Tafsir Surat Az-Zalzalah (The Earthquake)

By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh

Surat Az-Zalzalah (The Earthquake) - سورة الزلزلة
This sura descended at Medina and it has 8 aayat

The contents and the virtues of the Surat Az-Zalzalah
The interpreters have different opinions about the descend of this sura whether it is Makki (belong to Mecca) or Madani (descended at Medina) most of them relate, it is Madani and some say it is was revealed at Mecca as the mode of the ayaat relate about the judgment day and the end of the time, Ishra’atus saa’a. The occurrence of the resurrection day’s signs, they resemble to the Makki ayat. But in a hadis it is mentioned that Abu Saeed Khadri asked the eminent Prophet peace be upon him about the below mentioned ayat:
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
(99:7)
And so, he who shall have done an atom's weight of good, shall watch it
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
(99:8)
And he who shall have done an atom's weight of evil, shall observe it. –
We know that in the city of Medina Abu Saeed joined the prophet peace be upon him.
This sura mainly rotates around the 3 axes.
First it describe about the end of the time Ishraatus saa’a and the signs of the judgment day’s happening and after that the earth, giving the witness about the world and the deeds of the human beings.
In the third part talks about the division of the people in two groups the pious and the impious and the recognition of every one and the result of their deeds.
Regarding the virtues of the of Sura e Zalzalah they are important statements in the Islamic narrations like in a hadis from the great prophet peace be upon him we read: The one who reads it as he had recited in the Sura e Baqara. And his rewards are equal to reading one fourth of Noble Quran.
In a description from Imam Sadiq alaihis salam we read, as he said: never get tired of reading the sura e Zalzala since the one who recites it in the namaz e Nafila (supererogatory prayer) they never will be caught by the calamity of earth quake or never dies by it or never effected by the thunderbolt or plague until his death.
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Az-Zalzalah (The Earthquake)
إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا
(99:1)
When the earth is shaken with its [final] earthquake
وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا
(99:2)
And when the earth throws out its burdens,
وَقَالَ الْإِنسَانُ مَا لَهَا
(99:3)
And man will say: "What is the matter with it?"
يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا
(99:4)
on that Day will she recount all her tidings,
بِأَنَّ رَبَّكَ أَوْحَى لَهَا
(99:5)
Because your Lord has commanded it.
يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ
(99:6)
That Day mankind will proceed in scattered groups that they may be shown their deeds.
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
(99:7)
So whoever does an atom's weight of good will see it,
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
(99:8)
And whoever does an atom's weight of evil will see it.

Interpretation:
The day when the man will see his entire deeds!
As in the description of the contents of sura it is indicated that this sura contains the description of dreadful and frightful end of this world and the commencement of judgment day.
First it stated: when the earth began to tremble severely.
إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا
(99:1)
And it will get upside down in such a way that it will throw away whatever encloses inside it.
وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا
(99:2)
زِلْزَالَهَا
The above term means (its earthquake) it is indicating, on that day the entire earth globe will shake up (unlike the common earthquakes which happens only in a particular locality and section) or else it is pointing out to the earth quake of the resurrection day.
أَثْقَالَهَا
The above term means heavy burdens, what are they? They are many definitions revealed regarding it. Some declared they are the people who are thrown away from their graves due to the trembles of the judgment day, Similarly as it is described in the ayat 4 of Sura e Inshiqaq.
Al-Inshiqaq (The Splitting)
وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ
(84:4)
And it cast out all that was in it and became empty.
Some said: it will discard the treasures in it and causes regrets in the hearts of the adorers of the worldly life.
And there is a probability by the term throwing away of the burdens means to send out the burdens and the melted metals inside the earth. Usually some of them emit at the time of the earth quake and expulsion of volcano at the time of judgment day whatever it encloses inside the earth and after that a great earth quake takes place.
It seems the first definition is appropriate.
However, on that day the man, by seeing the extraordinary scenes gets extremely frightened and expresses: What is happening, the earth is trembling in such a manner and whatever it is enclosing inside, it had thrown outside.
وَقَالَ الْإِنسَانُ مَا لَهَا

Though here some of the humans are defined specifically the blasphemous people who were in doubt about the judgment day. But what is evident that here the man has a very vast meaning which includes everybody, as the astonishment from the conditions and circumstances of the earth is not specifically concerned to the unbelievers only
Does this wonder and question concerned to the first blast or second explosion.
It is apparent that it is the first blast which is the blast of the world’s end. As the enormous earth quake happens at the end of the world.
It is supposed that by the blast of judgment day and getting alive of the dead bodies and their throwing away from the earth, as the next ayaat too are entirely related to the second blast. The ayaat of noble Quran repetitively defined the occurrences of these two blasts.
More than this is: on that day the earth tells all about its informations.
يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا
(99:4)
It reveals whatever good and evil happened upon the expanse of earth. On that day one of the most important witnesses of the human deeds is this earth itself who relates whatever we do upon it, it is our onlooker and observer.
In a hadis from the distinguished prophet Muhammad peace be upon him we read who said: do you know, what are the reports of the earth?
They replied: the Almighty God and his prophet are more aware of it. He said: By the statement of the earth it means it presents the reports about the deeds of every man and woman performed at the earth and relates: certain person at particular day committed such an act. Likewise the earth gives the report about the people.
In another hadis by the prophet Muhammad peace be upon him we read: be careful in performing the vazu as the best of your deed is the namaz and be cautious about the earth, it is your mother the one who is involved in good and evil deed, the earth informs about it.
It is quoted by Abu Sayeed Khadri who was relating: Whenever you are in desert give azan in high sound as I had heard from the prophet peace be upon him who said: the man, jinni (jin) and a piece of stone who had heard it they give the eyewitness for it.
Is it true that by the command of the Majestic God the earth opens its mouth and speaks? As we know every action performed by man whether he wants it or not creates some effects around him though today we cannot account it. Same like the finger prints of friend or foe remains upon the door handle. The reporting of the earth is nothing but the appearance of these effects. As to the person who was awake the whole night, we say: your eyes state that you were wide awake the entire night. That means the effect of the insomnia is visible upon its face.
However its topic is not mysterious for us? Like now a days by the progress of the science and knowledge, everywhere they invented the means which can record every moment the voice of man or can capture in the photographs or movies the deeds and acts of man and they can be presented in the court, to interpret as a convinced document for a help in giving the judgment, in such a manner that cannot be refused and denied.
If in the past some people get surprised by the witness of the earth, today one delicate tape or an apparatus of sound recording stitched to the dress like a button can bring clarification to many of the problems.
Interestingly, in a hadis from Ali alaihis salam we read, who said: Perform namaz in the different parts of the mosque as every piece of land give witness for the person who prayed namaz upon it.
In another narration it is mentioned that ameerul momineen Ali alaihis salam after dividing the public funds (baitul mal) and whenever it was getting empty, there he was performing to rakat namaz for thanks giving and concentrating towards the Benevolent God and telling: On the judgment day you give witness that I filled you in the way of Generous God and emptied you for the cause of the Protector God.
In the next ayat it adds: it is for the reason that the Eternal and Giver of life, God had presented the earth revelation.
بِأَنَّ رَبَّكَ أَوْحَى لَهَا
(99:5)
And the earth never falls short to fulfil its duties. Here the meaning of the term below is:
أَوْحَى
To give the report as such kind of mysterious speaking is against the nature of the earth and this is impossible without the divine revelation.
Some said that: it means that the earth is motivated to emit out whatever it had inside. But the first definition is right.
Then it is said: that day the people come out from the graves in various groups and enter in the ground of the judgement so that their deeds are revealed to them.
يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ
(99:6)
أَشْتَاتًا
It means to get dispersed and scattered and it is the plural of
شْتَ
May be this dispersion is for the reason that the people of every religion will enter the ground of judgment day separately. Or the people of every region of the earth separately enter the scene of resurrection. Or maybe they are groups of people who have overjoyed and cheerful faces and a group with the gloomy, turbid and depressed features steps into the terrain of judgment day.
Every nation is with their leader, chief and ruler, same as it is told in the 71 ayat of the Sura e Isra:
Al-Isra (The Journey by Night)
يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ
(17:71)
17:71
The Day when we shall call together all human beings with their (respective) Imam [their Prophets, or their records of good and bad deeds]
Or the believers with the believers and the unbelievers with the unbelievers may enter the ground of the resurrection possibly all the interpretation s are correct. Since the meaning of the ayat is infinite and boundless.
يَصْدُر
The above term means excitedly coming out of the camels from the drinking water pond in large groups. Here it is indicating towards the various nations who move forwards for giving the accounts of their deeds.
Or there is another guess that their coming out from the ground of the judgment and going towards their abodes in the heaven or the hell. But the first definition is proper.
By the below term means
لِّيُرَوْا أَعْمَالَهُمْ

“So that to show them their deeds and view the reward of their deeds.”
Or view the file of the deeds every virtues and evil deed is recorded in it.
Or their spiritual recognition and the way of their deeds.
Or it means seeing one’s own deeds and visualization of their deeds. That day the deed takes shape of many apt faces and acquires an appearance before him. Sitting facing it both gives delight or pain and agonizes to the person.
Then the result of the each and every of these groups of believers and unbelievers, the virtues and evil is indicated and said: One who performed the good deed equal to the weight of a single mustard seed will see it.
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

Anybody who do evil equal to the weight of an atom he will see it.
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

Here once again they are many definitions that is, does he view the reward of his deeds or does he see the file of his deeds or the deed itself.
The manifestation of the ayaat too emphasise upon the visualisation of the deeds and seeing the action itself whether it is good or bad on the day of judgment even it is if it is equal to the pin point the good deed or bad act. It will appear before the person who performed it.
مِثْقَالَ
In language the above term means heavy and weighty or it is a weighing machine by which the heaviness of the things is checked and here it gives the first meaning.
ذَرَّةٍ
For the above term too there are many explanations in the language and the dialect: sometimes it gives the meaning of small ant and at times it means the dust when we keep the hands on the earth and draw them away it sticks to our hands. And often it gives the meaning of the minute dust particles prevailing in the air when the beam of sun light passes through a gap or a crack; it brightens up the dark room and the minute elements in the air gets visible.
We know that the word zarra is used for the term atom too. The atom is too minute that it cannot be viewed by the simple eyes. Not even by the most accurate microscopes it can be viewed only its special effects. Its volume and weight with the scientific calculations can be discovered. It is so minute that a several million of them can create their place on a single point of the needle.
Whatever the meaning of the atom is, here it means the minutest weight.
However this ayat trembles the back of the human being and points out that the divine counting on that day is to the high extent, this meaning is accurate and elaborate. The weighing machines of the deeds on the judgment day are so much sophisticated that they weight and counts even the minutest human deed.

