| Sufian
At Thawri related: As I saw Abu-Abdillah [Imam Sadiq](A.S.) putting
dresses as white as eggs. I said: This is not your dress." The Imam Sadiq(A.S.) answered: Listen to me carefully so that you will be benefited in this world as well as the life to come if you depart this life keeping the true Sunnah and right, not heresy. I tell you that the Prophet(S.A.W.) was in time of famine and poverty. In times of affluence, the pious not the vicious, the believers not the hypocrites, and the Muslims not the atheists, will be the most meritorious in enjoying the pleasures. What have you denied, At Thawri? By Allah I swear, despite what you see, no single morning or evening has come to me and found me leaving one of Allah' rights (that are incumbent upon me) without perfect fulfilment since I attained maturity. After that, some people showing abstinence and calling people to be like them attended and said to the Imam(A.S.), 'Our acquaintance could not answer you because his evidences were not present.' 'Well,' said the Imam, 'submit your evidences.' 'Our evidences are from the Book of Allah,' said they. 'Adduce them, then. Truly, they should be the most followed and practiced.' said the Imam(A.S.). They said, 'As He talks about the manners of some of the Prophet's companions, Allah the Blessed says: They give preference to them over themselves - even concerning the things that they themselves urgently need. (Holy Qur'an 59:9). In another place in the Quran, Allah says: They feed the destitute, orphans, and captives for the love of Allah. (Holy Qur'an76:8) We suffice what these two evidences.' He then turned to the group and said, 'You should tell me whether you have any knowledge of the distinction between the repealing and the repealed Verses of the Qur'an and the decisive and the allegorical ones, about which many people deviated and many others perished.' 'We have some knowledge,' answered they, 'We do not have thorough knowledge.' So, 'said the Imam(A.S.): This is the very point of refuting your evidences. Naturally, you do not have thorough knowledge of the Sunnah, do you not? Regarding what you mentioned about Allah's telling us of the good manners of those people, this question is concerning a matter that was allowed for them. They were not forbidden from doing such thing. They will obtain their prizes from Allah. After that, Allah the Glorified ordered to do the opposite of their deed. Hence, His order repealed their deed. Allah warned against following such deeds out of His mercy to the believers and so that they will not harm their dependants and themselves as long as there are, within their family members, the children, the juveniles, the senile men, and the old women. Those are too weak to tolearate hunger. They will surely perish if I, their breadwinner, give my only loaf of bread as alms and leave them starving. In view of that, the Prophet(S.A.W.) said: The five dates, loaves of bread, dinars, or dirhams that are given as alms should be first provided to the parents, second to the dependants or oneself, third to the relatives and the faithful believing friends, fourth to poor neighbors, and fifth for Allah's sake, which is the less in rewarding." The Prophet(S.A.W.) also said about that dead man of Ansar who manumitted all his five or six slaves while he left his children living in destitution:"Had that you informed me of this deed,I would not have let you bury him with the Muslims." My father told me that the Prophet(S.A.W.) had said: Begin - in expenditure - with your dependants according to their degree of closeness to you." In addition, the Book (of Allah) has also refuted your saying and warned against it. Allah, the Majestic the Wise, says: ... who in their spending are neither extravagant nor stingy but maintain moderation. (Holy Qur'an 25:67). Have you not seen that Allah the Elevated disgrace the act of preferring others that you are appealing to, and describe those who prefer others to themselves as excessive. In more than one occasion, Allah says in the Quran: Allah does not love those who are excessive.(Holy Qur'an 6:141). Allah warns against excessiveness and stinginess. He instructs to attain moderation. One should not give all what he has as alms and then pray to Allah to give him, because, in such cases, Allah will not respond to him. This is proved through the hadith that is related to the Prophet(S.A.W.): "Certain categories of people of my umma will not be answered when they supplicate (to Allah): a man who curses his parents, a man who curses him who took his property without (formal) contract and witnesses, a man who curses his wife while he can divorce her, and a man who sits in his house and pray to Allah to give him sustenance and avoid going out for seeking earnings. For such a man, Allah, the Majestic the Powerful, says: 'O My servant, I have made it possible for you to take courses into seeking earnings, I have given you enough power, when I gave you sound organs, for roaming in lands (for working); therefore, you have no excuse to avoid seeking earnings and following my instructions, so that you will not be an additional burden on your folks. I may bestow upon you if I will and may deprive you if I will. Finally, you are not enjoying any obligation that is incumbent upon Me in this regard.' Another category of people whose supplications are not answered is that man whom Allah had bestowed upon him with abundant sustenance, but he spent all of it as alms then he was praying to Allah to give him sustenance. For such a man, Allah says: 'I have given you abundant sustenance. You should have dealt with your wealth moderately as I ordered you to do. You should not have been so exaggerative after I warned you against exaggeration.' The last category of people whose supplication is not answered is those who supplicate to Allah in a matter that results in disregard of relations." After that, Allah instructed His Prophet(S.A.W.) how to spend as alms. The Prophet was not relieved as long as he was about to spend a whole night keeping an oke of gold in his house; therefore, he gave it as alms before morning. The next morning, a beggar came to him, but he did not have anything to give. The beggar then blamed him for so and he(S.A.W.) felt depressed, because he was so merciful and compassionate. Hence, Allah instructed His Prophet(S.A.W.) by saying: Do not be stingy nor over generous lest you become empty handed and bankrupt. (Holy Qur'an 17:29). This means that people usually ask from you and would not excuse you (if you have nothing to give them). If you give all of that which you have under your hands, you will have nothing to give. The previous were the sayings of the Prophet(S.A.W.) that are testified by the Book (of Allah) that is testified by its faithful people. When he was asked to bequeath, Abu-Bakr, who was dying, said: I bequeath the one-fifth although it is too much. Allah has been pleased with the one-fifth." Hence, he - Abu-Bakr - bequeathed the one-fifth while Allah permits him to bequeath the one-third. He would have bequeathed the one-third if he had known it would be better for him. Similar acts were opted by such vituous and abstinent men, such as Salman and Abu-Dharr (R.A.). Salman used to devote his annuity from his share of the public treasures until he would receive his share of the coming year. Some asked him: "O Abu-Abdillah, you are known of such incomparable abstinence and you do not know whether you will die this year or not; however, you are devoting your annuity." He answered: Why do you not hope for me to live for another year while you anticipate my death? O ignorant people, you should have known that the soul will be slow in responding to its owner if he does not secure for it a source of revenue enough for achieving its living. If the soul feels that its living are secured, it will feel secure and tranquil." Abu-Dharr had few she-camels and few ewes that he used to milk them and slaughter when his dependants craved for meat, guests visited him, or his neighbors suffered famine. In such cases, he used to distribute the meat among them equally and have a share for himself as same as theirs. No one was more abstinent that those individuals about whom the Messenger of Allah(S.A.W.) said all these (splendid) words. Nevertheless, they did not reach a state in which they had not possessed anything at all while you are, now, instructing people to throw out their properties and possessions and prefer others to their dependants and themselves. You, O group, should know also that I have heard my father relating on the authority of his fathers(A.S.) that the Prophet(S.A.W.) said: The strangest thing that I have ever seen is the faithful believer: if he is severed with saws, it will be for his good and if he is given that which ever is between the east and west in possession is for his good, too. Everything that Allah does to the faithful believer is for his good." Now, will my explanations that I have previously submitted for you influence in your belief or should I provide more? You should have known that Allah, the Majestic, imposed on every believer, in the beginning of Islam, to fight ten individual of the polytheists and ordered them not to turn the backs, for he whoever absconds should find himself a place in Hell. Afterwards, Allah changed this decision out of His mercy and imposed upon each believer to fight only two individuals of the polytheists. That was a sort of alleviation. Hence, ten was repealed by two. Likewise, tell me whether it was unfair for the judges to impose on husbands to cover the needs of their wives, for some of them may claim that they are abstinent and having nothing in possession? If you say it is unfair for them, then you are imputing injustice to the people of Islam. If you claim that it was fair for them, then you are contradicting yourselves. What should you say about the judges who refuse the bequeathal of those who dedicate more than one-third of their properties to the poor? Supposing that all people are as abstinent as you are and dispensing with the other's properties, to whom should the funds that are obligatorily defrayed as penances of breaking the oaths and vows and the alms of the zakat that is imposed upon those who possess (definite numbers of) camels, sheep, and cows as well as gold, silver, date-palm trees, raisins, and the others yields that are subjective to the zakat should be paid? If your opinions are accurate, then it is inappropraite for anyone to have anything of the worldly affairs in possession even if he is in urgent need of that thing. Very bad were your opinions to which you have called people out of your ignorance of the Book of Allah the Majestic and the traditions of the prophert(S.A.W.) as well as his hadiths that are testified by the Revealed Book. Similarly, very bad was your negligence of looking in the figurative questions of the Qu'ran, including the exegesis of the repealing and the repealed, the decisive and the allegorical, and the orders and the warnings of the Qur'an. Tell about Solomon son of David the prophets (A.S.) when he asked Allah to grant him a kingdom that no one after him can have the like of it. Allah (glorified be His Name) gave him that kingdom. Nevertheless, Solomon (A.S.) was calling to the right and acting its deed. Beside, neither Allah nor did anyone of the believers criticized him for that kingdom. Before him, David the prophet (A.S.) had a great kingdom and power. Joseph the prophet (A.S.) is another example. He said to the king of Egypt: "Put me in charge of the treasuries of the land. I know how to manage them. (Holy Qur'an 12:55) Hence, he was given the kingdom of the king and its surroundings to Yemen in responsiblility. All people were seeking provisions from his when they suffered famine. Nevertheless, he (A.S.) was calling to the right and acting his deeds. Besides, no one blamed him for such a kingdom. After, O group, imitate the moralities that Allah the Majestic instructed for the believers, stop at the matters that Allah ordered or warned, neglect the affairs that you doubt and do not know, commend knowledge to its proper people so that you will be rewarded and excused by Allah, the Blessed the Elevated, and study the knowledge of the repealing, the repealed, the decisive, and the allegorical texts of the Qur'an in addition to the distinction between the questions that Allah made halal in the Qur'an from these that are haram. This will surely make you near to Allah and take you away from ignorance. Leave unenlightenment to its people, for the people of ignorance are too many while the people of knowledge are too little. Allah said: Over every knowledgeable person is one more knowing. (Holy Qur'an 12:76).
Reference:Tuhaf al-Uqool
|
Thursday, February 14, 2013
Imam Sadiq (AS) Discussion with the Sufis
Debates of Imam Jafar al-Sadiq (A.S.)
Abu Abd Allah (al- Sadiq), peace be on him, had many strong proofs with
which he revealed the truth and refuted the proofs of others. We will
tell you something about them, for they are a part of his scientific
life full of lessons and sermons which the Muslim must study.
His Debates on Oneness of Allah (al-Tawhid):
We have already mentioned something of the speech of al- Sadiq, peace be on him, on Oneness of Allah. Among his speech were some debates. Here, we will mention additional debates.
Some of these debates have been reported on the authority of Hisham b. al- Hakam, who said: "There was an unbeliever in Egypt. The unbeliever heard something of Abu Abd Allah (al- Sadiq), peace be on him. He went to Medina to debate with Abu Abd Allah, but he did not find him there. It was said to him: 'He (Abu Abd Allah) has been in Mecca.' So, he went to Mecca.
We (Hisham b. al- Hakam) were with Abu Abd Allah (al- Sadiq), peace be on him. While we were performing the procession around the Kaaba, he (the unbeliever) met us by chance. His name was Abd al- Malik. His kunya was Abu Abd Allah.
His shoulder hit the shoulder of Abu Abd Allah (al- Sadiq), peace be on him. So, he (al- Sadiq) said to him: 'What is your name?' 'Abd al- Malik', answered the unbeliever." 'What is you kunya?' asked al- Sadiq. 'Abu Abd Allah,' answered the unbeliever. So, Abu Abd Allah (al- Sadiq), peace be on him, said: 'Who is this king (Malik) whose servant is you? Is he among the kings of the earth or among the kings of the heavens? Then tell me about your son, is he the servant of the God of the heavens or the servant of the god of the earth? Say whatever you like.'
Then al- Sadiq said to the unbeliever: 'When I have finished the procession a round the Kaaba, come to me.' When Abu Abd Allah (al-Sadiq), peace be on him, finished that, the unbeliever came and sat before Abu Abd Allah (al- Sadiq), peace be on him. We (Hisham and His companions) were sitting in the presence of al- Sadiq. Then, Abu Abd Allah (al- Sadiq) said to the unbeliever" Do you know that the earth has upper part and lower part?' 'Yes,' said the unbeliever.' 'Have you come in its lower part?' asked al- Sadiq. 'No,' answered the unbeliever.
'Do you know that there is something in its lower part?' asked al- Sadiq. The unbeliever answered: 'I do not know. However, I think that there is nothing in its lower part.' Abu Abd Allah (al- Sadiq), peace be on him, said: 'Mere thinking is feebleness. Why aren't you certain?' Then, Abu Abd Allah (al-Sadiq), peace be on him, said: 'Have you ascended to the sky?' 'No,' answered the unbeliever.
Al- Sadiq ask: 'Do you know that it has something or not?' 'No,' answered the unbeliever. So, al- Sadiq said: 'How wonderful! You have not reached the east nor the west, you have not descended to the lower part of the earth nor have you ascended into the sky, nor have you gone any further to know what is beyond them. However, you have denied what they have, then does the wise man deny what he does not know?'
The unbeliever said to al- Sadiq: 'No one has told me about that except you.'
Then, Abu Abd Allah (al- Sadiq), peace be on him, said to the unbeliever: 'Then you have doubt about that (the Creator). Perhaps, He is existent, and perhaps He is nonexistent.' The unbeliever person said: 'Maybe.' So, Abu Abd Allah (al- Sadiq), peace be on him, said:
'The person who does not know has no proof over him who knows. The ignorant person has no proof Brother of the people of Egypt, understand my words: We never doubt Allah. Do you not know that the sun and moon, day and night come successively, while they do no mistake, nor do they come back? They have been forced to do that. They have no place except their palaces. If they were able to leave their places, then why do they come back? Besides the one who has forced them to do that is wiser and greater than them.' So, the unbeliever said: 'You are right.'
Then Abu Abd Allah (al- Sadiq), peace be on him, said: 'Brother of the people of Egypt, you think that the time forces them (the sun and the moon, day and night) to come successively, then why does the time not force them to come back? And if the time was able to force them to come back, why does it not take them away?
Brother of the people of Egypt, if they are forced (to do that), why is the sky raised? Why is the earth set? Why does the sky do not slope down the earth? Why does the earth do not slope down its layers? Why do the sky and the earth do not stick together? Why does what's on the earth not stick together?' The unbeliever person said: 'Their Lord and Master has prevented them (the sky and the earth) from sticking together.'
He (Hisham b. al- Hakam) said: 'So, the unbeliever believed in Allah with the help of Abu Abd Allah (al- Sadiq), peace be on him.'" Then, Hamran b. A'yun said:
"May I be ransom for you, the unbelievers believed in Allah with the help of your father, too." Then the unbeliever who believed in Allah with the help of Abu Abd Allah (al- Sadiq), peace be on him, said to al- Sadiq: "Make me among your students." So, Abu Abd Allah (al- Sadiq), peace be on him, said: "Hisham, the teacher of the people of Sham (Syria) and Egypt, teach him belief." So, the inner self of the unbeliever became good. Then Abu Abd Allah (al- Sadiq), peace be on him, was satisfied with him.
Another unbeliever came to al- Sadiq and asked him about something. The following are some extracts of them. The unbeliever asked him: "How do the creatures worship Allah, while they do not see Him?" Abu Abd Allah, peace be on him, said: "The hearts have seen Him through the light of belief Reason has proven him through its attention as the faculty of sight. The eyes have seen Him through His good formation and firm regulation.
