Ramadhan 1440 (May June 2019) - Imambargah Ali Reza

Disclaimer – All the verdicts translated are in accordance with the Tawdhiul masail of Ayatullah Syed Ali Hussaini Al Seestani (year 2017) to the best of the ability. No guarantee is provided regarding the accuracy of these verdicts.

Ramadhan 1440 (May – June 2019)

Group D

Tawdhiul Masail

1. Tarteebi Ghusal (360-365)

2. Rules regarding Ghusal (371, 373-379)

3. Wajibat of Namaz (929)

4. Niyyat – Intention (930,932,933)

5. Takbiratul ihram (935,938,939)

6. Qiyam (945-947,952-955)

7. Qirat (965,968,975, 977,979-983)

8. Ruku (1009,1011,1015,1017-1020)

9. Sujood (1032-1043,1047,1049)

10. Things on which Sajdah is allowed (1063,1065- 1067,1069,1070,1072,1073,1077)

11. Tashahud (1087,1089)

12. Salam (1092)

13. Tartib (1095)

14. Muwalat (1101,1103)

Tareekh and Akhlaq

1. Taleemat e Ahlulbayt – Book 6

a. Respect of Parents

b. Golden words


a. Imam Musa Kadhim (A.S.)


a. Dua (Supplication)

b. Sins of the Tongue 1 and 2

TAWDHIUL MASAIL

SEQUENTIAL RITUAL BATHING (AL-GHUSL AL-TARTĪBĪ) Ruling 360. In sequential ghusl, one must – based on obligatory precaution – first wash with the intention of ghusl the entire head and neck and then the entire body; and it is better to first wash the right side of the body, then the left. In the event that one intentionally or due to being negligent in learning the laws of ghusl does not wash the entire head and neck before washing the body, then based on obligatory precaution, his ghusl is invalid. Furthermore, based on obligatory precaution, when performing ghusl, it is not sufficient to make the intention of ghusl when moving the head, neck, or body while they are already under the flow of water; rather, the part that one wants to perform ghusl on – in the event that it is already under the flow of water – must be taken out from under the flow of water and then washed with the intention of ghusl. Ruling 361. In case one washes his body before his head and neck, it is not necessary for him to repeat the ghusl; rather, in the event that one washes his body again, his ghusl will be valid. Ruling 362. If a person is not certain that he has completely washed both parts – i.e. his head and neck, and his body – then in order for him to be certain that he has washed both parts, when he washes one part he must wash an area of the other part as well. Ruling 363. If after performing ghusl one realises that he has not washed an area of his body but he does not know which area it is, it is not necessary for him to wash his head and neck again, and he must only wash that area of his body that he deems probable he had not washed. Ruling 364. If after performing ghusl one realises that he has not washed an area of his body, in the event that the unwashed area happens to be on the left side of his body, it is sufficient for him to wash only the unwashed area. And if the unwashed area happens to be on the right side of one’s body, the recommended precaution is that after washing the unwashed area, he should wash the entire left side again. Furthermore, if the unwashed area happens to be on one’s head and neck, then based on obligatory precaution, he must wash his body again after he has washed the unwashed area. Ruling 365. If before completing ghusl one doubts whether or not he has washed a particular area on the left or right side of his body, it is necessary that he washes that area. And if a person doubts whether or not he has washed an area that is on his head or neck, then based on obligatory precaution, after he has washed that area he must wash his body again. LAWS OF PERFORMING GHUSL Ruling 371. In immersive and sequential ghusl, it is not necessary for the entire body to be pure before performing ghusl; rather, if the body becomes pure by immersing the body in water or by pouring water with the intention of ghusl, then ghusl will have taken place on condition that the water used to perform ghusl remains pure; for example, one performs ghusl with kurr water.38 Ruling 373. If in ghusl any part of the outer area of the body is left unwashed, the ghusl is invalid. However, washing inside the ears, nose, and whatever is considered to be an inner part of the body is not obligatory. Ruling 374. If a person doubts whether a part of the body is considered to be an outer or inner part, he must wash it. Ruling 375. If earing holes and suchlike have become so stretched that their inner areas are considered to be outer parts of the body, those areas must be washed; otherwise, it is not necessary to wash them.

Ruling 376. Anything that is an obstacle for water to reach the body must be removed; and if one performs ghusl before becoming confident that the obstacle has been removed, the ghusl is invalid. Ruling 377. If while performing ghusl one rationally deems it probable that there is something on his body that may be an obstacle for water to reach the body, he must examine it and become confident that it is not an obstacle. Ruling 378. In ghusl, short hair that is considered part of the body must be washed. It is not obligatory to wash long hair. In fact, if one makes water reach the skin in a way that the hair does not become wet, the ghusl is valid. However, if it is not possible for water to reach the skin without the hair becoming wet, one must wash the hair in a way that water reaches the body. Ruling 379. All the conditions that were mentioned for wudū’ to be valid – such as the water being pure and not being usurped – are also conditions for ghusl to be valid. However, in ghusl, it is not necessary for the body to be washed from top to bottom. Furthermore, in sequential ghusl, it is not necessary for the body to be washed immediately after washing the head and neck; therefore, there is no problem if after one has washed his head and neck he waits and after some time he washes his body. In fact, it is not necessary for the entire head and neck to be washed in one go; therefore, it is permitted, for example, for one to wash his head and after a while for him to wash his neck. Furthermore, if someone who cannot control the discharge of urine or faeces does not discharge urine or faeces for the length of time that it takes him to perform ghusl and prayers, he must immediately perform ghusl and then he must immediately perform prayers. OBLIGATORY COMPONENTS OF THE PRAYER There are eleven obligatory components of the prayer: 1. Intention (niyyah) 2. Standing (qiyām) 3. Takbīrat al-ihrām, i.e. saying ‘allāhu akbar’ at the beginning of the prayer 4. Bowing (rukū’) 5. Prostrating (sujūd) 6. Recitation (qirā’ah) 7. Declaring in rukū’ and sujūd that Allah is free from imperfections (dhikr) 8. Testifying (tashahhud) 9. Salutation (salām) 10. Sequence (tartīb) 11. Close succession (muwālāh) Ruling 928. Some of the obligatory components of the prayer are elemental (rukn), i.e. if one does not perform them – whether intentionally or mistakenly – the prayer is invalid. Some other obligatory components are not elemental, i.e. if they are omitted mistakenly, the prayer is not invalid. There are five rukns of the prayer: 1. Intention; 2. Takbīrat al-ihrām while standing; 3. Standing that is joined to rukū’, i.e. standing before rukū’; 4. Rukū’; 5. Two sajdahs in one rak’ah.