The points:

1-The strictness and the severity in weighing the deeds accounts on the judgment day
Not only from the last ayaat of this sura but by the different ayaat of the dignified Quran is it adequately identified that the probing of divine accounts of the human deeds are done to the last extent and elaborately. In the ayat 16 of Sura e Luqman we read: My son! To the weight of a mustard seed if you do the good or bad deed inside a rock or at any corner of the skies or hidden in the earth. The Guardian and the Protector God will bring it to check and count it on the judgment day. The God is Well Aware and Wide Awake.
خَرْدَلٍ
The meaning of above term is a mustard seed, a very minute seed from a popular herb and it is taken as an example for the minute things too.
These terms shows that at that great event of deeds description, checking the least human actions are bring into account besides thee ayaat warns not to devalue the small sins and the minute good deeds whatever it is it will be bring before the divine account whatever it is, the deeds are not valueless and useless.
Hence some of the interpreters said: these ayaat descended in the period when some of the companions of the great prophet peace be upon him were not so much careful about the meagre virtues deeds and they used to tell: the reward of anything is bestowed to man that he loves it dearly. And the small thing is something which is not esteemed by us. And same way they were casual towards the meagre sins. The ayat descended and encouraged them in the direction of the small virtues deeds and warned them from the meagre sins.

2- The answer to a question
Here there is a question and that is, according to these ayaat, the human being will view his deeds whether it is small or big and how these terms are compatible with the forgiveness, seeking pardon and invalidation of the deed and putting out of communion. As the ayaat about the invalidating the deeds says: some of the acts such as blasphemy vanish all the good deeds of man ex; Sura e Zumar ayat 65:
Az-Zumar (The Groups)
لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ

39:65
Your work would surely become worthless, and you would surely be among the losers."
Hud (The Prophet Hud)
إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ

11:114
Verily, good deeds drive away evil deeds.
And the ayaat of forgiveness and repentance says: in the shadow of divine forgiveness all the sins disappears. Then how these concepts verify the issue of seeing the entire good and bad deeds of man?
In reply to this question we have to pay attention to the point that: the two basics which is mentioned in the above ayaat and said: the human being will see every atom of his or her act and this is a rule for all and we know that every law may have its own exceptions, we know the ayaat of forgiveness, repentance, invalidation of the deed and putting out of relationship had their own exceptions in this general law.
Another answer about the nullifying the deed and to put out of relationship is in fact have the measure of the balance, fraction and refraction. It is just like the demands and debts, they are deducing from each other. When the man views the result of the balance, in fact he had seen his entire evils and virtues deeds. The same statement is expressed about the forgiveness and repentance as without the ability and capability does take place. And seeking pardon is a virtues act in itself.
Some related another answer for that, which is not correct and that is the unbelievers see the result of their good deeds here in this world. Same as the believers get the punishment for their bad deed here in this worldly life.
But it is evident that the ayaat under discussion is about the day of resurrection not the worldly existence. In addition to that it does not have the generality that every believer and non believer gets the result in this worldly life.

3- The most widespread ayaat of noble Quran
It is quoted from Abdullah bin Masood that one of the most powerful ayaat of the noble Quran is this ayaat:
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (99:7) وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
(99:8)
And it gives the complete meaning, truly the deep faith in the contents of noble Quran is quite enough to bring the human being in the right path of truth and prevent him from every type of waywardness and transgression.
Hence in a hadis it is revealed that a man came to the magnificent prophet peace be upon him and said: teach me whatever the Almighty God had taught you.
The noble prophet peace be upon him send him to one of his companions, to teach him the gracious Quran. The man got up from his place and said: only this one ayat is quite sufficient for me.
The prophet said: Leave him alone as now he had become a religious jurisprudence and according to some narrations he said: he became an expert in religious philosophy of law and returned back to his place. Its reason is apparent as the one who knows that our deed to the weight of an atom or a mustard seed is going to get calculated and from today onwards he began to calculate his deeds. And it has a great effect in moulding his character
In another description from the Abu Sayeed Khadri it is expressed, when the ayat va man yamal descended, I asked: O prophet of Supreme God! Do I view my entire deeds? He replied: Yea. I repeated those biggest deeds? He said: Yea. Then I asked: Those smallest deeds? He replied: Yea. I said: Woe on me! My mother may sit to mourn for me.
The Prophet of Majestic God said: Glad tiding for you O Abu Saeed! As its virtues are granted ten times more and increases virtues up to 700 times to whomever the Merciful God wants. But every sin has its punishment according to its weight or the Generous God forgive it and be aware not even a single person is able to save himself with the help of his deeds except by the kindness of the Great Forgiver God. I asked: even you, O messenger of God!? He replied: Even I, except the Exalter God include me in his mercy.
O Honourer God! Where the prophet peace be upon him with all his greatness is attached to your forgiveness in that situation our condition is quite obvious.
O Glorious God! In the case our deeds are criteria to save us from punishment, then woe upon us. If your kindness is with us then the glad tiding is for us.
O Protecting friend and Supporter! That day when the entire small and big deeds will be visualised before us, for that day we had knotted all our hopeful eyes upon you.
Ameem! O the Provider of the Universe

Islamic Story 30: The story of 'Isa (Jesus) and his mother Mary in the Qur'an

Adapted from: Al-Mizan Discourses

It is not meet for a man that Allah should give him the Book and the Judgment and Prophethood, then he should say to men: "Be my servants rather than Allah's;" but rather (he would say): "Be worshippers of the Lord because of your teaching the Book and your reading (it yourselves)". Or that he should enjoin you that you should take the angels and the prophets for lords; what! would he enjoin you with unbelief after you are Muslims (Submitting Ones)? (Qur'an, 3:79-80)

Mary, daughter of Imran was the mother of the Messiah ('Isa (Jesus)). When her mother was pregnant with her, she made a vow that she would release what was in her womb to be devoted to the service of the Temple. She believed that she was pregnant with a male child; but when she brought it forth and came to know that it was a female, she was disappointed and dejected. Then she named her Mary, that is, servant. Her father, Imran, had died before she was born; so the mother brought her to the Temple for handing her over to the priests – Zakariyya was one of them. They contended with one another to get the privilege of her custody; then they agreed to decide it by lot, in which Zakariyya’s name was drawn; and he became her guardian. When she reached the age of puberty, Zakariyya made for her a partition to protect her from men’s eyes. She used to worship Allah therein and nobody entered that sanctuary except Zakariyya. Whenever Zakariyya entered the sanctuary to see her, he found her with food. He said: "O Mary! Whence comes this to you?" She said: "It is from Allah, and surely Allah gives sustenance to whom He pleases, without measure.

Mary was a truthful woman and was sinless by Allah’s protection; purified, chosen and spoken to; the angels spoke to her and purified her. She was obedient to the Lord and a sign of Allah for the worlds. (vide 3:35-44; 19:16; 21:91; 66:12 in the Qur’an)

Then Allah sent to her His spirit when she had hidden herself behind a curtain, and he appeared to her as a well-made man. He said to her that he was a messenger of her Lord so that he should give her, by permission of Allah, a pure boy without a father. He also gave her the good news of the manifest miracles which were to happen on the hand of her son; and informed her that Allah would surely strengthen him by the Holy Spirit, and would teach him the Book, the Wisdom, the Torah and the Gospel. He also told her that her son would be the messenger to the Children of Israel and would have clear signs. After informing her of the boy’s status and story, he breathed into her the spirit and she became pregnant with 'Isa (Jesus) (peace be on him), as a woman conceives her child. (vide 3:33-50 in the Qur’an)

Then she withdrew herself with him to a remote place. And the throes of childbirth compelled her to betake herself to the trunk of a palm-tree. She said: "Oh, would that I have died before this, and had been a thing quite forgotten!" Then the child called out to her from beneath her: "Grieve not; surely your Lord made a stream to flow beneath you; And shake towards you the trunk of the palm-tree; it will drop on you fresh ripe dates: So eat and drink and refresh the eye. Then if you see my man, say: ‘Surely I have vowed a fast to the Beneficent Allah, so I shall not speak to any man today.’" And she came to her people with him, carrying him (with her). (vide 19:20-27;) His conception, birth, talk and all related affairs were similar to those of other men.

When her people saw her in such a condition, they were enraged, and blamed and taunted her – as was natural in case of an unmarried woman conceiving and bringing forth a child. They said: "O Mary, surely you have done a strange thing. O sister of Aaron! Your father was not a bad man, nor was your mother an unchaste woman." But she pointed to him. They said: "How should we speak to one who is a child in the cradle?" He ('Isa (Jesus)) said: "Surely I am a servant of Allah; He has given me the book and made me a prophet: And he has made me blessed wherever I may be, and He has enjoined on me prayer and charity so long as I live: And dutiful to my mother, and He has not made me insolent, unblessed: And peace on me on the day I was born, and on the day I die, and on the day I am raised to life." (vide 19:27-33)

This talk of 'Isa (Jesus) was a sort of prologue which pointed to his future mission – that he would rise against oppression and injustice, revive and reform the laws of Moses (peace be on him), renovate what was obliterated from the revealed knowledge and make clear to them what they had differed in.

'Isa (Jesus) grew up and became a young man. He and his mother used to eat and drink in normal way with all the necessary concomitants and accidents of human life up to the end.

Then 'Isa (Jesus) was made a messenger to the Children of Israel. He stood up calling them to the religion of monotheism and told them: "I have come to you with a sign from your Lord, that I create for you out of dust like the form of a bird, and I breathe into it and it and becomes a bird, with Allah’s permission, and I heal the blind and the leper, and bring the dead to life, with Allah’s permission, and I inform you of what you eat and what you store in your homes. Most surely there is a sign in this for you. Surely Allah is my Lord and your Lord, therefore, worship Him only."

He called them to his new Law, which verified the Law of Moses; But he abrogated some parts of it, allowing them some things which were forbidden in the Torah as a punishment to the Jews. 'Isa (Jesus) used to say: "Surely I have come to you with wisdom, so that I make clear to you a part of what you differ in. O Children of Israel! Surely I am the messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a messenger who will come after me, his name being Ahmad."

He showed the miracles which he had mentioned, e.g. creation of a bird, raising the dead to life, healing the blind and leper, and giving the news of the unseen - all by Allah’s permission.

