Ramadhan With The Holy Qur’an, 30 Lessons in 30 days
Chapter2
Lesson 24: Repentance
The Features of Repentance in the Holy Qur’an
{ﺎﯩﻴَﺷ َنﻮﻤَﻠْﻈﻳ و َﺔﱠﻨﺠْﻟا َنﻮُﻠُﺧْﺪﻳ َﻚﺌٰـَﻟوﺎَﻓ ﺎﺤﻟﺎﺻ ﻞﻤﻋو ﻦﻣآو بﺎَﺗ ﻦﻣ ا}
Save him who repents, and believes, and does a righteous deed; those- they shall enter Paradise, and they shall not be wronged anything (Maryam 19:60). Generally, the Holy Qur’an follows Ayahs regarding punishment with words such as “Save him who repents” or “Except those who repent”, indicating that: the path to reconciliation is never closed to anyone.
1. Repentance is an obligation upon us; because Allahﷻ states that we should collectively seek repentance to Allahﷻ:
{ﻪـﱠﻠﻟا َﻟا اﻮﺑﻮُﺗو}
And turn all together to God (An Nur 24:31).
2. The acceptance of the authentic and genuine repentance is a certainty, it is impossible for us to obey His command to seek repentance but for Him to reject it.
{هِدﺎﺒﻋ ﻦﻋ َﺔﺑﻮﱠﺘﻟا ﻞﺒْﻘﻳ یِﺬﱠﻟا ﻮﻫو}
It is He who accepts repentance from His servants. (Ash Shurra 42:25).
{ﻢﻴﺣﺮﻟا باﻮﱠﺘﻟا ﻮﻫ}
He is All-forgiving and All-merciful. (Al Baqarrah 2:37).
3. Allahﷻ not only accepts true repentance but also loves those who repent much
{ﻦﻴِﺑاﻮﱠﺘﻟا ﺐﺤﻳ ﻪـﱠﻠﻟا ﱠنا}
Truly, God loves those who repent (constantly). (Al Baqarah 2:222). Repentance must be accompanied by pure action and sins be resituated
{ﺢَﻠﺻاو هِﺪﻌﺑ ﻦﻣ بﺎَﺗ ﻢُﺛ}
And thereafter repents and makes amends. (Al Anaam 6:54).
4. Repentance Is the secret to redemption
{َنﻮﺤﻠْﻔُﺗ ﻢﱠﻠﻌَﻟ ...ﻪـﱠﻠﻟا َﻟا اﻮﺑﻮُﺗو ...}
And turn all together to God... haply so you will prosper. (An Nur 24:31). 5. Repentance is the means to which sinful deeds are transformed into good deeds.
{ٍتﺎَﻨﺴﺣ ﻢِﻬﺗﺎﯩِﻴﺳ ﻪـﱠﻠﻟا لِّﺪﺒﻳ َﻚﺌٰـَﻟوﺎَﻓ ﺎﺤﻟﺎﺻ ًﻤﻋ ﻞﻤﻋو ﻦﻣآو بﺎَﺗ ﻦﻣ ا}
Save him who repents, and believes, and does righteous work -- those, God will change their evil deeds into good deeds. (Al Furqan 25:70).
6. Repentance is the cause for rain to come down and for blessings from the skies
{ءﺎﻤﺴﻟا ﻞﺳﺮﻳ ﻪﻴَﻟا اﻮﺑﻮُﺗ}
Then repent to Him, and He will loose heaven in torrents upon you. (Hud 11:52).
7. Repentance is the cause of pure sustenance
{ﺎًﻨﺴﺣ ﺎﻋﺎَﺘﻣ ﻢﻌّﺘﻤﻳ ﻪﻴَﻟا اﻮﺑﻮُﺗ}
Repent to Him, and He will give you fair enjoyment. (Hud 11:13).
8. Repentance committed when the effects of death are upon us or during times of punishment is not accepted.
{َنا ﺖﺒُﺗ ّﻧا لﺎَﻗ تﻮﻤْﻟا ﻢﻫَﺪﺣا ﺮﻀﺣ اَذا ﱠﺘﺣ}
When one of them is visited by death, he says, 'Indeed now I repent,' (An Nissa 4:18).
9. Allahﷻ, accepts repentance, as well as showing Mercy upon his servants. Alongside Ayahs of repentance the attributes of Mercy, Gentleness and Compassion are indicated.
{ﻢﻴﺣﺮﻟا باﻮﱠﺘﻟا ﻮﻫ}
He is All-forgiving and All-merciful. (Al Baqarrah 2:37).
{ﻢﻴﺣر فوءر ﻢِﻬِﺑ ﻪﱠﻧا ﻢِﻬﻴَﻠﻋ بﺎَﺗ ﻢُﺛ}
then He turned towards them; surely He is Gentle to them, and All-compassionate. (Al Tawba 9:117).
{ﻢﻴﺣر فوءر ﻢِﻬِﺑ ﻪﱠﻧا ﻢِﻬﻴَﻠﻋ بﺎَﺗ ﻢُﺛ}
God forgave them because of His Compassion and Mercy. (Al Tawba 9:117).
{دودو ﻢﻴﺣر ِﺑر ﱠنا ﻪﻴَﻟا اﻮﺑﻮُﺗ ﻢُﺛ}
And turn to Him in repentance. My Lord is certainly All-merciful and Loving. (Hud 11:90).
10. The Holy Qur’an views the abandonment of repentance as oppression and self-annihilation
{َنﻮﻤﻟﺎﱠﻈﻟا ﻢﻫ َﻚﺌٰـَﻟوﺎَﻓ ﺐُﺘﻳ ﻢﱠﻟ ﻦﻣو}
And whoso repents not, those -- they are the evildoers (Al Hujjarat 49:11).
{ ﻢﱠﻨﻬﺟ باَﺬﻋ ﻢﻬَﻠَﻓ اﻮﺑﻮُﺘﻳ ﻢَﻟ ﻢُﺛ}
and then have not repented, there awaits them the chastisement of Hell (Burooj 85:10). Conditions of The Acceptance of Repentance Ayah 17 of Surah an Nissa gives us one aspect of the conditions of acceptance of Repentance:
َﻚﺌٰـَﻟوﺎَﻓ ٍﺐﻳِﺮَﻗ ﻦﻣ َنﻮﺑﻮُﺘﻳ ﻢُﺛ ﺔَﻟﺎﻬﺠِﺑ ءﻮﺴﻟا َنﻮُﻠﻤﻌﻳ ﻦﻳِﺬﱠﻠﻟ ﻪـﱠﻠﻟا َﻠﻋ ُﺔﺑﻮﱠﺘﻟا ﺎﻤﱠﻧا}
َنﺎﻛو ﻢِﻬﻴَﻠﻋ ﻪـﱠﻠﻟا بﻮُﺘﻳ {ﺎﻤﻴﺣ ﺎﻤﻴﻠﻋ ﻪـﱠﻠﻟا
God shall turn only towards those who do evil in ignorance, then shortly repent; God will return towards those; God is All-knowing, All-wise. (An Nissa 4:17)
A) The sins for which repentance are accepted are those committed out of ignorance unintentionally, not those committed out of stubbornness and disobedience.
B) Repent quickly, before the sin besieges the sinner, or it becomes a characteristic of the individual, or the wrath and divine punishment be sent down. Imam Sadiq (pbuh) states: Every sin that one commits, even if committed while aware, is in fact committed ignorantly, for they have put themselves in the path of Divine Wrath. Of course, one who committed sin and repents is similar to one who has not committed sin and like a new born child that has just been born, pure, pure. Repentance Is Lifesaving
ﺲُﻧﻮﻳ مﻮَﻗ ا ﺎﻬُﻧﺎﻤﻳا ﺎﻬﻌَﻔَﻨَﻓ ﺖَﻨﻣآ ٌﺔﻳﺮَﻗ ﺖَﻧﺎﻛ ﻮَﻠَﻓ}
ﺎﻴْﻧﱡﺪﻟا ةﺎﻴﺤْﻟا ﻓ ِیﺰﺨْﻟا باَﺬﻋ ﻢﻬْﻨﻋ ﺎَﻨْﻔَﺸﻛ اﻮُﻨﻣآ ﺎﻤَﻟ
{ﻦﻴﺣ َﻟا ﻢﻫﺎَﻨﻌﱠﺘﻣو
Why was there never a city that believed, and its belief profited it? Except the people of Jonah; when they believed, We removed from them the chastisement of degradation in this present life, and We gave unto them enjoyment for a time. (Yunus 10:98).
