LIVE LIKE MAULA ALI(A.S) DIE LIKE HUSSAIN(A.S)

TRUE ISLAM

LIVE LIKE MAULA ALI (AS)DIE LIKE HUSSAIN.
EVERYDAY IS ASHOORA EVERY LAND IS KARBALA.
BE LIKE HABIB IBNE MAZAHIR AND JANAB E HUR AND CHOOSE THE WAY TO JANNAT.

YA ALI MADAD.

ISLAM
A CODE OF SOCIAL LIFE

Campaign against Ignorance

The first and foremost condition for the vitality of a nation is acquisition of knowledge. It is for this reason that in the terminology of modern writers the nations which are advanced in the matter of knowledge and culture are called 'alive' and on the contrary the backward communites are styled as 'dead' and 'barbaric'. Roots of this interpretation can be observed in the words of the religious leaders of Islam.
The Holy Prophet(saw) says:

"Scientific discussions enliven the dead hearts, provided they lead to Allah and His commands."

The distance in Paradise between one who dies while endeavouring to acquire knowledge so as to animate the Muslims and that between the Prophets will be of one degree only.

In view of this Islam has encouraged the people very much to acquire knowledge and science. As a matter of fact it has made it obligatory of them. The holy Prophet(saw) says:

"It is obligatory for every Muslim to acquire knowledge. Allah likes those who seek knowledge."

"It is obligatory for every Muslim to acquire knowledge. Acquire it from its proper place and impart it to one who deserves it, because to teach for the sake of Allah is good, to seek knowledge is worship, to discuss it is praise to Allah, to utilize it is jihad in the cause of Allah, to teach it to an ignorant person is alm and to pass it on to knowledgeable persons is the source of proximity to Allah."

"A person who seeks knowledge is like one who observes fast during daytime and prays during night. It is better for man to acquire one chapter of knowledge than to possess a mountain of gold as big as 'Abu Qubais' and to spend it in the way of Allah."

Imam al Sajjad (as) says:
"If people had known the advantage of acquiring knowledge they would have acquired it even if it had necessitated the shedding of their hearts' blood or going down into the deep seas."

Islam attaches so much importance to the acquisition of knowledge that it has declared the path of knowledge and wisdom to be the path leading to Paradise. The holy Prophet of Islam(saw) says:

"Allah opens to path of Paradise to one who takes a step on the path of acquisition of knowledge."

To be faithful to one's promise

The word 'fidelity' is a sacred word which is received with respect everywhere and enjoys extra-ordinary importance.

Islam considers fidelity to one's promise to be one of the most excellent human attribute and considers that man to be 'righteous' who keeps his promise.

The holy Qur'an explicitly orders that:
"Keep your promises, because you will be called to account for your promises." Sura Bani Israel, verse 34

And it praises Ishmael (P), the great prophet of Allah, in these words:
"Then you shall tell of Ishmael: he, too, was a prophet, a seer, and a man of his word." Sura Maryam, verse 54

Imam Ali (P) says:
"Fidelity to promise is one of the signs of the religious people."

The holy Prophet says:
"One who does not keep his promise has no faith."

"One who believes in Allah and the Day of Judgment keeps his promise when he makes one."

And again Imam Ali (P) says:
"To fulfil one's promise is a sign of faith."

Islam considers breach of promise to be a sign of hypocrisy.

The holy Prophet (P) says:
"There are four things, the possessor whereof is a hypocrite. (one of them is this that) having made a promise he breaks it."

Conduct of the Prophets

As already mentioned above the holy Qur'an praises Ishmael (as) for being 'a man of his word'.

Imam al Sadiq (as) says:
"He (i.e Ishamael (as) promised to meet a man at a place named 'Safah' which was situated outside Mecca. He stayed there for a long time, but the man did not turn up. People of Mecca were trying to find out his whereabouts, but did not know were he was: At last a man chanced to pass by him and said: 'O Prophet of Allah! We have become weak and have ruined in your absence.' Ishmael (as) said: 'I have made a promise to such and such person that I would stay here and shall not move away till he comes.' The people went to that man and said: 'O enemy of Allah! You have made a promise with Allah's prophet and are breaking it?'

