat! This quince gives colour lustre and makes the child good.”[170] Recommended Acts It is important to note that many of the acts mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child. State of mind The state of mind and soul of the parents has an important effect on the child. The following incidents reflect the importance of the state of mind when conceiving, and its consequences. a. While Prophet Mūsā (as) was working as a shepherd for Prophet Shuaib (as), they made an agreement that any sheep from the flock that were parti-coloured (both black and white) would be paid to Prophet Mūsā (as) as his wage. After this agreement, Prophet Mūsā (as) covered parts of his stick with coloured skin and left some parts as they were, hung a similar parti-coloured cloth (Aba) on the stick and then put this stick up in the sheep’s pasturing ground. At the time of reproducing, the sheep would look at this. At the end of the year, when it was time to collect wages, Prophet Shuaib (as) noticed that most of the children of the sheep were parti-coloured! Prophet Mūsā (as) explained that this was the direct effect of looking at the stick and cloth at the time of reproduction.[171] b. In an African family, where both husband and wife were black-skinned, they had a tan-skinned child (like that of an American Indian). When researching this, scientists found that the husband had an American Indian friend and had stuck a picture of that friend on the wall. At the time of conception, his gaze fell on the picture and he thought of his friend; this very thought had an effect on the sperm and a tan-skinned child, similar to his friend, was born.[172] Therefore, when trying to conceive, it is strongly recommended in Islam that the recommended acts below are adhered to in order to conceive a pure and good child: 1. Try and be relaxed, as this results in increased blood circulation and thus, a normal child. It is narrated from Imām Hasan (as): “(If) at every time of conception, the heart is relaxed, blood circulation is normal and the body is without agitation and anxiety, the child will resemble his father and mother.”[173] 2. Likewise, a healthy relationship between husband and wife and a strong physical attraction is beneficial for the child, whereas fear and worry will have a negative effect on the child.[174] 3. Be in Wudū and in the remembrance of Allāh (swt) as this results in relaxation and calming of the heart and has positive effects on the sperm and thus the child.[175] Allāh (swt) states this in the Noble Qur’an, in Surat al-Ra’d, Verse 28: } ÃóáóøÐöíäó ÂãóäõæÇ æóÊóØúãóÆöäõø ÞõáõæÈõåõãú ÈöÐößúÑö Çááñøåö ÃóáÇó ÈöÐößúÑö Çááñøåö ÊóØúãóÆöäõø ÇáúÞõÜÜáõæÈõ { “Those who have faith and whose hearts find rest in the remembrance of Allāh (swt); Look! The hearts find rest in Allāh (swt)’s remembrance!” 4. Start with the following Du‘ā: It is narrated from the Imām al-Bāqir (as) that before the act, recite the following: Ãóááñøåõãóø ÇÑúÒõÞúäöí æóáóÏÇð æó ÇÌúÚóáúåõ ÊóÞöíøÇð áóíúÓó Ýöí ÎóáúÞöåö ÒöíóÇÏóÉñ æó áÇó äõÞúÕóÇäñ æó ÇÌúÚóáú ÚóÇÞöÜÈóÊóåõ Åöáóì ÎóíúÑò. “O Allāh (swt)! Bless me with a child, and make him pious. Let there not be in his creation any excess or any defect, and give him a good destiny.”[176] State of body The state of the body of the parents too, has a perceptible effect on the child, and can lead to weaknesses and illnesses in the child if one is not careful. 1. Do not make love the night that you return from a journey, or the night that you intend to leave for a journey, as one is usually stressed and tired on these nights. It has also been narrated that this results in the child being a wanderer and a pedlar,[177] and the child will use up his wealth in the wrong ways.[178] 2. Do not make love in the first hours of the night, with a tired body and a full stomach, as this results in the child being a sorcerer and choosing the world over the hereafter.[179] Rather, make love in the late hours of the night, when your tiredness is almost gone, and your stomach is empty. It has also been found that a child conceived in the late hours of the night is more intelligent.[180] Protection from Satan[181] In order to prevent the effects of Satan on this important night, the following acts are also recommended: 1. Make intention that you are trying for a child, for the sake of the pleasure and nearness of Allāh ÓÈÍÇäå æÊÚÇáì. 2. Before engaging in the act, recite Qur’an and thank Allāh (swt) for the blessings He has given. 3. Before engaging in the act, start with: ÃóÚõæÐõ ÈöÇááñøåö ãöäó ÇáÔóøíúØóÇäö ÇáÑóøÌöíãö “A’udhu billahi min ash-Satan ir-rajeem” because this ensures that the child conceived will not have qualities of Satan. 4. Recite: ÈöÓúãö Çááñøåö ÇáÑóøÍúãñäö ÇáÑóøÍööíãö “Bismillah ir-Rahman ir-Rahim” 5. Remember Allāh (swt) often, especially during the act. It is narrated from Imām as-Sādiq (as): “Whenever a person makes love to his wife, Satan is present. Then, if the name of Allāh (swt) is remembered, Satan goes far from there, but if the act occurs and the name of Allāh (swt) is not taken, Satan takes part in that he is one with the sperm.”[182] It is also narrated from Imām as-Sādiq (as): “Anytime you want to make love to your wife, remember Allāh ÓÈÍÇäå æÊÚÇáì. Because anyone who does not do so and a child is born from him in that state, he/she is from the polytheism of Satan. And the purity or lack of purity of the child is determined by the love and enmity of us, the Ahlul Bayt.”[183] 6. Recite the following Du‘ās: ÈöÓúãö Çááñøåö ÇáÑóøÍúãñäö ÇáÑóøÍöíãö ÇáóøÐöí áÇó Åöáñåó ÅöáÇó åõæó ÈóÏöíÚõ ÇáÓóøãñæóÇÊö æó ÇáÃóóÑúÖö. Ãóááñøåõãóø Åöäú ÞóÖóíúÊó ãöäöøí Ýöí åñÐöåö ÇááóøíúáóÉö ÎóáöíÝóÉð ÝóáÇó ÊóÌúÚóáú áöáÔóøíúØóÇäö Ýöíåö ÔöÑúßÇð æó áÇó äóÕöíÈÇð æó áÇó ÍóÜÜÙðøÇ æó ÇÌúÚóáúåõ ãõÄúãöäÇð ãõÎúáöÕÇð ãõÕóÝðøì ãöäó ÇáÔóøíúØóÇäö æó ÑöÌúÒöåö Ìóáóø ËóäóÇÄõßó. “In the name of Allāh ÓÈÍÇäå æÊÚÇáì, the Beneficient, the Merciful. The one whom there is no God but He, the creator of the heavens and the earth. O Allāh (swt)! If you have decreed for me in this night a successor, then don’t let Satan have any part, share or portion in him, and make him a sincere believer, pure from Satan and his evil deeds (great is Your praise).”[184] ÈöÓúãö Çááñøåö æó ÈöÇááñøåö. Ãóááñøåõãóø ÌóäöøÈúäöí ÇáÔóøíúØóÇäó æó ÌóäöøÈö ÇáÔóøíúØóÇäó ãóÇ ÑóÒóÞúÊóäöí. “In the name of Allāh ÓÈÍÇäå æÊÚÇáì, and with Allāh ÓÈÍÇäå æÊÚÇáì. O Allāh (swt)! Keep Satan away from me, and keep Satan away from that which you bless me with.”[185] 7. Inculcate the love of the Ahlul Bayt (as) in yourselves. It is narrated from Imām as-Sādiq (as): “Sometimes Satan comes near to the wives like their husbands.” When asked how to determine whether Satan has a part in the conception of our children or not, Imām replied: “By the way of love or grudge to us. So anyone who loves us, Satan has no part in the conception, and anyone who is our enemy, his seed (sperm) is from Satan.”[186] It is narrated in a tradition that Satan has said: “Anybody who is an enemy of Imām ‘Alī, without a doubt I took part in the act between his father and his mother.”[187] It is narrated from Imām as-Sādiq (as): “Inspire (teach) your girls and women friendship of the family of ‘Alī (as) and (thus) leave them with the state (of pure heart and far from crooked Akhlāq).”[188] NOTE: Love of the Ahlul Bayt (as) does not simply mean professing a liking for them, but rather taking them as a role-model for every aspect of our daily lives and striving to work towards their example. 8. Ensure your relationship is permitted and legitimate. The Prophet (s) said to Imām ‘Alī (as): “Oh ‘Alī! Anyone who likes me and you and the Imāms from your offspring (should) then thank Allāh (swt) for his legitimacy, because nobody but those who are legitimate (born) likes us and nobody but those who are illegitimate (born) are our enemies.”[189] Indeed, during the time of Imām ‘Alī (as), the method of distinguishing whether children were legitimate or not was by bringing them near the Imām and seeing whether they liked him or not.[190] Acts not Recommended It is important to note that many of the acts mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child. Makrūh acts As some actions have a negative effect on the child such as spite against the Ahlul Bayt (as)[191], it is recommended that the acts mentioned below are refrained from: 1. Looking at the private parts of the woman during the actual act, as this leads to blindness in the child.[192] 2. Speaking during the actual act (with the exception of dhikr of Allāh (swt) ), as this leads to dumbness in the child.[193] 3. Having henna on (the man), as this leads to effeminacy of the child (i.e. a girl has characteristics of a boy and vice versa).[194] 4. Thinking of or desiring another woman during the act, as this leads to insanity of the child.[195] 5. Making love in the presence of a child, who can either see, or hear the sounds of the act, as this results in that child never being delivered (from the fire of hell) and becoming an adulterer.[196] 6. Making love when someone is awake in the house that can see, or hear the sounds of the act, as this results in the child never being delivered (from the fire of hell), and becoming an adulterer.[197] 7. Making love standing, as this results in the child having a bed-wetting problem.[198] 8. Making love on the rooftop, as this results in the child being hypocritical, and a heretic (innovator).[199] 9. Making love under a fruit tree, as this results in the child being an executioner and a leader of oppression.