In the exegesis, we see that Prophet Yunus preached worship to his people for many years, but amongst the many people he preached to, only two people believed as a result, one who was a worshipper and the other a wise scholar. Prophet Yunus (pbuh) by the suggestion of the worshipper, took to cursing the people and left them behind. Little did he know that this will be the cause of difficulties sent his way from Allahﷻ. Prophet Yunus (pbuh) boarded a ship destined to another place. During the voyage, a large whale rammed the boat and it was not going to be long before everyone on board would drown at sea. The people on board decided to throw a man overboard so that the rest can escape the whale. In order to choose who to sacrifice, they decided to draw lots, in which Prophet Yunus’(pbuh) was picked, and subsequently was thrown overboard. The whale swallowed him up without hesitation, but by Divine order, was not chewed or digested. Prophet Yunus (pbuh), in the darkness with in the whale and in the depths of the waters, acknowledged the oppression he committed upon himself, the misplaced curse he sent upon the people and his departure from them. Allahﷻ accepted his supplication and granted him salvation from the situation he was in. Since then, Prophet Yunus (pbuh) was given the name
" نﻮﻨﻟا وذ"
(Dhul Al Noon), a name given to him as a result of this incident, and which is mentioned in the Ayahs of 87 and 88 of Surah Al Anbiyaa (21:87-88). Sometime later, he returned to the people he left behind and found that they had not been destroyed. Upon inquiry, it was explained to him that the wise scholar, upon witnessing the curse and the signs of punishment coming down, rose and called to the people to be warned and cautioned. The people were affected and were guided by the wise scholar to leave their city and separate themselves from their children, they cried and supplicated to their Lord, and their Lord accepted their repentance and saved them from their certain punishment. Yes, man can not only avert certain punishment and torment with faith, repentance and invocation, even when overbalancing on the cusp of the proverbial cliff, but also reach success. The story of the repentance of the people of Prophet Yunus (pbuh) was in the middle of the Ayah and was hinted at, but the Surah was named Surah Yunus(pbuh), perhaps because of the sensitivity and importance of the actions of the people of Yunus, that at the last moment they repented and their repentance was accepted. Image:
Lesson 25: The Return Audit of the Day of Resurrection
{َنﻮﺿِﺮﻌﻣ ﺔَﻠْﻔَﻏ ﻓ ﻢﻫو ﻢﻬﺑﺎﺴﺣ ِسﺎﱠﻨﻠﻟ بﺮَﺘْﻗا}
Nigh unto men has drawn their reckoning, while they in heedlessness are yet turning away; (An Biyaa 21:1).
From what we find from the Ayahs of the Holy Qur’an:
1. Every individual will be subjected to interrogation:
{ﻦﻴﻠﺳﺮﻤْﻟا ﻦَﻟﺎﺴَﻨَﻟو ﻢِﻬﻴَﻟا ﻞﺳرا ﻦﻳِﺬﱠﻟا ﻦَﻟﺎﺴَﻨَﻠَﻓ}
So We shall question those unto whom a Message was sent, and We shall question the Envoys. (Al Aaraaf 7:6).
2. All of our deeds will be accounted for
{َنﻮُﻠﻤﻌَﺗ ﻢُﺘﻨﻛ ﺎﻤﻋ ﻦُﻟﺎﺴُﺘَﻟو}
And you will surely be questioned about the things you wrought. (An Nahl 16:93). 3. All matters under all circumstances will be under investigation
وا ﻢﺴُﻔﻧا ﻓ ﺎﻣ اوُﺪﺒُﺗ ناو}
{ﻪـﱠﻠﻟا ﻪِﺑ ﻢﺒﺳﺎﺤﻳ هﻮُﻔْﺨُﺗ
Whether you publish what is in your hearts or hide it, God shall .(make reckoning with you for it. (Al Baqarra 2:284
4. Questions will be asked of every part of our body
{ﻮﯩﺴﻣ ﻪْﻨﻋ َنﺎﻛ َﻚﺌٰـَﻟوا ﻞﻛ داﻮُﻔْﻟاو ﺮﺼﺒْﻟاو ﻊﻤﺴﻟا ﱠنا}
The hearing, the sight, the heart - all of those shall be .(questioned of. (Al Israa 17:36
5. Questions will be asked from the divine blessings one is blessed with
{ﻢﻴﻌﱠﻨﻟا ﻦﻋ ٍﺬﺌﻣﻮﻳ ﻦُﻟﺎﺴُﺘَﻟ ﻢُﺛ}
Then you shall be questioned that day concerning true bliss. (At Takathur 102:8).
6. All actions conducted at any place no matter how little or significant
ِضرا ﻓ وا ِتاوﺎﻤﺴﻟا ﻓ وا ةﺮْﺨﺻ ﻓ ﻦَﺘَﻓ ٍلدﺮَﺧ ﻦﻣ ﺔﺒﺣ لﺎَﻘْﺜﻣ ُﻚَﺗ نا}
{ﻪـﱠﻠﻟا ﺎﻬِﺑ ِتﺎﻳ
If it should be but the weight of one grain of mustard-seed, and though it be in a rock, or in the heavens, or in the earth, God shall bring it forth. (Luqman 31:16). The first question will be that of prayer and of items of such significance; youth, your life, how you earned a living and related expenses, how wealth was spent, and issues of who your leader and guide is will be asked, and all of this will be accounted for by Allah Himself
{ﻦﻴِﺒﺳﺎﺣ ﺎَﻨِﺑ َﻔﻛو}
And sufficient are We for reckoners. (Al Anbiya 21:47). Different Ways of Being Accountable On Resurrection Day, there will be different ways that people will be investigated:
1. A group that will have an easy interview and accounting
{اﺮﻴﺴﻳ ﺎﺑﺎﺴﺣ}
Receive an easy reckoning (Inshiqaq 84:8).
2. Another group will be interrogated harshly and in detail
{اًﺪﻳِﺪَﺷ ﺎﺑﺎﺴﺣ}
And then We made with it a terrible reckoning (Al Talaq 65:8). 3. Some will be thrown straight in to hell without the need for any questioning or weighing up their deeds {ﺎًﻧْزو ﺔﻣﺎﻴﻘْﻟا مﻮﻳ ﻢﻬَﻟ ﻢﻴﻘُﻧ ََﻓ} And on the Day of Resurrection We shall not assign to them any weight. (Al Kahf 18: 105). 4. While another will be granted paradise without question {ٍبﺎﺴﺣ ِﺮﻴَﻐِﺑ ﻢﻫﺮﺟا َنوﺮِﺑﺎﺼﻟا ﱠﻓﻮﻳ ﺎﻤﱠﻧا} Surely the patient will be paid their wages in full without reckoning. (Az Zumar 39:10). According to many Ayahs, one who engages others with forgiveness and compassion will have an easy accounting, while those who engage others with difficulty and with detailed auditing will themselves be subjected to the same harshness. A disbelieving polytheist will go to hell without question, while people of patience will be granted paradise without question.1 Scroll of Deeds
ﻪﻘُﻨﻋ ﻓ هﺮﺋﺎَﻃ هﺎَﻨﻣﺰْﻟا ٍنﺎﺴﻧا ﻞﻛو} {ارﻮُﺸﻨﻣ هﺎَﻘْﻠﻳ ﺎﺑﺎَﺘﻛ ﺔﻣﺎﻴﻘْﻟا مﻮﻳ ﻪَﻟ جِﺮْﺨُﻧو
And every man -- We have fastened to him his bird of omen upon his neck; and We shall bring
forth for him, on the Day of Resurrection, a book he shall find spread wide open. (Al Isra 17:14). Multiple times in the Holy Qur’an the issue of Scroll, or Book, of Deeds, and in different Ayahs, a number of issues are raised including:
1. A Scroll of Deeds is for everyone. (Al Isra 17:13)
2. All deeds are in the Scroll. (Al Kahf 18:49)
3. Criminals will be in fear of it. (Al Kahf 18:49)
4. Everyone will be their own judge, upon reading their own Scroll. (Al Isra 17:14)
5. The pious will have their scroll handed to their right hand while hell dwellers will be to their left. (Al Haqqa 69:19,25) Witnesses of the Court Of Resurrection Day As for witnesses, there are plenty:
1. Allahﷻ, a Witness overall and everything.
{ اًﺪﻴِﻬَﺷ ءَﺷ ﻞﻛ َﻠﻋ َنﺎﻛ ﻪـﱠﻠﻟا ﱠنا}
God is witness over everything. (An Nissa 4:33)
2. The Prophet (pbuh).
{ اًﺪﻴِﻬَﺷ ءﻮٰـﻫ َﻠﻋ َﻚِﺑ ﺎَﻨﯩِﺟو ٍﺪﻴِﻬَﺸِﺑ ﺔﻣا ﻞﻛ ﻦﻣ ﺎَﻨﯩِﺟ اَذا ﻒﻴَﻓ}
How then shall it be, when We bring forward from every nation a witness, and bring thee to witness against those? (An Nissa .(4:41
3. The Divinely Guided.
{ِسﺎﱠﻨﻟا َﻠﻋ ءاَﺪﻬُﺷ اﻮُﻧﻮَﺘّﻟ ﺎًﻄﺳو ًﺔﻣا ﻢﻛﺎَﻨْﻠﻌﺟ َﻚﻟَٰﺬﻛو}
Thus We appointed you a midmost nation that you might be witnesses to the people (Al- Baqarra 2:183). According to the narrations, the nation in this Ayah refers to the Divinely Guided ×, as any other individual will not have the required knowledge or infallibility to be able to act as a witness on such a day.
4. Angels.
{ ٌﺪﻴِﻬَﺷو ﻖﺋﺎﺳ ﺎﻬﻌﻣ ٍﺲْﻔَﻧ ﻞﻛ تءﺎﺟو}
And every soul shall come, and with it a driver and a witness. (Qaf 50:21) On judgement day, each person will be escorted by two angels, one as the driver, the other as the witness.
5. The Earth.
{ﺎﻫرﺎﺒْﺧا ثِّﺪﺤُﺗ ٍﺬﺌﻣﻮﻳ}
Upon that day she shall tell her tidings (Zilzilah 99:4)
6. Conscience.
{ﺎﺒﻴﺴﺣ َﻚﻴَﻠﻋ مﻮﻴْﻟا َﻚﺴْﻔَﻨِﺑ َﻔﻛ َﻚﺑﺎَﺘﻛ اﺮْﻗا}
'Read thy book! Thy soul suffices thee this day as a reckoner against thee.' (Al Isra 17:14).
7. Parts of the body.
{َنﻮُﻠﻤﻌﻳ اﻮُﻧﺎﻛ ﺎﻤِﺑ ﻢﻬُﻠﺟراو ﻢِﻬﻳِﺪﻳاو ﻢﻬُﺘَﻨﺴْﻟا ﻢِﻬﻴَﻠﻋ ُﺪﻬْﺸَﺗ مﻮﻳ}
On the day when their tongues, their hands and their feet shall testify against them touching that
they were doing. (An Nur 24:24).
8. Time.
9. Imam Sajjad (pbuh) in his sixth supplication of Sahifah Sajjadiya states:
ﺪﯿﺘﻋ ﺪﻫﺎﺷ ﺎﻨﯿﻠﻋ ﻮﻫو ﺪﯾﺪﺟ ثدﺎﺣ مﻮﯾ اﺬﻫ
Today is a new fresh day, and it will bear witness upon us on the Day of Resurrection. 10. Deeds.
{اﺮﺿﺎﺣ اﻮُﻠﻤﻋ ﺎﻣ اوُﺪﺟوو}
And they shall find all they wrought present. (Al Kahf 18:49). All deeds will be presented on the Day of Resurrection in their bodily reality and framed upon the doer of the deeds. Forgive Until Forgiven For the granting of the mercy of Allahﷻ, a method is provided to us in the Holy Qur’an:
{ﻢﻴﺣر رﻮُﻔَﻏ ﻪـﱠﻠﻟاو ﻢَﻟ ﻪـﱠﻠﻟا ﺮﻔْﻐﻳ نا َنﻮﺒﺤُﺗ ا اﻮﺤَﻔﺼﻴْﻟو اﻮُﻔﻌﻴْﻟو}
But let them pardon and forgive. Do you not wish that God should forgive you? God is Allforgiving, All-compassionate. (An Nur 24:22) If one truly seeks forgiveness from Allahﷻ, then one must also forgive others. The Day of Resurrection is a day of accounting, punishment and reward, a lonesome day, and we must be thinking of our selves right now. The way to receiving the kindness of Allahﷻ on the Day is to be kind to others today, show beneficence and beneficence will be shown to you. Oh! so many were with us last months of Ramadhan that are not with us today, and this year may well be the last month of Ramadhan we have.
they were doing. (An Nur 24:24). 8. Time. 9. Imam Sajjad (pbuh) in his sixth supplication of Sahifah Sajjadiya states:
ﺪﯿﺘﻋ ﺪﻫﺎﺷ ﺎﻨﯿﻠﻋ ﻮﻫو ﺪﯾﺪﺟ ثدﺎﺣ مﻮﯾ اﺬﻫ
Today is a new fresh day, and it will bear witness upon us on the Day of Resurrection. 10. Deeds.
{اﺮﺿﺎﺣ اﻮُﻠﻤﻋ ﺎﻣ اوُﺪﺟوو}
And they shall find all they wrought present. (Al Kahf 18:49). All deeds will be presented on the Day of Resurrection in their bodily reality and framed upon the doer of the deeds. Forgive Until Forgiven For the granting of the mercy of Allahﷻ, a method is provided to us in the Holy Qur’an:
{ﻢﻴﺣر رﻮُﻔَﻏ ﻪـﱠﻠﻟاو ﻢَﻟ ﻪـﱠﻠﻟا ﺮﻔْﻐﻳ نا َنﻮﺒﺤُﺗ ا اﻮﺤَﻔﺼﻴْﻟو اﻮُﻔﻌﻴْﻟو}
But let them pardon and forgive. Do you not wish that God should forgive you? God is Allforgiving, All-compassionate. (An Nur 24:22) If one truly seeks forgiveness from Allahﷻ, then one must also forgive others. The Day of Resurrection is a day of accounting, punishment and reward, a lonesome day, and we must be thinking of our selves right now. The way to receiving the kindness of Allahﷻ on the Day is to be kind to others today, show beneficence and beneficence will be shown to you. Oh! so many were with us
last months of Ramadhan that are not with us today, and this year may well be the last month of Ramadhan we have.
1. Please refer to books on the topic of resurrection.
Lesson 26: Expenditure Kinds of Expenditure
ﻣﺎَﺘﻴْﻟاو ﻦﻴِﺑﺮْﻗاو ﻦﻳَﺪﻟاﻮْﻠﻠَﻓ ٍﺮﻴَﺧ ﻦﻣ ﻢُﺘْﻘَﻔﻧا ﺎﻣ ﻞُﻗ َنﻮُﻘﻔﻨﻳ اَذﺎﻣ َﻚَﻧﻮُﻟﺎﺴﻳ}
{ﻢﻴﻠﻋ ﻪِﺑ ﻪـﱠﻠﻟا ﱠنﺎَﻓ ٍﺮﻴَﺧ ﻦﻣ اﻮُﻠﻌْﻔَﺗ ﺎﻣو ﻞﻴِﺒﺴﻟا ﻦﺑاو ﻦﻴﻛﺎﺴﻤْﻟاو
They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.' (Al Baqarra 2:215). Expenditure is of five types:
1. Obligatory expenditure: Such as Khums, Zakat, Kaffara, sacrificial and livelihood to our parents, children and partners (upon the husband).