He continued like that calling them to monotheism and his new Law until he was convinced that they would not believe in him. Seeing their insolence, enmity and hatred, and the arrogance of their priests and rabbis, he turned away from them and selected his apostles (from the small band that had believed in him) to be his helpers to Allah.

Then the Jews rose against him with the intention to kill him. But Allah took him away completely and raised him. The Jews were put in confusion; some thought that they had killed him, others that they had crucified him; but in fact it was made to appear to them like that. (vide 3:45-58; 4:157-158; 5:110-111; 43:63-65; 61:6-14)

Puisi: Dan langit pun menangis.....

Dan langit pun menangis ........
ketika al- haq bercampur yang bathil
ketika hak dirampas sesuka hati
ketika amanah dipijak penuh bakhil
ketika tanggung jawab sudah pun dilupai

Dan langit pun menangis....
mendengar isak ratap nan pilu
dari kekasih-Nya yang tak berdaya
menyaksi luluh cucu Rasul-Mu
dari kejauhan diiiringi tawa durjana

Dan langit pun menangis....
tersingkap tabir suci penerus Nabi
dinoda kejam hati tak berbudi
terbujur jasad- jasad nan suci
disambut bidadari Tuhan nan murni

Dan langit pun menangis....
ketika tiada kesetiaan yang dinanti
ketika tiada azzam yang bebelah bagi
ketika tiada mata mau menangisi
ketika iman tak mau menyebelahi

"Open- Minded " kah kita?

Open-minded,berpikiran terbuka dalam makna yang lebih luas bererti mahu dan mampu melihat sesuatu dari sudut yang berlainan. Jika anda adalah seorang peniaga, maka adakalanya anda juga perlu mempatkan diri anda sebagai pembeli. Sebagai peniaga, anda mahukan keuntungan yang banyak, tapi sebagai pembeli tentu anda mahukan barang atau produk yang berkualiti dengan harga terjangkau. Sekali tertipu, serik nak beli lagi. Dengan cara ini sebagai peniaga anda boleh mencari jalan keluar atau alternatif yang boleh menguntungkan kedua belah pihak. Sebagai peniaga, anda boleh mendapatkan keuntungan dan pelanggan setia. Pelanggan anda pula merasa seronok membeli barang/produk dari anda dan tak kan lari kepada peniaga lain.

Open-minded juga bererti melihat sesuatu secara objektif,bukan subjektif. Sebagai contoh, mungkin kita sudah menghabiskan banyak masa dan wang ringgit untuk menghantar anak kita ke tempat belajar terbaik. Tapi prestasi si anak tak juga meningkat. Dalam hal ini jangan salahkan anak semata-mata. Lihatlah juga faktor persekitaran. Mungkin si anak merasa terlalu "dipaksa" untuk berjaya sehingga dia merasakan bahwa belajar bukanlah sesuatu yang menyeronokkan. Atau mungkin faktor teman-teman yang lebih cenderung mengajaknya bermain dan melepak. Atau mungkin juga faktor ibu bapa yang tak punya banyak masa berkualiti bersama anak sehingga si anak merasa "alone and lonely". Faktor-faktor inilah yang perlu diambil kira lalu dipikirkan penyelesaiannya dan bukan semata-mata menjatuhkan hukuman pada si anak.

Open-minded sudah semestinya juga bererti berpikir dan bertindak secara kritis, bukan sinis:berfikir dan bertindak secara positif,bukan secara negatif.Ambil contoh, jika anda seorang penjawat awam atau kaki tangan kerajaan....adakalanya anda juga perlukan pandangan dan bantuan dari pihak oposisi/pembangkang.Ssamada anda suka atau tidak dengan apa yang mereka sampaikan, adalah sangat bijak dan tabik buat anda jika anda mampu "mengolah" semuanya sehingga menghasilkan solusi terbaik untuk rakyat. Apatah lagi rakyat sudah pun memilih anda sebagai wakilnya dalam kerajaan bererti rakyat mengharapkan sepenuh perhatian dan bantuan dari anda untuk menyelesaikan masalah sedia ada.Tak kiralah dari mana datangnya "idea",rakyat tak lah kisah sangat, janji....rakyat sejahtera dan benar-benar diutamakan.

Tak lah susah sangat nak open-minded. Ianya perlukan pembiasaan dan pembelajaran dari masa ke semasa. Saling mengingatkan untuk open-minded dengan orang-orang terdekat boleh menjadi "pembuka". Jika anda seorang yang aktif dengan laman sosial semisal facebook atau twitter, itu pun boleh dijadikan sarana untuk saling mengingatkan agar selalu berpikiran terbuka/open-minded.Disamping itu, jadikan juga membaca sebagai satu aktiviti yang menyeronokkan untuk menambah rencah minda, membuka visi dan misi kita pada dunia luar. Harapan saya, membaca blog ini pun boleh menjadi pemangkin minda anda. Wallahu'alam.

Iran dan Sekatan

Berita terbaru: UN akan menambah sekatan atas Iran kononnya tak bekerjasama dalam bab penghapusan tenaga nuklear dan "sedang" membuat senjata nuklear sendiri. Hm...iya lah tu...1001 alasan boleh dibuat,kalau nak menceroboh kedaulatan satu-satu negara yang tak mahu tunduk dengan pakatan UN atau dalam bahasa lebih jelasnya adalah USA, apapun boleh jadi "halal" dilakukan. Lawful...lah istilah mat saleh nya.

Sekatan...hm, apa nak hairan. Apa negara-negara Barat ingat Iran akan "mati' macam Iraq atau hancur macam Afganistan? Saya yakin tidak. Sejarah sudah pun membuktikan bagaimana kebangkitan rakyat dalam Revolusi Iran telah menghantar Iran ke gerbang kejayaan hingga ke saat ini. Apa nak hairan dengan sekatan? Kata seorang sahabat di sana "It's nothing".We can survive with our own strength. Besides, we still and always have Allah,Rasulullah SAW and ahlul bait a.s. with us. There's nothing to be afraid of. For generations we have suffered from such things but nothing can defeat us.Not even them...(USA).

Tengok, itu cuma luahan seorang, apatah lagi kalu jutaan rakyatnya yang meluahkan. Lagi naik pening USA dan sekutunya. Yakinlah ianya bukan setakat kata-kata atau cabaran semata-mata-mata tetapi sudah pun terbukti dan selamanya akan terbukti. Tahukah anda apa yang menjadi kunci kekuatan dan keteguhan mereka? Ianya adalah iman di dada dan ketaatan kepada Allah, Rasul SAW dan keluarganya yang tak berbelah bagi.

Sekiranya anda mengaku anda juga adalah muslim sejati, maka "at least' buktikan betapa anda tidak menyokong apapun tindakan "jahat' UN,USA atau apapun namanya ke atas negara-negara Islam. Apakah kerana keislaman kita, lantas negara Barat berhak memijak-mijak kita? Tentu tidak kan? Jangan sampai negara kita pula yang "kena bancuh" barat pula selepas ini kerana kita terlalu seronok dengan kesusahan negara lain dek kerana perbezaan mazhab meski hakikatnya kita satu agama, satu Ad Din, yaitu...Islam. Jadi pikir-pikirkanlah...samada negara kita mampu "setabah" dan sekuat" Iran dalam menghadapi badai "dunia barat" khasnya dunia yang bencikan Islam dan Muslim. Wallahu'alam.

Islamic Story 29: "Husband" For Sale

A store that sells husbands has just opened in Nairobi, where a woman may go to choose a husband. Among the instructions at the entrance is a description of how the store operates. You may visit the store ONLY ONCE!

There are six floors and the attributes of the men increase as the shopper ascends the flights. There is, however, a catch . You may choose any man from a particular floor, or you may choose to go up a floor, but you cannot go back down except to exit the building! So, a woman goes to the Husband Store to find a husband...

On the first floor the sign on the door reads: Floor 1 - These men have jobs and love the Lord.

The second floor sign reads: Floor 2 - These men have jobs, love the Lord, and love kids.

The third floor sign reads: Floor 3 - These men have jobs, love the Lord, love kids, and are extremely good looking.

"Wow," she thinks, but feels compelled to keep going.

She goes to the fourth floor and sign reads: Floor 4 - These men have jobs, love the Lord, love kids, are drop-dead good looking and help with the housework.

"Oh mercy me" she exclaims, "I can hardly stand it!" Still, she goes to the fifth floor and sign reads: Floor 5 - These men have jobs, love the Lord, love kids, are drop-dead gorgeous, help with the housework, and have a strong romantic streak.

She is so tempted to stay, but she goes to the sixth floor and the sign reads: Floor 6 - You are visitor 4,363,012 to this floor. There are no men on this floor. This floor exists solely as proof that women are impossible to please.

Thank you for shopping at the Husband Store. Watch your step as you exit the building, and have a nice day!

Tafsir Surat ad-Duhaa (The Morning Hours)

By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh

Surat Ađ-Đuĥaá (The Morning Hours) - سورة الضحى
This sura descended at Mecca and it has 11 ayaat
The contents and virtues of the Surat Ađ-Đuĥaá
This sura is one of the sura descended at Mecca. According to some of the narrations when it was descended the prophet was very uneasy by the delay and temporary cessation of the revelation. The enemies too were started to criticize him. This sura like the blessed rains poured at the heart of the prophet peace be upon him and gave a new energy and vigour and blocked the statements of criticisers.
This sura started by the two vows and conveyed the glad tiding to the prophet that the Merciful God had not left him alone.
Then promised him that the Generous Allah will grant him so much that he will become contented. In the last stage it brought forth the past of the prophet that how the Dominant God always blessed him the vast favours. How he supported him in the most difficult moments of life.
Hence in the last ayaat ordered him to thank the Almighty for the divine favours, he should be kind towards the orphans and the deprived people in need and he should be enlightened about the favours of God.
About the virtues of the Surat Ađ-Đuĥaá it is more than enough to say that in a narration the prophet Muhammad peace be upon him said: The one who recites the Surat Ađ-Đuĥaá he will be among the persons whom the Allah is satisfied with them and he is capable to achieve the intersession of the prophet for him. And he will gift him virtues, ten times equal to the number of the orphans, the poor and needy who pleads.
All these blessings are for the person who reads it and practise upon it.
According to the different ayaat it is significant that this sura and the sura next to it which is
أَلَمْ نَشْرَحْ

Both of them together turn out to be one sura. Therefore in every unit of the prayers of namaz, after reciting the sura e hamd, to recite a complete sura, for this purpose one have to recite both of these sura (chapters) together. (Regarding the sura of Fil and la ilaf it is stated in the similar way).
And if in the contents of these two suras, if one searches out for it minute details he will observe that their subject is connected to each other so much that certainly one is the extension of another. Only the gap between them is only
بِسْمِ اللّهِ