Then (people have known Allah) through the apostles and their proofs, the Books and their clear verses. And the scholars have limited themselves to what they have seen of His Greatness without seeing Him." The unbeliever said: "Is He not able to manifest Himself to people to know Him and to worship Him with conviction?" He (al- Sadiq), peace be on him, said: "There is no answer to the impossible things."
I (the author) say: The vision is proven for bodies. As Allah is not body, then seeing Him is impossible. The impossible thing cannot be achieved not because there is a defect in power but because of the defect in the impossible things. Then, the unbeliever said: "How do you prove (the position of) the prophets and the Divine messengers?" He (al- Sadiq), peace be on him, answered: "As we have proven that there is One Creator for us, Who is far above us, and also far above all that has been created.
And that He is All-Wise, Most High, and the One who cannot possible be seen or sensed by His creatures so that there could be any direct relation between Him and His creatures or His creatures and Him, and so that He could argue with His creatures (to convince them) and His creatures could argue with Him (in their turn).
It is (therefore) proved that there are envoys (mab'uthin) to establish a relation between Him and His creatures to explain His purpose to His creatures and servants and to guide them towards what is good and profitable for them, and also towards that which preserves their existence and which, when it is abandoned, brings annihilation. Thus it has been proven that there are those among His creatures who command and forbid on behalf of (Allah), the All- knowing, the All- Wise, and who speak on behalf of Him, to whom belong Might and Majesty.
They are the prophets, the selected among His creatures, the wise who teach wisdom, and who are sent with wisdom (for His creatures). Although they have their form in common with (other) creatures, their states they do not share with them. They have been aided with wise proofs, such as giving life to the dead, healing the blind and the leprous, by (Allah) the All- Wise, the All- Knowing."
Then, the unbeliever said: "From which thing has He (Allah) created the things?" He (al- Sadiq), peace be on him, said: "From nothing." He (the unbeliever) said: "How is the thing created from nothing?"
He (al- Sadiq) said: "Either the things have been created from a thing or from nothing. If the things were created from a thing, then the thing would be eternal, and the eternal (thing) would not be originated or changed. Besides that thing would be one essence and one color, then from where have these different colors and many essences come in this world? From where has death come if the thing from which the things have been created is living? And from where has life come if that thing is dead?"
I (the author) say: Although this matter is very difficult, the Imam has clearly explained it according to logical reasons. Then the unbeliever said: "From where have they (people) believed that the things are eternal?" He (al- Sadiq), peace be on him, said: "This is the thought of the people who denied the Creator of the things, accused the messengers and their thoughts of lying. They (people) called the Books of the prophets fables. They put religion for themselves according to their ideas and approval, while the things indicate their creation, such as the rotation of the orbit and what it has; they are seven orbits, the movement of the earth and what is on it, the change of time...."
Debate with Abu al- 'Awja'
Al- Sadiq, peace be on him, had many debates with b. Abu al- 'Awja'.
One of them is as follows:
One day, b. Abu al- 'Awja' and b. al- Muqaffa' were in al- Masjid al-Haram (the Holy Mosque in Mecca). Bin al- Muqaffa' said: "Look at those people, who are performing the procession a round the Kaaba. No one of them is worthy of the name of humanity except that Shaykh (he meant Abu Abd Allah Ja'far al- Sadiq, peace be on him) the rest are mere rabble and beasts. Bin Abu al- 'Awja' asked him: "Why have you excluded that Shaykh?"
Ibin al- Muqaffa' answered: "Because he has outstanding qualities of which none has." "I must test your words," bin Abu al- 'Awja' answered. Bin al- Muqaffa' said to him: "Do not do that, for I am afraid that he will abrogate your beliefs." "This is not your purpose. However, you are afraid that your opinion will be weak with me when I discover something contrary to his rank which you have described to me."
Bin al- Muqaffa' said: "Do not worry! Go and test him. Beware of giving free rein to your ideas so as not to overcome you." Ibin Abu Al- 'Awja' went to al-Sadiq. Then he came back and said: "Bin al- Muqaffa', woe unto you! This is not a human being." "What has happened to you?" asked b. alMuqaffa'. Bin Abu al- 'Awja' answered: "I attended his meeting. When there was no one there, he said to me: 'If the matter is according to what those believe, and it is according to their belief, then they will be saved, while you will be ruined. And if the matter is according to what you believe, and it is not according to your belief, then you and they are equal.'"
I (Bin Abu al- 'Awja') said: "May Allah have mercy upon you, what is the difference between their belief and ours? Their beliefand ours is the same." Al- Sadiq said: "How can your beliefand theirs be the same? They believe in Resurrection, the reward, the punishment. They believe that the sky has God, and it is inhabited, while you claim that the sky is destruction and has no one." He (Bin Abu al- 'Awja') said: "So, I seized the opportunity and said to him: 'If the matter is according to their belief, then what has prevented Him (Allah) from manifesting Himself to His creature to summon them to worship Him so as no two persons are disagreed on Him?
Why has he hidden Himself from them and sent the messengers to them? If He manifested Himself, people would believe in Him easily, "al-Sadiq said to me:
"Woe unto you! He Who has shown you His power in yourself, how has He hidden Himself from you? He has created you while you were nothing, made you grow up while you were a child, made you strong while you were weak. Now, think of your illness after your health, your health after your illness, your pleasure after your anger, your anger after your pleasure, your sorrow after your happiness, your happiness after your sorrow, your love after your hatred, your hatred after your love.... He (al- Sadiq) went on mentioning Allah's favors which are in myselfand which I cannot deny. So, I thought that He (Allah) would appear between him (al- Sadiq) and me."(230)
Abu Shakir al- Daysany, an Arab unbeliever, sometimes debated with al-Sadiq, peace be on him, and sometimes with Hisham b. al- Hakam. However, Hisham went to al- Sadiq, peace be on him, when al- Daysany asked him a certain question. One day, al- Daysany said to Hisham: "There is a verse in the Koran, which is our saying, (that there are two gods)."
Hisham said: "What is it (the verse)?" Al- Daysany answered: "And it is He Who in heaven is God and in earth is God."(231) Hisham said: "I did not know how to answer him. So, I went to perform the hajj and I told Abu Abd Allah, peace be on him, about the question." Al- Sadiq said: "These are the words of an unbeliever.
When you come back, ask him: What is your name in Kufa? Surely, he will say by such and such name. Then ask him: 'What is your name in Basrah?' Surely he will reply by such and such name. Then you tell him: 'Such is our Lord, Allah, Who in heavens is God, in earth is God, in seas is God, in deserts is God. Thus, He is God at every place.'" Hisham said: "I came back to Kufa and went to Abu Shakir and gave him the reply." So, he said: "These words have been brought from Hijaz."(232)
The Outstanding Merit of the Prophet, may Allah bless him and his family:
Abu Khanis al- Kufi said: "I attended the meeting of al- Sadiq, peace be on him, and a group of the .Christians was in his presence. They (the Christians) said: 'The outstanding merit of Musa, 'Isa, and Mohammed is the same, for they, peace be on them, are the Owners of the Laws and the Books.' Al- Sadiq, peace be on him, said:
'Mohammed is the best and the most knowledgeable of them, peace be on them. Allah, the Blessed and Exalted, has granted him knowledge of which He has granted none.' They (the Christians) said: 'Has any verse of the Koran been revealed in this respect?' Al- Sadiq, peace be on him, said: 'Yes.' These verse of Allah, the Exalted: 'And We ordained for him in the tablets admonition of every kind.'(233) His words to 'Isa: 'And that I may make clear to you part of what you differ in.'(234)
Allah, the Exalted, said to Mohammed, may Allah bless him and his family,: 'And We will bring you as a witness against these- and We have revealed the Book to you explaining clearly everything.'(235) 'So, that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them, and He records the number of all things.'(236) Then, by Allah, he (Mohammed) is the most knowledgeable of them. If Musa and 'Isa attended in my presence and asked me, I would answer them, and I asked them, they would not answer."'(237)
I (the author) say: As the Commander of the Faithful (Imam 'Ali) is the gate of the knowledge of the Prophet, and his sons has inherited his knowledge, then they (his sons) are the most knowledgeable of all men, the Prophets and the like.
Treating the Women with Justice:
An unbeliever said to Abu Ja'far al- Ahwal(238)." Tell me about the following Words of Allah, the Exalted: Then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then marry only one.'(239) and these Words of His: 'And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination.'(240)
There is a difference between these two verses." Abu Ja'far al- Ahwal said: "I had no answer. So, I went to Medina and came to Abu Abd Allah, peace be on him, and asked him about the difference between the two verses." Al- Sadiq said: "As for the verse: But if you fear that you will not do justice (between them), then marry only one, He (Allah) has meant the expenses. And as for the verse: And you have it not in your power to do justice between wives, even though you may wish (it), He (Allah) has meant love, for no one is able to do justice to two wives in love." Then Abu Ja'far came back to the unbeliever carrying the answer. But the unbeliever said: 'You have brought this answer from Hijaz."'(241)
Debate with the Mu'tazelites:
A group of the Mu'tazelites came to al- Sadiq, peace be on him. Among them were 'Amru b. 'Ubayd, Wasil b. 'Ata', Hafs b. Salim, and the like. They came to al- Sadiq after al- Walid had been killed and the people of Sham (Syria) differed in opinion. They talked very much. So, al- Sadiq, peace be on him, said to them: 'You have talked very much to me, then entrust your matter to a man of you to speak briefly about your proof.'" So, they entrusted their matter to 'Amru b. 'Ubayd, who spoke at great length about the matter. Some of his speech is as follows:
"The people of Sham killed their Caliph. Allah has hit some of them with some of them. So, the have differed in opinion. We had thought of a man (to lead us), then we have found the man with religion, reason, manhood, worthiness of the Caliphate. He is Mohammed b. Abd Allah b. al- Hasan.
We want to nominate him, support him, then we declare our matter through him, and summon people to nominate him. So, whoever nominates him, we will be with him and be with us. Whoever isolates himself from us, we will isolate ourselves from him. Whoever shows enmity toward us, we will fight against him and show enmity toward him due to his enmity and bring him back to the true religion and its people. So, we have decided to submit this matter to you because we are in need of you, and you have outstanding merits and many followers(Shi'a)."
When 'Amru had finished his speech, Abu Abd Allah said: "Do you accept 'Amru's words?' 'Yes, they said, Then, Abu Abd Allah praised Allah and lauded Him and asked Allah to bless the Prophet, may Allah bless him and his family, and then he said: 'Indeed, we become indignant when Allah is disobeyed and we become pleased when He is obeyed. 'Amru, tell me: If the community entrusted its affairs to you and you ruled it without fighting nor provisions, then it was said to you: Nominate the ruler whomever you want over it (the community), whom will you nominate?' 'Amru said: 'I will make it (authority) consultation among the Muslims.' Al- Sadiq said: 'Among them all?' 'Yes,' said 'Amru. Al- Sadiq said: 'Among their jurists and their good ones?' 'Yes,' 'Amru said. Al-Sadiq said: 'Quraysh and other than them?'
'Arabs and non Arabs,' 'Amru said: 'Yes.' Al- Sadiq said: "Amru, will you support Abu Bakr and 'Umar or renounce them?' 'I will support them,' said 'Amru. Al- Sadiq said: ''Amru, if you are man, then renounce them, for it is permitted for you to disobey them. If you support them, then I disobey them. That is because 'Umar nominated Abu Bakr and did not ask the advice of anyone. Then, 'Umar made the Caliphate consultation among six persons.
He excluded the Ansar and chose those six persons from Quraysh. Then he gave his orders to men concerning those six person. I think that neither you nor your companions accept them.' 'What did 'Umar order men to do?' asked 'Amru. Al- Sadiq answered: ''Umar ordered Suhayb to lead people in prayers for three days.
Those six persons should ask the advice of each other. No one should be among them except 'Umar's son. They should ask the advice of 'Umar's son but he had no right in the Caliphate. He ordered the Muhajrin (immigrants) and Ansars (the supporters) to behead those six persons if they did not elect one of them during the three days.
And if four of the six persons held a meeting before the three days end and two persons absented themselves from the meeting, then the two persons had to be killed. Do you accept these deeds concerning consultation which you intend to summon Muslims to?' 'No,' they said. Al- Sadiq said: 'Amru, leave this. Suppose that you have nominated your companion and all Muslim community accepted that, then will you reach the atheists?' 'Yes,' the said. Al- Sadiq said: 'What will you do?' 'Amru said: "We will summon them to Islam. When they refuse that, we will impose poll tax on them.' Al- Sadiq said: 'What will you do when they are magians, fire and animal worshippers, and are not from the followers of the Divine Books?' 'They are equal,' 'Amru answered.
Al- Sadiq, peace be on him, said: 'Tell me: Do you read the Koran?' "Yes," 'Amru answered. Al- Sadiq said: 'Read (this) verse: Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay poll tax in acknowledgment of superiority and they are in a state of subjection.'(242) 'Amru said: 'Allah, the Great and Almighty, has regarded them as equal.' 'From whom have you learned that?" asked al- Sadiq. 'I have heard people say that.' Answered 'Amru.
Al- Sadiq said: 'Now, leave that. Suppose that they (non- Muslims) refused to pay poll tax and you fought against them and defeated them, then how would you divide the booty?" 'Amru answered: 'I take out one fifth (Khoms) and divided four fifths among the fighters.' Al- Sadiq asked: 'You divide the booty among all the fighters?' 'Yes,' 'Amru answered. Al-Sadiq, peace be on him, said: 'Then you disagree with Allah's Apostle, may Allah bless him and his family, on his acts and behavior. Between you and I are the jurists of Medina and their Shaykhs. Ask them.
They are all in agreement that Allah's Apostle, may Allah bless him and his family, made peace with the Bedouins (A'rab) to let them live in their houses and that they had not to immigrate. However, when his enemies attacked him, he mobilized them (the Bedouins) and gave them nothing of the booty, while you say that you divide booty equally among them. So, you are in disagreement with Allah's Apostle, may Allah bless him and his family, on his behavior toward the atheists.'
Al- Sadiq said: 'Now,leave that. What is about alms?' 'Amru read this verse: 'Alms are only for the poor and the needy, and the officials (appointed) over it (alms)...."(243) Al- Sadiq said: 'Yes, how do you divide it (alms) among them?'
'Amru answered: 'I divide it into eight shares. So, I give each group a share.' Al- Sadiq, peace be on him, said: 'If one group is ten thousands people, and one group is one or two or three people, then you have made the share of the second group as the share of the first group?' 'Yes,' 'Amru answered. Al- Sadiq said:
'Do you divide alms equally among the people of towns and the people of the deserts?' 'Yes,' 'Amru answered. Al- Sadiq said: 'Then, you are in disagreement with Allah's Apostle, may Allah bless him and his family, on his behavior. Allah's Apostle, may Allah bless him and his family, divided the alms of the deserts, the alms of towns among the people of the towns. He did not divided alms equally among them. He divided alms among those who came to him and those whom he saw. Then, if you have doubt about what I have said, the jurists of the people of Medina and their Shaykhs are all in agreement that Allah's Apostle, may Allah bless him and his family, did that.'
Then, al- Sadiq turned to 'Amru and said: ''Amru, fear Allah. You, people, fear Allah, too. That is because my father, who was the best of the people of the earth and the most knowledgeable of them in Allah's Book and the Sunna of His Apostle, may Allah bless him and his family, has told me: 'Whoever hits people with his sword and summons them to himself, and there is (a person) more knowledgeable than him among the Muslims is astray and pretending.'"(244)
His Debates on Religious Devotion:
Sufyan al- Thawry came to al- Sadiq, peace be on him. He saw him wearing clothes as white as the shell of the egg. He said to him: "These clothes do not suite you." Al- Sadiq said to him: "Listen to my words. It is better for you sooner or later when you follow the Sunna and the truth and do not follow the heresy."