If a rukn is intentionally performed more than the prescribed number of times, the prayer is invalid; however, if it is done mistakenly, and if the additional act is rukū’ or two sajdahs in one rak’ah, then based on obligatory precaution, the prayer is invalid; otherwise, [if the additional act is not rukū’ or two sajdahs in one rak’ah] it is not invalid. INTENTION (NIYYAH) Ruling 929. One must perform prayers with the intention of qurbah – i.e. in humility and obedience to the Lord of the worlds – and it is not necessary for him to make the intention pass through his heart, or, for example, for him to say ‘I am performing four rak’ahs of the zuhr prayer qurbatan ilal lāh [to attain proximity to Allah]’. Ruling 931. One must maintain the intention from the beginning of the prayer until its end; therefore, if during the prayer he becomes unmindful to the extent that were he to be asked ‘What are you doing?’ he would not know what to reply, his prayer is invalid. Ruling 932. One must only perform prayers in humility to the Lord of the worlds; therefore, if one performs prayers ostentatiously – i.e. in order to show off to people – his prayer is invalid, irrespective of whether he does so solely for people, or partly for both Allah and partly for people. TAKBĪRAT AL-IHRĀM Ruling 934. Saying ‘allāhu akbar’ at the beginning of every prayer is obligatory and an elementary part of the prayer. The letters in ‘allāh’ and ‘akbar’ as well as the two words ‘allāh’ and ‘akbar’ must be said in succession. Furthermore, these two words must be pronounced in correct Arabic; if someone pronounces them in incorrect Arabic, or, for example, says their translation in Persian, it is not correct. Ruling 937. When saying takbīrat alihrām in an obligatory prayer, the body must be still; if one intentionally says takbīrat al-ihrām while his body is moving, it is invalid. Ruling 938. One must say takbīr, Surat al-Hamd, the other surah, dhikr, and du’ā’s in a manner that he at least hears his own voice. If he cannot hear it on account of being hard of hearing or deaf or there being too much noise, he must say them in a manner that he would have been able to hear them were there no impediment. STANDING (QIYĀM) Ruling 944. Standing while saying takbīrat al-ihrām, and standing before rukū’ – which is called ‘the standing that is connected to the rukū’’ (al-qiyām almuttasil bil-rukū’) – is a rukn. However, standing while reciting Surat al-Hamd and the other surah, and standing after rukū’, is not a rukn; and if one omits these forgetfully, his prayer is valid. Ruling 945. It is obligatory to stand a short while before and after saying takbīrat al-ihrām in order to be certain that takbīr has been said while standing. Ruling 946. If a person forgets to perform rukū’ and sits down [for sajdah] after Surat al-Hamd and the other surah and then remembers that he has not performed rukū’, he must stand up and then perform rukū’. If he does not stand up but instead performs rukū’ whilst bending forward [as he gets up], it will not be sufficient as he will not have performed the standing that is connected to the rukū’.

Ruling 951. While one is engaged in saying obligatory dhikr in prayers, his body must be still, and, based on obligatory precaution, [the same applies] while he is engaged in saying recommended dhikr in prayers as well. If a person wants to move a little forwards or backwards or to move his body a little to the right or left, he must not say any dhikr [at the moment of moving]. Ruling 952. If a person says recommended dhikr while moving – for example, he says takbīr while going into rukū’ or sajdah – in the event that he says it with the intention of it being a dhikr that has been prescribed in prayers, that dhikr is not valid but his prayer is valid. The [recommended] sentence: bihawlil lāhi wa qūwwatihi aqūmu wa aq’ud28 …must be said while getting up [after the completion of a rak’ah]. Ruling 953. There is no problem in moving one’s hands and fingers while reciting Surat al-Hamd, although the recommended precaution is that one should not move them. Ruling 954. If while reciting Surat al- Hamd and the other surah, or while saying the four glorifications (altasbīhāt al-arba’ah),29 one’s body involuntarily moves a little such that the body is no longer still, the recommended precaution is that after his body becomes still again, he should repeat whatever he said while his body was moving. RECITATION (QIRĀ’AH) Ruling 964. In the first and second rak’ahs of the daily obligatory prayers, one must recite Surat al-Hamd followed by another surah; and based on obligatory precaution, [the second surah] must be a complete surah. Also based on obligatory precaution, ‘Surat al-Duhā’30 and ‘Surat al-Sharh’,31 and similarly ‘Surat al-Fīl’32 and ‘Surah Quraysh’,33 are counted as one surah in prayers. Ruling 967. If a person forgets to recite Surat al-Hamd and the other surah, or one of them, and realises this after going into rukū’, his prayers are valid. Ruling 974. If after Surat al-Hamd one begins reciting Surat al-Ikhlās38 or Surat al-Kāfirūn,39 he cannot leave it and recite another surah instead. However, in the Friday prayer and the prayers on Friday, if one forgetfully recites one of those two surahs instead of Surat al- Jumu’ah and Surat al-Munāfiqūn, he can leave it and recite Surat Jumu’ah and Surat al-Munāfiqūn instead; however, the recommended precaution is that one should not leave it [i.e. Surat al-Ikhlās or Surat al-Kāfirūn] after having recited half of it. Ruling 976. If in prayers a person recites a surah other than Surat al-Ikhlās and Surat al-Kāfirūn, and if he has not recited up to half of it, he can leave it and recite another surah instead. However, if he has recited half of it, then based on obligatory precaution, it is not permitted for him to leave it and change to another surah. Ruling 978. Based on obligatory precaution, it is obligatory for a man to recite Surat al-Hamd and the other surah aloud ( jahr) in subh, maghrib, and ‘ishā’ prayers. And based on obligatory precaution, it is obligatory for a man and a woman to recite Surat al-Hamd and the other surah in zuhr and ‘asr in a whisper (ikhfāt). Ruling 979. Based on obligatory precaution, a man must recite Surat al- Hamd and the other surah aloud in subh, maghrib, and ‘ishā’ prayers; and he must be careful that he recites all the words of Surat al-Hamd and the other surah aloud, even their last letters. Ruling 980. A woman can recite Surat al-Hamd and the other surah in subh, maghrib, and ‘ishā’ prayers aloud or in a whisper. However, if someone who is not her mahram can hear her voice and it is an instance of when it

is unlawful to make her voice heard by someone who is not her mahram, then she must recite them in a whisper. And if she intentionally recites them aloud, then based on obligatory precaution, her prayer is invalid. Ruling 981. If when one must recite aloud he intentionally recites in a whisper, or, if when one must recite in a whisper he intentionally recites aloud, then based on obligatory precaution, his prayer is invalid. However, if he does this due to forgetfulness or not knowing the ruling, his prayer is valid. If while reciting Surat al-Hamd or the other surah he realises that he has made a mistake, it is not necessary for him to repeat what he has already recited. Ruling 982. If while reciting Surat al- Hamd and the other surah one raises his voice higher than what is normal, as if he is shouting, his prayer is invalid. BOWING (RUKŪ’) Ruling 1008. In every rak’ah after qirā’ah, one must bend forward to the extent that he can place all his fingertips, including his thumb, on his knees. This action is called ‘rukū’’. Ruling 1010. If a person performs rukū’ in an unusual manner – for example, he bends towards the left or right side, or he bends his knees forward – then even if his hands reach his knees, it is invalid. Ruling 1014. It is better that when one has the option to, he says in rukū’: ×3 …or: ×1 …although saying any dhikr suffices; and based on obligatory precaution [the other dhikr] must be of this length. However, if time is short or if one is compelled to, then saying subhānal lāh once suffices. And someone who cannot say subhāna rabbiyal ‘azīmi wa bihamdih properly must say another dhikr, such as subhānal lāh, three times. Ruling 1016. While performing rukū’, one’s body must be still and he must not intentionally move his body in a manner that it is no longer still, even when – based on obligatory precaution – he is not saying an obligatory dhikr. If a person intentionally does not observe this requirement to be still, then based on obligatory precaution, his prayer is invalid even if he says dhikr while his body is still. Ruling 1017. If at the time of saying the obligatory dhikr of rukū’ one’s body moves inadvertently or unintentionally to the extent that it is no longer still, it is better that after his body has become still once more he says the dhikr again. However, if his body moves a little such that it does not stop becoming still, or, if he moves his fingers, there is no problem. Ruling 1018. If a person, before bending all the way forward to the position of rukū’ and before his body becomes still, intentionally says the dhikr of rukū’, his prayer is invalid unless he says the dhikr of rukū’ again while his body is still; and if he does this inadvertently, it is not necessary to say it again. Ruling 1019. If a person intentionally raises his head from rukū’ before completing the obligatory dhikr, his prayer is invalid. However, if he raises his head inadvertently, then repeating the dhikr is not necessary. PROSTRATING (SUJŪD) Ruling 1031. In every rak’ah of the obligatory and recommended prayers, one must perform two sajdahs after rukū’. A sajdah is performed when one places his forehead on the ground in a particular manner with the intention of humility [before Allah]. While performing a sajdah in prayers, it is obligatory that the palms of both hands, both knees, and both big toes are placed on the ground. Based on obligatory precaution, [for the