Any way the entire Islamic scholars have similar view upon that in the namaz both of the chapters must be recited one after another.
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Ad-Duha (The Forenoon - After Sunrise)
وَالضُّحَى
(93:1)
I swear by the early hours of the day,
وَاللَّيْلِ إِذَا سَجَى
(93:2

And [by] the night when it covers with darkness,
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى
(93:3

Your Sustainer Allah has not neglected you, nor He become displeased,
وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَى
(93:4

And indeed the Hereafter is better for you than the present (life of this world).
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
(93:5

And soon your Lord is going to give you so much that you will be satisfied.
All about the descent of the Surat Ađ-Đuĥaá

Sha’ne Nuzul
About the descent of the Surat Ađ-Đuĥaá there are quoted many narrations, the statement below it the clearest one.
Ibn e Abbas said: fifteen days had been passed and no revelation descended at the prophet peace be upon him and the polytheists said: God The Provider of Muhammad left him alone and became his enemy. And if he is right he had a mission from the Mighty God he must receive the revelation of the Guardian God regularly. Here the Surat Ađ-Đuĥaá descended and gave them the reply.
According to the hadis it is notable that when this sura descended the prophet peace be upon him told the jibril (Gabriel) alaihis salam: You had delayed as I was very much restless to meet you. The jibril (Gabriel) alaihis salam replied: I was more restless than you but I am the servant of my responsibility and I never descend except the command of my Provider God.
In another hadis it is defined that a group of Jews came to the prophet peace be upon him and asked him about the story of Zulqarnain, As’hab e Kahaf and the creation of the soul. The prophet peace be upon him said: Tomorrow I will inform you and he had forgotten to tell Inshallah and it was for that reason the revelation postponed and the enemies turned to condemn and criticize the prophet peace be upon him. He became sad and the Surat Ađ-Đuĥaá descended to pacify and calm down him. (But the reason for the occurrence of the descend ( shane nizul) of this sura seems to be impossible at Mecca as the connection of the prophet peace be upon him with the Jews and the questions were occurred generally at Medina not at Mecca).
In some of the narrations as well it is mentioned, a group of the Muslims told: O prophet of Generous God! Why the revelations are not descending upon you? He replied: How the revelation descends upon me? When you people do not make your nails dirt-free and hygienic and forget to cut your nails.
And they are many descriptions about how much was the period of the cessation of revelation? They are various narrations about the number of days it is said twelve days some defined fifteen days, a few said nineteen and several narrated twenty five days and even some quoted forty days. And some described two or three days and nights.

Definiotion:
He will bless you so much that you will become contented
In the start of sura we come across the two vows: the vow pertaining to light and the swear relating to the darkness.
I swear by the day when the sun shines and appears everywhere.
وَالضُّحَى

I swear by the night, the period which is for rest and everywhere the tranquillity prevails.
وَاللَّيْلِ إِذَا سَجَى

ضحي
The above term means the beginning of the day, when the sun rises upon the sky and its luminosity overcomes everywhere. In fact this is the best moment of the day and in other words it is like the period of the early stages. At those moments in the summer the weather is not scorching and in winter the cold of weather is broken down and the body and soul gets prepared for any kind of activity.
سَجَى
The above term means tranquillity and rest and it gives the meaning to cover and to become dark too. The matter which is important is the tranquillity that is widespread upon it; naturally it absorbs the human soul and mind in the calmness and prepares him for the struggle of a new day and other approaching days. For this reason it is the important blessing worthy to swear upon it.
After these two massive vows, to bring forth the result and in its reply it said: Your Merciful God never left you alone and never enraged upon you.
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى

ودع
The above term means to leave and to bid farewell.
قَلَى
The above term means the intensity of the enmity and hostility.
Any way it consoles and relieves the prophet’s heart that if there is a delay in the descent of the revelation, it is for some interest and good, only the kind God is aware of it. It is upon the reason presented according to the blames of the enemies of the Holy God that he is angry upon him or he wants to leave him alone. The prophet was always under the blessings and favours of the Compassionate God and constantly under the special kindness and sympathy of Benevolent God.
Then it adds: Certainly for you, the hereafter is better than this world.
وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَى

In this world you are under his blessings and in the hereafter it is far better than this.
In this world you are covered in his favours in the hereafter too you receive more and better. You will not get his rage not for the short period or for the long duration. In brief in the world and here after you are dear, you are dear in this world and in the hereafter you are dearer.
In the last ayat under discussion, the best good news is given to him and added: Soon your Creator God grant you so much that you will get contented.
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

This is the highest admiration and the honour of the Sustainer God towards his extraordinary servant Muhammad peace be upon him, He said: I will bestow you so much that you get contented and in the world you will conquer over the enemy and your religion will be accepted worldwide. In the hereafter too you will achieve the most excellent gifts.
Certainly the kindest and the last prophet, as the leader of the human world, his contentment is not to save his own self but he will get pleased when his intercession will be accepted about his entire nation of believers of monotheism. As a result it is reported in the narrations that this ayat is the most promising ayat of the gracious Quran and proves the acceptance of the prophet’s peace be upon him intercession.
In a hadis from imam Baqir alaihis salam from his father Imam Zainul Abedin and he from his paternal uncle Muhammad bin hanfia and he from his father ameeral momineen Ali alaihis salam, we read: on the judgment day I will stand on the position of intercession and I intercede so many sinners that the All Forgiving God will say: Are you contented O Muhammad peace be upon him? At that time I will reply: I am contended, I am contented.
Then ameeral momineen Ali alaihis salam turned towards a group of the people of Kufa and added: Do you believe that the ayat stated below in the noble Quran is promising: Az-Zumar [39:53]
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."
They replied: Yea we believe like this.
Ameeral momineen Ali alaihis salam said: But we the family of prophet Muhammad peace be upon him declare: The promising ayat of the dignified Quran is:
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى

Without expressing, it is evident that the intercession of the prophet had some terms and conditions. He does not intercede for everybody and every sinner cannot expect this from him.
In another hadis from Imam Jafar Sadiq alaihis salam we read: The prophet Muhammad peace be upon him, entered the house of Bibi Fatima alaihis salam she was wearing the coarse dress made from the woollen of camel. And with her one hand she was grinding the wheat and with her second hand she was nursing her baby son. Tears filled the eyes of the prophet, he said: My dear daughter! Tolerate the bitterness of the world to gain the sweetness of the hereafter. Since the Praiseworthy God descended upon me that: Soon your Provider God will bless you so much that you get contented.

Point:
The philosophy of the cessation of the revelation
By the above total ayat it is apparently understood that whatever the prophet have, it is from the Perfect Powerful and Dominant God even in the descend of revelations he does not have any power. Whenever Compassionate God wants the revelation discontinues and at any occasion the Eternal God wants He established it. May be the cessation of revelation was to answer those who wanted from the prophet peace be upon him to demonstrate them a miracle according to their wish and for presenting his creativeness. Or maybe they were proposing him to change a certain ayat or command. And he was replying: I have no authority over anything from my own (as it is mentioned in the ayat 15 of sura e Yunus).
Yunus (Jonah)
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لاَ يَرْجُونَ لِقَاءنَا ائْتِ بِقُرْآنٍ غَيْرِ هَـذَا أَوْ بَدِّلْهُ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِن تِلْقَاء نَفْسِي إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ (10:15

And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, "Bring us a Qur'an other than this or change it." Say, (O Muhammad), "It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day."
أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى
(93:6

Did He not find you an orphan and give you shelter?
وَوَجَدَكَ ضَالًّا فَهَدَى
(93:7

And He found you lost and guided (you),
وَوَجَدَكَ عَائِلًا فَأَغْنَى
(93:8

And He found you poor and made (you) self-sufficient.
فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ
(93:9

Therefore, as for the orphan, do not oppress (him).
وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ
(93:10

And as for the beggar do not drive him away;
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
(93:11

And as for the favour of your Lord, do announce (it).

Definition:
To thank the great extent of the blessings that merciful God had favoured you...
As we mentioned before in this sura consoled and pleased the prophet peace be upon him and declared the blessings of Merciful Allah towards the prophet peace be upon him. Hence it is the continuation of the above ayat which gives the same meaning. In the ayaat under discussion first stated about these three gifts which are very unique favours of Majestic God for the kindest prophet peace be upon him. Then regarding this matter it gives three vital commands.
It said: Did not your Provider Lord find you an orphan and then provided you the shelter.
أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى

When your mother was expecting you, your father passed away and brought you up in the guardianship of your grandfather Abdul Muttalib (the chief of Mecca).
When you were six years old your mother expired and again you became alone, we increased your love in the heart of Abdul Muttalib.
At the age of eight your grandfather died we made your paternal uncle Abu Talib your caretaker and guardian. So like a sweet heart he adopted and protected you.
Yea you were an orphan and I gave you the shelter.
Certainly this definition is accurate and appropriate in every way.
Next it defined the second favour and said: he found that you were lost and guided you.
وَوَجَدَكَ ضَالًّا فَهَدَى

Yea you were totally unaware of the inner foresight and the prophetic mission and we enlightened your heart so that with the help of it you can guide the people therefore in another place it is said: Ash-Shura [42:52]
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُّسْتَقِيمٍ

42:52 and a Mercy
And thus We have revealed to you Ruhan (an inspiration and a Mercy of Our command). You did not know what is the Book or (what is) faith? but We have made it (this Quran) a illumination by which We guide whom of Our servants We will of And indeed, (O Muhammad), you guide to a straight path (i.e. Allah's religion of Islamic Monotheism)..
It is apparent that the prophet was lacking this divine favour before reaching the status of prophecy and the prophetic mission. The Honourer God caught his hands and showed him the right direction and made him to sit on this status. Therefore in the ayat 3 of Sura e Yusuf we read: Yusuf (Joseph)
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ
(12:3