"I tell you that Allah's Apostle, may Allah bless him and his family, lived during the time of destitution. However, when life is prosperous, then those who are worthy of it are the righteous not the sinners, the believers not the hypocrites, and the Muslims not the unbelievers. Then why have you criticized me, Thawri? By Allah, I have adopted what you see since I became a grown- up. In the meantime, I always carry out Allah's orders concerning my property."
A group of people who affected religious devotion and summoned people to be like them in renouncing worldly pleasure. They said to him: "Our companion is unable to express himself and his proofs do not come to his mind." Al- Sadiq said to them: "Give me your proofs." They said to him: "Our proofs are from Allah's Book."
Al- Sadiq said to them: "Say them, for they are the best things which we should follow and put into effect." They said: "Telling about a group of the companions of the Prophet, may Allah bless him and his family, Allah, the Great and Almighty, says: "And prefer them before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."(245) So, Allah has lauded their deeds. In another place, Allah says: "And they give food out of love for Him (Allah) for the poor and the orphan and the captive."(246)
A man of those who were sitting said: "We have seen that you order people to refrain from good food, while you order people to pay a share of their properties to enjoy yourselves with it." Abu Abd Allah (al- Sadiq) said to them: "Put aside what does not avail you. Tell me, people, are you acquainted with the abrogating and abrogated verses of the Koran, the clear and allegorical verses of it? That is because many people of this community got ruined due to such kind of verses."
They said to him: "Some of these verses, not all of them." Al- Sadiq, peace be on him, said to them: From here, you have come. Also you should be acquainted with the traditions of Allah's Apostle, may Allah bless him and his family. As for the verses which you have mentioned to us from the Book of Allah, and which are concerning the people whose deeds Allah praised, their food was permitted, and Allah did not prohibit them from that. Also their rewards will be from Allah, the Great and Almighty.
Then Allah, the Blessed and Exalted, prohibited them from that. So, His order abrogated their (previous) acts. Also His order was as mercy from Him toward the believers so as not to harm themselves and their families because they had weak children, old men, and old women. ( For example), If I gave my loaf of bread as alms, while I had no loaf other than it, then they (my family) would get ruined.
For this reason, Allah's Apostle, may Allah bless him and his family, said: 'When the person has five dates or five loaves of bread or dinners or dirhams and he wants to spend them, then the best persons to be spent on are his parents, himself and his family, his poor relatives, his poor neighbors, and in the way of Allah."'
The Prophet, may Allah bless him and his family, said to the Ansari, who released five or six slaves during his death while he had none other than them and he had little children: "If you had told me about his deed, I would have not allowed you to bury him with the Muslims. That is because he has forced his children to ask people for alms."
Then, al- Sadiq said: "My father has told me on the authority of Allah's Apostle, may Allah bless him and his family, who said: 'Start with those whom you maintain, the nearest, the nearer, the near."
Then, al- Sadiq, peace be on him, said: "Now, listen to this verse from the Book, which is regarded as an answer to your words and an imposed order from Allah, the Almighty, the Wise: 'And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just men.'(247) Do not you see that these Words of Allah, the Blessed and Exalted, are contrary to what you have summoned people to?"
"So, people, conform to the manners which Allah has legislated to the believers. Confine yourselves to what He has bidden and what He has forbidden. Leave what you do not know. Learn knowledge from its people so that Allah, the Blessed and Exalted, shall forgive you and reward you. Learn the abrogating and abrogated verses, the clear and allegorical verses, the lawful and unlawful in the Koran. All these things draw you nearer to Allah and make you far from ignorance. Leave ignorance to its people. That is because the people of ignorance are many, and the people of knowledge are few. So, Allah, the Great and Almighty has said: 'And above every owner of knowledge is the All- knowing one."'(248)
His Debate on Truthfulness:
Without doubt people become ignorant and astray when they depend on their own viewpoints and do not consult the people of true knowledge. So, the ignorant person goes astray in the methods of ignorance. However, he thinks that he is knowledgeable in the true religious law.
There was a debate between al- Sadiq, peace be on him, and an ignorant person who affected knowledge in truthfulness. Al- Sadiq himself has told us about this debate. He has said:
"Indeed, whoever follows his desire and admires his idea becomes like that person whom ignorant people regarded as great. I saw a group of people surrounding him. So, I wanted to meet him. He deceived that group of people, then he left them. I followed him. Soon, he passed by a baker. He made the baker heedless and took two loaves of bread from his bakery. I was astonished at him, then I talked to myself: Perhaps, he is his customer. Then, I said: Why has he stolen the two loaves of bread? Then, I went on following him. Soon, he passed by pomegranate seller. He made him heedless and took two pomegranates.
I was astonished at him, and then I said to myself: Perhaps, he is his customer. Then I said: Why has he stolen them? Then I went on following him till he passed by a sick person. He put the two loaves of bread and the two pomegranates before a sick person. Then I (al- Sadiq) asked him about his act. He said: 'perhaps, you are Ja'far b. Mohammed?' 'Yes,' I said. He said to me: 'What does your noble origin avail you while you are ignorant?' 'Which verse of the Koran am I ignorant at?' I asked. He said these Words of Allah, the Great and Almighty.' Whoever brings a good deed, he shall have ten like it, and whoever brings and evil deed he shall be recompensed only with the like of it.'(249)
'When I stole the two loaves of bread, they were two evil deeds. And When I stole the two pomegranates, they were two evil deeds, too. So, these are four evil deeds. When I gave each one of them as alms, Allah has subtracted 4 evil deeds from 40 good deeds. So, I have 36 good deeds.' I (al- Sadiq) said: 'May your mother lose you! It is you who are ignorant at the Book of Allah. Have you not heard that Allah said:
"(Allah) accepts (deeds) from the pious only.' When you stole the two loaves of bread, they were two evil deeds. And when you stole the two pomegranates, they were two evil deeds, too. And when you gave them to other than their owner without the permission of their owner, you have added four evil deeds to four evil deeds, and you have not added four evil deeds to forty good deeds. So, he began looking at me. Then I left him and went away."'
Al- Sadiq, peace be on him, said: "They (the ignorant) mislead (people) and go astray with this ugly, hateful explanation."(250)
References:
230 Al- Kafi, al- Tawhid.
231 al- Zukhruf, 84.
232 al- Kafi, Chapter on Movement and Mobility.
233 al- A'raf, 145.
234 al- Zukhruf, 63.
235 al-Nahl, 89.
236 al- Jinn, 28.
237 Bihar al- Anwar, 10/215/15.
238 Mu'min al- Taq. We will mention him with His Reliable Narrators.
239 al-Nisa', 3.
240 Ibid, 129.
241 Bihar al- Anwar. 10/202/6.
242 al- Tawba, 29
243 al- Tawba, 60.
244 al- Tubrisy, al- Ihtijaj.
245 al- Hashr, 9.
246 al- Dahr, 8.
247 al- Furqan, 67.
248 Yousif 76.
249 al-An'am, 160.
250 Wasa'il al- Shi'a, 2/57.
His Debates on Oneness of Allah (al-Tawhid):
We have already mentioned something of the speech of al- Sadiq, peace be on him, on Oneness of Allah. Among his speech were some debates. Here, we will mention additional debates.
Some of these debates have been reported on the authority of Hisham b. al- Hakam, who said: "There was an unbeliever in Egypt. The unbeliever heard something of Abu Abd Allah (al- Sadiq), peace be on him. He went to Medina to debate with Abu Abd Allah, but he did not find him there. It was said to him: 'He (Abu Abd Allah) has been in Mecca.' So, he went to Mecca.
We (Hisham b. al- Hakam) were with Abu Abd Allah (al- Sadiq), peace be on him. While we were performing the procession around the Kaaba, he (the unbeliever) met us by chance. His name was Abd al- Malik. His kunya was Abu Abd Allah.
His shoulder hit the shoulder of Abu Abd Allah (al- Sadiq), peace be on him. So, he (al- Sadiq) said to him: 'What is your name?' 'Abd al- Malik', answered the unbeliever." 'What is you kunya?' asked al- Sadiq. 'Abu Abd Allah,' answered the unbeliever. So, Abu Abd Allah (al- Sadiq), peace be on him, said: 'Who is this king (Malik) whose servant is you? Is he among the kings of the earth or among the kings of the heavens? Then tell me about your son, is he the servant of the God of the heavens or the servant of the god of the earth? Say whatever you like.'
Then al- Sadiq said to the unbeliever: 'When I have finished the procession a round the Kaaba, come to me.' When Abu Abd Allah (al-Sadiq), peace be on him, finished that, the unbeliever came and sat before Abu Abd Allah (al- Sadiq), peace be on him. We (Hisham and His companions) were sitting in the presence of al- Sadiq. Then, Abu Abd Allah (al- Sadiq) said to the unbeliever" Do you know that the earth has upper part and lower part?' 'Yes,' said the unbeliever.' 'Have you come in its lower part?' asked al- Sadiq. 'No,' answered the unbeliever.
'Do you know that there is something in its lower part?' asked al- Sadiq. The unbeliever answered: 'I do not know. However, I think that there is nothing in its lower part.' Abu Abd Allah (al- Sadiq), peace be on him, said: 'Mere thinking is feebleness. Why aren't you certain?' Then, Abu Abd Allah (al-Sadiq), peace be on him, said: 'Have you ascended to the sky?' 'No,' answered the unbeliever.
Al- Sadiq ask: 'Do you know that it has something or not?' 'No,' answered the unbeliever. So, al- Sadiq said: 'How wonderful! You have not reached the east nor the west, you have not descended to the lower part of the earth nor have you ascended into the sky, nor have you gone any further to know what is beyond them. However, you have denied what they have, then does the wise man deny what he does not know?'
The unbeliever said to al- Sadiq: 'No one has told me about that except you.'
Then, Abu Abd Allah (al- Sadiq), peace be on him, said to the unbeliever: 'Then you have doubt about that (the Creator). Perhaps, He is existent, and perhaps He is nonexistent.' The unbeliever person said: 'Maybe.' So, Abu Abd Allah (al- Sadiq), peace be on him, said:
'The person who does not know has no proof over him who knows. The ignorant person has no proof Brother of the people of Egypt, understand my words: We never doubt Allah. Do you not know that the sun and moon, day and night come successively, while they do no mistake, nor do they come back? They have been forced to do that. They have no place except their palaces. If they were able to leave their places, then why do they come back? Besides the one who has forced them to do that is wiser and greater than them.' So, the unbeliever said: 'You are right.'
Then Abu Abd Allah (al- Sadiq), peace be on him, said: 'Brother of the people of Egypt, you think that the time forces them (the sun and the moon, day and night) to come successively, then why does the time not force them to come back? And if the time was able to force them to come back, why does it not take them away?
Brother of the people of Egypt, if they are forced (to do that), why is the sky raised? Why is the earth set? Why does the sky do not slope down the earth? Why does the earth do not slope down its layers? Why do the sky and the earth do not stick together? Why does what's on the earth not stick together?' The unbeliever person said: 'Their Lord and Master has prevented them (the sky and the earth) from sticking together.'
He (Hisham b. al- Hakam) said: 'So, the unbeliever believed in Allah with the help of Abu Abd Allah (al- Sadiq), peace be on him.'" Then, Hamran b. A'yun said:
"May I be ransom for you, the unbelievers believed in Allah with the help of your father, too." Then the unbeliever who believed in Allah with the help of Abu Abd Allah (al- Sadiq), peace be on him, said to al- Sadiq: "Make me among your students." So, Abu Abd Allah (al- Sadiq), peace be on him, said: "Hisham, the teacher of the people of Sham (Syria) and Egypt, teach him belief." So, the inner self of the unbeliever became good. Then Abu Abd Allah (al- Sadiq), peace be on him, was satisfied with him.
Another unbeliever came to al- Sadiq and asked him about something. The following are some extracts of them. The unbeliever asked him: "How do the creatures worship Allah, while they do not see Him?" Abu Abd Allah, peace be on him, said: "The hearts have seen Him through the light of belief Reason has proven him through its attention as the faculty of sight. The eyes have seen Him through His good formation and firm regulation.
Then (people have known Allah) through the apostles and their proofs, the Books and their clear verses. And the scholars have limited themselves to what they have seen of His Greatness without seeing Him." The unbeliever said: "Is He not able to manifest Himself to people to know Him and to worship Him with conviction?" He (al- Sadiq), peace be on him, said: "There is no answer to the impossible things."
I (the author) say: The vision is proven for bodies. As Allah is not body, then seeing Him is impossible. The impossible thing cannot be achieved not because there is a defect in power but because of the defect in the impossible things. Then, the unbeliever said: "How do you prove (the position of) the prophets and the Divine messengers?" He (al- Sadiq), peace be on him, answered: "As we have proven that there is One Creator for us, Who is far above us, and also far above all that has been created.
And that He is All-Wise, Most High, and the One who cannot possible be seen or sensed by His creatures so that there could be any direct relation between Him and His creatures or His creatures and Him, and so that He could argue with His creatures (to convince them) and His creatures could argue with Him (in their turn).
It is (therefore) proved that there are envoys (mab'uthin) to establish a relation between Him and His creatures to explain His purpose to His creatures and servants and to guide them towards what is good and profitable for them, and also towards that which preserves their existence and which, when it is abandoned, brings annihilation. Thus it has been proven that there are those among His creatures who command and forbid on behalf of (Allah), the All- knowing, the All- Wise, and who speak on behalf of Him, to whom belong Might and Majesty.
They are the prophets, the selected among His creatures, the wise who teach wisdom, and who are sent with wisdom (for His creatures). Although they have their form in common with (other) creatures, their states they do not share with them. They have been aided with wise proofs, such as giving life to the dead, healing the blind and the leprous, by (Allah) the All- Wise, the All- Knowing."
Then, the unbeliever said: "From which thing has He (Allah) created the things?" He (al- Sadiq), peace be on him, said: "From nothing." He (the unbeliever) said: "How is the thing created from nothing?"
He (al- Sadiq) said: "Either the things have been created from a thing or from nothing. If the things were created from a thing, then the thing would be eternal, and the eternal (thing) would not be originated or changed. Besides that thing would be one essence and one color, then from where have these different colors and many essences come in this world? From where has death come if the thing from which the things have been created is living? And from where has life come if that thing is dead?"
I (the author) say: Although this matter is very difficult, the Imam has clearly explained it according to logical reasons. Then the unbeliever said: "From where have they (people) believed that the things are eternal?" He (al- Sadiq), peace be on him, said: "This is the thought of the people who denied the Creator of the things, accused the messengers and their thoughts of lying. They (people) called the Books of the prophets fables. They put religion for themselves according to their ideas and approval, while the things indicate their creation, such as the rotation of the orbit and what it has; they are seven orbits, the movement of the earth and what is on it, the change of time...."
Debate with Abu al- 'Awja'
Al- Sadiq, peace be on him, had many debates with b. Abu al- 'Awja'.
One of them is as follows:
One day, b. Abu al- 'Awja' and b. al- Muqaffa' were in al- Masjid al-Haram (the Holy Mosque in Mecca). Bin al- Muqaffa' said: "Look at those people, who are performing the procession a round the Kaaba. No one of them is worthy of the name of humanity except that Shaykh (he meant Abu Abd Allah Ja'far al- Sadiq, peace be on him) the rest are mere rabble and beasts. Bin Abu al- 'Awja' asked him: "Why have you excluded that Shaykh?"
Ibin al- Muqaffa' answered: "Because he has outstanding qualities of which none has." "I must test your words," bin Abu al- 'Awja' answered. Bin al- Muqaffa' said to him: "Do not do that, for I am afraid that he will abrogate your beliefs." "This is not your purpose. However, you are afraid that your opinion will be weak with me when I discover something contrary to his rank which you have described to me."