purposes of sajdah] the ‘forehead’ refers to its middle area, i.e. the rectangular area when two imaginary lines are drawn between the eyebrows in the middle of the forehead up to the point that the hair grows. Ruling 1032. Two sajdahs together comprise one rukn, and if someone does not perform both of them in obligatory prayers in one rak’ah – even if this is due to forgetfulness or not knowing the ruling – his prayer is invalid. The same applies, based on obligatory precaution, if one adds two sajdahs in one rak’ah forgetfully or due to ‘inculpable ignorance’ (al-jahl al-qusūrī). (Inculpable ignorance is when someone has a valid excuse for not knowing). Ruling 1033. If a person intentionally does not perform a sajdah or adds a sajdah, his prayer becomes invalid; but if he inadvertently does not perform a sajdah or adds one, his prayer does not become invalid. The rule relating to when a sajdah is not performed will be mentioned later. Ruling 1034. If someone who can place his forehead on the ground, intentionally or inadvertently does not place it on the ground, he has not performed sajdah even if the other parts of his body touch the ground. However, if he places his forehead on the ground and inadvertently does not place the other parts of his body on the ground or inadvertently does not say dhikr, his sajdah is valid. Ruling 1035. When one has the option to, it is better that in sajdah he says: ×3 …or: ×1 …and these words must be said consecutively and in correct Arabic. Saying any dhikr suffices, but based on obligatory precaution, it must be of this length. And it is recommended that one says subhāna rabbiyal a’lā wa bihamdih three, five, seven, or even more times. Ruling 1036. While performing sujūd, one’s body must be still, and he must not intentionally move his body in a manner that it is no longer still, even when – based on obligatory precaution – he is not saying an obligatory dhikr. Ruling 1037. If a person intentionally says the dhikr of sajdah before his forehead touches the ground and before his body becomes still, his prayer is invalid unless he says the dhikr again when his body is still. And if he intentionally raises his head from sajdah before completing the dhikr, his prayer is invalid. Ruling 1038. If a person inadvertently says the dhikr of sajdah before his forehead touches the ground, and if before he lifts his head from sajdah he realises that he has made a mistake, he must remain still and say the dhikr again. However, if his forehead touches the ground and he inadvertently says the dhikr before his body is still, it is not necessary to repeat the dhikr. Ruling 1039. If after one raises his head from sajdah he realises that he raised his head before he completed the dhikr of sajdah, his prayer is valid. Ruling 1040. If while saying the dhikr of sajdah one intentionally raises one of the seven parts of the body from the ground, and if this is inconsistent with the requirement for the body to be still in sujūd, the prayer is invalid. The same applies, based on obligatory precaution, when he is not saying the dhikr. Ruling 1041. If before completing the dhikr of sajdah one inadvertently raises his forehead from the ground, he must not place it on the ground again, and he must count it as one sajdah. However, if he inadvertently raises another part of his body from the ground, he must place it back on the ground and say the dhikr. Ruling 1042. After completing the dhikr of the first sajdah, one must sit until his body becomes still and then go into sajdah again.

Ruling 1046. There must not be a barrier between one’s forehead and the thing that it is permitted to perform sajdah on. Therefore, if the turbah45 is so dirty that his forehead does not make contact with the turbah itself, the sajdah is invalid. However, if, for example, only the colour of the turbah has changed, there is no problem. Ruling 1048. In sajdah, one must place his two big toes on the ground. However, it is not necessary to place the tips of the toes on the ground; rather, placing the back or front of them also suffices. If a person does not place his big toe on the ground but instead places his other toes or the top of his foot on the ground, or, if on account of having long nails his big toe does not make contact with the ground, his prayer is invalid. And if one has performed prayers in this manner while not knowing the Ruling due to his own fault, he must perform them again. THINGS ON WHICH SAJDAH IS PERMITTED (JĀ’IZ) Ruling 1062. One must perform sajdah on earth and on those things that grow from the earth but are neither edible nor worn, such as wood and the leaves of trees. It is not permitted to perform sajdah on edible things nor on things that are worn, such as wheat, barley, and cotton, nor on things that are not considered to be part of the earth, such as gold, silver, and suchlike. However, when one is compelled to, performing sajdah on tar and asphalt (which is a lower grade of tar) take precedence over other things on which it is not permitted to perform sajdah. Ruling 1064. It is permitted to perform sajdah on things that originate from the ground that are food for animals, such as grass and straw. Ruling 1065. It is permitted to perform sajdah on flowers that are not edible. In fact, it is also permitted to perform sajdah on edible medicinal foliage and suchlike that grow from the ground and are steamed or boiled and its water drunk, such as violets and borage. Ruling 1066. It is not permitted to perform sajdah on plants that are commonly eaten in some towns but not in others if they are also considered edible in those other towns. Furthermore, based on obligatory precaution, it is not permitted to perform sajdah on unripe fruit. Ruling 1068. It is permitted to perform sajdah on writing paper that is made from something on which it is permitted to perform sajdah, such as wood and grass; and the same applies if it is made out of cotton or flax. However, if it is made out of silk and suchlike, then performing sajdah on it is not permitted. As for performing sajdah on tissue paper, it is only permitted if one knows that it is made out of something on which it is permitted to perform sajdah. Ruling 1069. The best thing on which to perform sajdah is the turbah of His Eminence al-Sayyid al-Shuhadā’ [Imam al-Husayn] (‘A), and after that, earth, then stone, and then grass. Ruling 1071. Performing sajdah on mud and soft soil on which one’s forehead cannot remain still is invalid. Ruling 1072. If in the first sajdah the turbah sticks to one’s forehead, he must remove it for the second sajdah. Ruling 1076. It is unlawful to perform sajdah for any being other than Allah. Some people place their forehead on the ground in front of the graves of the Imams (‘A); if they do this for offering thanks to Allah, there is no problem; otherwise, it is problematic [i.e. based on obligatory precaution, it must not be done].