2. Recommended expenditure: Helping the needy, orphans, and gifts to friends.
3. Banned expenditure: Such as spending money that has been unlawfully obtained or in the way of sin.
4. Disliked expenditure: Such as spending for others while there is needy kinsfolk.
5. General (other) expenditure: Spending for others to improve lifestyle, as opposed to help lift poverty which is mandatory or recommended. The Best Kind of Expenditure
{َنﻮﺒﺤُﺗ ﺎﻤﻣ اﻮُﻘﻔﻨُﺗ ﱠﺘﺣ ﺮِﺒْﻟٱ اﻮُﻟﺎَﻨَﺗ ﻦَﻟ}
You will not attain piety until you expend of what you love; (Al Imran 3:92( The term “Al-Birr” in the above Ayah (translated as piety above), refers to goodness and blessings, and
used in a place where there is farming and/or life develops. And with attention to the linguistic derivation of the word referring to the expansion of goodness, in the Holy Qur’an, faith, pious deeds, Jihad, prayers and keeping one’s word are samples of piety (or Al-Bir). It has been recommended that in the process of piety one should accompany and assist each other.
{ِﺮِﺒْﻟٱ َﻠﻋ اﻮُﻧوﺎﻌَﺗو}
Help one another to piety (Al Maida 5:2) And the road to this priceless gem is in the above Ayah (3:92). A Sample Of The Expenditure Of The Believers 1. Abu Talha Ansari, who had the most number of date palm trees in the Holy City of Medina and beautiful, prestige garden which produced a handsome income. This garden was opposite the Mosque of the Prophet, and had a water spring with crystal clear waters flowing from it. The Prophet (pbuh) would from time to time enter this garden to drink from the spring. When this Ayah “You will not attain piety until you expend of what you love” was revealed, Abu Talha Ansari came to the Prophet and said that the most beloved to me is this garden, and I want to give it in the way of Allahﷻ. The Prophet said that this is a good trade, and offered his praise, but suggested to offer this garden to the needy of his family and relatives. He accepted, and the garden was divided among them. 2. On the wedding night of Syeda Fatima Al Zahra (pbuh), a poor person requested of her some old clothes. Syeda Fatima (pbuh), with this Ayah in mind, changed out of her wedding garments and bestowed that to her. 3. Some guests entered upon Abu Dhar, and Abu Dhar said since he was pre-occupied, to slaughter a camel and prepare the meal. The guests choose a slim camel. Abu Dhar became somewhat uneasy and asked why they choose such skinny camel, to which the guests replied they left the other ones for a day when you would need them. Abu Dhar replied: The day I am in need is the day I am in my grave. The Hand Of The Needy Is The Hand Of Allah Imam Sadiq (pbuh) stated that the alms does not reach the hand of the needy unless it goes through the Hand of Allahﷻ first. Then he recited this Ayah:
{ﺖٰـَﻗَﺪﺼﻟٱ ُﺬُﺧﺎﻳو ۦهِدﺎﺒﻋ ﻦﻋ َﺔﺑﻮﱠﺘﻟٱ ﻞﺒْﻘﻳ ﻮﻫ ﻪـﱠﻠﻟٱ ﱠنا اﻮﻤَﻠﻌﻳ ﻢَﻟا}
Do they not know that God is He who accepts repentance from His servants, and takes the freewill offerings, and that God. (Al Tawba 9:104). Now that the receiver of the alms is Allahﷻ, so we should not only be giving to the needy with the warmest of heart, but be giving the best quality and in the best possible way. When giving wealth in the way of Allah has the ability to ability to grow in to 700 times over and more, then what of the giving of life and soul in the way of Allahﷻ? Martyrdom The Giving Of The Soul
{َنﻮُﻗَزﺮﻳ ﻢِﻬِﺑر َﺪﻨﻋ ءﺂﻴﺣا ﻞﺑ ﺎًﺗٰﻮﻣا ﻪـﱠﻠﻟٱ ﻞﻴِﺒﺳ ﻓ اﻮُﻠﺘُﻗ ﻦﻳِﺬﱠﻟٱ ﻦﺒﺴﺤَﺗ و}
Count not those who were slain in God's way as dead, but rather living with their Lord, by Him provided. (Al Imran 3:169). On the basis that we count those who are martyred as alive, we speak with them, send our peace and blessings to them and seek their intercession, especially the martyrs of Karbala. And now, some points about martyrdom are due to be clarified: 1. It has been narrated that there are seven attributes that are Divinely gifted to martyrs: The first drop of blood grants complete forgiveness of all sins, their heads rest on the laps of fair women with large beautiful eyes, will be adorned in heavenly clothes, perfumed with the most sensual perfumes, will be able to see their place in heaven, they are allowed to wander through the entire heaven, curtains will be moved so they can seek to see Gods face. 2. In narrations, it is stated for every good there is better, except for martyrdom for which anything better cannot be imagined. 3. On the day of resurrection, a martyr will have the honourable position of intercessor. 4. They will enter through specially designated doors, enter Paradise before everyone else and have a designated area in Heaven. 5. Imam Ali (AS), having multiple special attributes, only at the moment of being struck and meeting his martyrdom, said “I swear by the Lord of The Kabbah I have become victorious”. He was the first to embrace Islam, to sleep in the place of the Prophet (to protect him from a plot to kill him while asleep), became the brother of the Prophet, had the only door access direct to the Prophets Mosque in Medina from his home (while all others were ordered closed), is the father of the Imams and husband of Syeda Fatima Al Zahra (Divinely Guided daughter of the Prophet). He destroyed idols, and his striking of the
sword in Battle of Khandaq was better than the worship by the Jinn and mankind combined, but he did not say “I have become victorious” in any of these cases. 6. Imam Ali (pbuh) swore by his Lord that the soul of the son of Abu Taleb is in his own hands, tolerating a thousand strikes by a sword for the sake of Allahﷻ is easier than death while asleep in bed. The Best Deed
{ﺮﻴﺼﻤْﻟا ﻪﻴَﻟاو ﻢﻛرﻮﺻ ﻦﺴﺣﺎَﻓ ﻢﻛرﻮﺻو ﻖﺤْﻟﺎِﺑ ضراو ِتاوﺎﻤﺴﻟا ﻖَﻠَﺧ}
He created the heavens and the earth with the truth, and He shaped you, and shaped you well; and unto Him is the homecoming. (Taghabun 64:3)
All of Allah’s (SWT) Deeds are the best deeds:
1. His creation is the best creation.1
2. His book, the Holy Qur’an, is the best book.2
3. His stories are the best stories.3
4. His names are the best names.4
5. His rewards are the best rewards.5
6. His promises are the best there is.6
7. His judgement is the best of judgements.7
Allahﷻ also wants of us to select act upon the best of deeds, for example:
1. In our speech, say nothing but the best.8
2. In our deeds, do the very best of.9
3. In our altercations, have the best of manners.10
4. In discussions and debates, choose the best of methods.11
5. In gratitude and thankfulness, have the best of ways.12
6. Choose to listen to the very best of sayings.13
7. In monitoring the money of the orphaned, using the very best of methodologies.14
8. Our motivations, to have the purest of intentions and desires towards Allahﷻ, so that our deeds aretainted with the colour of Allah15.ﷻ
1. Al Muiminoon 23:142.
2.Az Zumar 39:233.
3.Yusuf 12:34.
4.Al Araaf 7:1805.
5. Al Kahf 18:886.
6. An Nissa 4:957.
7. Maida 5:508.
8.Al Isra 17:539.
9. Al Kahf 18:710.
10.Al Muiminoon 23:9611.
11. Al Nahl 16:12512.
12.An Nissa 4:8613.
13.Az Zumar 39:1814.
14. Al Isra 17:3415.
15.Al Anaam 6:125
Lesson 27: The Mosque
The Importance of the Mosque
{اًﺪﺣا ﻪـﱠﻠﻟا ﻊﻣ اﻮﻋْﺪَﺗ ََﻓ ﻪـﱠﻠﻟ َﺪِﺟﺎﺴﻤْﻟا ﱠناو}
The places of worship belong to God; so call not, along with God, upon anyone. (Al Jin 72:18)
1. The first building ever on the face of the planet was a place of worship:
{ﻦﻴﻤَﻟﺎﻌْﻠّﻟ ىًﺪﻫو ﺎﻛرﺎﺒﻣ َﺔﺒِﺑ یِﺬﱠﻠَﻟ ِسﺎﱠﻨﻠﻟ ﻊﺿۇ ٍﺖﻴﺑ لوا ﱠنا}
The first House established for the people was that at Bekka, a place holy, and a guidance to all beings. (Al Imran 3:96)
2. A mosque will have its own special holiness attached to it. Such as when the faithful believers said: We shall build a mosque where the people of the cave, who left the comforts and convenience of city dwelling and escaped to seek refuge in the harsh desert and cave, in their honour.