[200] 10. Making love directly under sunlight, as this results in the child being poor, even until his death.[201] 11. Making love when the man is muhtalim (i.e. become in the state of janabat during his sleep) and before doing Wudū or Ghusl, as this results in the child becoming insane.[202] It is important to also keep in mind the other Makrūh acts during normal sexual etiquette (as mentioned in Chapter 2: Sexual Etiquette). These are: 1. Having Qur’an or the dhikr of Allāh (swt) on you. 2. Making love bare (without a covering). 3. Making love on the road or in a boat. 4. Facing, or having one’s back to, the Qibla. 5. Refusing to have sexual intercourse (for various reasons). NOTE: Once the woman has conceived, it is recommended to refrain from making love without Wudū, as this results in the child being miserly and inwardly blind.[203] Recommended Times It is important to note that many of the times mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child. Mustahab times 1. Sunday night (next day Monday). A child conceived on this night will be content with whatever Allāh (swt) gives him, will have an excellent memory and will be Hāfidh (memorizer) of the Qur’an.[204] 2. Monday night (next day Tuesday). A child conceived on this night will have the prosperity of Islam, the opportunity of shahadat and he will not be punished with the polytheists. He will have a good smelling mouth and a merciful heart. He will be someone who gives in charity and his tongue will be clean from lies, back-biting or making false accusations.[205] 3. Wednesday night (next day Thursday). A child conceived on this night will be a ruler from the rulers of Sharī’ah or a scholar from the scholars of religion.[206] 4. The day of Thursday, at the time of decline of the day. This is the best time and is highly recommended for conception. Satan will not go near the child conceived on this night until he/she becomes old and the security of religion and the world will be his/hers.[207] 5. Thursday night (next day Friday). A child conceived on this night will be a preacher, orator and reciter.[208] 6. The day of Friday, after the time of ‘Asr. A child conceived will be well known amongst the wise and learned people.[209] 7. The day of Friday, after the time of Isha. A child conceived will be from the good and suitable people.[210] 8. 1st night of Ramadān.[211] Times not Recommended It is important to note that many of the times mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child. Harām times 1. During the woman’s menstruation, even on the last day, until the last drop of blood. Pregnancy is still possible, and a child conceived will be troubled with phagedenic ulcers and leprosy.[212] It is also narrated from Imām as-Sādiq (as): “There is no enemy to us, Ahlul Bayt, except one who is illegitimate and one who was conceived during haydh.”[213] It is important to also keep in mind the other harām acts during normal sexual etiquette (as mentioned in Chapter 2: Sexual Etiquette). These are: 1. During Nifās. 2. During fasting in the month of Ramadān. 3. During the state of ihrām. 4. When it may cause serious harm to either husband or wife. Makrūh times 1. Between Subh as-Sādiq (as) (Adhān of Salāt al-Fajr) and sunrise.[214] 2. Between sunset until the redness of the sky has gone.[215] 3. The night of a lunar eclipse.[216] 4. The day of a solar eclipse.[217] 5. At the time of an earthquake (or other events necessitating Salāt al-Ayāt).[218] If a child is conceived in the above times the parents will not see any qualities that they like in their child, because they did not consider these signs of Allāh (swt) as important.[219] 6. On the first of the month (with the exception of the 1st of Ramadān, where it is Mustahab), the middle of the month (full moon) and the end of the month (when there is no moon), as it will become a cause of insanity, black leprosy and paralysis of the mother and child.[220] Another tradition relates that conception at the beginning and middle of the month results in insanity and the child being possessed by Jinn[221], and conception at the end of the month increases the likelihood of miscarriage.[222] 7. After Zuhr (until around the time of ‘Asr), as this results in the child being squint-eyed.[223] 8. Between Adhān and Iqāmah, as this results in the child being greedy to kill.[224] 9. The night of ‘Eid al-Fitr, as this results in the child being the source of evil.[225] 10. The night of ‘Eid al-Adhā, as this results in the child having 6 or 4 fingers.[226] 11. The night of 15th Sha‘bān, as this results in the inauspiciousness of the child, and a black mark on his/her face.[227] 12. The last day of the month of Sha‘bān, as this results in the child’s being a helper and tax-collector for oppressors.[228] 13. ‘Ashūrā night. Planning Pregnancies We can conclude from all of the above that the aim of sexual relations is two-fold: satisfying one’s natural desires and procreation. Guidelines from the Prophet (s) and his Ahlul Bayt (as) clearly indicate the lengths one has to go to to have desirable offspring. Sexual relations for purposes of conception have to be treated differently, both mentally and physically. Sometimes, it may so happen that due to lack of information or other reasons, the circumstances of the conception of a child are not planned. The above information may then be a source of worry for the parents as to the possible consequences of conception at times and with acts not recommended. It is necessary to keep in mind that there are many factors that contribute to the physical and psychological make-up of the child, such as genetics, nutrition, social status, etc. The information mentioned above are just some of these factors that may affect the conceived child. In addition, it is possible to avert possible negative consequences by actions such as taking out Sadaqah, reciting the Noble Qur’an, and seeking tawassul (Divine Intercession) from the Ahlul Bayt (as).[229] Notes: [160] Sūrat al-Baqarah, Verse 168: “O mankind! Eat of what is lawful and pure in the earth.” [161] Also called succory, this is a perennial herb of which its dried, ground and roasted roots are used as an adulterant of or substitute for coffee. [162] Bihār al-Anwār, vol. 62, pg. 215 [163] Wasāil ash-Shī‘a, vol. 25, pg. 104, no. 31499 [164] al-Kāfī, vol. 5, pg. 355 [165] Bihār al-Anwār, vol. 66, pg. 278 [166] Ibid., vol. 104, pg. 80 [167] Makārim al-Akhlāq, pg. 88 [168] Bargā’ī, pg. 549 [169] Bihār al-Anwār, vol. 81, pg. 101 [170] Wasāil ash-Shī‘a, vol. 25, pg. 165, no. 31538 [171] Behdāsht Izdawāj az Nazr Islam, pg. 89 [172] Izdawāj Asān, pg. 245 [173] Bihār al-Anwār, vol. 14, pg. 379 [174] Rayhān-e Beheshtī, pg. 33 [175] Ibid., pg. 39 [176] Wasāil ash-Shī‘a, vol. 20, pg. 117, no. 25180 [177] Ibid., vol. 20, pg. 253, no. 25560 [178] Halliyatul Muttaqīn, pg. 112-114 [179] Ibid. [180] Rayhān-e Beheshtī, pg. 40 [181] Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 72 [182] al-Kāfī, vol. 5, pg. 502 [183] Sharh Man Lā Yahdhural Faqī, vol. 8, pg. 202 [184] al-Kāfī, vol. 5, pg. 503 [185] Ibid. [186] Tafsir Nur al-Thaqalayn, vol. 3, pg. 183 [187] Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 76 [188] Sharh Man Laa Yahdhural Faqī, vol. 3, pg. 493 [189] Al-Amāli of Shaykh Sadūq, vol. 7, pg. 383 [190] Mānaqibe Ibn Shahr Ashūb, vol. 3, pg. 207 [191] Bihār al-Anwār, vol. 39, pg. 278, no. 87 [192] Wasāil ash-Shī‘a, vol. 20, pg. 122, no. 25197 [193] Ibid., vol. 20, pg. 121, no. 25195 [194] Ibid., vol. 20, pg. 125, no. 25205 [195] Halliyatul Muttaqīn, pg. 112-114 [196] Wasāil ash-Shī‘a, vol. 20, pg. 133, no. 25223 [197] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 64 [198] Halliyatul Muttaqīn, pg. 112-114 [199] Ibid. [200] Ibid. [201] Ibid. [202] Wasāil ash-Shī‘a, vol. 20, pg. 148, no. 25271 [203] Ibid. [204] Halliyatul Muttaqīn, pg. 112-114 [205] Ibid. [206] Ibid. [207] Ibid. [208] Ibid. [209] Ibid. [210] Ibid. [211] Ibid. [212] Ibid., pg. 110 [213] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 69 [214] Wasāil ash-Shī‘a, vol. 20, pg. 126-127, no. 25207 [215] Ibid. [216] Ibid. [217] Ibid. [218] Ibid. [219] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 59 [220] Wasāil ash-Shī‘a, vol. 20, pg. 129, no. 25214 [221] Ibid., vol. 20, pg. 129, no. 25212 [222] Ibid., vol. 20, pg. 127, no. 25208 [223] Halliyatul Muttaqīn, pg. 112-114 [224] Ibid. [225] Ibid. [226] Ibid. [227] Ibid. [228] Ibid. [229] Confirmed with the office of Ayatullāh Sīstānī, Qom From www.yaali.co.cc [All In One Shia Website]