The man then recollected and came to Ishmael (as) and said: 'O Prophet of Allah! (forgive me) I had forgotten the promise.' It was on this account that the Almighty Allah said the sentence about him."

Imam al Sadiq (as) also says:
"The holy Prophet promised a man that he (i.e. the holy Prophet would sit on a stone till he came back. That man went away and the sun rose and the atmosphere became hot. The companions of the holy Prophet said: "O Prophet of Allah! What difference would it make if you leave sunshine and come under a shelter? The holy Prophet replied: 'I have promised to meet him here and if he does not turn up I will stay here till the Day of Judgment."

In fact this is a lesson which makes the importance of keeping a promise abundantly clear. It is the principle the observance whereof in our social life can solve most of our problems.

Forgiveness and Tolerance

Forgiveness and Tolerance
In order to suppress and crush their adversaries some persons resort to armour similar to theirs and meet wickedness with wickedness.

However, Imam Ali (as) says:
"Punish your opponents with kindness and ward off the harm done by them by means of good reward."

It means that to forgive a mistake is the best method of stopping its repetition. Hence, the Qur'an says in connection with the qualities of the pious people.
"People who control their anger and forgive the shortcomings of the people."
Sura ale-Imran, verse 22

And then orders that the Muslims:
"Should forgive and overlook. Don't you wish Allah to forgive you? He is forgiving and merciful." Sura al Nur, verse 22

And again says:
"He that forgives and seeks reconcilement shall be rewarded by Allah."
Sura al Shura, verse 40

Forgiveness and toleration are qualities which ensure success and prosperity in this world as well as in the hereafter.

The holy Prophet (saw) says:
"Should I lead you to goodness in this world as well as in the hearafter? Visit him who has abandoned interaction with you. Do good to him who has deprived you. And forgive him who has oppressed you."

It is necessary for you to be forgiving because forgiveness and toleration increase the honour of man. Forgive so that Allah (swt) may make you respectable.

However, it should be remembered that forgiveness carries value when one is in a position to take revenge and it behaves only that person to forgive who possesses the necessary power.

Imam Ali (as) says:
"Forgive your enemy when you have the upper hand over him and consider it to be thanks giving for the power which you possess."

"The person most suited to forgive is he who possesses more power to punish."

Whe can understand the importance of forgiveness when we see that which mentioning the purity of the people of holy Prophet's household Imam al Sadiq (as) says:
"We are the family whose habit it is to forgive those who have oppressed us."

He also says:
"To forgive, while possessing power (to punish) is the way of the prophets and pious people."



In the Name of Allah, The Compassionate, The Merciful * Campaign against ignorance * Dispute is forbidden * Faithful to one's promise * Forgiveness and Tolerance * Good behaviour and morality * Good deeds * Good opinion about other * Moderation * Munificence in the cause of Allah * Public supervision * Rendering assistance to the oppressed * Visiting the sick

Dispute is Forbidden

It is true that debate and discussion is the key to the solution of difficulties. However, this is so only if discussion is pursued on the basis of search for truth and reality and discovery of facts. And in case one or both of the two parties commence dispute and contention to assert superiority over the other and to support their personal points of view the result will be nothing except darkness of heart, concealment of truth and establishment of discord and enmity.

Islam condemns dispute and controversy in material matters as well as in scientific discussions and considers it to be the cause of discord and enmity.

The Commander of the Faithful Imam Ali (AS) says:
"Refrain from dispute and controversy because it offends two brethren in-faith and gives birth to mutual enmity."

Imam al Sadiq (AS) says:
"Refrain from dispute and controversy in your discourse, because dispute gives birth to anger and divulge's one's secrets."