{اًﺪِﺠﺴﻣ ﻢِﻬﻴَﻠﻋ ﱠنَﺬﺨﱠﺘَﻨَﻟ}
'We will raise over them a place of worship.' (Al Kahf 18:21)
3. The first thing the Prophet did after migration was the building of a mosque.
{مﻮﻳ ِلوا ﻦﻣ ﱝﻮْﻘﱠﺘﻟا َﻠﻋ ﺲﺳا ٌﺪِﺠﺴﻤﱠﻟ}
A mosque that was founded upon godfearing from the first day. (Al Tawba 9:108)
4. More than ten times, the name of the The Holy Mosque1 has been mentioned in the Holy Qur’an.
5. Allahﷻ recognises a mosque as His Own House and the best of people, in other words Prophet (pbuh) Ibrahim (pbuh) and Ismail (pbuh), two significant Prophets, are appointed as its servants.
{ﺘﻴﺑ اﺮِﻬَﻃ}
Purify My House (Al Baqarah 2:125)
6. For the purposes of attending a mosque, it has been advised to dress with adornments and beauty (clean/new and ironed clothes).
{ٍﺪِﺠﺴﻣ ﻞﻛ َﺪﻨﻋ ﻢَﺘَﻨﻳِز اوُﺬُﺧ}
Take your adornment at every place of worship. (Al Araaf 7:31).
7. If a mosque is built with anything other than with the intention of God and obedience, and it becomes
a place where the seeds of disunity is sown, then it must be dismantled.
{ﻦﻴﻨﻣﻮﻤْﻟا ﻦﻴﺑ ﺎًﻘﻳِﺮْﻔَﺗو اﺮْﻔﻛو اراﺮﺿ اًﺪِﺠﺴﻣ}
A mosque in opposition and unbelief, and to divide the believers (Tawbah 9:107)
8. The holiness of a mosque is so much so that not just any one can go around building and improving a mosque!
{ﻪـﱠﻠﻟا َﺪِﺟﺎﺴﻣ اوﺮﻤﻌﻳ نا ﻦﻴﻛِﺮْﺸﻤْﻠﻟ َنﺎﻛ ﺎﻣ}
It is not for the idolaters to maintain God's places of worship. (Tawbah 9:17). And this issue is specific to God wary and brave believers, whom other than Allahﷻ, are afraid of no one else.
َةﺎﻛﺰﻟا َﺗآو َةَﺼﻟا مﺎَﻗاو ِﺮﺧا مﻮﻴْﻟاو ﻪـﱠﻠﻟﺎِﺑ ﻦﻣآ ﻦﻣ ﻪـﱠﻠﻟا َﺪِﺟﺎﺴﻣ ﺮﻤﻌﻳ ﺎﻤﱠﻧا}
{ﻪـﱠﻠﻟا ا ﺶْﺨﻳ ﻢَﻟو
Only he shall inhabit God's places of worship who believes in God and the Last Day, and performs the prayer, and pays the alms, and fears none but God alone. (Tawbah 9:18)
9. Mosques and the rest of the places for the worship of God of Heavenly religions such as Christianity and Judaism (churches and synagogues) are of such value that their protection demands the selfsacrifice.
{تاﻮَﻠﺻو ﻊﻴِﺑو ﻊﻣاﻮﺻ ﺖﻣِّﺪﻬﱠﻟ}
There had been destroyed cloisters and churches, oratories and mosques (Al Hajj 22:40). Should Allahﷻ not allow the brave and revolutionary to prevent unfaithful entering places of worship, every place of worship would be destroyed.
10. The Mosque, and the presence of one in it has its own manners and conditions attached, some of
which include not raising ones voice, speaking nonsense, not talking about buying and selling merchandise, or go chasing worldly idle conversations.
11. Each step towards a Mosque has its own reward.
12. Sitting in the Mosque in anticipation for the time of Prayers, has its own reward.
13. A Mosque that does not hold prayers, will complain to Allahﷻ.
14. The home prayer of one who neighbors a Mosque has no value.2
15. For the sake of those who are Mosque goers, Allahﷻ will remove the punishment of others. In narrations, we find that it is stated one who visits and returns from a Mosque often, has many benefits attributed to them, such as: Finding their religious friend and brother, gains beneficial awareness, guidance and separation from sin, coming across Divine Blessings and Mercy. The Prophet (pbuh) stated: “Simply seeing someone attending a Mosque brings about their awareness of their own faith.” Maintenance and Prosperity
َةﺎﻛﺰﻟا َﺗآو َةَﺼﻟا مﺎَﻗاو ِﺮﺧا مﻮﻴْﻟاو ﻪـﱠﻠﻟﺎِﺑ ﻦﻣآ ﻦﻣ ﻪـﱠﻠﻟا َﺪِﺟﺎﺴﻣ ﺮﻤﻌﻳ ﺎﻤﱠﻧا} {ﻦﻳِﺪَﺘﻬﻤْﻟا ﻦﻣ اﻮُﻧﻮﻳ نا َﻚﺌٰـَﻟوا ﺴﻌَﻓ ﻪـﱠﻠﻟا ا ﺶْﺨﻳ ﻢَﻟو
Only he shall inhabit God's places of worship who believes in God and the Last Day, and performs the prayer, and pays the alms, and fears none but God alone; it may be that those will be among the guided. (Tawbah 9:18). The Mosque is an important foundation of worship and society of Muslims. Therefore, not only do the custodians of the Mosque need to be pious and pure, their program be for growth and cultivation, their budget appropriately and jurisprudentially pure, but also the Mosque goers be people of piety and be with Allahﷻ, and be people of respect. Otherwise, if those who build Mosques are tyrants, monarchs, liturgists, be uneducated, fearful and their servants also lazy and overly relaxed, of course Mosques will lose their original intention of being for spiritual prosperity and will remain far from that intention. Adornments and the Mosque
ﺐﺤﻳ ﻪﱠﻧا اﻮُﻓِﺮﺴُﺗ و اﻮﺑﺮْﺷاو اﻮُﻠﻛو ٍﺪِﺠﺴﻣ ﻞﻛ َﺪﻨﻋ ﻢَﺘَﻨﻳِز اوُﺬُﺧ مدآ ﻨﺑ ﺎﻳ}
{ﻦﻴﻓِﺮﺴﻤْﻟا
Children of Adam! Take your adornment at every place of worship; and eat and drink, but be you not prodigal; He loves not the prodigal. (Al Araaf 7:31) It could be said: When the Holy Qur’an speaks to the “Children of Adam”, He is addressing all of mankind of all religions and such like. Holy Qur’an refers to offspring and wealth as adornments:
{ﺎﻴْﻧﱡﺪﻟا ةﺎﻴﺤْﻟا ُﺔَﻨﻳِز َنﻮُﻨﺒْﻟاو لﺎﻤْﻟ}
Wealth and sons are the adornment of the present world; (Al Kahf 18:46). So, it could be also concluded that the Ayah (7:31) is suggesting that when we go to the Mosque, we also take along our children and wealth, so that with the wealth, we solve the economic problems of the Islamic society and so that with our children, among Mosques and the Islamic society, problems with upbringing of the future generation is resolved. In narrations, a just Imam of the Mosque, visible adornments, wearing perfume and presentable clothing during prayers, raising the hands during prayers, joining the congregational prayers of Eid (After the Holy month of Ramadhan and after pilgrimage), Friday prayers, are all considered to be part of the realities of adornments. Imam Hassan (pbuh) while in prayers and inside mosques, would wear the best of clothing and state “For certainly Allahﷻ is Beautiful and He loves beauty, so I beautify myself for my Lord”, and would then recite the Ayah mentioned. Allah loves beauty and adornments, for if He did not, he would not have ordered as such - “Take your adornment” – and as Islam is the intuitive religion, and mankind intuitively and naturally loves beauty. With regards to adornments while going to mosques, it is respect towards the worshippers, to worshipping, and is also a cause for practically attracting and encouraging others to attend mosques. For otherwise, the use of adornments and food to attract is natural and intuitive, but under certain conditions such as the presence of the poor and needy, there must be sympathy and empathy towards them. Therefore we read in the narrations that there was a difference in the clothing of Imam Sadiq (pbuh), where the people were living in comfort, as opposed to the society in which Imam Ali (pbuh) resided over, where the community was a poorer community. With a little attention to the Ayah, there are a number of points we can extract, some of which are:
1. The mosque, which is a foundation of the Islamic society, must be adorned, beautiful, and be attractive.
2. The best and most beautiful clothing must be for the best of places.
3. Islam heeds not only the inner and heart felt attention towards prayers3, but also towards the outer appearance. Yes, the inner and outer, the worldly and hereafter affairs, are all interlinked in Islam.