Bin al- Muqaffa' said: "Do not worry! Go and test him. Beware of giving free rein to your ideas so as not to overcome you." Ibin Abu Al- 'Awja' went to al-Sadiq. Then he came back and said: "Bin al- Muqaffa', woe unto you! This is not a human being." "What has happened to you?" asked b. alMuqaffa'. Bin Abu al- 'Awja' answered: "I attended his meeting. When there was no one there, he said to me: 'If the matter is according to what those believe, and it is according to their belief, then they will be saved, while you will be ruined. And if the matter is according to what you believe, and it is not according to your belief, then you and they are equal.'"
I (Bin Abu al- 'Awja') said: "May Allah have mercy upon you, what is the difference between their belief and ours? Their beliefand ours is the same." Al- Sadiq said: "How can your beliefand theirs be the same? They believe in Resurrection, the reward, the punishment. They believe that the sky has God, and it is inhabited, while you claim that the sky is destruction and has no one." He (Bin Abu al- 'Awja') said: "So, I seized the opportunity and said to him: 'If the matter is according to their belief, then what has prevented Him (Allah) from manifesting Himself to His creature to summon them to worship Him so as no two persons are disagreed on Him?
Why has he hidden Himself from them and sent the messengers to them? If He manifested Himself, people would believe in Him easily, "al-Sadiq said to me:
"Woe unto you! He Who has shown you His power in yourself, how has He hidden Himself from you? He has created you while you were nothing, made you grow up while you were a child, made you strong while you were weak. Now, think of your illness after your health, your health after your illness, your pleasure after your anger, your anger after your pleasure, your sorrow after your happiness, your happiness after your sorrow, your love after your hatred, your hatred after your love.... He (al- Sadiq) went on mentioning Allah's favors which are in myselfand which I cannot deny. So, I thought that He (Allah) would appear between him (al- Sadiq) and me."(230)
Abu Shakir al- Daysany, an Arab unbeliever, sometimes debated with al-Sadiq, peace be on him, and sometimes with Hisham b. al- Hakam. However, Hisham went to al- Sadiq, peace be on him, when al- Daysany asked him a certain question. One day, al- Daysany said to Hisham: "There is a verse in the Koran, which is our saying, (that there are two gods)."
Hisham said: "What is it (the verse)?" Al- Daysany answered: "And it is He Who in heaven is God and in earth is God."(231) Hisham said: "I did not know how to answer him. So, I went to perform the hajj and I told Abu Abd Allah, peace be on him, about the question." Al- Sadiq said: "These are the words of an unbeliever.
When you come back, ask him: What is your name in Kufa? Surely, he will say by such and such name. Then ask him: 'What is your name in Basrah?' Surely he will reply by such and such name. Then you tell him: 'Such is our Lord, Allah, Who in heavens is God, in earth is God, in seas is God, in deserts is God. Thus, He is God at every place.'" Hisham said: "I came back to Kufa and went to Abu Shakir and gave him the reply." So, he said: "These words have been brought from Hijaz."(232)
The Outstanding Merit of the Prophet, may Allah bless him and his family:
Abu Khanis al- Kufi said: "I attended the meeting of al- Sadiq, peace be on him, and a group of the .Christians was in his presence. They (the Christians) said: 'The outstanding merit of Musa, 'Isa, and Mohammed is the same, for they, peace be on them, are the Owners of the Laws and the Books.' Al- Sadiq, peace be on him, said:
'Mohammed is the best and the most knowledgeable of them, peace be on them. Allah, the Blessed and Exalted, has granted him knowledge of which He has granted none.' They (the Christians) said: 'Has any verse of the Koran been revealed in this respect?' Al- Sadiq, peace be on him, said: 'Yes.' These verse of Allah, the Exalted: 'And We ordained for him in the tablets admonition of every kind.'(233) His words to 'Isa: 'And that I may make clear to you part of what you differ in.'(234)
Allah, the Exalted, said to Mohammed, may Allah bless him and his family,: 'And We will bring you as a witness against these- and We have revealed the Book to you explaining clearly everything.'(235) 'So, that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them, and He records the number of all things.'(236) Then, by Allah, he (Mohammed) is the most knowledgeable of them. If Musa and 'Isa attended in my presence and asked me, I would answer them, and I asked them, they would not answer."'(237)
I (the author) say: As the Commander of the Faithful (Imam 'Ali) is the gate of the knowledge of the Prophet, and his sons has inherited his knowledge, then they (his sons) are the most knowledgeable of all men, the Prophets and the like.
Treating the Women with Justice:
An unbeliever said to Abu Ja'far al- Ahwal(238)." Tell me about the following Words of Allah, the Exalted: Then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then marry only one.'(239) and these Words of His: 'And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination.'(240)
There is a difference between these two verses." Abu Ja'far al- Ahwal said: "I had no answer. So, I went to Medina and came to Abu Abd Allah, peace be on him, and asked him about the difference between the two verses." Al- Sadiq said: "As for the verse: But if you fear that you will not do justice (between them), then marry only one, He (Allah) has meant the expenses. And as for the verse: And you have it not in your power to do justice between wives, even though you may wish (it), He (Allah) has meant love, for no one is able to do justice to two wives in love." Then Abu Ja'far came back to the unbeliever carrying the answer. But the unbeliever said: 'You have brought this answer from Hijaz."'(241)
Debate with the Mu'tazelites:
A group of the Mu'tazelites came to al- Sadiq, peace be on him. Among them were 'Amru b. 'Ubayd, Wasil b. 'Ata', Hafs b. Salim, and the like. They came to al- Sadiq after al- Walid had been killed and the people of Sham (Syria) differed in opinion. They talked very much. So, al- Sadiq, peace be on him, said to them: 'You have talked very much to me, then entrust your matter to a man of you to speak briefly about your proof.'" So, they entrusted their matter to 'Amru b. 'Ubayd, who spoke at great length about the matter. Some of his speech is as follows:
"The people of Sham killed their Caliph. Allah has hit some of them with some of them. So, the have differed in opinion. We had thought of a man (to lead us), then we have found the man with religion, reason, manhood, worthiness of the Caliphate. He is Mohammed b. Abd Allah b. al- Hasan.
We want to nominate him, support him, then we declare our matter through him, and summon people to nominate him. So, whoever nominates him, we will be with him and be with us. Whoever isolates himself from us, we will isolate ourselves from him. Whoever shows enmity toward us, we will fight against him and show enmity toward him due to his enmity and bring him back to the true religion and its people. So, we have decided to submit this matter to you because we are in need of you, and you have outstanding merits and many followers(Shi'a)."
When 'Amru had finished his speech, Abu Abd Allah said: "Do you accept 'Amru's words?' 'Yes, they said, Then, Abu Abd Allah praised Allah and lauded Him and asked Allah to bless the Prophet, may Allah bless him and his family, and then he said: 'Indeed, we become indignant when Allah is disobeyed and we become pleased when He is obeyed. 'Amru, tell me: If the community entrusted its affairs to you and you ruled it without fighting nor provisions, then it was said to you: Nominate the ruler whomever you want over it (the community), whom will you nominate?' 'Amru said: 'I will make it (authority) consultation among the Muslims.' Al- Sadiq said: 'Among them all?' 'Yes,' said 'Amru. Al- Sadiq said: 'Among their jurists and their good ones?' 'Yes,' 'Amru said. Al-Sadiq said: 'Quraysh and other than them?'
'Arabs and non Arabs,' 'Amru said: 'Yes.' Al- Sadiq said: "Amru, will you support Abu Bakr and 'Umar or renounce them?' 'I will support them,' said 'Amru. Al- Sadiq said: ''Amru, if you are man, then renounce them, for it is permitted for you to disobey them. If you support them, then I disobey them. That is because 'Umar nominated Abu Bakr and did not ask the advice of anyone. Then, 'Umar made the Caliphate consultation among six persons.
He excluded the Ansar and chose those six persons from Quraysh. Then he gave his orders to men concerning those six person. I think that neither you nor your companions accept them.' 'What did 'Umar order men to do?' asked 'Amru. Al- Sadiq answered: ''Umar ordered Suhayb to lead people in prayers for three days.
Those six persons should ask the advice of each other. No one should be among them except 'Umar's son. They should ask the advice of 'Umar's son but he had no right in the Caliphate. He ordered the Muhajrin (immigrants) and Ansars (the supporters) to behead those six persons if they did not elect one of them during the three days.
And if four of the six persons held a meeting before the three days end and two persons absented themselves from the meeting, then the two persons had to be killed. Do you accept these deeds concerning consultation which you intend to summon Muslims to?' 'No,' they said. Al- Sadiq said: 'Amru, leave this. Suppose that you have nominated your companion and all Muslim community accepted that, then will you reach the atheists?' 'Yes,' the said. Al- Sadiq said: 'What will you do?' 'Amru said: "We will summon them to Islam. When they refuse that, we will impose poll tax on them.' Al- Sadiq said: 'What will you do when they are magians, fire and animal worshippers, and are not from the followers of the Divine Books?' 'They are equal,' 'Amru answered.
Al- Sadiq, peace be on him, said: 'Tell me: Do you read the Koran?' "Yes," 'Amru answered. Al- Sadiq said: 'Read (this) verse: Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay poll tax in acknowledgment of superiority and they are in a state of subjection.'(242) 'Amru said: 'Allah, the Great and Almighty, has regarded them as equal.' 'From whom have you learned that?" asked al- Sadiq. 'I have heard people say that.' Answered 'Amru.
Al- Sadiq said: 'Now, leave that. Suppose that they (non- Muslims) refused to pay poll tax and you fought against them and defeated them, then how would you divide the booty?" 'Amru answered: 'I take out one fifth (Khoms) and divided four fifths among the fighters.' Al- Sadiq asked: 'You divide the booty among all the fighters?' 'Yes,' 'Amru answered. Al-Sadiq, peace be on him, said: 'Then you disagree with Allah's Apostle, may Allah bless him and his family, on his acts and behavior. Between you and I are the jurists of Medina and their Shaykhs. Ask them.
They are all in agreement that Allah's Apostle, may Allah bless him and his family, made peace with the Bedouins (A'rab) to let them live in their houses and that they had not to immigrate. However, when his enemies attacked him, he mobilized them (the Bedouins) and gave them nothing of the booty, while you say that you divide booty equally among them. So, you are in disagreement with Allah's Apostle, may Allah bless him and his family, on his behavior toward the atheists.'
Al- Sadiq said: 'Now,leave that. What is about alms?' 'Amru read this verse: 'Alms are only for the poor and the needy, and the officials (appointed) over it (alms)...."(243) Al- Sadiq said: 'Yes, how do you divide it (alms) among them?'
'Amru answered: 'I divide it into eight shares. So, I give each group a share.' Al- Sadiq, peace be on him, said: 'If one group is ten thousands people, and one group is one or two or three people, then you have made the share of the second group as the share of the first group?' 'Yes,' 'Amru answered. Al- Sadiq said:
'Do you divide alms equally among the people of towns and the people of the deserts?' 'Yes,' 'Amru answered. Al- Sadiq said: 'Then, you are in disagreement with Allah's Apostle, may Allah bless him and his family, on his behavior. Allah's Apostle, may Allah bless him and his family, divided the alms of the deserts, the alms of towns among the people of the towns. He did not divided alms equally among them. He divided alms among those who came to him and those whom he saw. Then, if you have doubt about what I have said, the jurists of the people of Medina and their Shaykhs are all in agreement that Allah's Apostle, may Allah bless him and his family, did that.'
Then, al- Sadiq turned to 'Amru and said: ''Amru, fear Allah. You, people, fear Allah, too. That is because my father, who was the best of the people of the earth and the most knowledgeable of them in Allah's Book and the Sunna of His Apostle, may Allah bless him and his family, has told me: 'Whoever hits people with his sword and summons them to himself, and there is (a person) more knowledgeable than him among the Muslims is astray and pretending.'"(244)
His Debates on Religious Devotion:
Sufyan al- Thawry came to al- Sadiq, peace be on him. He saw him wearing clothes as white as the shell of the egg. He said to him: "These clothes do not suite you." Al- Sadiq said to him: "Listen to my words. It is better for you sooner or later when you follow the Sunna and the truth and do not follow the heresy."
"I tell you that Allah's Apostle, may Allah bless him and his family, lived during the time of destitution. However, when life is prosperous, then those who are worthy of it are the righteous not the sinners, the believers not the hypocrites, and the Muslims not the unbelievers. Then why have you criticized me, Thawri? By Allah, I have adopted what you see since I became a grown- up. In the meantime, I always carry out Allah's orders concerning my property."
A group of people who affected religious devotion and summoned people to be like them in renouncing worldly pleasure. They said to him: "Our companion is unable to express himself and his proofs do not come to his mind." Al- Sadiq said to them: "Give me your proofs." They said to him: "Our proofs are from Allah's Book."
Al- Sadiq said to them: "Say them, for they are the best things which we should follow and put into effect." They said: "Telling about a group of the companions of the Prophet, may Allah bless him and his family, Allah, the Great and Almighty, says: "And prefer them before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."(245) So, Allah has lauded their deeds. In another place, Allah says: "And they give food out of love for Him (Allah) for the poor and the orphan and the captive."(246)
A man of those who were sitting said: "We have seen that you order people to refrain from good food, while you order people to pay a share of their properties to enjoy yourselves with it." Abu Abd Allah (al- Sadiq) said to them: "Put aside what does not avail you. Tell me, people, are you acquainted with the abrogating and abrogated verses of the Koran, the clear and allegorical verses of it? That is because many people of this community got ruined due to such kind of verses."
They said to him: "Some of these verses, not all of them." Al- Sadiq, peace be on him, said to them: From here, you have come. Also you should be acquainted with the traditions of Allah's Apostle, may Allah bless him and his family. As for the verses which you have mentioned to us from the Book of Allah, and which are concerning the people whose deeds Allah praised, their food was permitted, and Allah did not prohibit them from that. Also their rewards will be from Allah, the Great and Almighty.
Then Allah, the Blessed and Exalted, prohibited them from that. So, His order abrogated their (previous) acts. Also His order was as mercy from Him toward the believers so as not to harm themselves and their families because they had weak children, old men, and old women. ( For example), If I gave my loaf of bread as alms, while I had no loaf other than it, then they (my family) would get ruined.
For this reason, Allah's Apostle, may Allah bless him and his family, said: 'When the person has five dates or five loaves of bread or dinners or dirhams and he wants to spend them, then the best persons to be spent on are his parents, himself and his family, his poor relatives, his poor neighbors, and in the way of Allah."'
The Prophet, may Allah bless him and his family, said to the Ansari, who released five or six slaves during his death while he had none other than them and he had little children: "If you had told me about his deed, I would have not allowed you to bury him with the Muslims. That is because he has forced his children to ask people for alms."
Then, al- Sadiq said: "My father has told me on the authority of Allah's Apostle, may Allah bless him and his family, who said: 'Start with those whom you maintain, the nearest, the nearer, the near."
Then, al- Sadiq, peace be on him, said: "Now, listen to this verse from the Book, which is regarded as an answer to your words and an imposed order from Allah, the Almighty, the Wise: 'And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just men.'(247) Do not you see that these Words of Allah, the Blessed and Exalted, are contrary to what you have summoned people to?"