"One who disputes with others loses manliness"

And Imam Ali (AS) says:
"Whoever loves self respect abandons dispute."

And again Imam al Sadiq (AS) says:
"Refrain from dispute and controversy, because dispute occupies one's intellect with itself and places discord and enmity in its place and gives birth to jealousy and hatred."

Islam not only prohibits unjustified dispute and controversy but also forbids a truthful person from indulging in such an act.

Imam Ali (AS) says:
"A person cannot attain perfection of the reality of his faith except when he abandons dispute, even though he may be a truthful person."

And the holy Prophet (AS) says:
"I enjoy authority over a house above Paradise, another house within Paradise and still another house in the garden of Paradise. They are for one who abandons dispute and controversy even though he may be right."

For this very reason Islam declares that same actions like Aitikaf (seclusion) and Hajj are invalidated by dispute. Imam al Sadiq (AS) interprets it in this way that you might be saying "by Allah, yes" and "by Allah, No", which are the lowest stages of strife and controversy.

Good Behaviour and Morality

Many people think that prosperity and adversity are the result of factors like riches, personality, statue and authority. However, according to Islam, prosperity springs from matters which increase the spiritual and moral value of man and fundamentals thereof have been explained in the sayings of the leaders of the religion-one of them being cheerfulness and good humor.

Imam al Sadiq (AS) says:
"Good behaviour is one of the factors of human prosperity."

And that being so it is not surprising that the Almighty Allah should praise His Prophet for this quality and says:
"Yours is a sublime nature." Sura al Qalam, verse 4

And that He also bases the rapid advancement of Islam on this factor and says:
"Had you been cruel or hard-hearted, they would have surely deserted you." Sura ale'Imran, verse 159

Islam accords a special position to good nature and proper behaviour

Imam Ali (AS) says:
"The faith of one who possesses good morals is more complete."

Imam al Sadiq (AS) says:
"Whoever is more well-behaved is wiser than others."

"The Lord has given you the Islamic faith. You, too, should guard it well by being forgiving and well-behaved."

At times Islam invites people to think about the good spiritual effects of proper behaviour and good morals.

For example the holy Prophet (SAw) says:
"The spiritual reward of one who possesses good morals is like that of one who fasts and prays continuously."

"The things which will mostly carry my followers to Paradise are fear of Allah and good morals."

Imam al Sadiq (AS) says:
"The spiritual reward given by Allah for good behaviour and good morals is equal to that of fighting in His path."

"Good morals melt the sins into water (and make them disappear) just as the sun melts snow on the face of the earth."

"And (on the other side) misconduct vitiates the good deeds of man just as vinegar spoils honey."

And the holy Prophet (SAW) says:
"An immoral person can never repent for his sins, for whenever he forsakes one sin he will become involved in a still greater sin."

And at times (Islam mentions the collective and individual losses which man has to face on account of bad morals and also narrates the advantages which accure from good morals.

Imam al Sadiq (AS) says:
"Doing good to the people and behaving properly with them makes the cities populous and increases the age (of the citizens)."

"An immoral person remains involved in torture and anguish."

The holy Prophet of Islam (SAW) tells his kinsmen:
"O sons of Abu al Muttalib! You cannot please all the people with money, but you should meet them with cheerful faces and good behaviour (so that you may be liked by them, for wealth is limited in any case but the capital of good morals and cheerfulness is inexhaustible.)"

What is good behaviour?]
Imam al Sadiq (AS) when questioned about good behaviour, replied:
"Good behaviour is this that you should be kind to the people and speak with them in a nice manner and meet them with a cheerful face."

Good Deeds

Contrary to the thinking of some narrow-minded persons that religions do not care for things other than various forms of worship and obligatory and unlawful matters. Islam attaches great importance to works of public utility like construction of Masjids, bridges and water reservoirs and improvement of roads-In short, every thing which contributes to common welfare.