TESTIFYING (TASHAHHUD) Ruling 1086. In the second rak’ah of all obligatory and recommended prayers, and in the third rak’ah of maghrib prayers, and in the fourth rak’ah of zuhr, ‘asr and ‘ishā’ prayers, one must sit [in a kneeling type of position] after the second sajdah; and while his body is still, he must say tashahhud, i.e.: ashhadu al lā ilāha illal lāhu wahdahu lā sharīka lah, wa ashhadu anna muhammadan ‘abduhu wa rasūluh, allāhumma salli ‘alā muhammadiw wa āli muhammad And it is sufficient for one to say: ashhadu al lā ilāha illal lāh, wa ashhadu anna muhammadan sallal lāhu ‘alayhi wa ālihi ‘abduhu wa rasūluh Tashahhud is also necessary in the prayer of witr.48 Ruling 1088. If a person forgets tashahhud, stands up, and remembers before going into rukū’ that he has not performed it, he must sit down, say tashahhud, stand up again, recite everything that must be recited in that rak’ah, and complete the prayer. And based on recommended precaution, after completing the prayer he should perform two sajdat al-sahws for standing without due reason. However, if he remembers [that he has not said tashahhud] during or after performing rukū’, then he must complete the prayer. And based on recommended precaution, after the salām of the prayer he should perform qadā’ of the tashahhud, and he must perform two sajdat al-sahws for the forgotten tashahhud. SALUTATION (SALĀM) Ruling 1091. After completing tashahhud of the last rak’ah of the prayer, it is recommended that while one is sitting and his body is still, he should say: assalāmu ‘alayka ayyuhan nabiyyu wa rahmatul lāhi wa barakātuh And after that, he must say: assalāmu ‘alaykum And the recommended precaution is that [after saying assalāmu ‘alaykum,] one adds the sentence: wa rahmatul lāhi wa barakātuh Or [i.e. instead of saying assalāmu ‘alaykum], one must say: assalāmu ‘alaynā wa ‘alā ‘ibādil lāhis sālihīn However, if he says this, then the obligatory precaution is that he must also say after it: assalāmu ‘alaykum SEQUENCE (TARTĪB) Ruling 1094. If a person intentionally breaks the sequence of prayers – for example, he recites the other surah before Surat al-Hamd, or he performs sajdah before rukū’ – his prayer becomes invalid. CLOSE SUCCESSION (MUWĀLĀH) Ruling 1100. One must perform prayers with close succession, i.e. he must perform acts such as rukū’, sujūd, and tashahhud one after the other, and he must say those things that are said in prayers one after the other in a normal manner. If a person delays between the acts to the extent that it cannot be said he is performing prayers, his prayer is invalid. Ruling 1102. Prolonging rukū’ and sujūd and reciting long surahs does not break muwālāh.

TALEEMAT-E-AHLULBAYT – BOOK 6 & 7

Hazrat Imam Moosa Kazim (a.s.) “My successor, seventh guide and the best of the created beings of God is born.”

These are the words which Imam Jafar Sadiq (a.s.) spoke on the birth of his on and the seventh successor of the apostle of Allah (s.a.w.a.).

Our seventh Imam Hazrat Moosa Kazim (a.s.) was born on 7th Safar, 128 Hijri in the city of Abwa which was near Madina. Imam’s mother’s good name was Hamida Khatoon. His alias was Abu Ibrahim and Abul Hasan and famous titles were Kazim, Abd-e-Saleh and Bab-ul-Hawaij.

The childhood of our Imams (a.s.) is not like that of our ordinary child. From the beginning only they concentrate fully on the mission of their life and avoid useless things. One man namely Safwan asked Imam Jafar Sadiq (a.s.):

“Who will be Imam after you?”

Imam (a.s.) said:

“That son who does not indulge in a life of pleasure.”

Presently Imam Moosa Kazim (a.s.) who was still young came with an offspring of a goat and was telling him ‘Worship your God.’

Seeing this, Imam Sadiq (a.s.) embraced his son and said:

“This is my son who abstains from a life of pleasure.”

During the times of the imamate of Imam Jafar Sadiq (a.s.) the Umayyad (bani Umayya) and Abbasids (Bani Abbas) were fighting with each other. Finally in 132 Hijri Umayyad defeated Abbasids and became the rulers. On this occasion Imam Sadiq (a.s.) said:

“One quarrelsome has taken the place of another quarrelsome.”

Coming times proved that Abbasids were more violent than the Umayyad. The moment they got power, Saadaat became the main target of their tyranny. Imam Jafar Sadiq (a.s.) also was not spared from their violence. His house was attacked repeatedly and was set on fire. Situation became so tense that Imam in view of protection of his real successor could not announce his name. Although from time to time he introduced Imam Moosa Kazim (a.s.) as his real vicegerent. Finally in 148 Hijri Mansoor Dawaniqi killed him by poisoning. From here begins the imamate of our seventh Imam.

Imam Moosa Kazim (a.s.) from the beginning of his imamate took the responsibility of teaching and guidance in Madrassas. People use to bring pen and ink with them to preserve knowledge and wrote whatever he spoke. The list of his pupils is long and among them Hasham bin Hakam, Yunus bin Abdul Rehman and Ali bin Yaqteen are famous.

Imam Moosa Kazim (a.s.) belonged to the family of prophet which is unique in worship. He was the biggest worshipper and pious man of his time. He use to worship God during the whole night and wept so much due to fear of God that his beard became wet with tears. Imam use to recite Quran with a very pleasing voice. People use to gather around him to listen to his recitation of Quran and they too use to weep with Imam. Because of excessive worshipping people use to call him noble created being (عبد صالح). When Haroon Rashid imprisoned the Imam (a.s.) Imam uttered these words:

“Oh God! You only deserve all the praise, who bestowed to me such a place for worshipping where I can remember you in solitude.”

From this utterance it is obvious that to what extent he was a true worshipper.

Like other Imams Masoomeen (a.s.) Imam Moosa Kazim (a.s.) was also very generous. He use to take care of widows, orphans and very poor people in the darkness of night. No beggar ever returned empty handed from his house. Therefore, he (a.s.) is also named as the ‘fulfiller of needs.’ (باب الحوائج)

Imam Moosa Kazim (a.s.) was morally very high. When people use to utter unsuitable words regarding him because of their ignorance and idiocy, he did not became angry and taught them morality and high character. This quality became so famous that he was given the title of ‘Kazim’ (One who does not express anger). He (a.s.) has said that:

“One who does not express his anger before people, he will not face the wrath of the Almighty on the day of resurrection.”

Imam (a.s.) held a very high status morally and worshipwise and he also demanded of his followers to adopt these qualities as their practice. Imam did not like people who neglected the rights as God or the rights of human beings. Imam (a.s.) when a close companion of Imam (a.s.) Ali bin Yaqteen was offered prime ministership by Haroon Rashid, Imam (a.s.) permitted him on condition that he will use his post to help the faithful. After becoming prime minister one admirer and companion of Imam (a.s.) Ibrahim Jammal came to see Ali Ibne Yaqteen. Ali Ibne Yaqteen refused to meet because he was busy. After some time Ali Ibne Yaqteen came to Medina to meet Imam (a.s.). Imam refused to meet him. When he asked, Imam said that since he refused to meet one faithful Ibrahim Jammal, Imam (a.s.) too is not prepared to meet him. Ali Ibne Yaqteen knew that unless the man who has been hurt does not forgive him, God too will not forgive him and Imam (a.s.) will also be not willing. Hence he visited the house of Ibrahim forgave him but Ali ibne Yaqteen was not satisfied with this much. He lied down on the ground and said to Ibrahim that by the same legs with which he had come to meet, trample his cheeks so that there will be a mark, which be can use as a testimony for forgiveness and go to Imam (a.s.). Ibrahim Jammal did this although unwillingly. After this when Ali ibne Yaqteen went to Imam in a happy mood, Imam was present at the doorstep of his house to welcome him. He (a.s.) embraced him and said:

“Our followers are your type”

A big part of Imam Moosa Kazim (a.s.)’s life was spent in the prison of the rulers of the time. The rulers of the Bani Abbas dynasty imprisoned him from time to time as they wanted people not to get closer to Imam (a.s.) and did not know the real Islam. Even in jail he worshipped God, was patient and demonstrated high morality and in this way continued the process of teaching and guidance. The in charge of the prison when saw his qualities, knew the real Islam and became his followers once a jailer of the prison, who was an admirer of Imam (a.s.) transferred him to his house secretly so that the government may not know. The purpose was that instead of very little and dark cell of the prison, Imam (a.s.) may live in a better place. Imam heard the voice of a song from the neighbourhood of the house and said:

“The Jail of Haroon is better than this house, where does not come the voice of a song.”