We narrate this Qur'an to you, (O Prophet,) We explain it to you in the best possible way,
by Our revealing to you this Quran, however before this, you were certainly one of those who did not know it.
Certainly until the divine guidance and unseen support was not been holding the hands of the prophet peace be upon him he was never been able to carve his way towards his destination.
Therefore here by the term
ضلالت
,means unawareness of the secrets of the prophecy, the Islamic laws and not knowing these facts. Most of the interpreters said: but after reaching the prophetic mission he was made fully aware, directed and enlightened by the entire subject with the divine help. (Point to be noted).
The term
ضلالت
Sometimes it gives the meaning of forgetfulness. Here many references are stated as: At the stage of childhood you were lost many times, once in the valley of the Mecca when you were under the care of Abdul Muttalib. Once again while Haleema Sadia (your nursing mother was taking you towards the Mecca when the period of your infancy was completed to give you back to Abdul Muttalib.) And you were lost in the way. The third time when you were travelling with a caravan towards the Syria along with your paternal uncle Abu Talib. You lost your way in the darkness of night. In all these occasions the Guardian God showed you the path and causes you to reach in the love and protection of your paternal uncle or grandfather. Notably, the term
ضال
Had two meaning, its one meaning is lost another is to go astray.
Then described the third blessing and said: The Holy God found you poor and made you rich and prosperous.
وَوَجَدَكَ عَائِلًا فَأَغْنَى

He turned the attention of the faithful and sincere lady Khadija towards you so that she provided her abundant wealth in your possession in order that you achieve your great purpose. After the advent of Islam you acquired the enormous number of booties in the holy wars, in such manner you got self sufficient that made you to reach the higher goals.
In a narration from imam Ali ibn Musa ar Reza we read who in the definition of these ayaat stated thus: Does not he found you Yatim that means a unique and incomparable person and then brought the people under your care. When the Kind God discovered that you are lost and unknown among the people who were unaware of your virtuous status. And the Majestic God led them towards you and made you the protector of the nations consciousness and awareness and made them self sufficient by your support.
In fact the blessings of Generous God, his respect and kindness towards the prophet peace be upon him are immense. By hearing these words from his beloved he achieves a fresh spirit and his soul attains the purity and his heart drowned in the coolness and calmness.
In the forthcoming ayaat as the result of the previous ayaat three important instructions were ordered to the prophet peace be upon him though it addressed the person of messenger but certainly everybody is included in it. First it said: So do not disrespect an orphan.
فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ

تَقْهَرْ
The above term means to overcome by means of disrespect and insult.
It is revealing that though the matter of giving food and paying the expenses of an orphan child is essential but more important than that is to caress him, fulfil his needs and emotional deficiencies and embrace him. Hence in a famous hadis the prophet peace be upon him said: the one who fondle an orphan child and caress his head, that person on the judgement day gets the brightness and luminosity according to the number of his (the orphans) hairs coming under his hands.
As if the Mighty God telling the prophet peace be upon him: you too were an orphan and tolerated the pain of being an orphan child. At the moment protect the orphans whole heartedly and satiate their thirsty soul with your love and care.
And in the next ayat conveyed the second command and said:
وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ

نهر
The above term means to drive away with rage
Here, what is the meaning of below stated term?
سائل
There are many interpretations: First are the people who generate the matters of faith, religion and the knowledge.
Secondly, the poor and needy people who approach to you, whatever energy you possess, bring it forth and do not dishearten them and do not cast them away.
Thirdly he was lacking in the field of learning as well as the material richness. It is commanded to him, to give the positive answer to the help seeking penniless person.
In the Gracious Quran in the ayat 19 of sura e Zariyat we read: Az-Zariyat (The Winds that Scatter)
وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ
(51:19

And in their properties there was the right of the beggar and the deprived (the poor who does not reveal his underprivileged situation to the others).
Al-Ma'arig (The Ways of Ascent)
لِّلسَّائِلِ وَالْمَحْرُومِ
(70:25

For the beggar who asks and the unlucky deprived who has lost his property and wealth Al-Baqara (The Cow)
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ (2:177

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah(charity); [those who] fulfil their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.
At last in the third and the last command it said: but as for the blessings of your Provider Lord, express it.
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

To reveal the blessings sometimes it is by means of statements, the terms which imply extreme thanks and gratitude not swollen with pride and praising the superiority of own self. And often it can be done by means of practise like spending in the way of Kind Allah. By the payments demonstrate that the Generous God favoured him with abundant blessings.
This is the custom of the generous and charitable people, when they receive any favour they express it and convey their hearty gratitude. Their deeds too confirm and emphasis this fact. Dissimilar to them are the disgracing misers who constantly sob and shed tears. If they get the whole world still they cautiously try to conceal the entire blessings. Their looks are meek and their words are mixed with oh and moaning and their deed too exhibit their meekness.
And it is thus quoted by the kindest prophet peace be upon him who related: The Merciful God when bestows any blessing upon a man he loves to see its sign upon the face of that person.
Therefore the meaning of this ayat is akin to this: As you were poor and for the gratitude of making you prosperous, you too exhibit and relate the signs of his blessings with your words and deeds, the spiritual as well as the material blessings.
Hence as a result in a hadis from Imam Jafar Sadiq alaihis salam we read, the meaning of this ayat: Whatever the Benevolent God bestowed upon you and granted you the superiority, ample riches, favours and showed you the right path, you too narrate it to the people.
Finally in another hadis from the great prophet peace be upon him, as a complete direction we read: Anyone who receives the divine blessings and its sign do not get evident over his personality and face, this person will be counted as the enemy of Everlasting God.
We end this subject matter with a hadis by ameeral momineen Ali alaihis salam who said: The Praiseworthy God is beautiful and he loves the beauty and similarly he loves to observe the signs of his blessings upon the appearance of the believer.

The points:

1- A leader rose up from the pains and labour
The above ayat besides defining the divine blessings to the kindest prophet peace be upon him and reflects the point that in the beginning he was an orphan and leading the life in hard terms and conditions and he was close to the pains and hard work. He rose up from the troubles and it should be like this way.
A divine and humanitarian leader must taste the sufferings of the life and contact the discomforts personally and feel the bitterness with his whole self. So that he could rightly evaluate from the deprived group of the society and get well aware by the people who are sinking daily in the hardships and toil.
He have to lost his parents at the very tender age to taste the bitter life of an orphan child, he have to remain hungry in the day and slept empty stomach in the night so that he could experience the pain of the hungry people with the depth of his whole self.
He had to discover perfectly the cultural poverty of society so that to respect the people who contact him to gain the knowledge and welcome them dearly.
Not only the kind prophet peace be upon him of Islam but possibly the entire number of prophets got the brought up in the hardships and deprivation not only the prophets who were the true and successful leaders were like this but they have to be like that.
The one who had been nurtured and pampered in the abundance of worldly comforts in the luxurious palaces and he had in his access any time anything he wanted. How he can feel the pain of poor, destitute and deprived people and visualise the houses of the poor and abodes of orphans and move rapidly to help them.
In a hadis from imam Jafar Sadiq alaihis salam we read: The Elevator God never raised a messenger until he employed him at the task of a rancher and shepherd hence by means of cattle rearing teach him how to rear the human beings.
That means to labour for gaining the experience, to be patient and face with tolerance, the instincts of the senseless creatures. In the desert, mountains and in the lap of nature learn the great lessons of monotheism and theosophy ( Irfan= forms of philosophical or religious thought based on a mystical insight into the divine nature).
In another hadis it is mentioned that the prophet Musa ibn Imran alaihis salam asked his Most Great God: For what reason I have reached this status? The Lord addressed the great prophet Musa ibn Imran alaihis salam and said: Do you remember, one day your young sheep escaped from the herd, you went to search it and finally got it and told that baby sheep: O Animal! Why did you made yourself so tired? Then you carried it on your shoulder and returned to the herd of sheep. For that reason I made you the guardian of the people. This patience and toleration before an animal is the reason for the great spiritual power, as a result you are gifted that high status.

2-To pamper an orphan child
The presence of orphan children, who lose their parents is unavoidable in every society. These children in every way must be given the brought up under the proper protection and support.
They lack the emotional support and if this inner vacuum does not filled up they are going to grow up into an unhealthy child and in many occasions they become stone hearted, cruel and dangerous criminals. Apart from that according to the human sentiment’s requirements they too must generally acquire, like other children, the support and attention of each and every body. Above all the people should have surety in the future of their child, in the case they too may come across such conditions.
In the most instances the orphans have some wealth so their possession must be looked after very carefully. And most of the occasion they lack the financial facilities, in this issue they should be paid full attention and the others should come forward and remove the sorrow of orphan hood like the sympathetic mother and father and wipe away the dust of loneliness from the face of this orphan child.
Hence in the ayaat of the dignified Quran and the Islamic narrations mainly emphasized upon this subject which have the moral, social and humanitarian importance too.
This hadis is from the magnanimous and popular prophet Muhammad peace be upon him who said: when an orphan child cries, the throne of Almighty God tremors and The All Hearing God says to the angels: O my guardian angels! Who had made this orphan child cry whose father is concealed under the soil? The angels reply: O Benevolent God you are more aware. The Generous God will say: O my guardian angels! I take you as a witness, the one who cools down his shedding tears and made his heart happy , at the judgment day I will fill his heart with cheerfulness
More than that there is a hadis by the noble prophet peace be upon him , we read: When an orphan child cries his tears pours upon the hands of the Most High and Sublime God.
Again in another hadis by the same honourable prophet Muhammad peace be upon him it is said: I and the guardian of the orphan child will be in paradise like these two, but he should assume the pious life. Then he pointed out his index and middle finger.
The importance of this subject is so much intense that amirul momineen Ali alaihis salam in his popular last will expressed: paying attention to an orphan child is equal to giving importance to namaz and said: By Allah, by Allah concerning the orphans do not leave them, at times satiated and mostly hungry. May be they get smashed up and damaged while you are present among them.
It is mentioned in a hadis that one of the companions of the admirable prophet Muhammad peace be upon told: we were sitting with the prophet peace be upon him, a child came to him and said: I am an orphan child and I have an orphan sister too with a widowed mother. Whatever food the Generous God had provided to you, feed us too so that the Majestic God bestows you, whatever He has until you get contented.
The great prophet peace be upon him said: O boy! How beautiful you said, then he turned towards the Bilal R.A and said: Whatever I have in the house bring it. Bilal R. A went and brought twenty one dates, prophet said: seven dates for you, seven dates for your sister and seven dates for your mother.
Ma’aaz bin Jabal stood up and kindly pampered that orphan child and caress his head and told the boy: The Provider God may compensate your orphan hood and make you a pious successor of your father (the orphan child was the son of the Muhajir (the migrant from Mecca).
The prophet peace be upon him addressed Ma’aaz and uttered: What was your motivation behind this act? He replied: it was merely the love and sympathy. Then the prophet peace be upon him stated: Anybody among you who takes the responsibility of the orphan child’s guardianship and provide him all his rights and caress his head with kindness, The Glorious God writes for him a good deed for every hair and for every hair (that comes under his palm) removes a sin from his deed file and for every hair blesses him a status.
In the vast social circle like today a Muslim must not limit himself to the single handed activities in the social service but they should centralise their command and bring the orphan children under the shelter of an organised economical, cultural and educational programme. And from among them create the capable persons of the Islamic society. And this important task needs the co operative effort of every common man.