"So, people, conform to the manners which Allah has legislated to the believers. Confine yourselves to what He has bidden and what He has forbidden. Leave what you do not know. Learn knowledge from its people so that Allah, the Blessed and Exalted, shall forgive you and reward you. Learn the abrogating and abrogated verses, the clear and allegorical verses, the lawful and unlawful in the Koran. All these things draw you nearer to Allah and make you far from ignorance. Leave ignorance to its people. That is because the people of ignorance are many, and the people of knowledge are few. So, Allah, the Great and Almighty has said: 'And above every owner of knowledge is the All- knowing one."'(248)
His Debate on Truthfulness:
Without doubt people become ignorant and astray when they depend on their own viewpoints and do not consult the people of true knowledge. So, the ignorant person goes astray in the methods of ignorance. However, he thinks that he is knowledgeable in the true religious law.
There was a debate between al- Sadiq, peace be on him, and an ignorant person who affected knowledge in truthfulness. Al- Sadiq himself has told us about this debate. He has said:
"Indeed, whoever follows his desire and admires his idea becomes like that person whom ignorant people regarded as great. I saw a group of people surrounding him. So, I wanted to meet him. He deceived that group of people, then he left them. I followed him. Soon, he passed by a baker. He made the baker heedless and took two loaves of bread from his bakery. I was astonished at him, then I talked to myself: Perhaps, he is his customer. Then, I said: Why has he stolen the two loaves of bread? Then, I went on following him. Soon, he passed by pomegranate seller. He made him heedless and took two pomegranates.
I was astonished at him, and then I said to myself: Perhaps, he is his customer. Then I said: Why has he stolen them? Then I went on following him till he passed by a sick person. He put the two loaves of bread and the two pomegranates before a sick person. Then I (al- Sadiq) asked him about his act. He said: 'perhaps, you are Ja'far b. Mohammed?' 'Yes,' I said. He said to me: 'What does your noble origin avail you while you are ignorant?' 'Which verse of the Koran am I ignorant at?' I asked. He said these Words of Allah, the Great and Almighty.' Whoever brings a good deed, he shall have ten like it, and whoever brings and evil deed he shall be recompensed only with the like of it.'(249)
'When I stole the two loaves of bread, they were two evil deeds. And When I stole the two pomegranates, they were two evil deeds, too. So, these are four evil deeds. When I gave each one of them as alms, Allah has subtracted 4 evil deeds from 40 good deeds. So, I have 36 good deeds.' I (al- Sadiq) said: 'May your mother lose you! It is you who are ignorant at the Book of Allah. Have you not heard that Allah said:
"(Allah) accepts (deeds) from the pious only.' When you stole the two loaves of bread, they were two evil deeds. And when you stole the two pomegranates, they were two evil deeds, too. And when you gave them to other than their owner without the permission of their owner, you have added four evil deeds to four evil deeds, and you have not added four evil deeds to forty good deeds. So, he began looking at me. Then I left him and went away."'
Al- Sadiq, peace be on him, said: "They (the ignorant) mislead (people) and go astray with this ugly, hateful explanation."(250)
References:
230 Al- Kafi, al- Tawhid.
231 al- Zukhruf, 84.
232 al- Kafi, Chapter on Movement and Mobility.
233 al- A'raf, 145.
234 al- Zukhruf, 63.
235 al-Nahl, 89.
236 al- Jinn, 28.
237 Bihar al- Anwar, 10/215/15.
238 Mu'min al- Taq. We will mention him with His Reliable Narrators.
239 al-Nisa', 3.
240 Ibid, 129.
241 Bihar al- Anwar. 10/202/6.
242 al- Tawba, 29
243 al- Tawba, 60.
244 al- Tubrisy, al- Ihtijaj.
245 al- Hashr, 9.
246 al- Dahr, 8.
247 al- Furqan, 67.
248 Yousif 76.
249 al-An'am, 160.
250 Wasa'il al- Shi'a, 2/57.
Wednesday, September 19, 2012
How to cure Spritual Disease
All moral and behavioral corruptions ensue from the absence of faith in
one's heart. Faith is not solely a matter of bringing words to the
lips. It is not just reading, discussing, or quoting others; it requires
sincerity of intention.
There are various illnesses of the soul that should be recognized and cured just like a wound on our skin, which can be outrightly seen and cured with medicine.
Six of these illnesses of the soul will be introduced, here, evaluated, and suggestions given for their cure; they are: `Ujb, Kibr, Hasad, Ghathab, `Asabiyyah and Riya'.
There are various illnesses of the soul that should be recognized and cured just like a wound on our skin, which can be outrightly seen and cured with medicine.
Six of these illnesses of the soul will be introduced, here, evaluated, and suggestions given for their cure; they are: `Ujb, Kibr, Hasad, Ghathab, `Asabiyyah and Riya'.
`Ujb, in the opinion of some religious scholars of Islam, is the magnification of one's virtues and good deeds (self-admiration), and the satisfaction with them accompanied with a feeling of superiority because of them, while at the same time, excusing the self from all failings and faults.
However, `Ujb applies to both good and bad actions. A virtuous person may become conceited about his good deeds, as well as, a doer of wicked deeds may feel proud of himself and his conduct. Some who are ignorant but consider themselves learned are the most wretched of creatures.
The Qur'an states:
"And what of him, the evil of whose deeds has been decked out fair to him, so that he thinks them good..." (35:8)
and "Whatever of good befalleth thee (O man), it is from Allah, and whatever of ill befalleth thee it is from thyself." (4:79)
`Ujb, in itself, is a destructive vice, which ruins faith and actions and is a product of self-love. Therefore, if you have been struck with this illness, ask yourself some questions.
Are you really a 'Muslim' and free from the dirt of shirk (making partners to Allah)? Is there any shame and repentance in your heart? In your actions, do you consider Allah alone? Do you not desire to clear your soul and make it ready to receive true guidance?
Kibr is a psychic state in which a person feels a sense of superiority and behaves high-handedly with others. When self-love is filled to the brim it shows itself as high-handed treatment of others where the individual believes that others are inferior to him.
To cure yourself of pride bring to mind how you were created. You were created from the matter of the universe, which is absolute potentiality and pure weakness, and molded you into an elemental bodily form, which are the lowest and the meanest of the existents of the universe.
After that, you were given the form of sperm, which you loathe to touch and take great pains to clean your hands if they become dirty by it. Then, you were kept in the twin reproductive glands of the father. And after that through the urinary tract, in a terribly ugly state, you were brought into the mother's womb and united with the egg. You traveled a distance, dark and narrow, then, became attached at such a place to live there for a term but, the description of it will disgust you.
After being placed there, you were given the form of a fetus as a lump of clotted blood. You were nourished, there, with such a food that you will feel ashamed if you hear about it. During all these stages you were the lowest and meanest of creatures.
At the time of death, the mechanism of your life is broken down and you become an inanimate, inorganic substance. After a few hours people will not be able to tolerate the stench emanating from your body and they will be averse to the look of your body and face.
If your self wishes that you should take a prideful position, work against its incitements, admonish it severely and resolutely for the way of virtue. If the self wants you to refrain from joining the company of poor people, go and sit with them, dine with them or travel with them.
Repentance (tawbah) will clean the impurity of pride when the self is melted in the oven of self-reproach with the fuel of remorse, and returns to Allah.
Hasad (envy or jealousy) is a state in which a person wishes for the deprivation of a blessing, talent or merit, real or imagined, possessed by another person.
The causes of envy have been confined to seven: EnmitySense of supremacy
Pride
Wonder: envious persons are puzzled to see blessings enjoyed by the object of their envy.
Fear: envious persons fear that their aims or objectives will be gained by the one whom they envy.
Love of authority
Viciousness of nature: a person of this nature does not like to see others enjoying any kind of good whatsoever.
All of these cures, in some estimations, are derived from feelings of inferiority and dejection. Envy is one of the deadliest diseases of the heart where the envious one is affected with this vice due to his love of mundane, worldly things. But, don't think that a person entangled by this vice cannot be cured. As long as man exists in this realm of transition and change, it is possible for him to transform all his attributes and moral characteristics. However strong a habit may be, as long as one has life, a stop can be put to bad habits and good ones can be built. A practical remedy for this vice is to be, even if you must force yourself, kind and affectionate with the person of whom you are jealous. By showing your affection, you should be of the mind that you want to rid yourself of this sickness. Your inner self will tell you to hurt or malign him, but you should act against the inclinations of the self and be friendly with him. Try to see his virtues and good qualities. Even though this may seem unnatural to you in the beginning, eventually your behavior will become less artificial.
Wonder: envious persons are puzzled to see blessings enjoyed by the object of their envy.
Fear: envious persons fear that their aims or objectives will be gained by the one whom they envy.
Love of authority
Viciousness of nature: a person of this nature does not like to see others enjoying any kind of good whatsoever.
All of these cures, in some estimations, are derived from feelings of inferiority and dejection. Envy is one of the deadliest diseases of the heart where the envious one is affected with this vice due to his love of mundane, worldly things. But, don't think that a person entangled by this vice cannot be cured. As long as man exists in this realm of transition and change, it is possible for him to transform all his attributes and moral characteristics. However strong a habit may be, as long as one has life, a stop can be put to bad habits and good ones can be built. A practical remedy for this vice is to be, even if you must force yourself, kind and affectionate with the person of whom you are jealous. By showing your affection, you should be of the mind that you want to rid yourself of this sickness. Your inner self will tell you to hurt or malign him, but you should act against the inclinations of the self and be friendly with him. Try to see his virtues and good qualities. Even though this may seem unnatural to you in the beginning, eventually your behavior will become less artificial.
Ghathab (anger) is a state of agitation that is produced in the heart's blood, arousing a desire for vengeance. When this agitation becomes more violent, it intensifies the fire of anger. A violent commotion in the blood seizes the heart, filling the arteries and brain with a flurry of dark smoke, thereafter, the mind and intellect lose control and become powerless. A person in such a state is extremely difficult to calm and often times when overtures are made to do so the person becomes even more enraged.
Of course, the Power of Anger is one of the greatest favors that Allah has conferred on His creatures. With anger, a person can defend himself against destruction and extinction. Without this feature, a person may become timid, weak, lazy or may be plagued with moral weaknesses such as, lack of restraint, patience, constancy, and perseverance when needed, which may lead to the love of comfort, submissiveness to oppression, insults and disgrace and, finally spiritlessness.
On the other hand, uncontrolled anger is the product of spiritual weakness, insufficiency of faith, immoderation of character and soul, love of the world and concern for mundane things and the fear of losing the pleasures of this life.
The Qur'an states: "...who restrain anger, and pardon (all) men; for Allah loves those who do good;" (3:134)
Among the fundamental remedies of anger, is the extermination of the factors responsible for causing it. There are many factors responsible for exciting anger, but a few, here, can be mentioned. One of them is self-love, which in turn, brings about love of wealth, glory, and honor and the desire to impose one's will and expand one's domain of power.
Another factor is imagining that one has made great accomplishments or possesses great merits to which must be forever nurtured and cared for, forgetting that Allah is the one who is ultimately responsible for our accomplishments, if we really have any.
If the love of these things is eradicated from the heart this vice will be completely wiped out, and therefore, the soul will be vacant to be taken over by moral virtues.
`Asabiyyah is the characteristic of the person who supports his kinsmen and relatives even for a wrong and unjust cause. It is manifested in patronizing; defending one's kindred and those with whom one has some kind of affinity or relation.
If a man supports his kinsmen and friends purely for the sake of upholding justice and defeating injustice, this kind of `asabiyyah is commendable and praiseworthy. But, if it is the contrary with the purpose of supporting vices and wrongs, the individual is a corrupted soul, confusing vice with virtue.The Qur'an states:
"...For you, ye have taken (for worship) idols besides Allah, out of mutual love and regard for each other in this life; but on the Day of Judgment ye shall disown each other and curse each other, and your abode with be the Fire..." (29:25) It behooves the one who may be afflicted with this vice to bring to mind that all associations and relationships are merely transitory accidents and are perishable. The only relationship that is permanent and lasting and the only `asabiyyah that is true, is the relationship between the Creator and the created being and is prior to all the ties of lineage and alliance.
Riya' in any of its forms amounts to shirk (polytheism) and means to falsely make oneself appear to be virtuous, good natured or a true believer in Allah in front of people for the sake of earning their respect and admiration.
This kind of person considers himself a believer, when in reality he is an idolater.
The Qur'an states: "Fain would they deceive Allah and those who believe, but they only deceive themselves, and realize (it) not!" (2:9)
If you see that riya' has crept into your heart, your heart has not really surrendered itself to reason, and faith has not lit up your heart yet.
To combat this vice, it may be enough to bring to mind that there is no one in this world, who has concealed his good deeds that Allah has not revealed them. And there is no one in this world who could conceal his wicked deeds forever, that Allah did not expose him or her.
Therefore, if you have been made a prisoner of this cursed behavior, be aware that your work should be for the sake of Allah, not for people.
A few steps used in trying to free oneself from this malady are the following:
1. Cross-examine yourself for every detail in your deeds.
2. Ask yourself what motivation you have.
3. Ask yourself why you feel it necessary to inform others about your deeds.
4. Realize that humans are weak creatures and the reality is that Allah, alone, is the ultimate power.
Fight bravely against your carnal self.
Pray that the Almighty will help you.
Source: Imamreza.net
Thursday, May 10, 2012
Research Shia Islam (Great Books Collection)
This was written by an individual (Basim Ali + another fella ) so here it is for those in search of knowledge.
Files are either PDF or direct links. You may find double file names that is because some are links and others are stored here. This is for future proofing as links may disconnect in the future.
( If you are unsure of what to do, just click on the blue text and it should take you to its link or load the PDF file, be patient while the PDF loads as it depends on your internet speed or some of them may be large files, average is 1mb. However very large files have been named. Some PDF have blank pages in the front few pages so click your down arrow top left or scroll down with your mouse. You can also save the PDF file to your computer, look for the disk sign top left next to the printer symbol.) Bookmark or subscribe for future reference.