  13. From www.yaali.co.cc [All In One Shia Website] Chapter 4 Family Planning ________________________________________ Family Planning in Islam[147] Family planning as a private measure to space or regulate the family size for health or economic reasons is permissible in Islam. There is neither any verse in the Qur’an or hadīth against birth control, nor is it obligatory to have children in marriage. Moreover, there are several ahadith which categorically prove that birth control is permissible. It is narrated from Imām ‘Alī (as): “One of the two (means) of affluence is to have few dependents.”‘[148] It is narrated from Imām as-Sādiq (as): “(Imām) ‘Ali ibn al-Husayn saw no problem in coitus interruptus and he used to recite the verse that ‘When your Lord took from the Children of Adam, from their loins, their descendants…’[149] So from whatsoever (seed) Allāh (swt) has taken a covenant, it is sure to be born even if it is (spilled) on a hard rock.”[150] According to the above tradition, creation is in the hand of Allāh (swt) alone. Whether or not we practice birth control, if Allāh (swt) wills, the child will be conceived. In conclusion, the above ahādith demonstrate that birth control is permissible. Methods of Contraception There are a number of different methods of contraception. The most commonly used ones will be examined below to determine whether their use is permissible in Islam or not. Permissibility has been determined by the definition of the beginning of pregnancy according to the Islamic point of view, which is when the fertilized ovum is implanted onto the lining of the uterus. Therefore, whatever prevents implantation is permissible and whatever terminates pregnancy after implantation is an abortion and haraam. It is necessary to note that these methods have been studied from the fiqh point of view only. For the medical opinion about the reliability or possible side-effects of these methods, please consult your doctor. Permissible Methods The following methods do not involve surgical operation and are also reversible. A man or woman using these methods can stop using them at anytime in order to conceive a child. 1. Oral Contraceptives Birth control pills prevent conception by inhibiting ovulation. The pills alter hormonal levels and suppress the hormonal signal from the gland for the ovaries to release an ovum. These pills are taken orally on a precise schedule for 20 or more days during each menstrual cycle. Since all such pills inhibit ovulation, they are permissible; however, the individual must consult the physician about possible side-effects. There are some pills which work after the intercourse has taken place, for example, the ‘morning-after pill’ or the recently developed RU486 pill. Again, since the use of such pills prevents implantation, it is permissible. Therefore, the pills like the ‘morning-after’ and RU486 may be taken after the intercourse BUT not after feeling or knowing that pregnancy has already occurred. 2. Depo-Provera Depo-Provera works exactly like the pills, but instead of taking it orally it is injected once every three months. This and other similar contraceptive methods by injection are also permissible. 3. Intrauterie Devices (IUD) IUDs are plastic or metal objects, in a variety of shapes, which are implanted inside the uterus. The medical experts do not exactly know how IUD works. Presently there are two opinions: one says that IUD prevents fertilization; and the other says that it prevents the fertilized ovum from implantation onto the uterus. Since the pregnancy begins at implantation according to the Islamic point of view, the use of IUD as a birth control device is permissible, irrespective of the above differences among the medical experts. 4. Barrier Devices All barrier devices prevent the sperm from entering the uterus. This is done by sheathing the penis with a condom, or by covering the cervix with a diaphragm, cervical cap, or vaginal sponge. The use of spermicidal substances which kill the sperm before reaching the ovum is also a barrier device. All of these are permissible forms of birth control. 5. Abstinence during fertile period There are three basic procedures to predict ovulation, in order to avoide sexual intercourse during the approximately six days of a woman’s most fertile monthly phase. These three methods are as follows a. Ovulation Method: A woman learns to recognize the fertile time by checking the difference in the constitution of the cervical mucus discharge. The cervical mucus discharge signals the highly fertile period; and thus avoiding sex during this time prevents conception. b. Rhythm Method: A method similar to the first, but it depends on observing the monthly cycles for a whole year to determine the fertile days. c. Temperature: In this method, besides keeping a calendar record of her cycle, a woman also takes her temperature daily to detect ovulation. She can know her ovulation whenever her basal body temperature increases. NOTE: Another more advanced option is to predict ovulation using an ovulation test, which are designed to predict the most fertile days to become pregnant. 6. Withdrawal (Coitus Interruptus): Coitus interruptus means withdrawing the penis just before ejaculation. This was the most common method of birth control before the invention of modern devices. It is narrated that Muhammad bin Muslim and ‘Abdur Rahmān bin Abi ‘Abdillāh Maymun asked Imām as-Sādiq (as) about withdrawal. The Imām said: “It is up to the man; he may spill it wherever he wants.”[151] However, in another hadīth, Muhammad bin Muslim narrated from fifth or the sixth Imām as follows: “In case of a slave-girl, it is allowed, however, in case of a free woman, I dislike it unless it had been so stipulated at the time of marriage.”[152] Based on the above ahadith, the majority of our mujtahids believe that coitus interruptus is allowed but Makrūh without the wife’s consent.[153] 7. Sterilization Sterilization involves surgical operation. Sterilization in men, known as a vasectomy, involves the severing or blocking of the tube in the male reproductive tract. This tube or duct passes sperm from the testes to the prostate and other reproductive organs. Sterilization in women, known as tubal ligation, involves the blocking or severing of the fallopian tubes which transport the ovum. Sterilization is not free from objection, although it is permissible if it does not entail the prohibited methods outlined below.[154] Prohibited Methods Any method of birth control is prohibited under the following circumstances: a) When it poses serious harm to a woman’s health, such as removing certain organs like the ovaries. B) When it involves a harām act, such as a male touching or looking at the private parts of a woman that are forbidden for him to look at, is prohibited. These conditions can only be overridden in extreme circumstances, when it is absolutely necessary. Consent between husband and wife According to the legal aspect of Islamic law, the wife has full right to the use of contraceptives, even without the consent and approval of her husband.[155] However, she should not use a method which may come in the way of her husband’s conjugal rights. For example, she cannot force him to use a condom or practice coitus interruptus. This rule is based upon the principle that the extent of the husband’s conjugal rights over his wife is just that she should be sexually available, responsive, and cooperative. This right does not extend to that of bearing children for him. Bearing children or not is a personal decision of the woman, and therefore, she may use contraceptives such as pills, injections or cleansing of the vagina after intercourse as they do not interfere with her husband’s conjugal rights. Conversely, the husband has no right to force his wife not to get pregnant if she wants to, by forcing the use of pills, injections or the use of an IUD. However, he is permitted to use a condom as long as he has obtained her consent for that. Additionally, he does have the right to do so by practising coitus interruptus during intercourse. On a practical level however, such decisions are best made with mutual consultation between the husband and the wife; otherwise, it could lead to misunderstanding and mistrust. The legal aspect is to protect the basic rights of women, but in the real world, man and woman must base their life on love, mercy and cooperation as it is stated in Surat al-Rūm (30), Verse 21: } æóÌóÚóáó Èóíúäóßõãú ãóæóÏóøÉð æóÑóÍúãóÉð { “And He ordained affection and mercy between you.” Abortion Islam’s approach to the issue of birth control and abortion is very balanced. It allows women to prevent pregnancy but forbids them to terminate it. Abortion after the implantation of the fertilized ovum in the womb is absolutely forbidden and is considered a crime against the law of God, as well as the foetus. From the Islamic point of view, the illegitimacy of aborting a foetus does not depend on the issue of whether the foetus has the status of a human being or not. Although Islam does not recognize the foetus as a human being, it still gives to it the right of a possible life. Abortion is normally considered for various reasons. These will be discussed, and the Islamic viewpoint of each reason considered: 1. It is a choice between a child and a career and/or luxurious life-style The above reason reflects the selfish nature of this materialistic society, and is not considered a justifiable or acceptable reason for abortion. Allāh (swt) says: } æóáÇó ÊóÞúÜÊõáõæÇ ÃóæúáÇóÏóßõãú ãöøäú ÅöãúáÇóÞò äóøÍúäõ äóÑúÒõÞõßõãú æóÅöíóøÇåõãú { “You shall not kill your children due to penury – We will provide for you and for them.”[156] } æóáÇó ÊóÞúÜÊõáõæÇ ÃóæúáÇóÏóßõãú ÎóÔúíóÉó ÅöãúáÇÞò äóøÍúäõ äóÑúÒõÞõåõãú æóÅöíóøÇßõãú Åöäóø ÞóÊúáóåõãú ßóÇäó ÎöØúÁðÇ ßóÈöíÑðÇ { “Do not kill your children for the fear of penury: We will provide for them and for you. Killing them is indeed a great iniquity.” [157] Indeed, has not Allāh (swt) told us: } áÇó äõßóáöøÝõ äóÝúÓðÇ ÅöáÇóø æõÓúÚóåóÇ { “We task no soul except according to its capacity.”[158] 2. A child is conceived illegitimately This is by-product of illicit sexual relations which Islam strongly condemns, but is not considered an acceptable justification for aborting the foetus. 3. A child is an undesirable gender This reason is no less evil and cruel than the pre-Islamic ‘Arab custom of burying baby girls alive, and is also not an acceptable justification for an abortion. 