3-To reveal the blessings
It is a command relating to this matter and that is, while thanking and expressing the gratitude, this thanks giving must not be made for expressing their own superior status. Besides it bless the perfection to man in the servitude of the Most Strong and Firm God it has the positive social effects and endows harmony and peacefulness in the human body and soul
To remember the blessings of the Sovereign God causes in man, to feel the deficiencies in life lesser and not to complain about his ailments as he is thankful for the well being of other parts of the body. He never laments and moans for loosing something as he narrates his other facilities.
Such kind of people, in the hardships and storms of life do not get caught in the grip of the despair, depressions, uneasiness and anxieties. They possess a peaceful mind and a satisfied heart and they have more stamina in the struggling with hardships.
O Maintainer and Sustainer God! Your blessings are so much abundant to relate and narrate them. Do not deprive us and increase your kindness and benevolence.
O the Protector and Provider God! In this word we are drowned in your kindness and we hope in the world hereafter as well, be the same manner to us.
O Perfect Powerful and Dominant God! Bless us the capability to favour the deprived and protect the rights of the orphan children.
Ameen! O Lord the provider of the universe

Bertauliah???

Saya rasa agak keliru dengan berita,terutama sekali dari TV3 dalam beberapa hari ini. Samada telinga saya yang bermasalah atau memang ada pihak buat hal bab sembelih haiwan qurban.

Kena ada permit/lesen, kena bertauliyah...kalau tak daging qurban akan dirampas??
Seumur hidup ini, tak pernah pula saya dengar ada masjid atau surau yang didirikan secara haram sehingga kawasan sekitarnya tak layak dijadikan tempat penyembelihan haiwan qurban. Tak pernah pula saya dengar, hatta di zaman khulafaur rasyidin sekalipun, ada kes rampasan daging qurban. Bab si penyembelih pula, meski tak salah kalau beliau mestilah orang yang bertauliyah secara perundangan hukum negara, tapi apa yang sudah pun berlaku bahkan sejak zaman Islam ditegakkan di dunia ini, sudah pun ada panduan hukum hakam Islam yang jelas mengenai cara dan siapa yang layak menyembelih haiwan qurban. Perlu lagikah kita membuat peraturan baru berkenaan dengannya? Tak cukup lagikah hukum hakam Islam sedia ada? Siapa kita yang nak memandai-mandai membuat hukum Tuhan versi baharu?

Siapa pun boleh cakap besar "ala, takat sembelih lembu, kambing...saya pun boleh...." Tapi percayalah siapa pun orangnya, muslim manapun pada akhirnya hanya mahukan orang-orang "terpercaya" dari sudut Islam untuk melakukan perkara penting sedemikian. Jadi masih perlukah kita letakkan syarat sedemikian ketat bagi orang yang akan menyembelih haiwan qurban? Apalagi saya difahamkan perkara ini diwar-warkan last minute.Takkanlah esok nak sembelih, hari ni si penjagal baru nak kelam kabut buat lesen? Sedangkan nak buat lesen memandu pun perlukan masa.

Kalau tak bertauliyah, daging sembelihan akan dirampas? Aik, biar betul??? Agaknya memang pendengaran saya bermasalah. Siapa nak rampas? Banyak mana nak rampas? kalau dah rampas, nak baling kemana? habis tu, yang berhajat buat qurban hari tu, hanya boleh ternganga???? Mazhab mana yang bagi hukum macam ni?

Kadang-kadang, pemimpin "kelas atas" tak pernah "kacau" pun benda-benda macam ni, mungkin sebab mereka berpendapat, biarlah orang yang "reti agama" yang menguruskannya. Yang jadi masalah...kalau orang yang kita anggap "paling reti bab agama" yang justeru buat pening rakyat. Macam ni kah ulil amri yang layak kita jadikan ikutan????? Wallahu'alam.......

Ismul Azam

Ayat Kursi

Ali Imran

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

الٓمٓ (١) ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ (٢) نَزَّلَ عَلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ وَأَنزَلَ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ (٣) مِن قَبۡلُ هُدً۬ى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَ‌ۗ


An Nisa’:87
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۚ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ لَا رَيۡبَ فِيهِ‌ۗ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ حَدِيثً۬ا (٨٧)

Thoha:8
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ (٨)

At Taghabun:13
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَڪَّلِ ٱلۡمُؤۡمِنُونَ (١٣)

Islamic Story 28: Cobbler's Hajj

It is related that a noted Muslim scholar Abdullah bin Mubarak, had a dream while he was sleeping near the Holy Kaaba in Makkah.

Abdullah bin Mubarak saw two angels' descend from the sky, and start talking to each other.

One of the angels asked the other: "Do you know how many people have come for Hajj this year?"

The other angel replied: "Six hundred thousand have come for Hajj."

Abdullah bin Mubarak had also gone for Hajj that year.

The first angel asked: "How many people's Hajj has been accepted?"

The second angel replied: "I wonder if anyone's Hajj has been accepted at all."

Abdullah bin Mubarak was grieved to hear that. He thought, "So many people have come from all over the world, crossing so many obstacles like rivers, jungles, desert and mountains, suffered so many hardships, and meeting so many expenses. Would their effort be wasted? Allah (SWT) does not let anyone's effort go to waste."

Abdullah bin Mubarak had thought only so far when he heard the other angel speak: "There is a cobbler in Damascus. His name is Ali bin al-Mufiq. He could not come for Hajj, but Allah (SWT) has accepted his intention of Hajj. Not only will he get the reward for Hajj, but because of him, all the Hajjis will be rewarded."

When Abdullah bin Mubarak woke up, he decided he would go to Damascus and meet that cobbler whose Hajj intentions carried such a lot of weight.

On reaching Damascus, Abdullah bin Mubarak inquired if anyone knew a cobbler named Ali bin al-Mufiq. The town people directed him to a house. When a man appeared from the house Abdullah bin Mubarak greeted him and asked his name. The man replied "Ali bin al-Mufiq."

Abdullah bin Mubarak asked: "What do you do for a living?"

Ali bin al-Mufiq replied: "I am a cobbler." Then Ali bin al-Mufiq asked the stranger's name that had come looking for him.

Abdullah bin Mubarak was a very well-known scholar of Islam, when Abdullah bin Mubarak introduced him self, the cobbler was anxious to find out why such a well known scholar was seeking him out.

When Abdullah bin Mubarak asked Ali bin al-Mufiq to tell him if he had made any plans to go for Hajj. Ali bin al-Mufiq replied, "For thirty years I have lived in the hope of performing the Hajj. This year I had saved enough to go for Hajj, but Allah (SWT) did not will it, so I couldn't make my intention translate into action."

Abdullah bin Mubarak was eager to find out how could this man's Hajj be accepted and blessed for all the people who went for Hajj that year when he didn't go for Hajj in the first place. While talking to the cobbler he could feel certain purity in his heart. Islam regards greatness not in wealth or in power, but in civility, in good manners and the goodness of heart.

Abdullah bin Mubarak further asked: "why could you not go on Hajj?" In order not to disclose the reason, Ali bin al-Mufiq again replied "it was Allah's (SWT) will."

When Abdullah bin Mubarak persisted, Ali bin al-Mufiq revealed: "Once I went to see my neighbour's house. His family was just sitting down for dinner. Although I was not hungry I thought my neighbour would invite me to sit down for dinner out of courtesy but I could see that my neighbour was grieved about something and wanted to avoid inviting me for dinner."

After some hesitation the neighbour told me: "I am sorry I cannot invite you for food. We were without food for three days and I could not bear to see the pain of hunger of my children. I went out looking for food today and found a dead donkey. In my desperation I cut out some meat from the dead animal, and brought it home so that my wife could cook this meat. It is Halal (lawful or permitted) for us because of our extreme condition of hunger, but I cannot offer it to you."

Ali bin al-Mufiq continued: "On hearing this, my heart bled with tears. I got up and went home, collected the three thousand dinars I had saved for Hajj, and gave my neighbour the money. I too had to go hungry but that was to save money for Hajj, but I thought helping my neighbour during his difficult times was more important. Although I still desire to go for Hajj if Allah (SWT) wills."

Abdullah bin Mubarak was greatly inspired by the cobbler's story and told the cobbler of his dream.

Allah (SWT) is merciful and shows mercy to those who do likewise to his creatures. This act of compassion on the part of the cobbler was so pleasing to Allah (SWT) that it not only earned him the reward of Hajj but was extended to all the people who came for Hajj.

Hajj is a journey that can ignite the soul to be reminded of the time it was created and takes it beyond the dimensions of this life to the time it will meet the creator.

The sincere performance of Hajj can transcend a person's day to day life into a spiritual awakening of the highest magnitude. A successful Hajj experience connects us to our creator and the greater compassion of humanity.

The Pilgrimage to Makkah, is one of the essential elements of the Islamic faith. It is obligatory on all believers provided they have the financial capability and physical ability to endure the challenges of the pilgrimage.

According to Islamic tradition the Holy Kaaba, a simple square cube structure in Makkah, was the first house of worship established to remind humanity of the One Supreme God. The structure was reconstructed by Prophet Ibrahim / Abraham (as) and his son Prophet Ismail / Ishmael (as) more than 3000 years ago.

And when We made the House (at Makkah) a destination for humankind and a sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship). Holy Quran (2:125)

The gathering of millions of faithful in Makkah during the days of annual pilgrimage, Hajj is a fulfillment of Prophet Abraham's prayer.

And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits, such of them as believe in Allah and the Last Day." Holy Quran (2:126)

The Pilgrimage to Makkah is a sign of supreme significance. It was Prophet Ibraham's unconditional commitment to Allah (SWT) that led him to leave his wife Hagar and his infant son Ismael in this desolated desert. Prophet Ibrahim / Abraham (as) was reward for his unwavering submission to Allah (SWT), by a promise from Him to make this uninviting land into a place of promise and plenty.

Muslims who visit Makkah for Hajj become part of Allah's (SWT) promise to Prophet Ibrahim / Abraham (as). Like any other article of faith, the pilgrimage can become meaningless if it is regarded as an end in itself rather than a means for the attainment of a meaningful life.

Understanding the Earth Better

A) Why was the Earth created?

The Holy Qur'an in Surat TA-HA (20:53) says: "He who appointed the earth to be a cradle for you."