Thanks
Tawhid
- Allah – the concept of God in Islam by Yasin T. al-Jibouri
- God and His Attributes by Mujtaba Musavi Lari
- Knowing God by Mujtaba Musavi Lari
- Fundamentals of Knowing God by Reza Berenjkar
- A General Look At Rites by Muhammad Baqir al-Sadr
- Justice of God by Naser Makarem Shirazi
- Tradition of Mufaddal [PDF]
- Hadith of Halila
- God of Islam by Sa’eed Akhtar Rizvi [PDF]
- The Justice of God* by Sa’eed Akhtar Rizvi
- Al-Tawhid and Its Social Implications by Ali Khamene’i
- Divine Justice or The Problem of Evil by Javad Shayvard
- Does God Exist?*
- Seeing Allah [PDF]
Who is the Law-Maker?.doc (106.58K) Number of downloads: 10 by Al-Balagh Foundation
- Does God Exist? by Akramulla Syed
- Does God Exist (PDF)
- Al-Tawhid – A Journal of Islamic Thought and Culture
- Meeting with Allah – Ayatullah Mirza Mahdi Isfahani (PDF)
Islam and the Shi’ite creed
- Invitation to Islam by Moustafa al-Qazwini
- Discovering Islam by Moustafa al-Qazwini
- Rationality of Islam by Abu’l Qasim al-Khu’i
- Invitation to Islam: A Survival Guide by Thomas McElwain
- Islam and Religious Pluralism by Murtadha Mutahhari [PDF]
- Man and Universe by Murtadha Mutahhari [PDF]
- A Shi’ite Anthology by Muhammad Husayn Tabataba’i [PDF]
- Shi’a by Muhammad Husayn Tabataba’i [PDF]
- An Introduction to Islam by Bashir Hassanali Rahim
- Islam by Sa’eed Akhtar Rizvi [PDF]
- Need of Religion* by Sa’eed Akhtar Rizvi
- ‘Itiqad Al Imamiyah or A Shi’ite Creed by Shaykh Saduq [PDF]
- The Shi’a and Their Beliefs* by Muhammad Shirazi
- Fundamentals of Islam* by Muhammad Shirazi
- Islamic Beliefs for All* by Muhammad Shirazi
- What is Islam?* by Muhammad Shirazi
- Islam – Fundamental Principles and Teachings* by Sadiq Shirazi
- Inquiries about Islam by Mohamad Jawad Chirri [PDF]
- Introduction to Islam* by Islamic Humanitarian Service
- Islamic Doctrine* by Abdul Husain Muhammad
- The Revealer, The Messenger, The Message by Muhammad Baqir al-Sadr [PDF]
- Shi’ism, The Natural Product Of Islam by Muhammad Baqir al-Sadr
- The Faith of Shi’a Islam by Muhammad Rida al-Muzaffar
- Basic Beliefs of Islam by QMM Kamoonpuri [PDF]
- Faith and Reason* by The Porch of Wisdom Cultural Institution
- The Children’s Book on Islam by Ibrahim Amini
- Islamic Doctrines Simplified by Al-Balagh Foundation
- Asl ash-Shi’ah wa usuluha or Origin of Shi’ite Islam and its Principles by Muhammad Husayn Al Kashif’ul Ghita’
- The Roots of Religion by Dar Rah Haqq’s Board of Writers
- Shiism in the View of Imam Baqir (AS) (PDF)
- The Shi’ites Under Attack Jawad Chirri ( PDF)
- Why Shi’ah (PDF)
- Shia vs. Iran ( PDF )
- Rival Empires of Trade and Imami Shiism in Eastern Arabia, 1300-1800 (PDF)
- Great Shi’i Works (PDF)
- Why do the Shi’ah prostrate on Turbah (PDF)
- Why do the Shi’ah Combine Prayers (PDF)
- The Formative period of Twelver Shiism – Andrew Newman (PDF)
- Red Shi’ism, Black Shi’ism – Ali Shariati (PDF)
- Islamic Doctrine (PDF)
- Non-Muslims Say about Islam (PDF)
- Shia Encyclopedia (PDF)
- Shiaism In Sunnism (PDF)
- Shi’ism and the shi’a (PDF)
- Discover Shi’i Islam (PDF)
- Discovering Islam (PDF)
- Turbah (PDF)
- Sects of Islam (PDF)
- A Shi’ite Creed – Shaykh Saduq (PDF)
- A Shi’ite Anthology (PDF)
- Twelve Successors (PDF)
Shia-Sunni Dialogue
- The Shi’ite Apologetics by Reza Husayni Jassab
- Shi’ism in Sunnism by Muhammad Reza Mudarrisi Yazdi [PDF]
- Peshawar Nights by Sultanu’l-Wa’izin Shirazi [PDF]
- Al Murajaat (A Shi’i-Sunni Dialogue)by Abd al-Husayn Sharaf al-Din al-Musawi [PDF]
- Al-Nass Wal-Ijtihad by Abd al-Husayn Sharaf al-Din al-Musawi
- Questions on Jurisprudence by Abd al-Husayn Sharaf al-Din al-Musawi
- Then I Was Guided by Muhamed al-Tijani al-Samawi [PDF]
- The Shi’ah are (the real) Ahl al-Sunnah by Muhamed al-Tijani al-Samawi [PDF]
- To Be With the Truthful by Muhamed al-Tijani al-Samawi [PDF]
- Ask Those Who Know by Muhamed al-Tijani al-Samawi [PDF]
- All Solution Are With The Prophet’s Progeny by Muhamed al-Tijani al-Samawi
- Inquiries About Shi’a Islam by Moustafa al-Qazwini
- Spurious Arguments About The Shia by Abu Talib at-Tabrizi
- Shi’ite Islam: Orthodoxy or Heterodoxy? by Luis Alberto Vittor
- Wahab’ism and Monotheism by Ali Al-Kurani Al-Amili
- The Truth About The Shi’ah Ithna-’Asheri Faith by As’ad Wahid al-Qasim
- Wahhabism by Ja’far Subhani
- A New Analysis of Wahhabi Doctrines by Muhammad Husayn Ibrahimi
- Glimpses of Shi’ism in the Musnad of Ibn Hanbal by Kazim Tabataba’i
- Shi’ism in Relation to Various Islamic Sects by Abulqasim Gorji
- Shi’ism: Imamate and Wilayat by Muhammad Rizvi
- The Emergence of Shi’ism and the Shi’ites by Muhammad Baqir al-Sadr
- The Shi’ites Under Attack by Muhammad Jawad Chirri [PDF]
- The Twelve Successors by Murtada al-’Askari
- Mu’tamar ‘Ulama’ Baghdád or The Conference of Baghdad’s Ulema by Muqatil ibn ‘Atiyyah
- Devils Deception of the Nasibi Wahabis Abdul Hakeem Oranu
- Shia versus Sunni, the World’s Longest Running Feud (PDF)
- The Origins of the Sunni-Shia split in Islam (PDF)
- Do the Shi’ah Believe in a Different Qur’an (PDF)
Inter-Religion Dialogue
- Search for Truth* by S.V. Mir Ahmad Ali
- A Closer Look at Christianity by Mohamed Qasem
- Book Review: Islam and Christianity by Ali Quli Qara’i
- Book Review: Whose Justice? Which Rationality? by Alasdair MacIntyre by Dr. Muhammad Legenhausen
- Islam In The Bible by Thomas McElwain
- The Bible, The Qur’an and Science by Maurice Bucaille
- Bible Contradictions
- Shi’i beliefs in the Bible by Thomas McElwain
- Women In Islam Versus Women In The Judaeo-Christian Tradition: The Myth & The Reality by Sherif Muhammad Abdel Azeem
- Mary and Jesus in Islam by Yasin T. al-Jibouri
- The Bible and Christianity* by Muhammad Shirazi
- Extracts From Correspondence Between A Muslim And A Christian by Sa’eed Akhtar Rizvi [PDF]
- A Closer Look at Christianity by Barbara Brown
- Converts to Islam by Zainab
- Jesus Christ (PDF)
- Jesus on Ethics (PDF)
- A Closer Look At Christianity (PDF)
- Muslim Perceptions of Other Religions (PDF)
- The Bible and Christianity
Islamic History
- Kitab al Irshad [ on Imam Ali al Murtadha (a) ] by Shaykh Mufid [ on Imam Hasan ibn Ali al Mujtaba (a) ] [ on Imam Hussain ibn Ali al Shaheed (a) ] [ on Imam Ali ibn al Husayn (a) ] [ on Imam Muhammad ibn Ali al Baqir ] [ on Imam Ja'far ibn Muhammad al Sadiq ] [on Imam Musa ibn Ja'far al Kadhim ] [ on the martyrdom of Imam Ali ibn Muhammad al Hadi (a) ] [ on Imam Hasan ibn Ali al Askari (a) ] [ on Imam al Asr (ajf) ]
- A Restatement of the History of Islam and Muslims by Ali Asgher Razwy [PDF]
- The Message by Ja’far Subhani [PDF]
- General Invitation by Ja’far Subhani
- An Introduction To The Political Upheaval At Medina On The Death Of Muhammad, The Prophet Of Islam* by Muhammad Sultan Mirza
- Fadak in History by Muhammad Baqir al-Sadr [PDF]
- Story of The Holy Kaba and It’s People by S.M.R. Shabbar [PDF]
- Me’raj – The Night Ascension by Faidh al Kashani [PDF]
- Abdullah Ibn Saba’ and Other Myths by Murtada al-’Askari
- History of the Caliphs by Rasul Ja’farian
- Four Centuries of Influence of Iraqi Shi‘ism on Pre-Safavid Iran by Rasul Ja’fariyan
- A Glance at Historiography in Shi’ite Culture by Rasul Ja’fariyan
- History of Shi’ism: From the Advent of Islam up to the End of Minor Occultation by Ghulam-Husayn Muharrami
- Philosophy of Islam by M. Husayni Behishti and M. Jawad Bahonar
- The Origins and Early Development of Shi`a Islam by S.H.M.Jafri
- Background of the Birth of Islam by Mohammad Hosseini Beheshti
Prophets of Islam عليهم السلام and Prophethood
- The Life of Muhammad by Baqir Shareef al-Qurashi
- A Glance at the Life of the Holy Prophet of Islam by Dar Rah Haqq’s Board of Writers
- Beacons of Light by Abu Ali al Fadl ibn al Hasan ibn al Fadl at Tabarsi [PDF]
- Muhammad and His God Before the Revelation by Hatem Abu Shahba
- Taharah & ‘Ismah of The Prophets, Messengers, Awsiya’, And Imams by Hatem Abu Shahba
- The Life of Muhammad The Prophet by Sa’eed Akhtar Rizvi
- Prophecies About The Holy Prophet of Islam in Hindu, Christian, Jewish and Parsi Scriptures by Sa’eed Akhtar Rizvi
- Prophethood by Sa’eed Akhtar Rizvi [PDF]
- Muhammad is the Last Prophet by Sa’eed Akhtar Rizvi [PDF]
- Seal of the Prophets and His Message by Mujtaba Musavi Lari
- The Infallibility of the Prophets in the Qur’an by Muhammad Rizvi [PDF]
- Muhammad, the Messenger of God: A Brief Biographical Sketch by Muhammad Rizvi
- Sunan an-Nabi* by Muhammad Husayn Tabataba’i
- The Prophet Muhammad – a Mercy to the World* by Muhammad Shirazi
- Muhammad by Yasin T. al- Jibouri
- Military Management in the Battles of the Prophet (s) by Muhammad Dhahir Watr
- Prophet Muhammad [s] – a Brief Biography by Al-Balagh Foundation
- The Unschooled Prophet by Murtadha Mutahhari [PDF]
- Glimpses of the Prophet’s Life* by Talip Alp
- About The Prophet Muhammad (P.B.U.H) by Tebyan
- The Voice of Human Justice by George Jordac [PDF]
- Prophet Muhammad – a mercy to all creation
- The Prophet Adam by Abdul-Sahib Al-Hasani Al-’Amili
- Moses in the Qur’an and Bible by Ali Musa Raza Muhajir
- The Prophets of Islam by Muhammad Hussain Shamsi
- The Prophets, their Lives and their Stories by Abdul-Sahib Al-Hasani Al-’amili
- Allah’s She-Camel and the Story of Our Prophet Salih by Kamal Sayyid
- What Non-Muslims Say about The Prophet (PDF)
- The Philosophy of Marriages of Prophet Muhammad (PDF)
- The Philosophy of the Prophet’s Marriages (PDF)
- The Revealer, The Messenger & The Message (PDF)
- Me’raj the Night Ascension (PDF)
- Muhammad is the Last Prophet (PDF)
Fatima (SA)
Imam Ali عليه السلام, Ghadeer and Imamat
- Polarization Around the Character of ‘Ali ibn Abi Talib by Murtadha Mutahhari
- The Brother of The Prophet Mohammad – The Imam Ali by Mohamad Jawad Chirri
- Biography of Imam Ali Ibn Abi Talib by Ja’far Husayn
- Kashaf ul Yaqeen or Certainty Uncovered Jamal al-Din Hilli (Allama’ Hilli)
- The Sufferings of Amirol Mo’minin – Ali ibn Abi Talib by Majid Massoudi
- Imam Ali (S) – Sunshine of Civilized Islam by Muhammad Husayn Tahmasebi
- A Victim Lost in Saqifa by Ali Labbaf
- Ali The Magnificent by Yousuf N. Lalljee
- Appointment of ‘Ali, Explicit or Implicit?
- An introduction to second infallible Hazrat Imam Ali
- One Hundred Incredible Virtues of Imam Ali and His Sons by Ibn Shazan
- Names and Titles of Ameerul Mo’mineen by Abdul Rasool [PDF]
- Ameerul Mo’mineen in the Qur’an by Syed Jazib Reza Kazmi [PDF]
- The Event of Ghadir Khumm in the Qur’an, Hadith, History by Ahlul Bayt Digital Islamic Library Project
- Ghadir by Muhammad Baqir al-Sadr
- Ghadeer Khum Where The Religion Was Brought To Perfection by I.H Najafi
- The status of Eid e Ghadeer – according to the sayings of Masoomeen (asws)*
- Master and Mastership by Murtadha Mutahhari [PDF]
- Imamate and Leadership by Sayyid Mujtaba Musavi Lari
- Imamate – The Vicegerency of the Prophet [s] by Sa’eed Akhtar Rizvi
- Shi’ism: Imamate and Wilayat by Sa’eed Akhtar Rizvi
- Caliphate and Imamate by Ahmad Namaee
- Polarization Around the Character of ‘Ali ibn Abi Talib (PDF)
- The Wilayah Of Ali in The Shia Adhan – Liyakat A Takim (PDF)
- Nahjul-Balaghah vol1 Imam Ali (AS) (PDF)
- What Non-Muslims Say about Ali (PDF)
- 100 Virtues of Ali – Ibn Shazan
Imam Hussain عليه السلام and Karbala
- ‘Ashura – Misrepresentations and Distortions by Murtadha Mutahhari [PDF]
- The Truth about al-Hussain’s Revolt by Murtadha Mutahhari [PDF]
- A Probe Into the History of Ashura by Ibrahim Ayati
- Biography of Imam Hussain Bin Ali
by S.V. Mir Ahmad Ali
- Arabic Accounts of al-Husayn’s Martyrdom by I.K.A Howard
- ‘Ashura Lectures 1990 by I.K.A Howard
- Events and Circumstances Surrounding the Martyrdom of al-Husain b. Ali by I.K.A Howard
- The Repenters by I.K.A Howard
- An Everlasting Instruction* by Abu Muhammad Zaynu’l Abidin
- Ashoora Encyclopedia
- Ashura’, the 10th of Muharram by Muhammad Rida Hakimi
- Battle of Harrah by Muhammad Ali Chenarani
- Editorial about Muharram by Al-Tawhid Editors
- The Tragedy of Karbala – a Dramatic Interpretation of the Epic of Imam Husain [as] by Amina Inloes
- The Journey of Tears by Bashir Hassanali Rahim
- Karbala and Ashura by Ali Hussain Jalali
- Karbala – Chain of Events by Ramzan Sabir
- Maqtal al-Husain: Martrydom Epic of Imam al-Husain (‘a) by ‘Abd al Razzaq al-Muqarram [PDF]
- Nafasul Mahmum by Abbas Qummi [PDF]
- The Martyr of Karbala by Mahmoud Ayoub
- The Revolution of al-Husayn [a] and its Impact on the Consciousness of Muslim Society by Muhammad Mahdi Shams al-Din
- The Social and Spiritual Significance of Urdu Marthiya by Karrar Husain
- Imam Hussein Bin Ali by Al-Balagh Foundation
- Husayn – the sacrifice for mankind* by Muhammad Shirazi
- Kitab Maqtal al-Hussain by Abu Mikhnaf
- The Ashura Uprising by Ruhollah Khomenei
- The Karbala* by Akramulla Syed
- Imam Hussain’s Revolt – an analytical review* by Yusuf Fadhl
- lKarbala And Beyond* by Yasin T. al-Jibouri
- The Battle of Karbala by ‘Abdul-Zahra’ Al-Ka’bee
- Al-Malhoof Ala Katla Al-Tofoof by Al-Sayed ibn Tawoos
- Yazid was Never Amirul Mu’minin by Abdillahi Nassir
- Lamentations by Mohammad Ishtihardi
- Yazeed
- What Non-Muslims Say about Husayn (PDF)
- The Battle of Karbala (PDF)
- Hussien Revivalism (PDF)
- The Karbala (PDF)
- The Fast of ‘Ashura (PDF)
- Imam Husain – Abdullah Yusuf Ali (PDF)
- Imam Husain’s Revolution (PDF)
- Al-hussain
- Hussain, The Great Martyr – Fazl Ahmed
Other Imams (AS)
Imam Mahdi عجّل اللّه فرجه الشريف and Occultation- Kamaaluddin wa Tamaamun Ni’ma or Perfection of Faith and Completion of Divine Favor Vol.1 Vol.2 by Shaykh Saduq
- The Book of Occultation [Bihar vol. 51 - Kitab al-Ghaybah] by Baqir Majlisi [PDF]
- The Life of Imam Al-Mahdi Peace Be Upon Him by Baqir Shareef al-Qurashi
- Muntakhab Al-Athar [Volume 1]* by Lutfullah as-Safi al-Gulpaygani
- Discussions Concerning al-Mahdi (May Allah hasten his return)[/b] by Lutfullah as-Safi al-Gulpaygani
- Explanation to the Belief of Mahdism in Shia Imamia* by Lutfullah as-Safi al-Gulpaygani
- A Reply To: “Belief of Mahdism in Shia Imamia*” by Lutfullah as-Safi al-Gulpaygani
- al-Mahdi [a] by Sadruddin Sadr [PDF]
- Al-Imam al-Mahdi – The Just Leader of Humanity by Ibrahim Amini
- The Awaited Saviour by Muhammad Baqir al-Sadr and Murtada Mutahhari [PDF]
- An Inquiry Concerning al-Mahdi Muhammad Baqir al-Sadr [PDF]
- The Last Luminary by WOFIS [PDF]
- The Awaited Savior – Questions and Answers by Ali Hussain Hakim
- The Awaited Savior of Humanity (al-Mahdi in the Eyes of the Ahlul Bayt) by Abdul-Rahim Mugahi
- The Qa’em in the Qur’an by Hashim al-Bahraani
- Discussion on Imam-e-Zaman (atfs)* by Hasan Eftekharzadeh
- The Occultation of the Twelfth Imam (A Historical Background) by Jassim M. Hussain
- An Overview Of The Mahdi’s(‘Atfs) Government by Najmuddin Ṭabasi
- Vanguard of Light* by Naser Makarem Shirazi
- Fazailul Mahdi (a.s)* by Ali Akber Talafi
- Manner of Awaiting*[/b] by Ali Akber Talafi
- Prophecies about Imam Mehdi (a.s) by Sa’eed Akhtar Rizvi [PDF]
- In Pursuance of the Sun* by Jamaluddin Hejazi
- Savior in Islam* by Mansour Pahlavan
- Visitation on the Shore* by Nayerreh Rouhi
- Expectation – A Moment by Moment look into the Advent of the 12th Imam* by Vahid J. Majd
- Remembrance of the Beloved* by Hussain Hussaini
- When He Will Come* by Mahdi Shojaiee
- Mahdi’s Advent The End of Darkness by Foreign Department of Be’that Foundation
- The Promised One in Quran* by Sadiq Shirazi
- Epoch of Appearance by Ali Korani
- Duties of Shias towards Imam-e-Zamana (A.S.) by Muhammad Taqi Musavi Isfahani
- Foundations and Purposes of Imam Mahdi’s (a) Global Government by islamshia-w.com
- Imam al-Mahdi
- Imam al-Mahdi (atfs) – The Spring of Life
- Glimpses of Al-Mahdi
- The Golden Era of Reappearance
- He Will Come For Sure by Association of Imam Mahdi (a.t.f.s.)