The holy Prophet (saw)says:
"One who passes his days and nights and does not care for the affairs of the Muslims (and does not solve any problem of the society) is not a Muslim."

And when he was asked about the person whom Allah likes most, he replied: "He is the person who is more useful to the Muslim society than all others."

And he said in other words:
"The best among the people is he from whom people benefit more."

To such good deeds Islam gives the name of 'current and lasting alms.'

Imam al Sadiq (as) says:
"The dossier of the activities of every one is closed after his death and thereafter he does not recieve any reward or punishment except in three cases: The first is 'current alms' (useful works) which he leaves behind himself and another is a good habit which he leaves as his rememberance and the third is a dutiful child who prays for his deliverance (and if he has committed any sin his child make amends for it."

The holy Qur'an says:
"Wealth and children are the ornaments of this life. But deeds of lasting merit are better rewarded by your Lord and hold for you a greater hope of salvation." Sura al-Kahf, verse 44

Besides attaching so much importance to 'current alms' viz. pious foundations and endowments, it keeps particularly in view the construction of a Masjid, which is the very base for Islamic teachings, and has made special recommendations in this behalf.

The holy Prophet (saw) says:
"The omnipotent Allah constructs a house in Paradise in the name of one who constructs a Masjid."

And the holy Qur'an says:
"Those persons build Masjids and visit them who believe in Allah and the Last Day, attend to their prayers and pay the poor-due and fear none but Allah." Sura Tauba, verse 18

Islam's view with regard to social matters becomes clear from this that a comparatively small matter like levelling the streets of Muslims has been given so much importance.

The holy Prophet (saw) says:
"Allah gives spiritual reward equal to that of reciting four hundred verses of the holy Qur'an to a person who removes from the path of the Muslims that which inconveniences them."

Whenever Imam al Sajjad (as) passed through a road and saw a clod lying on it he used to dismount the animal on which he was riding so that he might remove it (ie the clod) with his own hand.

The holy Prophet (as) has said:
"It is incumbent upon every Muslim to give alms (and do favour) every day."

Some one said:
"How is it possible for any one to do such a good deed every day?"

The holy Prophet (saw) replied:
"When a person removes impediments from the path of the Muslims it is treated to be 'alms'."

Good opinion about others

It is evident that before everything else society needs 'mutual trust and confidence' of its members, because unless the people trust one another and look upon one another with confidence and respect they cannot continue their collective life, solve their problems by mutual help and maintain proper relations. The dangers of lack of mutual trust are so obvious that they need not be discussed in detail.

In order to expand and strengthen mutual trust among its followers Islam prohibits them from suspecting one another and considers it to be a sin.

The holy Qur'an says:
"Believers, avoid immoderate suspicion, for in some cases suspicion is a crime." Sura al-Hujurat

Imam Ali (as) says:
"Bad opinion about a good person is one of the greatest crimes and worst kind of injustice."

"It is unjust that one should decide about a reliable person according to his own supposition."

Islam orders that the words of a brother-in-faith should be taken in good part.

Imam Ali (as) says:
"Till such time that a sentence carries a good possibility do not attach a bad meaning to it."

Islam has declared mutual good opinion to be the right of Muslims over one another.

Imam al Sadiq (as) says:
"One of the rights of a believer over his brother is this that he should confirm what he says and should not contradict it."

And Islam considers bad supposition to be peculiar to those who are themselves ill-bred and malicious.

Imam Ali (as) says:
"A malicious person does not hold a good opinion about his brother (and is always suspicious about him), because a human being judges everyone according to his own mentality."

However, it should also be kept in mind that it is the duty of Muslims not to place themselves in a situation which may invite calumny viz. they should not do anything which may make others suspect them. And if such a situation does arise they should make the true position clear.

It was on this account that while the holy Prophet of Islam was once sitting with one of his wives named, Safia and a man from among the Ansar chanced to pass by, the holy Prophet made it known to him that the woman was his wife.