Haroon Rashid ascended the throne of the kingdom in 169 Hijri. He tortured the honourable Saadat as far as possible, Imam (a.s.) was particularly targeted. He (a.s.) was arrested repeatedly. In 175 Hijri he was arrested for the last time when he (a.s.) was offering prayers in Masjid-e-Nabvi (a.s.). Imam could not see his family members for the last time. He was kept in different prisons which were so narrow and small that he (a.s.) could not neither stand straight nor spread his legs. The prisons were so dark that even a beam of sunlight could not penetrate inside. Finally he (a.s.) was poisoned in the jail as a result of which he (a.s.) died on 25th Rajab, 183 Hijri. After the martyrdom the hands of the holy day body of Imam (a.s.) were handcuffed and its feet were chained and in this condition it was kept on the bridge of Baghdad. After three days he was buried.

That man is damned who

- who blames his faithful brother

- betrays his faithful brother

- does not instruct his faithful brother.

- Backbites his faithful brother

Questions

Question 1: What were the circumstances under which Imam Jafar Sadiq (a.s.) could not announce the vicegerency of his real successor Hazar Imam Moosa Kazim (a.s.)?

Question 2: How did Safvan know that after Hazrat Imam Jafar Sadiq (a.s.) Hazrat Imam Moosa Kazim (a.s.) was the real successor of the apostle of Allah (s.a.w.a.)?

Question 3: What we learn from the event of Ali ibne Yaqteen?

Question 4: Whom Imam Moosa Kazim (a.s.) consider damned?

Respect of Parents God is very merciful to his servants. He has granted many bounties to them. The best of these bounties is the existence of the Prophets (a.s.) and Imams (a.s.) who conveyed His message to us and saved us from deviation. After these Holy personalities the next best bounty of Allah are ones parents.

Parents are those kind personalities who in spite of many difficulties train their children physically as well as spiritually. God has filled up their hearts with love for their children. They provide all facilities to their children even if they have to undergo a lot of difficulties. They feed their children even if they themselves have to remain hungry. They provide the best clothing for their children. They even sacrifice their sleep for the comfort of their children. They arrange for the child’s worldly as well as religious education and training so that the child may grow up to become a good believer. The greatest thing is that they do not even express their obligations.

Islam teaches us that goodness should be returned with goodness. The children should therefore behave kindly with their parents in return for their intense love. Allah instructs in the Holy Quran:

و بالوالدين احسا�

“Treat your parents kindly”

When a person asked Imam Jafer Sadiq (a.s.) the meaning of being kind to the parents, he (a.s.) replied: “Kindness here implies that you behave nicely while interacting with them. Don’t let them ask from you when they need anything (Fulfill their need before they can ask you). If your parents make you sorrowful, you are not allowed to break their heart. On the contrary you should pray for them and not look towards them except with loving eyes. Your voice should never be raised above their voice and while walking never walk ahead of them.”

God grants high position to a person who behaves kindly with his parents and fulfills their rights. The Holy Prophet (s.a.w.a.) has said: “One who behaves kindly with his parents will be only one grade below the Prophets in Heaven”.

God, the Holy Prophet (s.a.w.a.) and Imam (a.s.) all are unhappy with a person who does not fulfill the rights of his parents and makes them sad. The Holy Prophet (s.a.w.a.) has said: “One who hurts his parents, then it is as is he hurts me. One who hurts me then it is as if he hurts Allah. Such a person is cursed.”

At another instance he (s.a.w.a.) has mentioned that: “One whose parents are angry with him then he will not get even a whiff of the fragrance of Heaven.”

We are very thankful to Allah, the High for granting us a blessing like parents. We should sincerely serve our parents and try to always keep them cheerful. We should never disobey them. We should regularly pray for them thus as the Holy Quran has taught:

رب ارحمهما كما ربـيانى صغيرا

“O Lord! Have mercy on them both just as they were merciful to me in my childhood.”

“To look towards ones parents with love is worship”

- Imam Jafer Sadiq (a.s.)

Questions:

Questions 1: What difficulties do the parents bear for their children?

Questions 2: In the light of the tradition from Imam Jafer Sadiq (a.s.), explain how should we behave with our parents?

Questions 3: What will happen to a person whose parents are angry with him?

Golden Words The Holy Prophet (s.a.w.a.) said:

“Allah open the path of Heavens for the person who treads the path of acquiring Knowledge and Understanding”

Hazrat Ali (a.s.) said:

“Don’t be ashamed to learn what you don’t know.”

Hazrat Mohammed Baqir (a.s.) said:

“Allah likes those of His servants who salute each other explicitly.”

Hazrat Jafer Sadiq (a.s.) said:

“A believer who helps another needy believer is as if he has done Jehad in the way of Allah”

Hazrat Musa Kazim (a.s.) said:

“Whoever makes a believer happy, Allah will delight his heart on the Day of Judgment.”

TALEEMAT-E-AHLULBAYT – BOOK 8

Exercises

Question 1: Please explain in the light of the tradition of the

Holy Prophet (s.a.w.s.) the benefits of reciting

the Quran that come to the reciter in the world

and the Hereafter.

Question 2: When does the Almighty Allah postpone sending

divine chastisement on the sinners.

Question 3: According to the sequence of revelation, which is

the last verse of the Holy Quran and on what

occasion was it revealed?

Question 4: Write the verse of Durood (Salawat) and also

write its translation.

45

Dua (Supplication)

Allah is Our Lord (Sustainer). He has bestowed us with

uncountable bounties in this world. He created us, provided

us with means of survival and guided us to the straight path.

Being His creatures we are needful of Allah and we would

always remain thus. That is why we must ask Allah for all our

needs. He is the One Who bestows us with guidance,

Tawfeeq (divine opportunity), sustenance, knowledge,

forgiveness, health and other bounties. The Almighty Allah

says in the Holy Quran:

]ôá$]Ö$³„ômûàø ( æøÎø³^Ùø…øe%³Óö³Üö]�ûÂö³çûÞô³o&]ø‰ûjø³rôgûÖøÓöÜûmøŠûjøÓûfô†öæûáøÂøàûÂôfø^�øiôoû‰ønø‚ûìö×öçûáøqøøß$Üø�Fìô†ômûàø!

And your Lord says: Call upon Me, I will answer

you; surely those who are too proud for My

service shall soon enter hell abased.

(Surah Momin 40:60)

The Almighty Allah has issued a clear command in this

Quranic verse to supplicate Him. In the traditions of

Masoomeen (a.s.) also we have been advised to supplicate.

The Messenger of Allah (s.a.w.s.) said,

"Supplication is the weapon of the believer to be

victorious on the enemy. It is the pillar of religion

which makes the building of faith strong and it is

the light of the earth and the heavens."

46

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Amirul Momineen Hazrat Ali (a.s.) said:

"The deed best l iked by Allah i s Dua

(supplication)."

Our fifth Imam, Hazrat Muhammad Baqir (a.s.) said:

"The best worship is Dua (supplication) and the

greatest enemy of Allah is the one who is too

proud to worship Allah. The supplication is

accepted of one who continues to supplicate and

beseech Allah. The door is opened for one who

continues to knock at it."