4. Adornments during prayers performed singularly are also important, but adornments in congregational prayers has special features.
5. First prayers, then food. The Ayah brings our attention to spiritual nutrition (prayers before the bodily nutrition (food).
****************
1.
ماﺮﺤﻟا ﺪﺠﺴﻤﻟا
is mentioned fifteen times.
2. Translators Comment: There are conditions associated to this such as inability due to valid excuse (for example illness).
3. Al Muiminoon 23:2 Image:
Lesson 28: Etiquettes of Society Our Selection of Friends
َﺘَﻠﻳو ﺎﻳ ًﻴِﺒﺳ ِلﻮﺳﺮﻟا ﻊﻣ تْﺬَﺨﱠﺗا ﻨَﺘﻴَﻟ ﺎﻳ لﻮُﻘﻳ ﻪﻳَﺪﻳ َﻠﻋ ﻢﻟﺎﱠﻈﻟا ﺾﻌﻳ مﻮﻳو}
ُنﺎَﻄﻴﱠﺸﻟا َنﺎﻛو ﻧءﺎﺟ ْذا َﺪﻌﺑ ِﺮﻛِّﺬﻟا ﻦﻋ ﻨﱠﻠﺿا ْﺪَﻘﱠﻟ ًﻴﻠَﺧ ﺎًﻧَُﻓ ْﺬﺨﱠﺗا ﻢَﻟ ﻨَﺘﻴَﻟ
{وُﺬَﺧ ِنﺎﺴﻧْﻟ
Upon the day the evildoer shall bite his hands, saying, 'Would that I had taken a way along with the Messenger!, Alas, would that I had not taken So-and-so for a friend! He indeed led me astray from the Remembrance, after it had come to me; Satan is ever a forsaker of men.' (Al Furqan 25:27-29). Islam has advised us plentifully on many facets of friendship selecting friends, how to know them, the parameters and borders of friendship, etiquettes of socialising and their rights. It is encouraged to befriend certain individuals, whereas it is prohibited to befriend others. Some of these advices are listed below: • If you are in doubt with regards to an individual as to whether you should befriend them or not, look at their friends to find out more about them 119ﻪﺋﺎﻄَﻠُﺧ ﻟا اوﺮﻀﻧﺎﻓ • Being alone is better than befriending a bad person. • The Prophet (pbuh) was asked – Who is the best of friends? To which he replied: One who, when you see them reminds you of Allahﷻ, and with what they say, increases your knowledge, and by their actions, are reminded of Resurrection Day. • Imam Ali (pbuh) states that it is when you lose your abilities that you can distinguish your true friends from your enemies. • Imam Ali (pbuh) states a good friend is the best family. • In narrations, it has been said that true friendships are tested with anger, money, and travel. If the friendship survives these tests, it is a true one. Brotherhood
{َنﻮﻤﺣﺮُﺗ ﻢﱠﻠﻌَﻟ ﻪـﱠﻠﻟا اﻮُﻘﱠﺗاو ﻢﻳﻮَﺧا ﻦﻴﺑ اﻮﺤﻠﺻﺎَﻓ ٌةﻮْﺧا َنﻮُﻨﻣﻮﻤْﻟا ﺎﻤﱠﻧا}
The believers indeed are brothers; so set things right between your two brothers, and fear God; haply so you will find mercy. (Al Hujjarat 49:10). One of the features of Islam is that reconciliation starts at the roots of faith. For example, in this Ayah, for reconciliation, the etiquette of an individual and society must be based upon intellectually and foundations of faith. All the faithful are brothers, so why the arguments and ill-feelings?
The utilization of brotherhood is an innovation of Islamic teachings. At the beginning of Islam, the Prophet along with seven hundred and forty people were at a place called “Nakhila”, when Archangel Jibraeel descended and stated that Allahﷻ has formed contracts of brotherhood between angels, and the Prophet also formed brotherhood relations between his companions in which each individual became the brother of the other – Abu Bakr with Omar, Salman with Abu Dhar, Talha with Zubair, Miqdad with Ammar, Aisha with Hafsa, Um Salma with Saffiya, and the Prophet himself with Imam Ali (pbuh) .1 The term brotherhood is not limited to that of the male gender, but also encompasses women.
{ءﺎﺴﻧو ﺎﺟِر ًةﻮْﺧا اﻮُﻧﺎﻛ ناو}
And if they are brothers, men or women (Al Nissa 4:176). What is more important than getting a brother is the protection of the brotherhood. In the narrations, those who dump brotherly relations are strongly condemned, and the advice is that if your brother in faith leaves you, that you should approach and visit them.
2ﻚﻌﻄﻗ ﻦﻣ ﻞﺻ
Imam Sadiq(pbuh) states that the true believer is the brother of a true believer, so much so they are like one body, if a part of the body becomes ill, the whole body becomes uncomfortable. The Rights of Our Brothers The Prophet (pbuh) stated that upon brothers in faith have thirty rights which are expected and demanded of each other, they are:
1. Forgiveness and mercy
2. Keeping each other’s secrets
3. Compensating for their errors
4. Accepting their excuse
5. Protecting them from the ill intended
6. Wanting the best for each other
7. Keeping promises
8. Visiting one who is ill
9. Attending their funeral
10. Accepting their invitations and gifts
11. Rewarding in return for gifts
12. Thanking them for their services
13. Strive to help
14. Protecting their honor
15. Attending to their needs
16. Be the means of resolving their problems
17. Guiding them when lost
18. Blessing them when they sneeze
19. Answer their greetings (Salam)
20. Respecting their words
21. Preparing their gift in a good manner
22. Accepting their oath
23. Befriending their friends and not be their enemy
24. Not leaving them where an unfortunate event occurs
25. Anything they want for themselves, should be wanted for them
26. And…. Reconciliation and Peace Islam looks towards a peaceful and reconciliatory life, one of the Divine blessings that is in the Holy Qur’an, is the affection in the hearts of Muslims. This can be seen in this Ayah:
{ﻢِﺑﻮُﻠُﻗ ﻦﻴﺑ ﻒﱠﻟﺎَﻓ ءاَﺪﻋا ﻢُﺘﻨﻛ ْذا}
Remember God's blessing upon you when you were enemies, and He brought your hearts together. (Al Imran 3:10). Reconciliation is a reason for the granting of mercy and forgiveness from Allahﷻ:
{ﺎﻤﻴﺣر ارﻮُﻔَﻏ َنﺎﻛ ﻪـﱠﻠﻟا ﱠنﺎَﻓ اﻮُﻘﱠﺘَﺗو اﻮﺤﻠﺼُﺗ ناو}
If you set things right, and are godfearing, God is All-forgiving, All-compassionate. (An Nissa 4:129). And whomever intervenes to assist in reconciliation will be the subject of reward themselves:
{ﺎﻬْﻨﻣ ﺐﻴﺼَﻧ ﻪﱠﻟ ﻦﻳ ًﺔَﻨﺴﺣ ًﺔﻋﺎَﻔَﺷ ﻊَﻔْﺸﻳ ﻦﻣ}
Whoso intercedes with a good intercession shall receive a share of it (An Nissa 4:85). Islam has specified certain rulings with regards to reconciliation between people, such as: 1. Lying is considered a greater sin, however, if utilised for reconciliation will not be considered a sin nor is it punishable.