4. A child is a product of rape When a woman is raped, she should use the morning after pill or RU486 immediately after the sexual assault in order to prevent the possible implantation of a fertilized ovum. However, once pregnancy is established, then Islam does not allow abortion. In such cases, Islam cannot justify the abortion of a child for the crime of the father. As for the reputation of the woman, Islam strongly condemns the people who look down upon the rape victim; instead of reviling her, they should be sympathetic to her. 5. A child has a defect With the use of ultrasounds and other such recent technology, it is possible to know whether or not a child has a defect long before it is born. Some people justify the abortion of a defective foetus. However, the present mujtahids do not allow such abortions, even if the deformities are so serious that they are untreatable after birth, and the child may not survive after birth except for a short while and in pain. The parents should pray and hope for a normal and healthy child. Indeed, there are always chances that the foetus is developed contrary medical prediction. This chance, however slim and negligible, denies us the right to terminate a life. 6. The pregnancy is dangerous to the woman The only permissible instance of abortion is if the foetus is less than four months (before the soul enters into it) and doctors declare with reasonable certainty that the continuation of pregnancy will harm her, or cause her difficulty to a degree that is not normally tolerable. It is not possible to abort the foetus after four months irrespective of the reason for abortion. Indemnity If an abortion is carried out, whoever performs the abortion will become liable for the payment of indemnity. This is regardless of whether or not the abortion is done voluntarily, with the consent of one or both parents. The payment of indemnity forms part of the child’s estate and will go to his heirs, i.e. his parents, even though they may have been party to the decision. However, it is something that the parents, as his heirs, may waive their rights to, hence removing the liability of payment from the person who performs the abortion. The payment is as follows[159]: If the foetus is: Upto 40 days old – 70g of gold Upto 80 days old – 140g of gold Upto 120 days old – 210g of gold Upto 160 days old – 280g of gold Older than that: If a male child is aborted – 3500g of gold If a female child is aborted – 1750g of gold In addition, one must do istighfar and pray for the forgiveness of Allāh (swt) so that the aborted life may not seek restitution. Notes: [147] Mainly derived from Marriage and Morals in Islam, Sayyid Muhammad Rizvi, Contemporary Laws of Ayatullāh Sīstānī and A Code of Practice for Muslims in the West. [148] Nahj al-Balāgha, Saying 141 [149] Sūrat al-A‘raf, Verse 172 [150] Wasāil ash-Shī‘a, vol. 14, pg. 105 [151] Wasāil ash-Shī‘a, vol. 14, pg. 105 [152] Wasāil ash-Shī‘a, vol. 14, pg. 106 [153] Sharh Lumu‘ah, vol. 2, pg. 28 [154] al-Mustahdathat min al-Masa’il al-Shar'iyyah, pp. 19-20, Q26 [155] Minhāj as-Sālīhīn, vol. 2, pg. 276 [156] Sūrat al-An‘ām, Verse 151 [157] Sūrat al-Isra, Verse 31 [158] Sūrat al-An‘ām, Verse 152 [159] As translated by Marhum Mulla Asgherali M M Jaffer From www.yaali.co.cc [All In One Shia Website]
  14. From www.yaali.co.cc [All In One Shia Website] Chapter 3 Important Fiqh Rules 1, For Married Couples ________________________________________ State of Janābat Janābat is a ritual impurity caused by the discharge of semen or by sexual intercourse, and the person on whom Ghusl al-Janābat becomes obligatory is known as a mujnib. Things that are Makrūh for someone in the state of janābat[110] 1. Eating 2. Drinking However, if the person in this state of janābat washes his hands, face and mouth, then eating and drinking in that state will not be Makrūh. It is therefore easier that one performs Wudū. 3. Sleeping However, if the junub does not have water, or on account of water not being available, tayammum can be performed instead of Ghusl. 4. To touch with any parts of the body, the cover, margin, border of the Noble Qur’an or the space between its lines. 5. To have sexual intercourse when one is in the state of Ihtelām (i.e. discharge of semen during sleep). 6. To dye one’s hair with henna. 7. To apply oil on one’s body. 8. To keep the Noble Qur’an with oneself. 9. To recite more than seven verses of the Noble Qur’an other than those in which obligatory sajdah occur (to recite these verses is harām). NOTE: The definition of ‘Makrūh of worship (‘Ibādat)’ is different to the general ruling of Makrūh, which is that it is better that one does not perform the action. For example it is Makrūh for a traveller to recite Dhuhr, ‘Asr and Ishā Salāt behind someone who is a non-traveller and vice versa[111] or it is Makrūh to recite Qur’an in Sajdah[112]. This ‘Makrūh of worship (‘Ibādat)’ does not mean that it is better that one does not perform the action, but rather it means that if you do perform the act, then the amount of reward received is less as compared to normal. Things which are forbidden for someone in the state of Janābat[113] 1. To touch with any part of one’s body script of the Noble Qur’an, or the name of the Almighty Allāh (swt) in whatever language it may be. It is better that the names of the 14 Ma’sūmīn (as) are also not touched in this state. 2. Entering Masjid al-Harām or Masjid al-Nabī. 3. To stay or halt in all other Masājid, and similarly on the basis of obligatory precaution to stay in the shrines of the Noble Imāms is also harām. However, there is no harm in if one crosses or traverses through a Masjid, entering from one door and exiting through the other. 4. To enter a Masjid with the intention of lifting something up or placing something in it. 5. To recite verses of the Noble Qur’an in which performance of the sajdah becomes obligatory: Surat ‘Alīf Lam Mim Sajdah (32:15), Surat Ha Mim Sajdah (41:3, Surat Najm (53:62) and Surat al-’Alaq (96:19). Ghusl al-Janābat Times when Ghusl al-Janābat becomes obligatory 1. When a man enters the woman up to the point of circumcision or more, even if ejaculation does not occur, Ghusl al-Janābat becomes obligatory on both parties.[114] 2. If after performing sexual intercourse a man does not do Istibrā for discharge of semen (which is only urinating) and then performs Ghusl, and thereafter sees an emission and could not determine whether it was semen or not (i.e. urine) it will be deemed as semen and thus Ghusl al-Janābat will become obligatory on him again.[115] 3. If a man ejaculates inadvertently during sleep.[116] Times when Ghusl al-Janābat does not become obligatory 1. If one doubts whether or not his penis penetrated up to the point of circumcision, Ghusl does not become obligatory on either party.[117] 2. The liquid, moisture which is discharged by a man during foreplay is called Mazī and is ritually clean. The liquid that comes out after ejaculation is called Wazī, it is also ritually clean. The liquid that sometimes comes out after urine is called Wadī is ritually clean (unless urine reaches it) and none of these require Ghusl. If one performs Istibra after urinating and then discharges a liquid and doubts whether it is urine or one of the above mentioned liquids, the liquid is ritually clean.[118] 3. If one engages in sexual intercourse once and wants to engage in it once or twice more in a night, Ghusl is not obligatory after each act. 4. If one has discharged in his sleep and would like to engage in sexual intercourse, it is not obligatory for him to first perform Ghusl and then engage in the act. It is however mukrooh to engage in the act during this state.[119] Important rules of Ghusl Ghusl al-Tartibī (under a shower) a. One must first make the intention for Ghusl and then wash the head and neck and then the body. It is better to wash the right side first then the left side. The body cannot be washed before the head.[120] b. It does not matter if while washing the neck, one also washes a bit of the right side of the body.[121] c. If part of the body is najis it is not necessary to first make it ritually clean and then do Ghusl; whilst doing Ghusl it can be made ritually clean.[122] d. If any part of the body is left dry (even the amount of a needle head) the Ghusl is invalid.[123] e. Unlike Wudū, in Ghusl it is ok not to observe muwālāt, i.e. after washing the head and the neck, one then does something else (e.g. soap the body), it is ok for them to come back and wash the body next; it is not necessary for the Ghusl to be started again from the beginning.[124] f. All conditions that break the Wudū, break the Ghusl. g. If one happens to urinate while doing Ghusl or pass wind, it is not necessary that the Ghusl is restarted; the same Ghusl can be completed. However, if one wants to pray, then according to obligatory precaution, Wudū is performed as it is not permissible to pray with the same Ghusl.[125] h. Ghusl with as many intentions as desired, mustahab and obligatory, for example, the Ghusl of Jumu’ah (Friday) can be done at the same time as Ghusl al-Janābat.[126] i. After Ghusl al-Janābat is performed, one must NOT perform Wudū for Salāt. This is the case for all obligatory Ghusls. If multiple intentions were made, e.g., intentions for mustahab and obligatory Ghusl, then again, Wudū is not necessary.