The Messenger of Allah (s.a.w.s.), the purified Ahle

Bayt (a.s.) and the respected scholars have mentioned

numerous benefits of Dua. Some of them are as follows:

¨ The faith becomes stronger and belief increases

¨ One becomes fond of reposing hope in Allah.

¨ It cultivates good morals.

¨ Man becomes aware of his duties.

¨ One becomes nearer to Allah.

¨ One is kept away from sins and innovations.

¨ Man is released from despair and he becomes aware

that there is a strong support for him.

¨ It assists in forgiveness of sins.

¨ Calamities and problems are averted.

¨ A feeling of helplessness arises in man and he remains

safe from pride.

These benefits can be derived truly only when we

supplicate Allah with the supplications mentioned by the

47

Quran, the Prophet or Ahle Bayt (a.s.).

Some well-known Quranic

supplications

…øe$³ßø³«!iôßø^Êôo]Ö‚%ÞûnøûøŠøßøè÷æ$Êôo]ŸûFìô†øéôuøŠøßøè÷æ$Îôßø^Âø„ø]hø]Öß$^…ô!

1) Our Lord! Grant us good in this world and good in

the hereafter, and save us from the chastisement

of the fire.

…øe$ßø^]ôÞ$ßø^!Úøß$^Êø^ÆûËô†ûÖøßø^ƒöÞöçûeøßø^æøÎôßø^Âø„ø]hø]Öß$^…ô!2) Our Lord! Surely we believe, therefore forgive us

our faults and save us from the chastisement of

the fire.

…øe$³ßø³^]Æû³Ëô³†ûÖô³oûæøÖô³çø]Öô³‚øp$æøÖô³×ûÛöç+ÚôßônûàømøçûÝømøÏöçûÝö

]ÖûvôŠø^hö!3) O our Lord! Grant me protection and my parents

and the believers on the day when the reckoning

shall come to pass!

48


…øhôù]…ûuøÛûöÛø^ÒøÛø^…øe$nFßôoû‘øÇônû†÷]!4) O my Lord! Have compassion on them, as they

brought me up (when I was) little.

…øe$ßø^ŸøiöôÉûÎö×öçûeøßøêøÃû‚ø]ôƒûaø‚ømûjøßø^æøaøgûÖøßø^ÚôàûÖ$‚öÞû:ø…øuûÛøè÷(]ôÞ$:ø]øÞûkø]Öûçøa$^hö!

5) Our Lord! Make not our hearts to deviate after

Thou hast guided us aright, and grant us from

Thee mercy; surely Thou art the most liberal

Giver.

…øh$aøgûÖôoûuöÓûÛ÷^æ$]øÖûvôÏûßôoûeô^Ö’#×ôvônûàø!6) My Lord: Grant me wisdom, and join me with the

good.

…øhôù]�û³†ø|ûÖô³oû‘ø³‚û…ôpû!æømøŠôù³†ûÖôo&]øÚû†ôpû!æøuö×öØû

ÂöÏû‚øé÷ÚôùàûÖôùŠø^Þôoû!møËûÏøöçû]ÎøçûÖôoû!7) He said: O my Lord! Expand my breast for me,

And make my affair easy to me, And loose the

knot from my tongue, (That) they may understand

my word;

49

Some supplications related from the

Masoomeen (a.s.).

mø³^]ø²ömø³^…øuû³ÛF³àömø³^…øuônûÜömø^ÚöÏø×ôùgø]ÖûÏö×öçûhö$øfôùkûÎø×ûfôoûÂø×oF�ômûßô:ø!

1. O Al lah , O B enef i cen t , O M e rc i fu l , O

Transformer of the hearts, make my heart

steadfast on Your religion.

]øÖ×#öÜ$]ÆûËô†ûÖôoø]Ö„%Þöçûhø]Ö$jôoûiøûjô:ö]ÖûÃô’øÜø!2. O Allah forgive me the sins that rent the curtains

asunder.

]øÖ×#öÜ$]ÆûËô†ûÖôoø]Ö„%Þöçûhø]Ö$jôoûiößûôÙö]ÖßôùÏøÜø!3. O Allah, forgive those sins of mine that cause the

descent of punishments.

]øÖ×#öÜ$]ÆûËô†ûÖôoø]Ö„%Þöçûhø]Ö$jôoûiöÇønôù†ö]ÖßôùÃøÜø!4. O Allah, forgive those sins of mine that cause the

destruction of bounties.

]øÖ×#öÜ$]ÆûËô†ûÖôoø]Ö„%Þöçûhø]Ö$jôoûiøvûfô‹ö]Ö‚%Âø^ðø!5. O Allah, forgive those sins of mine that hinder the

supplication.

50


]øÖ×#öÜ$]ÆûËô†ûÖôoø]Ö„%Þöçûhø]Ö$jôoûiößûôÙö]Öûfø¡øðø!6. O Allah, forgive those sins of mine that cause

descent of calamities.

‰öfûvø^áøÚøàûŸ$møÃûjø‚ôpûÂø×o5]øaûØôÚøÛû×øÓøjôä!7. Glorified be the One Who does not oppress those

who inhabit His kingdom.

‰öfûvø^áøÚøàûŸ$møûìö„ö]øaûØø]Ÿûø…ûšôeôøÖûçø]áô]ÖûÃø„ø]hô!8. Glorified be the One Who not subject the inmates

of the earth to different punishments.

‰öfûvø^áø]Ö†$öÍö]Ö†$uônûÜô!9. Glorified be the Kind and the Merciful.

]øÖ³×#ö³Ü$]qû³Ãø³ØûÖôù³oûÊô³oûÎø×ûfôoûÞöçû…÷]æøeø’ø†÷]æ$ÊøûÛ÷^æ$Âô×ûÛ÷^]ôÞ$:øÂø×oFÒöØôù�øoûðõÎø‚ômû†ô!

10. O Allah! Appoint for me in my heart a light and

perception and understanding and knowledge.

Indeed, You are powerful over all things.

]øÖ³×#ö³Ü$]aû³‚ôÞô³oûÚôàûÂôßû‚ô;øæø]øÊûôÂø×øo$ÚôàûÊø–û×ô:øæø]Þû�ö†ûÂø×øo$Úôàû…øuûÛøjô:øæø]øÞûôÙûÂø×øo$Úôàûeø†øÒøîô:ø!

11. O Allah! Guide me from Your side and bestow

51

upone me from Your Grace and Shower upon me

from Your Mercy and send down upon me from

Your blessings.

Âø³†ôùÊû³ßô³oûÞø³ËûŠø:øÊøôÞ$þ³:ø]ôáûÖ$þ³Üûiöþ³Ãôþ³†ùÊûþ³ßôþ³oû ]øÖ³×#þ³öþ³Ü$Âø†ôùÊûßôoû ]øÖ×#þ³öþ³Ü$ Þøþ³³³Ëûþ³Šøþ³:øÖøþ³Üû]øÂûþ³†ôÍû…ø‰öþ³çûÖøþ³:ø!

…ø‰ö³çûÖø:øÊøþ³³³ôÞ$þ³³:ø]ôáûÖøþ³³³Üûiöþ³³Ãø†ôùÊûþ³ßôþ³oû…ø‰öçûÖø:øÖøþ³ÜûÂø†ôùÊûßôoûuör$jø:øÊøôÞ$:ø]ôáû ]øÖ×#þ³öþ³Ü$ ]øÂû†ôÍûuör$þ³jø:ø!