The man said, "O Prophet of Allah! Is it possible that I should entertain any suspicion about you? The holy Prophet then said, "O man! Satan penetrates into human body like blood. I, therefore, feared lest it may also make you entertain a bad opinion."

Islam has strictly prohibited all such things as may possibly cause mutual suspicion among the Muslim e.b back-biting, hearing a person slandering others, prying into the secrets of others. etc.

Moderation

As the foundation of true social life has been laid on moderation and maintenance of equilibrium, the holy religion of Islam has not ignored moderation and equilibrium in any circumstances and even in the matter of daily expenditure it praises those persons 'who are neither extravagant nor niggardly but keep the golden mean.'

Yes! Extravangance and lavishness are blameworthy in the eyes of Islam and are considered to be great defect in a man.

Imam al Sadiq (AS) says:
"Perfection lies in three things and one of them is regularity in life."

Imam al Baqir (AS) says:
"There is goodness for one who is not moderate in his life, because this thing (i.e not being moderate) is not beneficial for him either in this world or in the hereafter."

And the holy Qur'an says"
"Do not squander your substance wastefully, for the wasteful are Satan's brothers." Sura al-Furqan, verse 67

Munificence in the cause of Allah

The topic of 'munificence in the way of Allah' which is sometimes called 'Sadqa' in the terminology of hadith (Sadqa is any and every kind of influence in the way of Allah) is in itself such a wonderful thing that very few of the 'recommended precepts' have perhaps been given an importance equal to it.

From the point of view of Islam 'Sadqa' exercises great influence upon everything including life, wealth and riches and above all the blessing of Allah.

The holy Prophet (SAW) says:
"One the Day of Judgment every one will rest under the shadow of his 'Sadqa' until the matters are settled between the people."

"Secret munificence in the way of Allah quenches the flame of Allah's wrath."

Imam al Sadiq (as) said:
"Every Muslim who clothes a naked Muslim remains under Allah's protection till such times as an old piece of that cloth lasts."

"Treat your sick kindly in the way of Allah....seek your sustenance by means of 'Sadqa'.....before 'Sadqa' reaches the creature it takes place in the hand of the Creator."

Imam al Baqir (as) says:
"Goodness and kindness in the path of Allah rubs off poverty, increases one's age and wards off ninety types of disagreeable deaths from the person concerned."

It is, however, much better that one should do this noble act while he possesses good health and authority and not in the shape of a will at the time of his death.

The holy Prophet (saw) was asked as to which 'Sadaqa' is better. He replied:

"That one which you give personally when you are alive and in control of your affairs, when you hope to live and are afraid of indigence-not that you should postpone it till you are about to die and then say as to how much may be given to different persons."

Public supervision

After appropriate training by the family and the teacher the next prescribed by Islam for the prevention of deviation is the general supervision of Muslims over the actions of one another. According to this explicit Islamic commandment it is the right, rather the duty of every Muslim to supervise the acts openly committed by another and to invite him to good deeds and prevent him from doing evil.

The subject of 'ordering to do good and preventing from doing evil' has been repeated in many verses of the holy Qur'an. At times the holy Book praises Muslims for having
performed this duty and at others it introduces it as a part of good actions. And at times it also encourages Muslims to do this good act by mentioning it among the exhortations by Luqman to his son. And on some occasions Allah's blessings are promised to those who discharge this important duty.

Islam says:
If you desire that cruelty and injustice should not prevail in your society and the society should not face destruction do not forget general supervision and proper criticism.

Imam al Raza (P) says:
"Invite others to good deeds and prevent wickedness, otherwise the cruel and the unjust will prevail over you. At that time those among you who are good will pray, but their invocations will not be accepted."

Imam Ali (P) says:
"The earlier nations perished because they committed sins and their clergymen and rabbis did not prevent them from doing so."

Again, the holy Prophet (P) says:
"My followers will always be endowed with beneficence and prosperity, provided they invite others to goodness and restrain them from doing evil deeds and cooperate in good actions. However, if they do not do so some of them will prevail over the others and they will find no helper either on earth or in heaven."