Allamah Tabataba'i in his Al-Mizan says: Thus Allah stationed man in the earth to live an earthly life, so that he may earn a provision for his heavenly and exalted life, in the manner that a baby is stationed in the cradle, and is brought up for a more sacred and developed life..." (Vol. 14, pg. 171)

From this we come to realize that the earth was created as a preparing ground & means for human perfection and the purity of the heart. Sadly, however, many a people, instead of maintaining it for a good Hereafter, tend to destroy it for selfish gains.

B) Do the human beings employ the earth for the purpose it was created?

The Holy Qur'an in Surat AL-ROOM (30:41) clearly talks of a people who instead of practically thanking Allah (swt) by utilizing the earth for its sacred purpose cause mischief therein and subsequently face its evil consequences: "Corruption has appeared in the land and sea, for that men's own hands have earned, that He may let them taste some of that which they have done, that haply so they may return."

And in Surat AL-ARAF (7:10), Almighty Allah says: "Indeed We made you live in the earth and made therein for you the means of livelihood; little is it that you thank."

In this verse, "little is it that you thank" should not merely taken as "verbal thanks," for the reality of "shukr" is to use the gift for the purpose it was created.

C) What is our duty towards the Earth today?

From the above discussion the answer is evident: Because the earth was created for achieving human perfection, we should make a firm resolve to utilize it solely for that. This however should not mean that we stop scientific advancements, for such ventures are also a means to help the creation of the earth. But making a resolve in utilizing the earth as a means for achieving human perfection requires us to have a good understanding of how to go about utilizing the earth and its resources properly. Revelation is the best source for guiding us here.

We should first try to study the elements that are responsible for mischief both in the physical as well as the spiritual world. So long as we have not searched for the root problem, our resolve to change, however firm it may be, would be futile. And as we make a firm resolve we should humbly pray to Allah (swt) to enable us maintain our resolve so that we have done our duty and removed ourselves from the group that is responsible for the earth crisis.

THE ROOT CAUSE:

Different seminars and discussions on the issue of the earth crisis have been, are being, and will be held in different parts of the world. Days like "the Earth day" is also celebrated to make the people realize the dangers facing the earth. The earth lovers mention several problems. The brevity of this speech however does not allow me to enumerate all. Some of the problems they cite are:

1. The depletion of the ozone layer [which acts like a sunscreen shielding the earth from harmful ultra violet radiation]. This is due to the usage of goods that contain CFC gases. Some dangers of ozone depletion are: skin cancers, eye disorders, global warming, etc.

2. The contamination of water. This is due to throwing industrial wastes in the water bodies. The Capitalistic and egoistic attitudes of the producers & manufacturers have no concern about the health risks of those using the waters. It is evident that using contaminated water has great health risks and dangers.

3. The contamination of air through Industrial wastes and other factors. Those who would like to know the details of the environmental problems may look at encyclopedias and the Internet.

But, we ask a fundamental question to ourselves: What is the ROOT CAUSE of the senseless attitude towards environmental pollution? If we answer that, we would then be able to respect the earth and lessen and perhaps even eradicate the ecological crisis that transpires in this oppressed earth.

The fundamental reason for such a crisis is an incorrect world-view or a narrow outlook towards this world. So long as the human being has not understood the meaning of this life, the purpose of his creation, the link between the Creator and the creation, he would never be merciful to himself, let alone the earth. The earth is merely a means for the aim of creation, which is the nearness and proximity of Allah (swt). It is due to ignorance of this fact or the lack of obedience on the part of us that causes the chaos in this transient earth. In fact why should the activists that struggle for bettering the physical environment forget the spiritual environment? The spiritual pollution is more grave than the physical one. Rather, the spiritual pollution is the cause of the physical pollution. In conclusion, two reasons may therefore contribute to the chaos that exists in the earth:

1. A wrong outlook towards the reality: disbelief in God, Revelation, the Hereafters, or having a concocted belief that is against the innate nature of the human being. These kinds of trends are followed by wrong judgments, which come about as a result of ignorance of the correct method of getting to the truth. And when one has a wrong outlook, and does not know the meaning of life, he would do whatever his ego wants. He would tend to forget the serenity of others.

2. Disobedience on the part of the believer: If a believer who has convictions about his true faith remains steadfast in following what Allah (swt) commands, the earth would be a place of serenity. Contrarily if he allows his desires to rule over his intellect, and is lax in his belief, he would cause great dangers not only for man, but the entire creation that lives on this earth.

A Perfect Muslim Child

Table Manners
The religion of Islam teaches us the noblest ethics and manners of daily life and contains programs for us to live in the best way. If we put all these programs into practice, we will live in happiness and bliss forever. It has even explained the best way for us to eat and drink.
Table Manners:
1. Before eating, wash your hands with clean water. for it is possible that your hands are dirty and are carrying germs and if the germs enter your body, you will become ill.
2. Begin your meal in the name of Allah. and say "Bismillahir- Rahmanir- Rahim."
3. Take your food in small mouthfuls and chew it till it is soft and smooth, for the smoother food is chewed the sooner and better it is digested, and this assists the body's health.
4. Always take the food that is in front of you. and don't stretch your arm to reach the food that is in front of someone else.
5. Stop eating when you are nearly full and don't eat too much.
6. After finishing the meal, be grateful to Allah and say: "Alhamdu-lillahi Rabbil-'alamin" (Praise be Allah's, Lord of the Universe).
7. We think about the poor and those who are hungry. and we help them. We begin our food with the name of Allah and thank Him when we have finished.

Being Clean
We all know that particles of dirt are harmful for our health. and that we must be careful of them. For example, the urine and faeces of human-beings are dirty. and the religion of Islam calls these "najis", meaning impure. Islam tells us: "If these pollute our body or clothing, we must wash our body and clothes with water in order to make it clean. It is also important that the body and the clothes of a person wishing to perform the prayer must be perfectly clean.
TO eat food that is impure is forbidden and sinful.
Whenever we go to the toilet, we must sit in such a way that drops of urine do not get on our clothes, for drops of urine, however small, make clothing and the body impure. We must also clean the outlet of faeces, too. This we do either with three pieces of paper or with water (pouring the water with our right hand and washing with the left.) After coming out from the toilet, it is good that we wash our hands with soap and water.
To pass urine or faeces while facing the qibla. or with one's back to the qiblh, is forbidden and sinful. We must squat to pass urine. and not do it standing. Our Holy Prophet has told us: "Don't pass urine while standing."
And we mustn't go to answer the call of nature next to rivers and streams. nor under fruit trees, nor streets or lanes. The religion of Islam is a clean religion, and tells us: "Cleanliness is a part of religion." A young Muslim works hard to keep his body and clothes pure, and he is always clean.

Salam, The Word of Kindness
Our Holy Prophet Muhammad (s.a.w.) was sitting one day with his Companions and they were talking together.
A person came in without asking permission and didn't even Offer his salam.
"Why didn't you say salam?" questioned the Prophet.
"Why didn't you ask permission to come in?!"
"Go back. Ask our permission and greet us with your salam before you come in, he instructed. Regarding salams. the Holy Prophet has told us:
"O Muslims! you will not enter Paradise unless you are kind to each other. unless you warmly say salam to each other whenever you meet.
"Always say saIam in a loud voice and reply in the same way.
God loves most the person who says saIam first and gives him better rewards and blessings."
"First give your salam, then say whatever you have to say."

Do You Know His Name?
Perhaps he is one of your friends. Lie works hard to learn Islamic manners and puts them into practice. He greets others warmly with his salam. saying, "Salamun'alavkum. and he returns his salam smilingly to whoever says salam to him, whenever he sees one of his friends he becomes happy and, with a smile, he shakes hands, says his saJa!m and asks about his health and wellbeing.
Whenever he is asked about himself he says "al-hamdu lillah, I am well." He enters the house, he greets his parents and all the household with his salam, and he says goodbye whenever he goes out. He thanks whoever is kind to him, and if he can, he repays that person's kindness with kindness.
Whenever he enters a gathering. he says his salam in a clear voice and sits wherever is appropriate. He never puts his finger in his nose in front of anyone. nor spits, nor stretches his legs. He never interrupts anyone and never speaks too much. He never gets upset without reason , and always speaks nicely and politely. When he sneezes he puts his hand over his mouth and nose, and afterwards says, "al-hamdu lillah".
Do you know this boy? Do you know his name? His name is Nasir. His behavior is very good and Allah loves him for it and will give him a beautiful reward. Good people also like him and respect him. Do you like him too? Why?

Behavior With Parents
A young man went to see Imam Ja'far al-Sadiq (a.s.). "O Son of the Prophet, "he said to him.
`I have a father who is very old and feeble. He cannot do any work. He cannot walk. He cannot even put food into his mouth. I am obliged to help him in everything he does."
"Fortune has smiled on you" al-Imam al-Sadiq told him. And blessed are you, that you serve your father so compassionately in this way. Try to do as many of your father's tasks as you can. Wash his clothes. Wash his face and hands. Carry him to the bath. Feed him by hand, and maintain his respect at all times.
When you are free. sit down beside him and cheer him up. Listen to him when he speaks to you. an d try' to give him peace of mind. God forbid that you should ever treat him with disrespect. God forbid that you should ever speak harshly to him, and God forbid that you should ever do something that makes him uncomfortable or unhappy.
"He took great pains for your sake when you were a child" al-Imam al-Sadiq continued.
"Now it is your duty to be his helper and serve him. "Give thanks to Allah" al-lmm al-Sadiq told him. "that He has given you the strength to serve your father and attain bliss in this way. Allah wanted to forgive your sins like this. save you from the chastisement of the fire, and give you a beautiful reward in Paradise."
God has told us to worship only Him and always be kind and helpful to our parents.