- Muhammad al-Mahdi (peace be Upon him)
- The History of Masjid Jamkaran by Hussein Alamdar
- History Behind Masjid Jamkaran* by Research Office of the Holy Masjid of Jamkaran
- Prophecies about the Occultation of Imaam Al-Mahdi (AS) (PDF)
- An Inquiry Concerning Al-Mahdi
Islamic Fiction
- Short Stories by Bint al Huda
- Two Women and a Man by Bint al Huda
- Virtue Prevails by Bint al Huda
- Friendly Letters by Bint al Huda
- Encounter at the Hospital by Bint al Huda
- In Search of Truth by Bint al Huda
40 Hadith Series
- A’zadari – 40 Ahadith
- The Noble Qur’an – 40 Ahadith
- Ghadir – 40 Ahadith
- Hajj – 40 Ahadith
- Parents – 40 Ahadith
- Salat – 40 Ahadith
- Zakat – 40 Ahadith
- The Awaited Saviour – 40 Ahadith*
- 40 Hadith al-Qudsi by Hassan Shirazi
- Forty Ahadith by Ruhollah Khomenei
Hadith
- Usul Al Kafi or The Principles (of) The Sufficient Vol. 1 Vol. 2 by Shaykh Muhammad ibn Ya’qub al-Kulayni [PDF] Vol. 1
- Kamaaluddin wa Tamaamun Ni’ma or Perfection of Faith and Completion of Divine Favor Vol.1 Vol.2 by Shaykh Saduq
- Al-Mawaaiz or The Sermons by Shaykh Saduq (MS Word)
- Fadhaail ul Shia or The Merits of the Followers by Shaykh Saduq [MS Word]
- Uyun al Akhbar al Ridha or The Source of Traditions on Imam Ridha (a) Vol.1 Vol.2 by Shaykh Saduq
- Al-Khisal or The Characteristics by Shaykh Saduq
- Al-Amali or The Dictations by Shaykh Mufid
- Mishkat ul Anwar fi Ghurar al Hikam or The Lamp Niche for the Best Traditions* by Hasan ibn al Fadl ibn Hasan Tabarasi
- Nahj Al Balagha or Peak of Eloquence by Shaykh Sharif al-Radhi
- Nahj Al Fasahah or Peak of Rhetoric by Abu al-Qasim Payande
- Tuhaf al Uqoul or The Masterpieces of Quotes by Ibn Shu’ba al Harrani
- A Bundle of Flowers by Kamal Faghih Imani
- Risalat ul Huquq or Treatise on Rights by Imam Ali Zayn al Abideen (a)
- Misbah al Shari’a or Lantern of the Path by Imam Ja’far al-Sadiq (a) (or al-Fudayl ibn al-Iyad)
Qur’an
- Online Qur’an Project Shia translations: by Ali Quli Qara’i, Mahdi Pooya and Shakir
- Towards better Understanding of the Quran by Muslim Bhanji [PDF]
- Authenticity of the Qur’an by Muslim Bhanji
- The Collection and Preservation of the Qur’an (excerpt from Tafsir al Bayan) by Abu’l Qasim al-Khu’i
- The Qur’an: Its Protection from Alteration by Sa’eed Akhtar Rizvi
- Fawaid-e-Qur’an or The Benefits of the Qur’an by Mustafa Musawi
- Introduction to the Science of Tafsir of the Qur’an by Ja’far Subhani
- The Living Miracle by Yusuf Fadhl
- The Scientific Dimension of the Quran by Mahdi Golshani
- Excerpts from the Holy Qur’an, an Eternal Guidance to Mankind by Hasnain Mohamedali
- Lessons From Qur’an by Muhsin Qara’ati
- The Qur’an and the Nature of Life by Murtadha Mutahhari
- Trends of History in Qur’an by Baqir al-Sadr
- Thematic Approach to Qur’anic Exegesis by Baqir al-Sadr
- Vocabulary of the Qur’an*
- The Qur’an in Islam by Muhammad Husayn Tabataba’i
- The Judicious Qur’an by Taqi al-Modarresi
- Commentary on the Qur’an by S.V. Mir Ahmad Ali
- The Glorious Qur’an – Description of The Chapters by T.B. Irving
- The Qur’an and its Translators by Ali Quli Qara’i
- The Significance & the Status of the Glorious Quran by Ali Abbas
- An Introduction to the Glorious Qur’an by Bahram Samii
- HolyQuran (PDF)
- HolyQuran1stChapter (PDF)
- HolyQuran2ndChapter (PDF)
- Towards Better Understanding of The Holy Quran – Shaykh Muslim Bhanji (PDF)
- Quran & 2012 (Number Primology) (PDF)
- Quran – Alphabetical (PDF)
- Commentary of Suratul Hujurat (PDF)
- Commentary of Suratul Jinn (PDF)
- Commentary of Ziyarat Aashura (PDF)
- Common words of the Qur’aan (PDF)
- The quran when was it
Tafasir (QUR’AN)
- Introduction to the Science of Tafsir of the Qur`an (PDF)
- Beams of Illumination from the Divine Revelation (Juz’ ‘Amma – The Last Section of the Qur’an) by Fadhlallah Haeri
- The Mercy of Qur’an and The Advent of Zaman – Commentary on Four Suras by Fadhlallah Haeri [Surahs: 29, 55-56, 67]
- Commentary on Surah al-Kahf* by ‘Ali ‘Abdur-Rasheed
- Commentary on Surah al-Maryam* by ‘Ali ‘Abdur-Rasheed
- Commentary on Surah al-Yusuf* by ‘Ali ‘Abdur-Rasheed
- Heart of the Qur’an: A Commentary to Sura al Yasin by Dastghaib Shirazi
- Moral Values of Qur’an, a Commentary on Surah Hujurat by Dastghaib Shirazi
- Hidden Truths in God’s Word Musavi Lari
- A Commentary on Surah Munafiqun by Jafar Subhani
- Commentary on Surah al-Jinn Nasir Makarem Shirazi
- Tafsir al-Mizan or The Scales by Muhammad Husayn Tabataba’i [Surahs: 1-5, 13, 80, 112-114]
- Tafsir Anwaar al-Qur’an or The Light of the Qur’an by Kamal Faghih Imani [Surahs: 1-38, 76-114]
- Tafsir al-Quran by Mahdi Pooya [Surahs: 84-114 ~ Full version] [Abridged version ~ Tick - Pooya/M.A. Ali Engl. Commentary]
- Taqreeb al-Qur’an ilal-Adh-haan or Bringing the Qur’an Closer to the Minds by Muhammad Shirazi [Surahs: 1-6, 58-114]
- Interpretation of Surah al Hamd by Ruhollah Khomenei
- Science of Tafseer of the Quran (PDF)
Salah and Dua
- A Commentary on Prayer by Muhsin Qara’ati
- The Radiance of the Secrets of Prayer by Muhsin Qara’ati
- Adabus Salat or The Disciplines of the Prayer by Ruhollah Khomenei
- Salat (Prayer): The Mode of Divine Proximity and Recognition by Mahdi Isfahani
- Concentration in Prayer by Jameel Kermalli
- Qunut by Talib Hussain Zaidi
- Salat al-Lail (excerpt from Weapon of the Believer) by Baqir Majlisi
- Salatul Layl H. & T. Kassamali
- Soaring to the Only Beloved by Abu Muhammad Zaynu’l Abidin
- Tranquil Heart – Forty-three Recollections of Imam Khomeini Relating to Prayers by Association of Learning and Human Resource Research Office
- The Prayer Almanac – The English Version of Mafatih ul Jinaan by Peermahomed Ebrahim Trust
- Summarized Commentary of a Daily Supplication of the Holy Month of Rajab al-Murajjab
- The Living Miracle The Psalms Of Islam – Al Sahifa Al Sajjadiyya
- Tafseer Imam Muhammad Shirazi
- Tafsir-Ibn-Kasir-All-10-Volumes 32mb
Women and The Parental, Connubial and Juvenescent Lives ( + Marriage )
- Woman by Mahdi Mahrizi
- Hijab, The Muslim Womens Dress (Islamic or Cultural?) by Muhammad Rizvi
- A New Perspective: Women in Islam by Moustafa al-Qazwini & Fatma Saleh
- Expectations of the Muslim Woman by Ali Shari’ati
- The Rights of Women in Islam by Murtadha Mutahhari
- Women In Islam Versus Women In The Judaeo-Christian Tradition: The Myth & The Reality by Muhammad Abdel Azeem
- Women’s Issues Made Simple by Batul S. Arastu
- The Ritual Ablutions for Women (Taharatu ‘N-Nisa’) by Muhammad Rizvi
- The Islamic Hijab (Veil) by Al-Balagh Foundation
- Raising Children by Tahera Kassamali
- The Principle Of Education (Up’ Bringing) by Ibne Hasan Najafi
- The Child’s Education in Islam by Ismail Abdullah
- Principles of Upbringing Children by Ibrahim Amini
- The Educational System In Islam by Baqir Shareef al-Qurashi
- Principles Of Marriage & Family Ethics by Ibrahim Amini
- Parents and Children by Al-Balagh Foundation
- From Marriage to Parenthood: The Heavenly Path by Abbas and Shaheen Merali
- Islamic Marriage by Athar Husain S.H. Rizvi
- The Family by Muhammad Shirazi
- The Family Life Of Islam by Sa’eed Akhtar Rizivi
- The Islamic Family Structure by Husayn Ansariyan
- Marriage and Morals in Islam by Muhammad Rizvi
- Matrimonial Rights by Mahdi as-Sadr
- Temporary Marriage in Islamic Law by Sachiko Murata
- Why Polygamy is Allowed in Islam ? by Ahmad H. Sheriff
- The Generation Gap by Muhammad Taqi Hakim
- Youth and Spouse Selection by Ali Akbar Mazaheri
- Guiding the Youth of the New Generation by Murtadha Mutahhari
- A Glance at the World of Youth by Al-Balagh Foundation
- Youth Aspiration Towards Responsibility by Al-Balagh Foundation
- Youth and the Future by Al-Balagh Foundation
- Secrets of Success by Ja’far Subhani
- Islamic Marriage Guidebook (PDF)
- The Family life of Islam (PDF)
- Why Poligamy is Allowed in Islam (PDF)
- Marriage and Morals in Islam (PDF)
- The Ritual Ablutions For Women
- Marriage & Morals
- The Family by Imam Muhammad Shirazi
- Islamic Hijaab For Women
Islamic Luminaries
- Abu Talib bin Abdul Mutallib by Kamal al-Syyed
- Abu Talib by Boless Salama
- The Great Companion of the Prophet [s] Abu Dharr [ra] by The Islamic Seminary Publications
- Abu Dharr al-Ghifari by Kamal al-Syyed
- And once again Abu Dharr by Ali Shariati
- Habib ibn Mudhahir by Kamal al-Syyed
- Hesham ibn Hakam by Reza Atai
- al-Miqdad bin al-Aswad by Kamal al-Syyed
- Ammar bin Yasir by Kamal al-Syyed
- Ammar Yasir [ra] – A Companion of the Prophet [s] by Sadruddin Sharafuddin al-Amili
- Hamza bin Abdul Muttalib by Kamal al-Syyed
- Ja’far al-Tayyar by Kamal al-Syyed
- Kumayl bin Ziyad by Kamal al-Syyed
- Lady Fatima Masuma (a) of Qum by Masuma Jaffer
- Malik al-Ashtar by Kamal al-Syyed
- Al-Abbas by Abu Talib at-Tabrizi
- Lady Zaynab by Ansariyan Publications
- Owaise of Qarni
- Joseph and Zuleika – Jami
- Sakina Bint Al-Husayn
- Dewane Abu Talib (ra) (38mb)
Allama Sayyid Murtaza Askari
- The Role Of Aisha In The History – Volume I
- The Role Of Aisha In The History – Volume II
- The Role Of Aisha In The History – Volume III
- The Role Of Holy Imams In The Revival Of History I
- The Role Of Holy Imams In The Revival Of History II
- Building Of Tombs
- Justice Of The Companions
- AnecdotesOfPiousMen
- Ashura
- GoalOfLife
- GuidingTheYouthOfTheNewGeneration
- Hijab-TheIslamicModestDress
- ImmigrationAndJihad
- IslamAndReligiousPluralism
- Jihad-LegitimacyInQuran
- JurisprudenceAndItsPrincipels
- LightWithinMe
- ManAndUniverse
- MasterMastership
- OnTheIslamicHijab
- WomanAndHerRightsInIslamwithIndexVersion
- WomanAndHerRightsInIslam
- TheUnschooledProphets.a.w.
