Imams- Appointed by Allah

We believe that only Allah can appoint a person to be Imam and ummah has no right, mandate, understanding or capability to appoint a person as the successor of Holy Prophet (sawa).

·      وَ أَنْزَلَ فِي حَجَّةِ الْوَدَاعِ وَ هِيَ آخِرُ عُمُرِهِ ص‏ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ‏ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً «2» وَ أَمْرُ الْإِمَامَةِ مِنْ تَمَامِ الدِّينِ وَ لَمْ يَمْضِ ص حَتَّى بَيَّنَ لِأُمَّتِهِ مَعَالِمَ دِينِهِمْ وَ أَوْضَحَ لَهُمْ سَبِيلَهُمْ وَ تَرَكَهُمْ عَلَى قَصْدِ سَبِيلِ الْحَقِّ وَ أَقَامَ لَهُمْ عَلِيّاً ع عَلَماً وَ إِمَاماً وَ مَا تَرَكَ لَهُمْ شَيْئاً يَحْتَاجُ إِلَيْهِ الْأُمَّةُ إِلَّا بَيَّنَهُ فَمَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُكْمِلْ دِينَهُ فَقَدْ رَدَّ كِتَابَ اللَّهِ وَ مَنْ رَدَّ كِتَابَ اللَّهِ فَهُوَ كَافِر….

Imam Reza (as) said to his companion “During the last visit of the Holy Prophet to Makka for pilgrimage towards the end of his life the following verse of the Holy Quran was sent to him. "On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion . . .." (5:3) The issue of Imamat (Leadership with Divine Authority) is part of the completion of religion. The Holy Prophet (DivineSupremeCovenantBody) did not leave this world before explaining to his followers the principles of their religion and show them the path clearly. He, in fact, left them on a point of a path that faced the direction of the truth. He raised Ali (DivineSupremeCovenantBody) among them as a flag and an Imam (Leader with Divine Authority). He did not leave anything that his followers needed without full explanation. Those who think that Allah, the Most Holy, the Most High, has not completed His religion, they rejected the Book of Allah and those who reject the Book of Allah they have become expressed unbelievers in it. (Usul Kafi Vol 1 page 199 in Noor and Kitabul Hujjah Chapter 15, 1^st tradition in English)

We believe that the duty of the ummah is merely following the Imam appointed by Allah. It is beyond the scope of the ummah to think about the appointment or its appropriateness.

·      …. بِهِ هَلْ يَعْرِفُونَ قَدْرَ الْإِمَامَةِ وَ مَحَلَّهَا مِنَ الْأُمَّةِ فَيَجُوزَ فِيهَا اخْتِيَارُهُمْ إِنَّ الْإِمَامَةَ أَجَلُّ قَدْراً وَ أَعْظَمُ شَأْناً وَ أَعْلَى مَكَاناً وَ أَمْنَعُ جَانِباً وَ أَبْعَدُ غَوْراً مِنْ أَنْ يَبْلُغَهَا النَّاسُ بِعُقُولِهِمْ أَوْ يَنَالُوهَا بِآرَائِهِمْ أَوْ يُقِيمُوا إِمَاماً بِاخْتِيَارِهِمْ إِنَّ الْإِمَامَةَ خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهَا إِبْرَاهِيمَ الْخَلِيلَ ع بَعْدَ النُّبُوَّةِ وَ الْخُلَّةِ مَرْتَبَةً ثَالِثَةً وَ فَضِيلَةً شَرَّفَهُ بِهَا وَ أَشَادَ بِهَا ذِكْرَه‏

"Do they know the value of Imamat and its status in the Ummat that they have permitted their selection? Imamat, in fact, is far sublime in values, greatest in position, highest in status and the most exclusive issue in all aspects. It is the most profound issue and deep for the intellect of the people to reach and grasp it in their opinions, or to appoint an Imam through their selection. (Usul Kafi Vol 1 page 199 in Noor 3.5 and Kitabul Hujjah Chapter 15, 1^st tradition in English)

Shaikh Sadooq (ar) - A Brief Biography

Name: Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi

Born: End of 305 A.H. 923 A.D./306 A.H 924A.D. (There is no positive evidence as to his year of birth)

Martydom: 381 A.H. 991 A.D. (Buried at Ebn-e Babooyeh, Ray, Iran)

Kunniyat: Abu Jafar

Title: Sudooq (earned on account of His great learning and reputation for truthfulness)

Teachers: Ali ibne Hussain Qummi (Father), Ibrahim Burki, Mohammed ibne Hussain ibne Walid and other 150 scholars (listed by historians).

Disciple: Shaikh Mufeed a.r, Najashi a.r, Shaikh Qudoos a.r and Ibne Zaheri a.r.