If some persons can prevent others from committing sins but do not do so, Islam considers them to be accomplices of sinners.

Rendering assistance to the oppressed

Islam appeared in a society in which cruelty and oppression was fully current along with other evils. Rich tyrants oppressed their subjects and other weak people as much as possible and made them submit to their authority. There were also some who kept silent on account of fear or for some other reasons and thus practically endorsed their action (i.e. the action of the tyrants) by their silence. For this reason they became in a position to continue their tyrannical actions as far as possible.

Islam, besides having threatened the oppressors and condemning them and considering them distant from Allah's blessings, takes seriously to task and warns of divine torture the second group viz. persons who sit silent and do not help the oppressed.

Imam al Sadiq (as) says:
"When a muslim, in spite of being in a position to assist his brother, abstains from doing so, Allah also abstains from assisting him in this world as well as in the hereafter."

Islam orders its followers to campaign against the tyrants and to assist the oppressed.

Imam Ali (as) says to his son:
"Always campaign against the tyrant and help the oppressed person."

The holy Prophet (saw) says:
"Allah appointed an angel to keep that person safe, from the fire of Hell, on the Day of Judgement, who saves a believer from the oppression of a cruel person."

And Imam al Sadiq (as) says:
"It is better for a Muslim to help his oppressed brother than to fast and to sit in itikaf (seclusion) for one month in Masjid al - Haram (by the side of the House of Allah).

Imam al Baqir (as) says:
"A true believer lived in the country of a cruel king. That king was very keen to oppress the true believers. The man was, therefore, compelled to leave his country and seek refuge in the country of non-believers and there he took up abode in the house of an infidel. The heathen accorded him respect, gave him asylum and concealed him. When the time of his death drew near Allah made this revelation to him:

"I swear by My Dignity and Glory that if there had been a place in Paradise for the infidels I would have rewarded you by accommodating you in Paradise, but Paradise is forbidden for you infidels. However, O fire! Take hold of him but do not hurt him."

In one of his remarks about assisting the oppressed.

Imam al Sadiq (as) says clearly:
"It is the duty of every muslim and imcubent upon him to assist a Muslim (against the tyrants)."

Visiting the Sick

The sick are usually broken-hearted and dejected persons who most of all stand in need of affibility, kindness and mental reinforcement, because they consider themselves deprived and disabled and at times lose hope completely. It is evident that in such circumstances visits by friends and brethren-in-faith are a source of great consolation for them and provide them with comfort and mental satisfaction.

In view of this Islam recommends very strongly that the sick should be visited and enquiring abou their health should not be neglected.

The holy Prophet of Islam says:
"Every Muslim who visits a sick person is absorbed in Allah's blessings and during the time he is seated by him he sits in the middle of Divine mercy. If he visits the sick man in the morning seventy thousand angels pray for him till evening and if he visits him in the evening seventy thousand angels pray for him till morning."

Manner of visiting the sick

Islam orders that when you visit the sick you should enquire about their health and pray for them, because it is possible that by this means their hearts may be consoled.

The holy Prophet (saw) says:
"Visit the sick and escort the funerals of the dead so that you may be reminded of the next world. Pray for the sick person and say: "O Allah! Cure him with your cure and treat him with your medicine and keep him safe from your calamity."

When you visit a sick person take with you a present for him, although it may be very small.

The holy Prophet (saw) says:
"Whoever is willing to feed a sick person shall be provided by Allah with the fruit of Paradise."

Once when some friends of Imam al Sadiq (as) were going to visit a sick person he met them on the way and asked them to stop. When they stopped he asked them: "Are you carrying with you and apple or quince or citron or some perfume or a piece of aloes-wood?" They replied in the negative. Thereupon the holy Imam (as) said: "Don't you know that [bad word] things ensure peace of mind of a sick person?"

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