- TheTruthAboutAlHussainsa.sRevolt
- SpirtualDiscourses
- SocialisticTheology
- SexualEthicsInIslamAndInTheWeternWorld
- SalatulJumah
- PolarizationAroundTheCharacterOfaliIbnAbiTaliba.s
- PerfectMan
- AnInterviewWithShaitanarise
- Arise
- Aspects of the Political
- Wilayah The Station of the Master
Sayyid Mujtaba Musawi Lari
- Youth & Moral
- Seal Of The Prophet & His Message
- Imamat & Leadership
- God And His Attributes
- Divine Justice
- Extracts from Correspondence between A Muslim and A Christian
- Four Californian Lectures
- God of Islam
- Imamat
- Imamate The Vicegerency of the Prophet (PBUH)
- Inner Voice
- Islam
- Muhammad (S.A.W.A) is The Last Prophet
- Need Of Religion
- Prophcies About Imam Al Mahdi (A.S)
- Prophethood(2)
- Sects of Islam
- Taqiyah
- The Family Life of Islam
- The Infallibility Of The Prophets In The Quran
- The Justice Of God
- Your Questions Answered – Volume I
- Your Questions Answered – Volume II
- Your Questions Answered – Volume III
- Your Questions Answered – Volume IV(2)
- Your Questions Answered – Volume V
- Your Questions Answered – Volume VI
- Your Questions Answered – Volume VII
- Shi’ism – Imamate And Wilayat
- Khums
- Al-Kafi (PDF)
- Book Of Divine Unity 1 (PDF)
- Book Of Excellence Of Knowledge (PDF)
- Book Of Reason And Ignorance (PDF)
- Selections from Al-Kafi Book of Reason & Ignorance (PDF)
- 40 Ahadith Series – Completion of Islam or Ghadeer (PDF)
- 40 Ahadith Series – Mourning for Imaam Husayn (AS) (PDF)
- 40 Ahadith Series – on the Quran(PDF)
- 40 Ahadith Series – The Awaited Savior of Humanity (PDF)
- 40 Ahadith Series – The Spiritual Journey – Hajj (PDF)
- Al-Mizan vol1 (PDF)
- Al-Mizan vol2 (PDF)
- Al-Mizan vol3
- Al-Mizan vol4
- 20 Questions for Sunnis (PDF)
- 100 Questions for Sunnis (Flyer) (PDF)
- Ayesha (Flyer) (PDF)
- Ayesha (PDF)
- Azadari (Flyer) (PDF)
- Azadari (PDF)
- Bada (PDF)
- Bidah (PDF)
- Burning The House (Flyer) (PDF)
- Burning The House (PDF)
- Can The Dead Hear (PDF)
- Creed of Shia Explained (PDF)
- Cursing Sahaba and it’s Penalty (Flyer) (PDF)
- Cursing Sahaba and it’s Penalty (PDF)
- Devils Deception – Nasibi Wahabis (PDF)
- Fadak Of Zahrah (Flyer) (PDF)
- Fadak Of Zahrah (PDF)
- Imamate Divine Guidance (PDF)
- Ijtihad and the Companions (PDF)
- Ijtihad and the Companions (Flyer) (PDF)
- How to reply Sunni Brothers (PDF)
- Historic Background of Shiism (PDF)
- Imamate Divine Guidance (PDF)
- Imamate Perfection of Deen (PDF)
- Imamate Perfection of Deen (Flyer) (PDF)
- Juloos (PDF)
- Kalima & Adhan (PDF)
- Khalifatullah in Shia Belief (PDF)
- Mu’awiya (Flyer) (PDF)
- Mu’awiya (PDF)
- Mutah (PDF)
- Private Lives (PDF)
- Names of Imaam Ali’s Sons (Flyer) (PDF)
- Names of Imaam Ali’s Sons (PDF)
- Nikah of Lady Umme Kulthum (PDF)
- Obedience to The Prophet (Flyer) (PDF)
- Obedience to The Prophet (PDF)
- Origins of Shia (Flyer) (PDF)
- Origins of Shia (PDF)
- Quran & The Family (Flyer) (PDF)
- Quran & The Family (PDF)
- Salafi Literalism (PDF)
- Saqifa (PDF)
- Shi’a Method of Salaah (PDF)
- Sunni Myth of Love for the Family (PDF)
- Supporting the Enemies (Flyer) (PDF)
- Supporting the Enemies (PDF)
- Taqiyyah (Flyer) (PDF)
- Taqiyyah Second Edition (PDF)
- Taqiyyah (PDF)
- Tarawih Parody of Prayers (PDF)
- Tawassul (PDF)
- To Know the Shia (Flyer) (PDF)
- To Know the Shia (PDF)
- Usool ud-Deen (PDF)
- Verse of Wilayah (PDF)
- Yazeed ibn Mu’awiyah (PDF)
- Yazeed ibn Mu’awiyah (Flyer) (PDF)
- Who Really Killed Uthmaan (PDF)
- Who Really Killed Uthmaan (Flyer) (PDF)
- Who Killed Imaam Husayn (Flyer) (PDF)
- Who Killed Imaam Husayn . (PDF)
- Abbasid Dynasty (PDF)
- Combined Lineage of Stuarts, Sinclairs and House of Guelph (PDF)
- Genealogy of the House of Guelph (PDF)
- Geneology of the Sinclairs & Stuarts (PDF)
- Herodians (PDF)
- Imaams (PDF)
- Prophets (PDF)
- The Rashidun Califs (PDF)
- Ummayads Damascus (PDF)
- Ummayads Spain (PDF)
- Family Tree Quraish (PDF)
The Prophet’s Successor
- Wilayah, The Station of the Master – Murtadha Mutahhari (PDF)
- The Walaya of Imam Ali (PDF)
- Proof of the Wilayah of Ali (PDF)
- Did The Prophet Appoint a Successor (PDF)
- Islamic Government – Ayatollah Sayyed Ruhollah Khomeini (PDF)
- Ayatollah Sayyed Ruhollah Khomeini – The Ashura Uprising (PDF)
- Shia Political Thought – Ahmad Vaezi (PDF)
- History, Structure, and Revolution in the Shi’ite Tradition in Contemporary Iran – Amir Arjomand (PDF)
- Selection and-or Election – Ali Shariati (PDF)
- Islam & Democracy – Fatima AlSamak (PDF)
- Norouz Declaration of Iranians Livelihood, Eternity – Ali Shariati (PDF)
- Economic System in Islam (PDF)
- Islam and the Moral Economy (PDF)
- The Beauty of Charity (PDF)
- Seeing Allah – Vahid Majd (PDF)
- The Characteristics of a True Believer Part 1 (PDF)
- The Characteristics of a True Believer Part 2 (PDF)
- Spirituality and Science, Convergence or divergence – Seyyed Hossein Nasr (PDF)
- Muslim Saints and Mystics(PDF)
- Soul & Spirit – Ali Adams(PDF)
- Struggle Against The Self(PDF)
- Music & It’s Effects(PDF)
- Merits of the Soul – Patience (Sabr) (PDF)
- Merits of the Soul – Repentance (Tawbah) (PDF)
- Merits of the Soul – Sincerity (Ikhlaas) (PDF)
- (PDF)
- Tahrif – Ibn Qutayba (PDF)
- Tahrif – Against Abdullah Yusuf Ali (PDF)
- AhkamAlAmwatLarge
- The_sacred_effusion
- Hayat_Al_Qulub3
- GUIDED1
- Tawheed book1
- Tahweed book2
- Tahweed book3
- Tawheed book4
- WHY WUDHU
- Definitions of Ahadith
- Ibn Sina ( Avicenna ) Full site
- inati1 English Remarks and Admonitons p1 : on Logic ( v1- Ishart & Tanbihat ) English (PDF 6mb)
- inati2 english Remarks and Admonitons p1 : on Mysticism ( v4- Ishart & Tanbihat ) English (PDF 5mb)
- Logic – English – Avicenna (PDF 5mb)
- isharat-v1 arabic Isharat ws – Tanbahat ( Remarks and Admonitons ) (PDF 25mb)
- isharat-v2 arabic Isharat ws – Tanbahat ( Remarks and Admonitons ) (PDF 13mb)
- isharat-v3 arabic Isharat ws – Tanbahat ( Remarks and Admonitons ) (PDF 9mb)
- isharat-v4 arabic Isharat ws – Tanbahat ( Remarks and Admonitons ) (PDF 5mb)
- Najat – arabic Book of Safety ( Kitab an-Najat ) (PDF 10mb)
- Sadr ADin Shirazi and His Transcendent Theosophy – Seyyed Hossein Nasr (PDF 42mb)
- Pursuit of Knowledge
- How Thomas Jefferson Read the Qur’an – Kevin J. Hayes (University of Central Oklahoma) (PDF )
- Confessions of a British Spy) (PDF )
- The Debauchery of American Womanhood (PDF)
- The Secret Teachings of All Ages – M.P Hall (PDF)
- The Sons of the Serpent Tribe (PDF)
- The Torch of Perpetual Guidance (PDF)
- Global Freemasonary
- The Bostan or Orchard – Sa’di
- Gospel Of Barnabas
- Understanding Muslim Ethnic Communities – Summary Report UK-Gov
- Heroes and Hero-Worship [Extract] – Thomas Carlyle
- GeorgeJordac-TheVoiceOfHumanJustice
- A Call for Unity – Harun Yahya
- Awaiting the Saviour – Ali Shariati
- Apostasy in Islam
- And Once Again Abu Dhar – Ali Shariati
- An Introduction to the Political Upheaval at Medinah
- An Introduction to Kitab Al-Irshad
- Alcohol
- Ain Al-Hayat, The Essence of Life
- Abdullah Ibn Saba & Other Myths – Murtadha Askari
- A Sermon Without Dots
- A Glance into the life of Sistani
- A Glance at Tomorrows History – Ali Shariati
- A Glance at the life of The Holy Prophet
- A General Look At Rites
- A Contemporary Man and The Social Problem
- A Concise Treatise on the Twelve Imams
- A Brief History of the Fourteen Infallibles
- 40 Sufi Comics – Arif & Ali
- 24 Hours Of a Muslim – Harun Yahya
- 7 Reasons Why a Scientist Believes in God
- The Reconstruction of Religious Thought in Islam
- Ayn-e-Tarbiyat – The Codes of Training
- Basic Beliefs of Islam
- Beacons Of Light (Muhammad & Fatimah)
- Changes in Islamic Hermeneutics and Social Evolution
- Charter of Protection – Muktafi II
- Combining Prayers
- Combining Two Prayers – Liyakat Takim
- Contemporary Man & The Social Problem – Muhammad Baqir As-Sadr
- Death
- Depression
- Discussion Pertaining to Imaam-e-Zamaana (ATFS)
- Diseases of the Soul – Anger (Ghadhab)
- Diseases of the Soul – Backbiting (Gheebah)
- Diseases of the Soul – Envy (Hasad)
- Diseases of the Soul – Prejudice (`Asabiyyah)
- Diseases of the Soul – Pretending to be Virtuous (Riya)
- Diseases of the Soul – Self Admiration (Ujb)
- Divine Justice, The Problem of Evil – Javad Shayvard
- Dying and Death
- Excerpts From Tears & Tributes – Zakir
- Epic of the Kings – Ferdowsi
- Ethical Advice from Makarim Shirazi
- Everlasting Stand
- Extracts from a Correspondence Between a Christian and a Muslim
- Fihi ma Fihi – Rumi
- Finding The Straight Path – Sister Slaughter
- Fraternity & Cooperation in Islam
- Ghadeere Khum
- Ghadir
- Glimpses of the Prophet’s Life
- God of Islam
- Guiding the Youth of the New Generation – Murtadha Mutahhari
- Hajj – The Islamic Pilgrimage
- Hajj
- How to Face the Terror of the Grave
- Hijrah Calendar Arguments
- Holy Ramadan
- Horr – Ali Shariati
- Ibn Taymiyyah
Ihya Al-Mayit - Imamate
- Importance of Taqlid and Ijtihad
- Innate Gnosis of God – Reza Berenjkar
- Inquiries about Shia Islam
- Islam – Saeed Akhtar Rizvi
- Islam Lost Truth
- Islamic Art and Culture
- Islamology – Ali-Shariati
- Kitab Maqtal al-Husayn by Abu Mikhnaf
- Malik’s Muwatta
- Manifestations II
- Manifestations
- Mathnavi – Rumi
- Men of God
- Manifesto For A New World
- Milestone- Syed Qutb
- Minarets
- Need of Religion
- Notes On Islam
- Peaceful Co-existence
- Pork
- Principles of Sociology in Islam
- Prophecies about the Holy Prophet (S)
- Rabeeal Anaam – New
- Rabeeal Anaam, A Tear for the Beloved
- Rafidi Narrators in Bukhari
- Reciprocal Rights (Risaalat-Al-Huqooq) – Imaam Ali ibn Husayn (AS)
- Risaalat Al-Huqooq of Imaam Ali Ibn Husayn (AS)
- Samarqandi – Chahar Maqala Nizami Arudi
- Tawasin – Hallaj
- The Caliphate, The Hejaz & The Saudi-Wahaabi Nation State
- The Creed Of (Shaykh) At-Tahawi
- The Disconnected Letters
- The Divine Justice, The Problem of Evil
- The Life of Sa’di Shirazi
- The Mystery of the Prophecy in Psalms #22
- The Reconstruction of Religious Thought in Islam – Allamah Iqbal
- Three Lines the Changed the World
- Three Lines the Changed the World
- Were All The Companions Just and Truthful
- What is the Fast of the month of Ramadan
- What
- Why Follow the Family
- Why Pray in Arabic
- Your Questions Answered Vol.4
- Youth Conference
- Youthanasia, Euthanasia and Islam
- 180 Questions – Enquiries About Islam - Volume I
- 180 Questions – Enquiries About Islam – Volume II
- 301_Sunanun Nabi -GIFT
- Al Amali
- ahl_e_bait_and_caliphate
- AbuHurayrah
- A_reply
- Search For Truth
- Shia by ALLAMAH SAYYID MUHAMMAD HUSAYN TABATABAI
- Short Treatise on the Divine Invitation
- Sulah Al Hassan (A.S) Summary Of the Rulings Of Salat Al-Jamaat
- Temporary Marriage In Islamic Law
- The Islamic System Imam Muhammad Shirazi
- The Last Luminary
- The rights of prisoners
- The Beauty of Charity UnderstandingTheMonthOfGlorry
- War, Peace and Non-violence
- What is Islam
- Women’s Issues Made Simple
- YasinT.AlJibouri-AllahtheConceptOfGodInIslam
- Fundamentalsofislam
- Contemporary Legal Rullings In Islam
- Commentary of Suratul Jinn
- BasicBeliefs
- Ghadir Sermon Hajjduties&rulings
- HashamIbnHakam
- Hayat_Al_Qulub3
- HistoryBehindMasjidJamkaran
- If Islam were to be
- Islamic beliefs for all
- Imam Muhammad Shirazi -The Prophet Muhammad (PBUH) A Mercy To The World
- Imam Muhammad Shirazi – Fundamentals Of Islam
- Imam Mohammad Jawad Chirri – Inquries About Islam
- Islamic Culture and Religious Studies Book – 1
- Islamic Culture and Religious Studies Book – 2
- Islamic Culture and Religious Studies Book – 3
- Islamic Culture and Religious Studies Book – 4
Quran made simple part 28-30 // Prayers // Political Upheavel at Medina// Muntakhab //
Mohammad Tijani Smaoui – To Be With The Truthful // Mohammad Tijani Smaoui – The Shia’s Are The Real Ahl e Sunnah
Mercy to the world // Manifestations // Lesson2 // Lesson1 // Salatul Layl // Lady Khadija (A.S) //
Political Upheavel at Medina prayers // Rolevol1 // Rolevol2 // Rolevol3 //
The Two Babylons
Subscribe to:
Posts (Atom)