Books: There are 300 books authored by Shaikh Sadooq but 220 books are available in the libraries of the world. Popular are “Mun laa yahdar al faqeeh”, “Madinat al Ilm”, “Ilal al Sharaeh”. The other smaller books authored by him are “Sawab al Aamaal”, Iqaab al Aamaal”, “Sifaat al Shia”, “Muaani al Akhbaar”etc

Introduction

Shaikh Sadooq was the leading traditionist of his time (4th Century A.H.). Whatever he heard once, never escaped his memory. The people of Qum used to be surprised at this faculty of his at childhood. His mentors used to be surprised at his prowess. Shaikh Sadooq was known to the people as Sadooq because of his implicit truthfulness. His truthfulness was complemented by his strong memory that he remembered every event verbatim and was able to recount it word for word! Thus he is rightly remembered with the title of Sadooq!! The Shaikh and his father together are remembered as Sadooqain---or the two truthful ones! If you find a mention in any book quoting Sadooq, it would mean that the reference is only to him. But if in another place the mention is of Sadooqain, the reference is both to the son and the father.

The book Kamaluddin Wa Tamaamun Ne’ma

Shayk Sadooq (ar) himself writes : That which motivated me to write this book was that when I was honored by the visit (Ziarat) of Imam Ali Ibne Musa ar-Reza (a.s.) I returned to Nishapur and stayed there. I realized that most of the Shia people who visited me were confused in the matter of occultation of the Twelfth Imam (a.s.) and doubts haunted them about His Eminence, the Qaim (a.s.). They had deviated from accepting the correct views and standards. So I began my endeavor to guide to truth and the right path with the help of traditional reports of the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) till the time a learned and virtuous scholar from Bukhara came to visit us in Qom. I had always wanted to meet him due to his honesty, firm views and correctness of behavior. He was Shaykh Najmuddin Abu Saeed Muhammad bin al-Hasan bin Muhammad bin Ahmad bin Ali bin Salt Qummi, may Allah continue his Taufeeq (good sense). My father and I used to narrate traditions on the authority of his grandfather, Muhammad bin Ahmad bin Ali bin Salt (q.s.) and spoke well of his knowledge and actions, piety, excellence and worship. Ahmad bin Muhammad bin Isa with all his excellence and greatness used to narrate traditions from Abu Talib Abdullah Ibne Salt Qummi (r.a.) and Abdullah bib Salt remained here till he met Muhammad bin al-Hasan Saffar and related traditions from him. When the Almighty Allah enabled me to meet a gentleman of such an excellent family I thanked him for according me such a cordial reception and sincere audience. One day he told me about his meeting with a great philosopher and logician of Bukhara and he also related to me one of his statements about His Eminence, the Qaim (a.s.) which had put him in confusion, perplexity and doubts with regard to the Holy Imam (a.s.) due to the prolongation of his occultation and due to cutting off of news regarding him. Therefore, I explained to him some facts about His Eminence and quoted some traditions of the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) in connection with the Imam (a.s.). As a result of which that person got assurance and the doubts and misgivings that had inflicted his mind were removed. He listened with full attention to all the authentic traditions that I related to him and accepted them from the depth of his heart. He petitioned me to write a book for him on this subject. I agreed to do so and promised him that when the Almighty Allah would facilitate my return to my hometown, Rayy, I will compile the relevant traditional reports on this topic.

One night, when I drifted into sleep after thinking about my family, friends and the bounties that the Almighty Allah had bestowed on me, I dreamt that I was performing the circumambulation of the Holy Kaaba in Mecca and in the seventh round I was near the Black Stone (Hajar Aswad), and upon reaching it I was kissing it. I was saying that I had repaid my trust and fulfilled my covenant so that it might be a witness of this. At that moment I had the honor of seeing my master, the Master of the Age (a.s.) standing at the door of the Kaaba. My heart began to beat fast with excitement and he came to know my inner feelings which were reflected in the worried expression on my face. I saluted him and he replied to my salutation and then asked me: Why don’t you write a book regarding the occultation, so that your sadness and worries are removed? I said: O son of Allah’s Messenger, I have compiled a number of books about occultation. He said: Not in this style. I order you to compile a book on occultation and therein mention about the occultation of the prophets (peace be on them). After that, the Imam (a.s.) departed from there. When I woke up, I began to weep, supplicate and express my humility till dawn break. In the morning, in compliance with the commands of the Proof of Allah, I began the compilation of this book. While I pray for the help of Allah and I rely on Him and seek forgiveness for my shortcomings. My Taufeeq is only from the Almighty Allah, I rely on Him and I turn to Him.”