Ö$ÜûiöÃø†ôùÊûßôoûuör$þ³jø:ø•øþ³×ø×ûköÂøþ³àû�ômûþ³ßôþ³oû!12. O Allah! Make me recognise Yourself. For if I do

not recognise You, I would not recognise Your

Messenger. O Allah! Make me recognise Your

Messenger. If I do not recognise Your Messenger

I would not recognise Your Proof. O Allah make

me recognise Your Proof. For if I do not recognise

Your Proof I would devidate in my religion.

Hazrat Ali (a.s.) said,

"One who supplicates without action is

like one who shoots an arrow without a

bow."

52


Exercises

Question 1: Why should we supplicate to Allah?

Question 2: Narrate two traditions of Masoomeen (a.s.)

regarding the importance of Dua.

Question 3: What are the benefits of Dua? And when can

these benefits come to us?

Question 4: Learn all the Quranic supplicat ions and

supplications narrated from Masoomeen (a.s.),

with their translations and recite them to your

teacher.

53

Sins of the Tongue

(1)

Luqman Hakim was a very wise gentleman. His

statements are full of wisdom. His wisdom has also been

mentioned in the Holy Quran. One day some guests arrived at

the home of Luqman's master. The master told Luqman,

"Cook the best part of the animal."

Luqman cooked the tongues of sheep and placed them

before the guests. Another day his master said,

"Cook the worst part of the animal for the

guests."

This time also Luqman cooked the sheep tongue and

served it to the guests. The master asked in surprise why he

cooked tongue on both the occasions. Luqman replied,

"Sir! The tongue is one of the best organs of the

body. By its correct use man can guide the people,

by its use man inhabits towns after towns. Then on

the basis of this tongue he administers the system

of the town. It is through the tongue that man

teaches illiterate people.

On the contrary if the tongue is not in one's

control, it is the worst thing, because it is the root

of fights and arguments. Due to it, cities become

deserted and due to it bad speech man has to face

54


shame and humiliation.

This incident teaches us that man becomes involved in

many sins due to his tongue. If we keep it under control and

use it according to the way prescribed by Allah it can bring

success to us in the world as well as the Hereafter. Imam

Muhammad Baqir (a.s.) has said in this connection:

"No one is safe from sin till the time he does not

keep his tongue under control."

This tradition of the Holy Imam clarifies that we must be

careful in using our tongue and we must avoid sins like lying,

backbiting, abusing, allegation, singing and tale-telling etc.

Lying

Lying is one of the greater sins of the tongue. All the

divine religions have denounced lying. Islam has included it

among the greater sins. The Holy Infallibles have also

emphasized in their traditions the saying of truth and avoiding

of falsehood. Our last Prophet Muhammad Mustafa (s.a.w.s.)

has said:

"Know that! I am telling you about the greatest of

the greater sins. To ascribe a partner to Allah, to

disobey the parents and to lie."

Amirul Momineen Ali (a.s.) said,

"No servant can taste faith till he gives up lying,

be it in humor or seriously."

There are many harms of lying, in this world as well as

in the Hereafter. One who lies loses respect in the eyes of

55

other people. No one believes a liar even if he speaks the

truth. The greatest harm of lying is that the liar also becomes

involved in other sins. The Holy Prophet (s.a.w.s.) has said,

"When the servant (man) lies, he becomes

audacious with regard to every sin."

Imam Hasan Askari (a.s.) has said,

"All the evils are locked up in a house and lying is

the key to it."

Dear students know this!

Just as Islam has denounced lying and considered the

liar as an inmate of Hell, it has also praised those who speak

the truth. The Holy Quran says:

O you who believe! Be careful of (your duty to)

Allah and speak the right word,

He will put your deeds into a right state for you,

and forgive you your faults;

(Surah Ahzab 33:71-72)

Backbiting

Backbiting is one of the sins of the tongue. It is included

among the greater sins. The Holy Quran says:

O you who believe! Avoid most of suspicion, for

surely suspicion in some cases is a sin, and do not

spy nor let some of you backbite others. Does one

of you like to eat the flesh of his dead brother?

But you abhor it.

(Surah Hujurat 49:12)

56


The traditions of the Holy Masoomeen (a.s.) have also

denounced this sin severely. Imam Sadiq (a.s.) has said,

"One who mentions something about a believer

such that the respect and honor of the believer is

destroyed, he would be removed by Allah from the

group of His friends and put in the group of the

friends of Satan and the Satan would also not

accept him."

Backbiting means to expose the defects of a believer in

his absence before others. Whether this defect is of his action

or physical, ethical or verbal, defect of his lineage or about his

financial position.

The Almighty Allah is the concealer of defects.

Therefore He does not like that the defects of His servants be

exposed to other people. Due to the exposing of defects of

others the relationship of love does not remain among the

believers, it causes separation among friends and enmities and

much hatred is created in the hearts. How the Almighty Allah

hates those who backbite can be known from this tradition of

the Holy Prophet (s.a.w.s.). He said:

"O People! … Do not backbite and talk ill of

Muslims and do not find defects in them because

Allah exposes the defects of one who looks for the

defects of his brother and He would disgrace him

in the eyes of the people."

One who backbites would remain in loss in the

hereafter. It is mentioned in traditions:

"Even if the backbiter repents he would be the

57

last to enter Paradise and one who dies without

repenting would be the first to enter Hell."

Just as backbiting is prohibited it is also unlawful to

listen to it. The Holy Prophet (s.a.w.s.) says,

"One who listens to backbiting is same as one

who backbites and one who gives ear to

backbiting is included among the backbiters."

One day Fatima Zahra (s.a.) invited her friends for

dinner. During the conversation, her friends began to

backbite. Fatima Zahra (s.a.) got up from there and went into

another room. When the friends realized that she has gone

away from them they asked her the reason. She replied,

"When you started backbiting I feared that if

divine chastisement descends it would envelop me

also along with you."

False Allegation

One day the Messenger of Allah (s.a.w.s.) was

informing his companions about the evil of backbiting. Salman

Farsi asked him,

"Would it be backbiting even if that defect is

present in the one about whom one backbites?"

The Prophet replied,

"The defect is there, that is why it is called

back-biting. If mention is made of a defect that

does not exist in him, it would be false allegation

(Tohmat) and it is a greater sin than backbiting."

58


Islam has considered making false allegations a greater

sin than backbiting. One reason for this is that in addition to

the backbiting of a believer it also constitutes falsehood

(lying), which is another sin. Imam Ja'far as-Sadiq (a.s.) has

denounced this in the following tradition:

"One who makes a false allegation against his

believing brother, faith from his heart would

disappear like salt dissolves in water."

Imam Ja'far Sadiq (a.s.) says:

"One whose tongue is truthful, his

action is also correct and purified."

59

Exercises

Question 1: What are the benefits and harms of the tongue

according to Hazrat Luqman Hakim?

Question 2: What are the harms of lying in the world and the

Hereafter?

Question 3: How did Fatima Zahra (s.a.) made her friends

aware of their backbiting?

Question 4: Quote one tradition each denouncing backbiting

and false allegations.

60


Sins of the Tongue

(2)

Tale telling

æømûØºÖôùÓöØôùaöÛøøéõÖ%ÛøøéôWoe to every slanderer, defamer,

(Surah Humazah 104:1)

The taleteller is denounced in this verse of the Holy

Quran as the one who conveys the words of one person to

another resulting in the creation of enmity and separation

between them.