[127] Tayammum Times when tayammum can be performed instead of Ghusl There are six conditions of when tayammum is allowed instead of Ghusl, of which the following are the most applicable to married couples: 1. When it is not possible to obtain sufficient water to perform Ghusl If one is living in a populated area, one should make their best efforts to procure water for Ghusl until such time that all hope is lost.[128] Therefore, if one would like to do Ghusl in order to pray and there is currently no water available, but one is sure that before the Salāt becomes qadā water will become available one must wait until water arrives so that Ghusl can be performed. Tayammum cannot be performed in this case even if the time of Salāt has set in (it is fadhilah) or if congregational prayers is being recited.[129] Even if there is a glimmer of hope that the water will become available before Salāt time, one cannot perform tayammum to pray until one loses hope altogether that water will not become available before the prayers become qadā.[130] However, if one is absolutely sure that water will not be available before qadā, then one can perform tayammum and pray at the earliest possible time.[131] 2. When it is almost qadā time A person should perform tayammum when the time remaining for the Salāt to become qadā is so little that if a person does Ghusl, there will be no time left to offer the Salāt.[132] Even if a person doubts whether or not enough time will be left for prayer if he performs Ghusl or Wudū, he should perform tayammum.[133] 3. Danger to health If a person fears that if he uses water he will suffer from some ailment or physical defect, or the illness he is already suffering from will be prolonged, or become acute or some more complications may arise, then he should perform tayammum. For example, if a person has an eye disease or an injection where water is not permitted over it for 24 hours, tayammum should be performed. However, if one can avoid the harm by using warm water, they should prepare warm water and do Ghusl.[134] It is not necessary to be absolutely certain that water is harmful to someone. If one feels that there is a probability of harm and that probability is justified by popular opinion, giving cause for some fear, then tayammum should be performed.[135] Method of doing tayammum[136] Contrary to the common perception, performing tayammum is actually very easy and simple; it is easier than performing Wudū. It should be performed as follows: Step 1: Make the intention of doing tayammum (same as Wudū or Ghusl). Step 2: With both hands opened flat facing the object on which tayammum is permissible (earth, dust, sand or stone); strike (or place) both hands together in tandem on the object that tayammum is being done on. Step 3: Raise your hands and put them together like one is doing qunut, then place the base of the palms on the forehead from the point of hair growth. Slide the hands down over the eyebrows and the tip of the nose, and then slide the palms to the right of the forehead and then the left. Then bring the hands back to the centre of the forehead and slide them down together towards the nose, ensuring the fingers also slide down over the eyebrows and the tip of the nose. The whole forehead should be completely covered until the eyebrows (it is recommended to go beyond the eyebrows). Step 4: Hold out the right hand ensuring that the palm is facing down, fingers and thumb are together and the thumb is not tucked under the fingers. Then, place the back of the left hand in a perpendicular position slightly above the wrist (i.e. only the little finger should be pressed on the right hand wrist, the palm of the left hand should be facing you). Slide the left hand (bringing the palm down) carefully over the whole of the back of the right hand, ensuring all areas of the back of the right hand are covered. Repeat the same procedure on the left hand (without re-striking the hands on the ground again). Important points relating to tayammum a. If you leave out even a small part of your forehead or the back of your hands in tayammum intentionally or forgetfully, or even due to ignorance, your tayammum will be void. You should be careful but not be overly particular, if it can be adequately assumed that the forehead and the backs of the hands have been wiped it would be sufficient.[137] b. As a precaution the wiping of the head and the hands should be done from up to down.[138] c. It is Ihtiyat mustahab that the forehead, the palm of the hands and the palms and the back of the hands be ritually clean.[139] d. When performing tayammum, rings have to be removed and any obstructions to the forehead or the palms or the back of the hands have to be removed.[140] Making things ritually clean that are stained by Semen Clothing or Bed Sheets If the bed sheets or an item of clothing or a towel becomes najis with semen it can be made ritually clean in the following ways: a. Using running water 1. If the item is still wet with semen, one needs to be careful that it does not come into contact with other clothes or things because they will also become najis. 2. One must wash the najis item once under a tap (kurr water) in such a way that: a. Water reaches every part of the najis area b. There is no trace of the actual semen left on the clothing (i.e. rub and squeeze the clothing during the wash in such a way, that there is no trace of semen left on the clothing, discolouration) 3. It the item is a piece of clothing then it is not necessary to wring or squeeze it after it has been made ritually clean (as per the above method), although this is generally done out of habit. 4. When the item has been washed once and made ritually clean (per the above method) this is adequate; it does not have to be washed twice or three times. 5. If a najis thing is immersed once in kurr water or running water, in such a way that water reaches all its najis parts, it becomes ritually clean. And in the case of a carpet or dress it is not necessary to squeeze, wring or press it.[141] b. Using washing machines The ruling applicable to a washing machine is that of kurr water.[142] Thus, an item that has become najis by semen can be put directly into the washing machine, and as long as there is no trace of semen left after the cycle is completed, then the item is deemed to have become ritually clean, and it does need to be washed again, or squeezed and wrung. However, as a precautionary measure, it may be a good idea to make the najis clothing ritually clean first (per above) and then put it into the washing machine, because if one puts the item straight into the washing machine and for whatever reason the semen still remains on the clothing after the wash it will not become ritually clean, and if that clothing comes into contact with other wet clothes those clothes will also become najis. A Mattress a. Using running water If a mattress becomes najis by semen for whatever reason, it is possible to make it ritually clean by running water from a tap or hose: ‘If one wants to purify the mattress by using pure water connected to the kurr source (e.g. by using a hosepipe or a tap) there is no need to wipe the water off using the cloth or a vacuum cleaner etc. As soon as the kurr water covers the najis area it will become pure [as long as the ayn najasat has been removed – the semen] (and the water will also be considered as pure)’.[143] It is important to remember the following when a mattress has become najis by semen: The semen only transfers from the mattress to another item through flowing wetness (i.e. there is so much wetness in the najis item that it permeates to another item and makes it najis). The najasat is not transferred when it is dry, so if you place your body or hand on the dry najis mattress your hand or body will not become najis. Therefore, it is possible to sleep on a mattress that has become najis without your clothes becoming najis, provided that the patch that has become najis remains dry so that the najasat does not get transferred to the clothes from the mattress. b. Using water less then kurr (Qalīl) Water less then kurr is used in cases where either kurr water is not available or that you cannot take something like a mattress under kurr water (a tap). The method of making something ritually clean with qalil water is as follows: Step 1: Removing the najāsat The semen has to be removed from the mattress. A possible method of doing this is to first pour water from a glass covering the whole area of the stain. Then take a towel and place it over the wet area and apply pressure and press over it in such a way that the water is sucked out and no semen is left behind. When the water dries up there should be no trace of semen left behind. The towel used will become najis and needs to be made ritually clean. Step 2: Pouring water less than kurr After removing the semen the area needs to be made ritually clean. This is done by taking another glass of water and re-pouring water over the whole area again (that had become najis). The water must be squeezed and wrung out of the mattress before it becomes ritually clean. This can be done by taking a separate towel and placing it over the wetted area in such a way that when pressure is applied over the towel all the water is squeezed out. The mattress has now become ritually clean. As a confirmed opinion and not as an obligatory precaution, the towel and the water removed from the mattress will be considered najis. If anything becomes najis with an impurity other than urine, it becomes ritually clean by first removing the impurity and then pouring under kurr water once, allowing it to flow off. But if it is clothing etc. it should be squeezed and wrung so that the any remaining water should flow off.