I am afraid of MUSIC

Today, world cannot imagine life without music. Music makes you happy and takes your mind off your problems in the short run. It’s just like drugs, alcohol, and gambling. People take in order to get peace & to distract them from the daily toils and personal problems. But, Allah (swt) says in Holy Quran that a believer’s heart will get peace through remembrance of Allah only. (13:28)

Allah (swt) says in Holy Quran, "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Quran) by way of mockery. For such there will be a humiliating torment (in the Hell-Fire)". (Surah Luqman 31:6) 

Ahmad Ibn Ziyad Ibn Ja’far Al-Hamdani (May Allah Rest his Soul) narrated, he said: Ali Ibn Ibrahim Ibn Hashim narrated, he said: Al-Rayyan Ibn Al-Salta narrated he said: One day while Al-Reza (as) was in Khorasān I asked him something: My master, I heard from Ibrahim Ibn Hashim that you had gave him permission in listening to music?

Imam (as) said: That disbeliever is lying, for he asked me about that and I responded to him by saying: A man once asked Abu Ja’far Al-Sadiq (as) about this and he responded by saying: If Allah is to show us truth and falsehood, then music would be on the side of falsehood, this is the final judgment (as in I have passed judgment on this question).  

[Uyoon Akhbar al-Reza (as) - Vol.1, Pg.17]

Some Effects of Music:

1. Hypocrisy -

The Sixth Imam (a.s.) has also stated, “The playing of violin promotes the growth of hypocrisy in the heart like water assists the growth of vegetation (algae).”(Wasa’il ul-Shia)

2. Divine wrath -
Imam Ali ar-Reza (a.s.), "A person invites Divine wrath when in his house instruments like flute, drum and chess are played for forty days. If this man dies within these forty days, his death would be of a sinner and a transgressor. His place shall be in Hell. And what a dreadful place it is!"  (Mustanad al Taraqi)

3.  Your brain stops working -

Because it creates a false euphoria, you keep going back for another fix. It completely takes over your mind and affects your judgment.

The British neurologist Oliver Sacks says: “music can involve many different parts of the brain, special parts for the response to pitch, and to frequency, and to timbre, and to rhythm, and to melodic contour, and to harmonic and everything else” thus, completely occupying the brain.

Dr. Ballam states: “The human mind shuts down after three or four repetitions of a rhythm, or a melody, or a harmonic progression.” (Ballam, Michael. Music and the Mind, pp 1-8.)

Hope the above helped to prove your habit of not listening to music is indeed a good habit.

Neighbors

 Among the rights and duties that Islam has promulgated, are the rights of neighbours. It is a Muslim’s obligation to behave benevolently with his neighbours as he behaves with his near and dear ones. He should be courteous with them and try to alleviate their calamities and affliction. One who observes the rights of his neighbours, shall find this virtue most beneficial, making him worthy of Allah’s pleasure.

We have been warned that most of the people would fail to fulfill these rights. The Prophet of Allah (sawa) said  “Listen to what I tell you. Only a few people who are blessed by Allah ‘s Mercy honor the rights of neighbors. Allah stressed the rights of neighbors so much that I thought neighbors inherit from man.”[1]

 The rights of neighbourhood are not meant for Muslim neighbours only. Of course, a Muslim neighbour has one more claim upon us - that of Islamic brotherhood; but so far as the rights of neighbourship are concerned, all are equal.
 
 Explaining it, the Holy Prophet said: Neighbours are of three kinds: (1) that one who has got one right upon you;   (2) that one who has got two rights upon you;  (3) that one who has got three rights upon you.  The neighbour having three rights upon you is the one who is also a Muslim and a relative. The neighbour having two rights is the one who is either a non-Muslim or a non-relative Muslim.
 The neighbour having one right is the one who is neither a Muslim nor a relative. Still he has got all the claims of neighbourhood-rights upon you.

Lets us glance at a few traditions on the rights of neighbours:

 The Holy Prophet (sawa) said:” That man is not from me who sleeps contentedly while his neighbour sleeps hungry.”
 

 Al-Imam `Ali ibn al-Husayn (a. s.) in his Risalat al-Huquq, said: “And the right of your neighbor is that .... You should not pursue any of his imperfections, and you should not seek any of his faults. But if you should discover any of his faults unintentionally, you should take the role of a fortified stronghold and a veiling screen regarding what you know. You should guard them in such a way that none of his defects can be discovered even if they are thoroughly inspected with spears. And you should not eavesdrop on him, and you should not forsake him during times of hardship. And you should not envy him when he receives a blessing. Pardon his deviation and forgive his mistakes. And do not lose your temper when he behaves out of ignorance with you.....”