ﺢﻠﺼﻤﻟا ﻠﻋ بﺬﻛ ﻻ 2
. Whispering and speaking softly in to the ear is a satanic deed and is not recommended in Islam, but if it is for reconciliation is not prohibited.
سﺎﻨﻟا ﻦﻴﺑ حﻼﺻا وا فوﺮﻌﻣ وا ﺔﻗﺪﺼﺑ ﺮﻣا ﻦﻣ ﻻا ﻢﻫاﻮﺠﻧ ﻦﻣ ﺮﻴﺜﻛ ﻓ ﺮﻴﺧ ﻻ
3. Acting upon an oath is obligatory and reneging on an oath is considered a sin and prohibited, but this is forgone if one swears to never reconcile between two people.3 4. Although the execution of the will of the deceased is obligatory, if one fears it will cause sedition between people it is recommended to withhold executing the will until there is reconciliation between the affected parties4.
Religious Connections and Relationships In the twenty first Ayah of Surah Ar Raad, as an indication of the wisdom, Allahﷻ discusses those who have a relationship with what He has ordered. {ﻞﺻﻮﻳ نا ﻪِﺑ ﻪـﱠﻠﻟا ﺮﻣا ﺎﻣ َنﻮُﻠﺼﻳ ﻦﻳِﺬﱠﻟاو} Who join what God has commanded shall be joined. (Ar Raad 13:21). And in narrations we have that what Allahﷻ has ordered for a strong connection is the familial relationship, meaning the guarding and protection of the strong interfamily relationships as well as the strong link with the Guardian and Divine Leadership and to proactively support the line of Guardianship.5 Relationships which Allahﷻ has ordered strong links with include:
1. Cultural links to academics.6
2. Social links to the people.7
3. Affectionate relationship with the parents.8
4. Financial links with those in need.9
5. Intellectual links with in social circles.10
6. Political links to the Guardians.11
7. All forms of relationships with believers.12
8. Spiritual relationships with religious role models.13
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1. (Bihar Al Anwar راﻮﻧﻷا رﺎﺤﺑ) V38 P335
2. (Bihar Al Anwar راﻮﻧﻷا رﺎﺤﺑ) V78 P71
3. Surah Al-Baqarah 2:224
4. Surah Al-Baqarah 2:182
5. (Tafsir Safi ـﻓﺎـﺼـﻟا ﺮـﻴﺴـﻔـﺗ )
6. Holy Quran 16:43, 21:7
7. Holy Quran 3:200
8. Holy Quran 2:83, 4:36, 6:151, 17:23, 46:15
9. Holy Quran 2:245, 57:11
10. Holy Quran 3:159
11. Holy Quran 4:59
12. Holy Quran 49:1013. Holy Quran 33:21
Lesson 29: Family
Responsibilities Of Society In Marrying The Youth
ﻢِﻬﻨْﻐﻳ ءاﺮَﻘُﻓ اﻮُﻧﻮﻳ نا ﻢﺋﺎﻣاو ﻢﻛِدﺎﺒﻋ ﻦﻣ ﻦﻴﺤﻟﺎﺼﻟاو ﻢﻨﻣ ﻣﺎﻳا اﻮﺤﻧاو}
{ﻢﻴﻠﻋ ﻊﺳاو ﻪـﱠﻠﻟاو ﻪﻠﻀَﻓ ﻦﻣ ﻪـﱠﻠﻟا
Marry the spouseless among you, and your slaves and handmaidens that are righteous; if they are poor, God will enrich them of His bounty; God is All-embracing, All-knowing. (An Nur 24:32). The spouseless in the Ayah refers to all who have no spouses, be it male or female, a widow or one who has never married before. Marriage in Islam is a sacred issue and is a matter of emphasis, and the family and society are responsible for marrying those who are without a spouse, and there is no need for prescribing who should ask who in marriage, with both sides of the potential relationship able to make the first approach. Of course, Allahﷻ has secured the blessings of the bride and grooms lives in a Divine Decree and marriage is a means to increased blessings and scope in life. Islam recognizes marriage as sacred, in contrast to Christians who see that celibacy as the more valued path and so the Pope and Priests must not marry. In narrations, we read that marriage is protection of half of one’s religion, and a two rakaat prayer1 of one who is married is worth seventy times more than one who is single. The sleep of one who is married is better than the fasting of one who is single while awake. In contrast to the beliefs that marriage brings upon poverty, the Prophet (pbuh) stated that marriage increases ones’ sustenance. Imam Sadiq (pbuh) also says that embitterment of one’s life is under the shadow of marriage. They also state that one who leaves marriage due to being fearful of the financial distress of marriage is not of us and has ill-doubts about Allahﷻ. Marriage is a means to comfort2. In marriage, families become closer and hearts become merciful, and the grounds for the upbringing of a new, pure generation and spirit of collaboration is founded. The parents who stand in the way of their children’s marriage are partners in the sins of their children should these sins be a result of not getting married. In narrations, we read that we should hasten the marriage of our children, and our daughters that reach the age of marriage is like a fruit that has ripened that if not picked from the tree at the appropriate time will become decayed.3 The best intermediary is intercession, and intermediation is a component of marriage, as our narrations state: One who secures a marriage for the bride or groom is in the shadow of The Throne of Allahﷻ. We also read in the narrations that one who acts in the way of marrying his brother in religion will be
subject to the Divine Favour for Allahﷻ on the Day of Resurrection. Of course, the Ayah after says: {ﻪﻠﻀَﻓ ﻦﻣ ﻪـﱠﻠﻟا ﻢﻬﻴﻨْﻐﻳ ﱠﺘﺣ ﺎﺣﺎﻧ َنوُﺪِﺠﻳ ﻦﻳِﺬﱠﻟا ِﻒﻔﻌَﺘﺴﻴْﻟو} And let those who find not the means to marry be abstinent till God enriches them of His bounty. (An Nur 24:33). Both family and government (“Marry the spouseless”) and the wealthy of the society are to assist (“God will enrich them of His bounty”). Of course, in the process of choosing a spouse, one must be careful not to allow emotion take over. Do not rush, and only after thorough deliberation, advice and discussion should one proceed. Many of the issues that arise with in marriages are a result of a lack of due diligence in the choice one makes of their spouse. The spouse is your partner in life and their influence will be for the rest of one’s life and until the Day of Resurrection. Most of the shallow marriages that result from chance and one off encounters, or acquainted on the bus or in a park, don’t end up well. Kinds of Families in the Holy Qur’an The Holy Qur’an has presented us with four types of families:
1. A husband and wife that are on the same par with regards to their beliefs and synchronous with their pious deeds. (Like Imam Ali × and Syeda Fatima× are role models of a partnership where faith and deed were in sync, and the Ayahs in Surah Dahr point to how night after night they gave their food for breaking their fast to the poor, orphan and slave).4
2. A husband and wife that are on the same par with regards to their evil thoughts and deeds. (Such as that with Abu Lahab and his wife, despite being the uncle of the Prophet on the fathers’ side, were abusive towards the Prophet and did their best to break the Dawn of Islam. The wife of Abu Lahab would throw firewood upon the Prophet to hurt and bother him).5
3. A family in which the male is pious but the wife is evil (such as in the example of Prophet Lot and Prophet Noah).6
4. A family in which the wife is pious but he husband is evil (Such as in the example of Pharaoh and his wife).7
Responsibilities Within The Family In various Ayahs of the Holy Qur’an, duties towards ones family are indicated:
• Protect yourself and your family from the fire of Hell.8
• Bid your family towards prayers and make be patient with it.9
• Advice your closest of relatives (towards piety).10
• Advice your children to perform prayers and enjoin good.11
• Spiritual people have an inclination towards their families and are not indifferent.12
• The Prophet would advise his own family to perform prayers.13 In narrations, we also notice considerable attention to this subject:
• The Prophet (pbuh) would state that everyone of us is responsible for those under your care, the husband over the family and the wife over the husband and children.14
• Imam Ali (pbuh) states: Teach yourselves and family goodness and give them manners.15
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1. A short form of prayer which has two prostrations.