[144] NOTE: It is important to note that even if the surface of the mattress is made ritually clean with qalīl water by following the above method, the inside of the mattress will become najis due to the rules of qalīl water. Even if the mattress is angled, it will inevitably seep through the mattress.[145] RECOMMENDATION: To avoid this extra workload and hassle of cleaning the mattress, it is extremely useful that one puts a plastic sheet in between the bedsheet and the mattress, so that if any semen leaks on to the bedsheet it does not leak through to the mattress. The Body If a part of the body is najis because of semen, it can be made ritually clean by pouring kurr water over it once in such a way that there is no trace of semen left on the body. This can be done by standing under a shower. However, this rule is different if the najasat is urine, for which one washing is not enough, the body must be washed twice. It is not necessary to walk in and out of water to achieve two washings. If the najis part is wiped by the hand allowing water to reach there again, it will suffice.[146] Notes: [110] Islamic Laws, Rule 362 [111] Islamic Laws, Rule 1499 [112] Islamic Laws Rule 1101 [113] Islamic Laws, Rule 361 [114] Islamic Laws,Rule 355 [115] Islamic Laws, Rule 354 [116] Islamic Laws, Rule 351 [117] Islamic Laws, Rule 356 [118] Islamic Laws, Rule 74 [119] Islamic Laws, Rule 362 [120] Islamic Laws, Rule 367 [121] Islamic Laws, Rule 369 [122] Islamic Laws, Rule 378 [123] Islamic Laws, Rule 380 [124] Islamic Laws, Rule 386 [125] Islamic Laws, Rule 392 [126] Islamic Laws, Rule 395 [127] Islamic Laws, Rule 397 [128] Islamic Laws, Rule 655 [129] Islamic Laws, Rule 723 [130] Islamic Laws, Rule 723 [131] Islamic Laws, Rule 723 [132] Islamic Laws, Rule 686 [133] Islamic Laws, Rule 688 [134] Islamic Laws, Rule 677 [135] Islamic Laws, Rule 678 [136] Islamic Laws, Rule 708 [137] Islamic Laws, Rule 710 [138] Islamic Laws, Rule 712 [139] Islamic Laws, Rule 714 [140] Islamic Laws, Rule 715 [141] Islamic Laws, Rule 160 [142] Confirmed with the office of Ayatullāh Sīstānī, Qom [143] A Code of Practice for Muslims in the West, Ayatullāh Sīstānī. [144] Islamic Laws, Rule 163 [146] Islamic Laws, Rule 172 From www.yaali.co.cc [All In One Shia Website]
  15. From www.yaali.co.cc [All In One Shia Website] Chapter 2 Sexual Etiquette ________________________________________ Sexual Etiquette in Islam Sexual intercourse and the sexual relationship with a legal spouse are governed by nature, and at the same time is a sunnah of the Prophets and the Ahlul Bayt (as). It has even been referred to as the most pleasurable thing in life. A group of companions and Shī‘as of Imām as-Sādiq (as) narrate that the Imām asked us: “What is the most pleasurable thing?” We said: “There are many pleasurable things.” Imām said: “The most pleasurable thing is making love with (your) spouses.”[28] It is also narrated from Imām as-Sādiq (as): “Whether in this world or in the hereafter, one has not, and will not, perceived a pleasure more pleasurable than sexual relations with women, and certainly this is the commentary of the words of Allāh (swt) in the Qur’an, in Surat Āli-‘Imrān, verse 14 where He states: “To mankind has been made to seem decorous the love of (worldly) desires, including women and children.” He then said: “Indeed, the people of heaven do not take delight in the pleasures of heaven more than Nikah[29]; neither food nor drink has that much pleasure for them.”[30] As with every other aspect of our lives, Islam provides us with all the necessary information for the sexual lives of man and woman. The reason for this is simple; Islam recognizes the innate nature of man, and has ordained sexual relations for pleasure, and not just procreation. Sexual desires cannot, and should not be repressed, but rather regulated for one’s well being in this world and the hereafter. If these rules are paid attention to and carried out with the intention of the pleasure and closeness of Allāh (swt) and staying away from the evil of Satan, it is counted among the greatest of virtues. Importance of Sexual Relations There are many traditions relaying the importance of sexual relations. It has the station of worship and Sadaqah, and has been called the sunnah of the Prophet (s). Imām as-Sādiq (as) narrates that the Prophet (s) addressed one of his companions on the day of Friday and asked: “Are you fasting today?” (The companion) replied, “No.” The Prophet (s) asked: “Have you given anything as Sadaqah today?” (The companion) replied, “No.” The Prophet (s) told him: “Go to your wife and that is your very Sadaqah to her.”[31] In another tradition, Imām as-Sādiq (as) narrates that the Prophet (s) said to someone: “Are you fasting today?” He said, “No.” The Prophet (s) asked: “Have you gone to visit a sick person?” He replied, “No.” The Prophet (s) asked: “Have you been to escort a deceased person?” He replied, “No.” The Prophet (s) asked: “Have you given food to a poor person?” Again he gave a negative response. The Prophet (s) told him: “Go to your wife and going to your wife is Sadaqah (Go to you to her so that you get all the reward for all these acts).”[32] Muhammad bin Khalad narrates from Imām al-Ridā (as): “Three things are from the sunnah of the noble Prophets and the messengers of Allāh, and these are application of perfume, cutting of the hair and engaging in a lot of conjugal relations.”[33] Staying away from sexual relations with one’s wife is a result of Satan’s whisperings, and has many negative consequences such as arguments and rancour between husband and wife. It is narrated from Imām as-Sādiq (as): Three ladies went to the Prophet (s) to complain. One of them said: “My husband does not eat meat.” The other said: “My husband does not smell perfume and does not use perfume,” and the third lady said: “My husband does not come near the ladies (i.e. does not engage in sexual relations).” The Prophet (s) with unhappiness, in the manner that his blessed Aba (cloak) was dragging on the floor, left and went to the mosque and on to the minbar. He praised Allāh (swt) and then said: “What has happened, that a group from my followers don’t eat meat, or don’t apply perfume, or don’t go to their wives? Whilst I eat meat, I apply perfume and also go to my wife. This is my sunnah, and any person that turns away from this sunnah is not from me.”[34] Imām as-Sādiq (as) has also narrated: The wife of ‘Uthmān bin Ma’dhūn came to the Prophet (s) and said: “Oh messenger of Allāh ÓÈÍÇäå æÊÚÇáì, every day ‘Uthmān fasts and in the evenings engages in Salāt.” The Prophet (s) picked his sandals and angrily went to ‘Uthmān (such that he did not wait to put his sandals on) and saw him in the state of Salāt. Because ‘Uthmān saw the Prophet (s) he abandoned his prayer. The Prophet (s) addressed him and said: “Allāh (swt) has not sent me to be a recluse, I swear by Allāh (swt) that has instigated me to this pure, orthodox and easy religion, I fast, I pray and I go to my wife, and any one that likes my custom, must be bound by my sunnah and custom, and Nikah[35] is from my sunnah.”[36] Importance of Satisfying your Wife Satisfying one’s wife is an important issue in Islam, as demonstrated by the traditions below; indeed, lack of satisfaction over a long period of time can lead to frigidity and dislike towards the husband. It is narrated from Imām ‘Alī (as): “When any of you wants to sleep with his wife, he must not rush her for indeed women have needs (too).”[37] It is important for the husband to be aware that a woman’s sexual desire takes longer to express itself, but once it is elicited, is very strong, whereas a man is quickly aroused and also can quickly be satisfied. Lastly, it is interesting to note that the importance placed by Islam on the satisfaction of both man and woman, is a clear indicator of the justice and fairness of Allāh ÓÈÍÇäå æÊÚÇáì. Indeed, it is repeatedly stated in the Noble Qur’an that man and woman were created from a single soul[38], and this is just one example of this. Recommended Acts There are no specific rules for sexual intercourse; whatever is mutually pleasing is right, and likewise, whatever is mutually displeasing should be avoided; the only exception to this rule is what the Sharī’ah clearly forbids. However, there are several recommended acts that, if followed, will inevitably lead to a more pleasurable experience. Before Intercourse 1. Brush your teeth and chew pleasant-smelling things in order to remove any smells in the mouth. Likewise, try not to eat unpleasant smelling foods prior to intercourse either, such as onions and garlic. 2. Ensure you smell pleasant – the freshest smell is the one after a shower or a quick wash, and the worst smell is that of sweat! Women in particular are sensitive to smell. Use of perfumes, oils and the like are recommended, although it is important to note that it is better to use natural substances that have been recommended in Islam as they lack chemical ingredients that may cause damage to the body. In particular, kohl has been recommended for women. It is narrated from Imām al-Bāqir (as): “To put collyrium (kohl) round the eyes gives the mouth a good smell, and makes the eye lashes strong and increases the power of sexual intercourse.”[39] It is also narrated from Imām as-Sādiq (as): “To put collyrium (kohl) in the evenings is beneficial to the eyes and during the day it is Sunnah.”