The Race
That afternoon, it was agreed that we would all walk from our school to a nearby village famous for its flowers. The plan was that we would race each other. The whole class was ready.
We were supposed to reach the mosque of the village before sunset. The mosque of that village was built near a tall tree and the mosque's minaret was also very tall; we could see it from our own village. We were all waiting for our sports teacher to announce the start of the race. When he did so, we quickly set off. Some of the boys ran, others said that at the beginning it was better to walk.
We were happy and merrily we chatted amongst ourselves. On the way, we came to a stream that flowed from the same village we were going to. We became very happy and sat down at the side of the stream to wash ourselves and drink some of its fresh, cool water. "Children", our teacher called out loudly, "if you are thirsty and want to drink, don't drink too much.
Otherwise you might get a stomach-ache and lag behind." Upon hearing this, those of us who are bright and alert left the side of the stream and continued our walk. But some of us said that they were very thirsty, and that if they didn't quench their thirsts they wouldn't be able to go on. So they decided to drink a few handfuls more...
Our teacher was running harder than all of us. Slowly, slowly the sun began to set. Our teacher was the first to reach the mosque of that village. I and some of my friends also reached the mosque before the sun had completely set.
The following morning the teacher announced the winners. "Dear children", he said, "yesterday these pupils tried very hard and are the winners of the race. Today I am going to give them their prizes and you should congratulate them.
"This world is also a competition ground. We all struggle and race each other. Our race is in good deeds and in helping and working for others. "Those who succeed in this race are those who give more benefit to God's servants and worship God the best. God gives these people a prize and reward in the Hereafter, and puts them in Heaven.
"However, those who do not strive in doing good deeds and turn to ugly, unworthy deeds will be ashamed of their ugly deeds in the Hereafter and will regret them bitterly. They will not go to Heaven but will go to Hell and receive the recompense of their ugly deeds. "Those who do good and those who do bad are not the same before God. God recompenses each person according to the goodness or badness of that person's deeds.
"If God didn't give to those who do good a beautiful, eternal reward, what would induce us to do good deeds9 "And if God didn't punish those who do bad deeds, what would be the difference between them and those who do good?"

Life Eternal
The light of Spring falls on the park, With the passing of winter-the season of dark. Branches in bud, once more glowing, Violets by the stream, once more growing. Sitting there, so beautifully arrayed, Under the willow tree, in its shade. God, the Creator, with his power, gives existence, once again, to the flower.
To the dead earth, where nothing grows, a fresh, new life, He bestows. Our death is for our bodies but autumnal, The Resurrection is our spring and life eternal. The just reward of each sinner and liar, Is the darkness of Hell, the pain of its fire. While the rewards of those who do good and right, are the joys of Heaven, and Celestial Light.

Are Good and Bad the Same?
We all understand the meaning of good and bad, and it is easy to distinguish a good person from a bad one. A good person has good manners, good behavior, is honest and truthful, loves justice and is polite and trustworthy.
But a bad person has bad manners and bad behavior, tells lies and bullies. Other people, and is impolite and deceitful. Do you think that good and bad people are the same? Like most people you probably like good people, and don't like bad ones. Allah loves the people who do good, and He hates the people who do wrong. For this reason He has sent His prophets to tell the people to do good deeds and stop doing bad deeds. Now, answer these questions.
(1) Will Allah reward the people who do good deeds?
(2) Will He punish the people who do bad deeds?
(3) Is it in this world that good people are rewarded?
(4) Is it in this world that bad people are punished?
(5) Where do people receive the recompense of their actions? Allah has another world that we call the Hereafter. In that world the good people are separated from the bad ones and each group receives the recompense of its actions. If there was no Hereafter, good people would have no motive and reason to perform good deeds, and no motive to refrain from bad deeds.
If there was no Hereafter, the call of the prophets would be futile and pointless. Good and bad would have no real meaning. If there was no Hereafter, our lives would be of no use and our creation would be purposeless. Do you think that Allah has created us just to live in this world for a few days, just to eat and drink, to sleep and to wear clothes, and then to die, with nothing more?
Do you think that this is all we should live for? And that Allah, Who does nothing in vain, has created us merely for this? In the Qur'an we are told: "Your creation was not in vain, you have been created to live in this world and perform the best kind of deeds, and to strive towards goodness and perfection.
Then, after your life in the world, you will be taken to the Hereafter, where you will receive the result of your deeds." The Hereafter is the place where the good are separated from the bad. The people who have performed acts of goodness in their lives will be allowed into Paradise, where they will live in happiness and bliss.
Allah is pleased with them, and they too are pleased with the many blessings of Allah. But the bad and irreligious people are sent to Hell, where they receive the punishment for their evil deeds. Allah is angry with them and they live in suffering and pain, and that is the result of their own deeds, and what they deserve.

Household Chores
Mahmud was writing the following essay: My name is Mahmud. I have two sisters. Zaynab and Fatimah. They both go to school. In all, there are six of us in our family and we have divided the house hold chores between us.
Father does the shopping and the other jobs outside the house. I help my father. I buy bread. milk. vegetables and fruits. My sisters help mother with the housework. and they keep the house clean and tidy. Fatimah does some chores and Zavnab does others.
In our house we all have special jobs to do. We all know our duties and carry them out, and it is not very often that we have to be reminded. In these chores. we all help one another. Only my little younger brother, Rida!. doesn't have a job to do, and he is only ten months old. My mother says that Rida's only jobs are crying! drinking milk, sleeping and laughin2.
She says that we will find a job for him when he is older. My father believes that each member of the family must accept some chore and do it regularly. because housework is a way of learning through experience. He believes that a person who doesn't work doesn't learn anything. My father tells us that the Prophet (SA) has said:
"Allah doesn't like people who put their responsibilities on the shoulders of others, and will not let them share His loving kindness. A good Muslim is one who is helpful around the house". Besides doing our own tasks, we also help one another. One day I came home and found my father was sweeping the courtyard with a broom. "Father!" I asked: "Why are you sweeping"?"
My father replied: "Do you not see that your mother is very busy? We must help her. We are the followers of Imam `Ali (AS) and we must follow him in piety. Imam `Ali (AS) always used to help his wife in the household work and sometimes he used to sweep the house too".
Really, I can honestly `say that we never have any arguments in our house. If ever I have a disagreement with my sisters, we either settle it with smiles or we take the matter to my mother, or we wait until father comes home, and one of them always settles it for us. When my father comes home from work, he sits down and talks to us about our lessons. He looks at our school books and guides us.
Later. when we are all free. We go to the little library we have and we study the books that father has bought for us. Father studies one of his book!. and even little Rida! goes with us to the library, but instead of reading a book sometimes he tears the book mother is reading. I thank Allah that I have such good parents and sisters, and I try my best to do what is expected of me and help more in the household chores.
Mahmud handed over the essay to his English teacher. When he got it back, the teacher had written: "Mahmud! You have written clearly and well. This is the best essay and you have received top marks. I enjoyed reading your essay and I thank the Almighty Allah that I have such a good student." You too must be grateful to the Almighty Allah that you have such understanding parents. How good it would be if all families helped one another and worked together the way you all do, and if all boys were friendly and helpful the way you are. Well done!

The Status of the Teachers
Our Prophet Muhammad (S.A.) tells us: "I am the teacher of the people and I give them lessons in religion." Imam `Ali (A.S.) tells us: "Rise from your place in respect for your father and your teacher." The Fourth Imam, Imam Zain al-'Abidin (A.S.), tells us: "A teacher has certain rights over his students: First- that the students treat their teacher with great respect. Second- that they listen carefully to what he says.
Third- that they constantly face towards him. Fourth- that their wits are totally engaged in learning the lesson. Fifth- that they appreciate and are thankful for their lesson." We follow all this guidance. We like our teacher, we respect him, and we know that, like our parents, he has many rights over us.

An Important Health Instruction
A Christian physician once asked Imam Sadiq (A.S.) "Is there anything concerning health in your Quran and in the instructions of your Prophet?" Imam Sadiq (A.S.) told him, "Yes! In the Quran man is told: `Eat and drink, but in eating and drinking don't be immoderate.' and our Prophet has told us: Don't eat until hungry for it is the source of all illnesses. while eating little and wisely is the source of all cures.'''
The Christian physician stood up and said, `What good and perfect health instructions your Quran contains! And what a sensible recommendation your Prophet has made about health."'
Allah Tells us: "Eat and Drink; But Don't be Immoderate."

A Public Duty
Can you be indifferent to the actions of other people? Can you exist in "isolation" and as totally cut off from the rest of the society? Can you exist without any relations with other people? What effect does the goodness or badness of the society have on the individual?
What kind of individuals grow up in a religious society? When a person grows up in an evil, corrupt and perverse society, to what evils is he led? What responsibility does the Muslim have towards the society he or she lives in? In Islam, everyone is responsible before Allah towards the society and no one can be indifferent to the actions of his neighbors. Each person must realize that he is linked to the rest of society, and that the society is like a single body of which he is a part.
Therefore, the true Muslim strives with all his might for the benefit and good of his society. Islam teaches Muslims that the heaven-sent programs of Islam lead the society to perfection and happiness provided that those programs are properly carried out and followed by all the people in the society.
Therefore, in order that all the aspects of the laws and regulations of religion be properly carried out, Islam places the responsibility of ensuring the proper implementation of the Islamic teachings upon two factors. Firstly, the legal Islamic authority, that is, the legitimate Islamic government. It is the duty of the government in Islam to put into practice all the Islamic laws, regulations and programs.
Islamic government has the duty of leading the individuals of the society towards good deeds, and it must put an end to all instances of injustice, oppression, corruption and perversion. It must severely punish those who are guilty of these crimes, and must constantly encourage those who are religious and benevolent. These are some of the most important duties of the Islamic government.
Secondly, each and every Muslim is considered in Islam to be responsible for the society and for practicing the divine laws. Each person is counted as a kind of guardian and policeman. In Islam, every Muslim must pay attention to the actions and behavior of the people of his society, and must do what he can to prevent corruption.
A Muslim must himself be good and must also encourage others to do good, and he must strive for the welfare of society. Islam calls this duty "aI- amr bilma'ruf', which means enjoining the right. A Muslim must also refrain from sins and from breaking the laws of Islam and the Islamic government (if it is truly Islamic), and as far as he can, he must try to prevent sins and corruption from occurring in the society.
Islam calls this duty "al-nahy `an al-rnunkar". which means forbidding the wrong. Al'amr bilma'ruf and al-nahy `an al-munkar together form one of the most important public duties in Islam, and one of the foremost duties of every Muslim. It is obligatory for every Muslim to defend the laws of his religion in this way, and to strive to safeguard them and have them carried out. Allah tells us in the Qur'an: "You are the best nation (O Muslims) brought out for mankind, because you enjoin what is right and forbid what is wrong, and you have faith in Allah... (3:109)."
The Prophet (P.B.U.H.) of Islam has said: "Enjoin what is right and forbid what is wrong. for as long as you do so your society will be strong and happy; but when the Muslims would fail in this, their society will be dominated by oppressors and no matter how much they pray to Allah for deliverance from the oppressors, Allah will not answer their prayers and they will find no justice anywhere, neither in the skies nor in the earth.'
Now that you know about this great and sacred duty, what programs will you draw up for the rest of your life? How will you cooperate with your friends in performing this great duty?