2. Holy Quran 30:21
3. (Mizan Al-Hikmah ﺔﻤﺤْﻟا ناﺰﻴﻣ)
4. Holy Quran 76:8
5. Holy Quran 111: 1-5
6. Holy Quran 66:10
7. Holy Quran 66:11
8. Holy Quran 66:6
9. Holy Quran 22:132
10. Holy Quran 26:214
11. Holy Quran 31:17
12. Holy Quran 52:26
13. Holy Quran 19:55
14. (Majmaat Warram مارو ﺔﻋﻮﻤﺠﻣ ) V1 P6
15. (Muniyat Al Mareed ﺪﻳﺮﻤﻟا ﺔﻴﻨﻣ ) P380
Lesson 30: The Festivities of the Liberated The Liberated In The Qur’an
{َنﻮﻌﺷﺎَﺧ ﻢِﻬﺗَﺻ ﻓ ﻢﻫ ﻦﻳِﺬﱠﻟا َنﻮُﻨﻣﻮﻤْﻟا ﺢَﻠْﻓا ْﺪَﻗ}
Prosperous are the believers who in their prayers are humble. (Al Muminoon 23:1-2).
In the Holy Qur’an, those individuals and groups who succeed and prosper have been identified, as those who: • Serve Allahﷻ
{َنﻮﺤﻠْﻔُﺗ ﻢﱠﻠﻌَﻟ ﺮﻴَﺨْﻟا اﻮُﻠﻌْﻓاو ﻢﺑر اوُﺪﺒﻋاو}
And serve your Lord, and do good; haply so you shall prosper; (Al Hajj22:77) • Do deeds and work that is valuable
{َنﻮﺤﻠْﻔﻤْﻟا ﻢﻫ َﻚﺌٰـَﻟوﺎَﻓ ﻪُﻨﻳِزاﻮﻣ ﺖَﻠُﻘَﺛ ﻦﻤَﻓ}
Then he whose scales are heavy - they are the prosperers, (Al Mu’minun 23:102). • Are not stingy
{َنﻮﺤﻠْﻔﻤْﻟا ﻢﻫ َﻚﺌٰـَﻟوﺎَﻓ ﻪﺴْﻔَﻧ ﺢُﺷ قﻮﻳ ﻦﻣو}
And whoso is guarded against the avarice of his own soul, those - they are the prosperers. (AlHashr 59:9). • Are with Allahﷻ
{َنﻮﺤﻠْﻔﻤْﻟا ﻢﻫ ﻪـﱠﻠﻟا بﺰﺣ ﱠنا ا}
Why, surely God's party -- they are the prosperers. (Al-Mujadala 58:22). • Are people of Remembrance
{َنﻮﺤﻠْﻔُﺗ ﻢﱠﻠﻌﱠﻟ اﺮﻴﺜﻛ ﻪـﱠﻠﻟا اوﺮﻛْذاو}
and remember God frequently; haply so you will prosper.
(Al-Anfal 8:45) • Are God wary
{َنﻮﺤﻠْﻔُﺗ ﻢﱠﻠﻌَﻟ ِبﺎﺒْﻟا ﻟوا ﺎﻳ ﻪـﱠﻠﻟا اﻮُﻘﱠﺗﺎَﻓ}
So fear God, O men possessed of minds; haply so you will prosper. (Al-Ma’ida 5:100). • Are strugglers
{َنﻮﺤﻠْﻔُﺗ ﻢﱠﻠﻌَﻟ ﻪﻠﻴِﺒﺳ ﻓ اوُﺪﻫﺎﺟو}
And struggle in His way; haply you will prosper. (Al-Ma’ida 5:35). • Who repent
{َنﻮﺤﻠْﻔُﺗ ﻢﱠﻠﻌَﻟ َنﻮُﻨﻣﻮﻤْﻟا ﻪﻳا ﺎﻌﻴﻤﺟ ﻪـﱠﻠﻟا َﻟا اﻮﺑﻮُﺗو}
And turn all together to God (in repentance), O you believers; haply so you will prosper. (An-Nur 24:31) Ramadhan Eid: A Reward from Allahﷻ Imam Baqir (pbuh) stated that the Prophe t(pbuh) said: Whenever the first day of the month of Shawwal arrives1, a caller will call out “Oh you who believe! Rush towards your rewards”. At that point, the Imam (pbuh) turns to Jaber and states: Oh Jaber, the prizes from Allahﷻ are not like the prizes from these kings. Today, is the day of (Divine) prizes. Imam Hassan (pbuh) came across people who were laughing and playing on the day of Eid Al-Fitr, and said to his companions: Allahﷻ made the Month of Ramdhan a field for competition and access to His Mercy and Pleasure that some have taken this opportunity, while others fell behind and lost. Amazed am I of those who in the wake of this day of reward, those who are pre-occupied with play and laughter. Imam Redha (pbuh) states: Allahﷻ has made the day of “Fitr” a reason to celebrate, so that Muslims can congregate and come together on this day and be able to praise and glorify Allahﷻ for His favours and
blessings upon them, and to pay their religious taxes (Zakat and Fitriyah), to relish and venerate Allahﷻ. From this narration, the philosophy of this day and the prayer of this great day can be summarised in the following points:
1. A day of congregation and assembly
2. To pay the Ramadhan Charity2 and give attention to the poor
3. To gravitate towards and relish Allahﷻ
4. Supplication and beseech Allahﷻ at His doorstep. Remembering the Resurrection Some of the developmental effects of the Eid Prayers on this day is that the presence of the needy amongst the congregation in a place of worship without a roof, people are reminded of Allahﷻ and the Day of Resurrection and their own needs for the Mercy of Allahﷻ, and the image of something similar to the Day of Resurrection can be visualized. Imam Ali (as) in a speech that he said on a day that was Eid Al Fitr, he said to the people – Oh People, this is your day, so that those righteous receive their reward. On this day, the wicked will be at a loss, this day is the closest day to you to your Day of Resurrection. The coming out of your homes to the mosques is a reminder of you coming out of your graves. By your waiting for the prayer to start in the places of worship, you will be reminded of your waiting for Allahﷻ in the Resurrection. And your return to your homes will be the reminder of your return to your homes in Paradise, or Hell. In the prescribed supplication of this prayer, we become aware and are reminded of the Greatness, Might, Forgiveness, Mercy and Pardon of Allahﷻ, and we seek from Him in honour and respect of this great day, that is the festival of Muslims and source of honor and pride for the Prophet and his Purified Household, seek that You (oh Allahﷻ) bless Mohammad (pbuh) and his Purified Household and that you allow us to benefit from his goodness and blessings. Part of this supplication is the most comprehensive requests one could ask for, it is that: I seek from you Oh Allahﷻ, that you enter me in to every goodness with which you entered Mohammad (pbuh) and his Purified Household (pbuth), and that you save me from every evil you saved Mohammad (pbuh) and his Purified Household. Oh Allahﷻ, I ask for the best of which your righteous servants ask for, and seek your refuge from everything that your righteous servants have sought your refuge from.
Remembering Those before Us One of the traditions of this day that is popular amongst Muslims is the remembering of those who have been laid to rest and celebrating them. The Prophet (pbuh) stated:
َةِﺮﺧﻻا ﺎﻬِﺑ ﺮﻛَﺬُﺗ رﻮﺒُﻘﻟا ِرُز
Visit the graves and remember with it the Hereafter. He also stated that whoever visits the graves of their parents or similar every Friday, not only will their sins be forgiven but also be considered amongst the righteous children. We also read: Supplication recited near the tombs of parents are answered. Imam Redha (pbuh) if while visiting the tomb of a believer, Surah Al Qadr is recited seven times, both the deceased and their visitor will be the subject of Divine Forgiveness and Pardon. In narrations, it is also stated that the deceased are aware of and become happy when you visit them and become fond of you. And All Praise Is To Allahﷻ The Sustainer Of The Worlds
1. The day after the last day of the Holy Month of Ramadhan, or “Eid Al-Fitr”.
2. Referred to as Zakkat.
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Source URL: https://www.al-islam.org/ramadhan-holy-quran-30-lessons-30-days-muhsin-qaraati
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- 19/07/22