[40] NOTE: Although the traditions recommend the usage of kohl, they do not condone its usage in places where it can be seen by men and can be a source of attraction. Foreplay Importance of Foreplay As highlighted earlier, satisfying one’s wife is very important and engaging in sexual intercourse quickly and hastily is not the correct way. There is an average difference of eight minutes between the time a man and a woman reach climax; a man usually takes two minutes to reach climax and a woman takes ten minutes to reach climax. Therefore, in order to fully satisfy his wife, a man should caress her and engage in foreplay so that both partners reach climax at the same time. Islam greatly stresses the importance of foreplay, as indicated by the traditions below. It is narrated from the Prophet (s): “Do not engage in sexual intercourse with your wife like hens; rather, firstly engage in foreplay with your wife and flirt with her and then make love to her.”[41] It is also narrated from the Prophet (s): “All play and games are futile except for three: Horse riding, archery and foreplay with your wife, and these three are correct.”[42] It is narrated from Imām ‘Alī (as): “Whoever wants to get close to his wife must not be hasty, because women before engaging in the act of love making must be engaged in foreplay so that they are ready for making love to.”[43] It is narrated from Imām as-Sādiq (as): “The Angels of Allāh and those who are witnesses over all the actions of man are watching them in every state except at the time of horse riding competitions and the time that a man engages in foreplay with his wife before engaging in sexual intercourse.”[44] Method of Foreplay There are very few restrictions to the methods used in foreplay; kissing, cuddling, etc. are all allowed. Below are some tradition pertaining to specific methods: a. Caressing the breasts It is narrated from Imām al-Ridā (as): “Do not engage in sexual intercourse unless you engage in foreplay, and play with her a lot and caress her breasts, and if you do this she will be overcome by passion (and excited to the full pitch) and her water will collect. This is so that the emission of the watery juices shoots off from the breasts and passion becomes evident from her face and her eyes and that she desires you in the same way you desire her.”[45] b. Oral sex Imām al-Kādhim (as) was asked: “Is there a problem if a person kisses the private part of his wife?” The Imām responded: “There is no problem.” [46] NOTE: Though masturbation (i.e., self-stimulation of one’s own sexual organ until emission of semen or orgasm) is not allowed, in the case of married persons there is no problem if the wife stimulates her husband’s penis until the emission of semen, or the husband stimulates his wife’s vagina until orgasm. This is allowed because it does not come under “self-stimulation”; it is stimulation by a lawful partner. c. Other It was asked of Imām as-Sādiq (as): “If someone undresses his wife (and makes her naked) and looks at her, is there a problem?” He replied: “There is no problem, is there any better pleasure than this that exists?” Again a question was asked: “Is there any problem if a husband plays with the private part of his wife?” The Imām replied: “There is no problem, provided that he doesn’t use anything other than his own body parts (i.e. nothing external).” Again it was asked: “Is there a problem performing sexual intercourse in water?” Imām replied: “There is no problem.”[47] NOTE: The above tradition highlights the restriction of use of foreign objects After Intercourse 1. It is mustahab that Ghusl al-Janābat should be performed soon after sexual intercourse, and the sooner it is performed the better. Also, if one would like to have sexual intercourse more than once in one night, it is better that after every time, they perform Ghusl. However, if this is not feasible, it is recommended that one should do Wudū before every act.[48] 2. Immediately after completing the act of intercourse, the husband should perform the Ghusl and at that very moment consume a portion of bee wax (reputed to heal all sorts of wounds especially fractures) mixed with honey and water or mixed with pure honey, as this will replace and compensate for the lost fluids.[49] 3. If a man’s virility strength quickly ceases after intercourse, he should keep himself warm and sleep.[50] 4. The husband and wife should both use separate towels to clean themselves. It is narrated from the Prophet (s) that if only one towel is used, this leads to enmity and separation between the two.[51] Acts not Recommended Makrūh [Discouraged] acts 1. Anal intercourse[52] Anal intercourse is permissible with the consent of the wife; however, it is a strongly disliked act. Zaid ibne Shabith narrates that a person asked Imām ‘Alī (as): “Can you get close to a woman from her behind?” Imām ‘Alī (as) replied: “Be down with you! Allāh lowers you by this means (of entering a lady). Have you not heard the words of your Lord that is narrated from Lut who said to his community: “What! Do you commit an outrage none in the world ever committed before you?’”[53] and [54] There are some who justify this act with the following verse of the Qur’an: “Your women are a tillage for you, so come to your tillage whenever you like.”[55] However, Imām as-Sādiq (as), in his tafsir of the above verse of the Noble Qur’an narrates that: “The intention of this verse is that sexual intercourse should be performed from the front, for the reason that the wife in this verse has been compared to tillage (a cultivated land) that gives produce (from the top of the land), which is (just like) the front of the wife because this is from where (children) come into existence and into this world.”[56] Abū Basīr narrates that he asked Imām (as) what the ruling is of someone who gets close to his wife from the back. The Imām considered this act unacceptable and said: “Stay away from the back of the wife and the meaning of the Noble verse of Surat al-Baqarah (above) is not that you can enter the wife from wherever you want, but rather (it is that you should) perform sexual intercourse, and therefore the meaning of the verse is that get close to your wife at what ever time that you want to.”[57] 2. Having Qur’an or the Dhikr of Allāh (swt) on you It is narrated from ‘Alī, the son of Imām as-Sādiq (as): I asked my brother Imām Kādhim (as): “Can a man have sexual intercourse and go to the bathroom when he has with him a ring on his hand with the dhikr of Allāh (swt) or a verse of the Qur’an written on it?” Imām replied: “No (it is Makrūh).”[58] 3. Making love standing It is narrated from the Prophet (s): “The husband and wife must not engage in intercourse like two donkeys clinging together, because if it is like this then the Angels of mercy will go far from them and the mercy of Allāh will be taken away from them.”[59] 4. Making love bare (without a covering) It is narrated that Muhammad bin al-Ais asked Imām as-Sādiq (as): “Is it permissible to go near my wife naked (i.e. make love naked)?” Imām replied: “No, don’t do such a thing…”[60] Makrūh (Undesirable) times 1. In the state of Ihtilām It is narrated from the Prophet (s): “It is Makrūh that a man who has become muhtalim (i.e. become in the state of janābat during his sleep), goes to his wife (to perform intercourse) in this state, unless he does Ghusl for his ihtilām.”[87] 2. When travelling and there is a possibility of lack of water It is narrated from Ishāq bin ‘Ammār: I asked Imām as-Sādiq (as): “A man is accompanied by his wife whilst travelling, but he has not obtained any water to perform Ghusl. Can he go to bed with his wife?” Imām replied: “I don’t like it if he does that and it is Makrūh, unless he is scared that if he doesn’t get close to what his permissible for him, he will fall into the forbidden.”[88] It is narrated from Imām al-Kādhim (as): “I don’t like it when a person travelling who doesn’t have water engages in sexual intercourse, unless he has fear of harm.”[89] (In such cases, as per the fiqh rules, one is able to do tayammum instead of Ghusl in order to pray) 3. The night of a lunar eclipse and day of a solar eclipse One evening the Prophet (s) was next to one of his wives and on that evening an eclipse occurred, and nothing occurred between them. The wife of the Prophet (s) said: “Were you unhappy with me the whole evening?” The Prophet (s) replied: “What are you saying, this evening was the eve of a lunar eclipse and I know it to be Makrūh that I should get pleasure on this evening, because Allāh (swt) reproaches a group that become heedless and inattentive to His proofs and signs, and He has described them in the following way: “Were they to see a fragment falling from the sky, they would say, “A cumulous cloud.”“[90] and [91] 4. Between the Subh as-Sādiq (Adhān of Salāt al-Fajr) and sunrise and between sunset until the redness of the sky has gone. It is narrated from Imām as-Sādiq (as): “Becoming junub during redness of the sun rising and the redness of the sunset is Makrūh.”[92] 5. At the time of an earthquake (and other events necessitating Salāt al-Ayāt) It is narrated from Imām al-Bāqir (as): “One who doesn’t leave play and pleasure at the time when the signs of Allāh (swt) are apparent is from those people who have taken the signs of Allāh (swt) to be a mockery.”[93] Healthy Body A healthy body allows for a healthy sex life. Several acts have been recommended in Islam and if these instructions are acted upon, they will result in a healthy and fresh body. Recommended acts[94] 1. Travelling. 