Once the Messenger of Allah (s.a.w.s.) said to his

companions,

"Shall I not inform you about the one who is the

worst among you?"

The companions replied,

"Certainly, O, Messenger of Allah."

The Prophet said,

"Those who tell-tales, create dissension between

friends and find defects in pure people."

The great scholar of the Islamic world, Shaykh

Zainuddin says,

61

"Tale telling is the exposing of that secret, whose

exposing is bad in the eyes of one who tells it, or

one who hears it, or one about whom it is told; or it

may be considered bad by anyone. For example

someone has concealed his money at a particular

place. Then if someone tells about it to others it is

the exposing of a secret and it is tale-bearing

(chugli). And if the tale-telling results in the

exposing of the defect of one about him it is

spoken, it also becomes backbiting."

Tale telling is done with an intention to cause harm to

somebody or to show-off ones friendship and support;

sometimes it is done to show ones humor; at other times it is

resorted to make conversation. For whatever purpose it may

be, tale telling has numerous harms. As a result of this sin,

hatred and dislike is created in the hearts, separation is

caused between friends and relatives and mischief and

dissensions ar ise. Somet imes it may even lead to

manslaughter. The taleteller himself does not remain reliable in

the eyes of the people and everyone avoids his company. The

best way to avoid these harms is explained in the following

tradition of the Messenger of Allah (s.a.w.s.):

"Do not tell tales and do not listen to the talks of

the tale-teller."

Singing

Singing (Music) is one of the sins of the tongue. It is

also included among the greater sins. The religion Islam has

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greatly emphasized avoiding it. The Holy Quran says:

ýýæø]qûjøßôföçûÎøçûÙø]Ö%æû…ô!…therefore avoid the uncleanness of the idols and

avoid false words,

(Surah Hajj 22:30)

When Abu Basir asked Imam Ja'far as-Sadiq (a.s.)

about the words "vain talks" mentioned in this verse, he said,

"Vain talks, that is useless words are music. Do

not approach it."

If we study the biographies of the holy Masoomeen

(a.s.) we realize that they used to dislike the houses from

where the sounds of singing rose up. A police officer of Harun

Rashid who was secretly a devotee of Imam Musa Kazim

(a.s.), shifted the Imam to his house from the dark and

congested prison cell of Harun. Sound of singing was coming

from the neighboring house. The Imam said at that occasion,

"The prison of Harun was better than this house,

where songs were not heard."

Severe denouncement is present in the traditions of

Infallibles (a.s.) regarding singing and hearing songs.

Innumerable harms of this world and the Hereafter are

mentioned as it results. Some of them are as follows:

"Listening to songs creates hypocrisy in the heart

just as greenery grows in water."

(Imam Sadiq (a.s.))

"The houses where songs are held are not safe

from sudden calamities. Supplications are not

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accepted therein and the angel of Mercy do not

enter it."

(Imam Sadiq (a.s.))

"Singing causes hypocrisy, poverty and hunger."

(Imam Ali (a.s.))

"All the vain preoccupations are greater sins that

make one negligent of the remembrance of Allah,

like singing and playing of musical instruments."

(Imam Sadiq (a.s.))

"The singer is included among those who would

not be looked upon by Allah with a glance of

mercy on the Day of Judgment."

(The Messenger of Allah (s.a.w.s.))

"Molten lead would be poured in the ear of the

one who listens to songs."


"The singer would arise out of his grave blind,

dumb and deaf; and he would be recognized by

these signs."


These days we see that the sin of music has become

very common. We must avoid this sin. Imam Ali Reza (a.s.)

has given glad tidings to those who keep themselves away

from singing. He says,

"One who keeps away from singing would be

made to hear such a melodious sound from a tree

in Paradise, as none has ever heard."

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Abusive Language

One of the greater sins of the tongue is to badmouth

others. The Almighty Allah has created everyone with a polite

nature. If one resorts to abusive language or impolite talks,

they cause him to be degraded from this lofty status of

courtesy. It is a sin that displeases Allah, the Prophet and the

Holy Imams (a.s.).

There was a person who always remained with Imam

Ja'far as-Sadiq (a.s.). People used to call him a friend of the

Imam. One day this person went to the market with Imam

(a.s.). This man's slave was also walking behind them. On the

way, the slave separated from them for some reason. When

after some time he joined them again the slave's master used

abusive words with regard to the slave's mother. As soon as

the Imam heard the abusive words, he slapped his own

forehead and addressed the man in great astonishment,

"You are abusing his mother. I was under the

impression that you a pious and a righteous man.

But today it is revealed that there is nothing like

piety and righteousness in you."

After that, the Imam said,

"Leave my company this very moment and never

came with me again."

After that no one saw that person with the Imam again.

This anecdote has taught us that due to the use of

abusive language, that person was deprived of the company

of a great personality like the Holy Imam. Amirul Momineen

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Hazrat Ali (a.s.) has also informed about the harms of abusive

language. He (a.s.) said,

"Avoid obscene talks, because due to it, degraded

people would be attracted to you and good people

would be repelled."

The Messenger of Allah (s.a.w.s.) also advised a man

from Bani Tamim in the following words,

"Do not use abusive language with others

because it causes enmity with them."

The traditions of the Holy Masoomeen (a.s.) regarding

the conditions of the world in the last period speak much

about the sins of the tongue that would be prevalent

everywhere. Due to these sins there would be widespread

conflicts, problems, fights and strife in the entire world. When

such conditions appear we should know that the time of the

reappearance of Imam-e-Zamana Hazrat Mahdi (a.s.) is very

close.

Dear Students, take note of this!

The sins of the tongue have increased greatly during

these times. If we desire to be included among the followers

of Imam-e-Zamana (a.s.) we must keep ourselves aloof from

these sins.

Imam Ali (a.s.) says:

"The tongue is such a beast, that if it is left

free it would tear up and devour you."

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Exercises

Question 1: What are the harms of tale-telling. How can we

keep away from it?

Question 2: Explain in the light of the tradition of the Holy

Prophet (s.a.w.s.) the condition on the Day of

Judgment of one who listens to songs.

Question 3: Why did Imam Ja'far as-Sadiq (a.s.) broke off

relations with his friend?

Question 4: Quote one tradition each against tale-telling and

abusive language.

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Taqlid

Almighty Allah, Who is just, sent the prophets for our

guidance who made us aware about Allah's commands and

prohibitions.

The Holy Quran says,

]ôÞ$âø‚ømûßFäö]ÖŠ$fônûØø]ôÚ$^�ø^Òô†÷]æ$]ôÚ$^ÒøËöçû…÷]!Surely We have shown him the way: he may be

thankful or unthankful.

(Surah Dahr 76:3)

Now it depends on man whether he selects the path

shown by Allah or he disobeys Him. But human intellect

accepts that a successful life is only that which is according to

the will of the Creator.

The Almighty Allah ended the series of prophets on

Hazrat Muhammad Mustafa (s.a.w.s.). After that He started

the series of Imams (a.s.) for protection of religion and for our

guidance. In the present time our guide and leader is the

twelfth successor of the Messenger of Allah (s.a.w.s.), Hazrat

Imam Mahdi (a.s.), who is in occultation by the command of

Allah.

When Imam-e-Zamana (a.s.) went into occultation he

started a system, whereby instead of contacting him directly,

people may get in touch with him through his deputies. During

the period of Minor Occultation, Imam Mahdi (a.s.) had four

deputies one after the other. They were Hazrat Uthman bin

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Ramadhan 1440 (May June 2019) - Imambargah Ali Reza

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