The Prophet of Allah (sawa) was asked: “O’ Prophet of Allah! What are the rights of neighbors incumbent upon other neighbors?” He (sawa) said: “The least right of a neighbor is that if he asks you for a loan you should grant it to him. If he asks you for help, you should help him. If he wants to borrow something from you, you should lend it to him. If he wants you to donate something to him, you should do so. If he invites you, you should accept his invitation. If he gets sick, you should go and visit him. If he passes away, you should attend his funeral procession. If he receives some blessings, you should become happy and not become jealous of his blessings. If a tragedy befalls him, you should feel sorry for him. You should not build a tall building which blocks the view from his house. If you bring home something like fruit, you should give him some as a gift, or cover up the fruit and take it home in such a way that his kids do not see it.”[2]

It should be noted that the fulfilling of the above rights do not give us reason to disregard religious laws with regards to najasat, idol worhsipping, interaction with na-mehram, haram acts etc.  Providing our house for hosting their festivals, facilitating their sinful acts, allowing our chidren to visit them and learn bad habits,  avoiding our religious activities to avoid their displeasure etc cannot be justifised as fulflling the rights to neighbours.

May Allah give us taufeeq to fulfill the rights of our neighbours.

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[1] Mustadrak al-Vasa’el, v.2, p.79.

[2] Mustadrak al-Vasa’el, v.2, p.79.

A Tear for the Beloved - Book Introduction

When a man feels lonely and desolate in this world due to its difficulties, problems and sorrows he realises the continuous and eternal need of his creator. In a state of desperation, difficulty and their like, man pleads only with his creator through invocations and supplications.

We have been created for worship (Sura Zaariyat, Verse 51) and these invocations are indeed worship of Allah. Hazrat Imam Ali ibne Abi Taib (as) said, “Invocation (dua) is the essence of worship”[1]

Supplications and ziyaaraat (salutations) are special modes of Islamic cognition. We can find profound lessons in monotheism, creed, and ethics from them. They are not, as is generally understood, rituals or formalities.

Supplication is our conversation with our Creator while ziyaaraat are our conversation with Allah’s sincere creatures and His infallible proofs.

It is our belief that the souls of the infallibles ascend towards the highest heavens and that they are alive, getting their sustenance (from their Lord). They look at us, hear our speech and reply to our salutations. The belief of us Shias is against the Wahhaabis who think that as the Holy Prophet (s.a.) is dead, our relationship with him is like that with any other stone that can neither advance nor postpone. And also opposed to the Ghulaat who attribute divinity to Ameerul Momineen (a.s.). Allah is Higher than what the unjust believe, a big lie.

The book ‘RabeeulAnaam Fi Adeea-e-Khairil Anaam’ has been authored by Abdul Husain Taalei and translated by Dr. Shabeeb Rizvi in English under the title ‘A Tear for the Beloved’.

The book starts with general view on supplications and ziyaaraats and methods of invocation. It has thrown special light on awaiting the re-appearance of Imam Mahdi (a.t.f.s), necessity and essence of it.

There are numerous benefits of praying of Imam-e-Asr (a.t.f.s) both in this world and hereafter. Book mentions the reasons and benefits of the same.

It mentions special timings of praying for reappearance like on the day of Arafah, Eid-al-fitr, Day of Ashoora, 15^th of Shaban, on the day of Ghadeer to name a few.

There are some places emphasized for supplicating for Imam-e-Asr (a.t.f.s) like Masjid-al-Haraam, in the plains of Arafat, sardaab, The Holy Shrine of Imam Husain (a.s), Holy Shrine of Imam Reza (a.s), Imam Ali Naqi (a.s) and Imam Hasan Askari (a.s) and the places dedicated to Imam-e-Asr (a.t.f.s.)

Book also mentions about daily duas and ziyaaraats and on special occasions that Masoomeen (a.s) have taught us. Apart from that it has also mentioned the supplications for specific timings and days like Rajab, Shaban, Shawwaal, Zilqad and Zilhajj. It has dedicated special chapter on the dua-e-qunoot of many Imams (a.s)

An Entire section is dedicated for Ziyaaraats of all infallibles (a.s) both daily and on special occasions.

The last chapter contains miscellaneous duas like dua for renewal of covenant with Imam (a.s), seeking help from him, dua-e-istekhaarah by Imam-e-Asr (a.s) etc.

The last words of the books are :

“The ink has dried but the tears continue to flow as the pain of separation from the beloved continues to pinch the heart. Yet, the eternal medicine called hope, provides us some relief, and assures, ‘Be patient, he will come.’ But the moot question is ‘When?’ As the days and nights are passed in heartrending invocations and supplications, eyes are gradually losing their sight, backs are slowly developing a curve and bones are creaking, hairs are turning silver and death seems a looming fact, the only shriek that disturbs the stillness of the night, says,

 “O Master! When will you see us and we see you, while you are raising the flag of victory"

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[1]  Majmaul Bahrain, 2/442