2. Fasting. 3. Eating 21 red raisins on an empty stomach. 4. Drinking rain water[95]. 5. Praying Salāt al-Layl. 6. Washing the hands before and after eating. 7. Discharging at the time of needing the toilet. 8. Washing the feet with cold water after having a bath. 9. Protecting the body from the cold in the autumn season but not protecting it from the cold in the spring season (i.e. wearing heavy clothing in autumn and light clothing in spring). 10. Getting a suitable amount of rest. 11. Eating aniseed and dates. 12. Chewing your food well. 13. Eating food only when hungry and refraining from eating when you are full. 14. Eating a moderate amount and therefore, drinking a moderate amount. Use of massage oils[96] In particular, massaging oil is very beneficial for a healthy body as well as sexual desire, so much so that the Imāms (as) have narrated traditions on this: It is narrated from Imām ‘Alī (as): “To anoint the body with massage oil softens the skin, improves the mood, makes the flowing of water and fluids in the body easy, eliminates roughness, ruggedness, bad health and tightness of earning and brings light to the face.”[97] It is narrated from Imām al-Bāqir (as): “To anoint the body with massage oil in the evening is the cause of circulation in the blood vessels and (this) revitalises the skin complexion and enlightens the face.” It is narrated from Imām as-Sādiq (as): “At least, once a month, or once or twice a week, apply oil to your body. However, if ladies are able to, they must try and apply oil to their body every day.” The following oils have been recommended 1. Violet Oil It is narrated from Imām as-Sādiq (as): “Violet oil is oil of goodness: massage it on your body so that it eliminates head and eye aches.” A man fell on the ground from his camel, and when water started coming out from his nose, Imām as-Sādiq (as) said to him: “Pour violet oil on it.” When the man did this, he was cured and became well. After that the Imām related: “Violet oil in winter is warm and in the summer it is cool[98]…if the people understood the benefits of this oil, they would drink a lot of it; this oil gets rid of pains and heals the nose.” 2. Willow (Catkin) Oil A man came to Imām as-Sādiq (as) and complained about cracked hands and legs. Imām told him: “Get some cotton, soak it with willow oil and put it on the centre (of the crack), or put the oil straight onto the centre (of the crack).” When the person performed this act, the pain disappeared. 3. Lily Oil It is narrated from Imām as-Sādiq (as): “Lily oil has cures for 70 aches, and it is better if it is white lily, which is also known as Arabian Jasmine.” 4. Olive Oil If olive oil is mixed with honey and drunk instead of water for three days, it increases the sexual strength. If olive oil is rubbed in hair, it prevents it from falling or going white. It is narrated from Imām as-Sādiq (as): “Eating olive oil increases the sperm and sexual capability.”[99] It is narrated from the Prophet (s): “Definitely eat olive oil because this medicine cures bile, does away with phlegm, strengthens nerves, heals pains, makes the akhlāq good, makes the mouth good-smelling and takes away a person’s grief.”[100] It is also narrated from the Prophet (s): “Eat olive oil and rub it on the body, as it is from a blessed tree.”[101] It is also narrated from the Prophet (s): “Any person who drinks olive oil and massages it on the body, Satan will not come near him for 40 mornings.” 5. Others A man and a woman who would like to increase their level of sexual activity, but do not know what they must do, and likewise people that would like to derive more sexual pleasure, should use massage oils like Arabian Jasmine oil, coconut oil, violet oil and olive oil.[102] Things that causes harm to the body with respect to sexual intercourse 1. Sexual intercourse at the beginning of the night, whether in summer or winter, causes harm to the body because the stomach and blood vessels are usually full at this time. Intercourse can lead to colic, paralysis (of the face), gout, stones and distillation of urine, hernia and weakness of eyes.[103] Therefore, engaging in sexual intercourse at the end of the evening is more recommended for the maintenance of a healthy body, as it is more likely that one will not have a full stomach. 2. Likewise, sexual intercourse at any time with a full stomach is harmful. It is narrated from Imām as-Sādiq (as): “Three things damage the body of a person and these include: going to have a bath with a full stomach, engaging in sexual intercourse with your spouse with a full stomach, and engaging in intercourse with old women, decrepit and advanced in age.”[104] 3. Repetitive prevention of ejaculation can also lead to difficulties for men, as well as for women.[105] Strengthening and Weakening Sexual Desire Things that increase sexual desire[106] 1. Carrots 2. Onions 3. Meat 4. Eggs 5. Melon 6. Fresh pomegranate 7. Fresh milk 8. Sweet grapes 9. Wheat oil 10. Extract of the centre of a date. 11. Wearing of yellow shoes. 12. Applying massage oil to the body. 13. Applying collyrium (kohl) to the eyes. Things that renew and charge sexual desire[107] 1. Honey 2. Walnuts 3. Dates 4. Bananas Things that reduce sexual desire[108] 1. Taking a bath with cold water. 2. Not eating dinner. It is narrated from Imām al-Kādhim (as): “If people are modest when eating their food (i.e. don’t over-eat or under-eat), their bodies will always stay healthy; and never leave out dinner even if it means eating torn bits of dry bread because it is a cause of strength of the body and strength of sexual intercourse.”[109] Notes: [28] Wasāil ash-Shī‘a, vol. 20, pg. 23, no. 24927 [29] Nikah literally means sexual intercourse. [30] Wasāil ash-Shī‘a, vol. 20, pg. 23, no. 24929 [31] Ibid., vol. 20, pg. 109, no. 25163 [32] Ibid., vol. 20, pg. 109, no. 25163 [33] Ibid., vol. 20, pg. 241, no. 25537 [34] Ibid., vol. 20, pg. 107, no. 25158 [35] Nikah literally means sexual intercourse. [36] Wasāil ash-Shī‘a, vol. 20, pg. 106, no. 25157 [37] Ibid., vol. 20, pg. 118, no. 25184 [38] Sūrat al-Nisā, Verse 1; Sūrat al-Zumar, Verse 5, Sūrat Luqmān, Verse 28; Sūrat Nahl, Verse 72 [39] Halliyatul Muttaqīn, pg. 91 [40] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 38 [41] Halliyatul Muttaqīn, pg. 110 [42] Wasāil ash-Shī‘a, vol. 20, pg. 118, no. 25186 [43] Halliyatul Muttaqīn, pg. 115 [44] Ibid., vol. 20, pg. 188, no. 25185 [45] Mustadrak al-Wasāil, vol. 2, pg. 545 [46] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 55 [47] Halliyatul Muttaqīn, pg. 111 [48] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 52 [49] Tib wa Behdāsht, pg. 300 [50] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 24 [51] Halliyatul Muttaqīn, pg. 112 [52] Confirmed with the office of Ayatullāh Sīstānī, Qom. [53] Sūrat al-A‘rāf, Verse 80 [54] Wasāil ash-Shī‘a, vol. 20, pg. 144, no. 25258 [55] Sūrat al-Baqarah, Verse 223 [56] Wasāil ash-Shī‘a, vol. 20, pg. 134, no. 25253 [57] Ibid., vol. 20, pg. 147, no. 25266 [58] Ibid., vol. 20, pg. 148, no. 25271 [59] Ibid., vol. 20, pg. 120, no. 25190 [60] Ibid., vol. 20, pg. 137, no. 25238; pg. 138, no. 25239 [61] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 61 [62] Wasāil ash-Shī‘a, vol. 12, pg. 380, no. 16565 [63] Ibid., vol. 20, pg. 133, no. 25227 [64] Ibid., vol. 12, pg. 382, no. 16568 [65] Ibid., vol. 20, pg. 134, no. 25229 [66] Ibid., vol. 20, pg. 132, no. 25222 [67] Ibid., vol. 20, pg. 137, no. 25238; pg. 138, no. 25239 [68] Ibid., vol. 20, pg. 138, no. 25240 [69] Ibid., vol. 20, pg. 133, no. 25226 [70] Ibid., vol. 20, pg. 138, no. 25240 [71] Ibid., vol. 20, pg. 164, no. 25317 [72] Confirmed with the office of Ayatullāh Sīstānī, Qom [73] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 71 [74] Islamic Laws, Rule 2427 [75] Wasāil ash-Shī‘a, vol. 21, pg. 458, no. 27573 [76] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 71 [77] Ibid., pg. 48-49 [78] Islamic Laws, Rule 456 [79] Wasāil ash-Shī‘a, vol. 2, pg. 321, no. 2249 [80] Ibid., vol. 2, pg. 322, no. 2254 [81] Halliyatul Muttaqīn, pg. 109 [82] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 72 [83] Islamic Laws, Rule 520 [84] Islamic Laws, Rule 1593 [85] Hajj Manāsek, Rule 219 [86] Confirmed with the office of Ayatullāh Sīstānī, Qom [87] Wasāil ash-Shī‘a, vol. 20, pg. 257, no. 25570 [88] Ibid., vol. 20, pg. 109, no. 25164 [89] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 54 [90] Sūrat at-Tūr, Verse 44 [91] Wasāil ash-Shī‘a, vol. 20, pg. 126, no. 25207 [92] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 59 [93] Wasāil ash-Shī‘a, vol. 12, pg. 177, no. 16008 [94] Mostly derived from, Gonjhāye Ma’navī, pg. 318 [95] This is only recommended in areas where one is sure the rain water is not polluted. [96] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 24-25 [97] Halliyatul Muttaqīn, pg. 172 [98] This refers to the effect of violet oil on one’s constitution/internal heat. [99] al-Kāfī, vol. 6, pg. 332 [100] Makārim al-Akhlāq, pg. 190 [101] Bihār al-Anwār, vol. 66, pg. 182, no. 14 [102] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 22 [103] Tib wa Behdāsht, pg. 292 [104] Mustadrak al-Wasāil, vol. 14, pg. 231, no. 16578 [105] Izdawāj Maktab Insān Sāzi, vol. 3, pg. 51 [106] Gonjhāye Ma’navī, pg. 318 [107] Tib wa Behdāsht, pg. 300 [108] Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 28 [109] Ibid., pg. 43 From www.yaali.co.cc [All In One Shia Website]
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