What is the philosophy behind the importance of connection with relatives from Islamic perspective?

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connection-with-relativesVisiting the relatives or “صله الرحم” is so much recommended in Islam

There are many Narrations which advise us to have such relations.

The word “رحم” which means relative, is defined as our relatives who have a specific relation and that relation has been described in this way: the relatives that our root and their root have been derived from one womb, because the literal meaning of the word “رحم” is womb, so some relatives like brothers, sisters, aunts, uncles, their children etc. are included in this recommendation.

It must be said that it does not mean that having good relation with other people and Muslims is not recommended, but rather because these relatives are very near, we are more responsible about them.

The meaning of the word صله” ” which literally means connection, is described from different angles, sometimes we must help them financially (beside other kinds of good relations like visiting and being kind to them) and that is to help the parents that are in financial need and it is obligatory upon the children to give them “نفقه” or sustenance if the children are able to do so, and this is a jurisprudential rule in this regard.

And sometimes means to be aware of them and have relation with them although through just saying hello and giving greeting and at least it must be to the extent that if other people see the relatives, they don’t say that these relatives are like strangers to each other and are not aware of each other.

So let’s talk about the philosophy behind this rule:

In Islam, unity and empathy between Muslims are so much recommended, in the first level between the members of a family, in the second between the relatives and in the third between Muslims.

Good relation between the relatives (which is our subject) is so important and there are many Narrations in this regard, like:

The holy Prophet of Islam said:

“Having good relation with the relatives, is a cause which makes the cities to be developed and reclaimed and enhances the lifetime, even though the doers of this relation are not good people.”

Imam Sadiq peace be upon him said:

“Good relation with the relatives makes the calculation on the Day of Judgment easy, and it enhances the lifetime and it prevents from the tragic death.”

The holy Prophet of Islam was asked: what is the most hated act before Allah?

He replied: Shirk (believing in others as god beside Allah), then the Prophet was asked: and what is after that?

And he replied: cutting the relation with relatives.

You know when the relatives visit each other and get aware of each other and have good contact, what a beneficial and joyful relation can be formed, they get aware of the problems that each one has, and they try to solve them financially or through other ways, you know many times when spouses are at the time of getting divorce, a lot of divorces can be prevented through the advice of an important member of their relatives, and apart from these benefits, they get happy and their heart get released from any hatred or animosity toward each other and this kind of pure and happy heart is definitely nearer to the health in its both spiritual and physical meanings.
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Source:Farsnews.com

 

What is the philosophy behind establishing the Religious Government?

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Religious-GovernmentIn this essay, we want to talk about the necessity and the philosophy behind establishing the “Religious Government” or

“الحکومه الاسلامیه”.

At the beginning, let’s describe the meaning of “الحکومه” or “government”. This word is translated as following:

Government is a coherent leadership that orders and forbids in a vast vicinity of a society.

Another component of our subject is the word of “دین” or “religion”.

“دین” has different meanings, like: nation, reward, God-fearing, etc.

But in terminology, this word is translated as following:

The belief in a creator for the universe and the practical orders which are suitable for such a belief, and we call it in English as “Religion”.

For this point, we call those that they don’t have such a belief, as unbelievers and we call those who have such a belief, (even though it might be mixed with superstitions) as believers.

So we realize that there are true religion and false religion.

The true religion is the one that its system of beliefs and practices is compatible to the reality. And the way for distinguishing the true religion, is mentioned in the theology that we do not talk about it here.

So let’s talk about these two words together i.e. religious government or Islamic government.

The relation between these two words can be understood from looking at the concept and content of religion, we see from the religious perspective that there is no any replacement for government in a lot of religious social and individual affairs, and government is a means and tool for a lot of religious goals.

We see that religion is not apart from the politics and government, because the religion is not just some personal and individual obligations or just some beliefs and advices, and religion has the political and social rulings as well.

Allah said in the Quran chapter Bagharah verse 213:

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُواْ فِيهِ

“The people were one nation. Then Allah sent forth prophets to give them glad tidings and to warn them; and with them he sent down the book with the truth, that he might rule between the people in that which they differ”.

We realize from this verse that one of the missions of the prophets throughout the history was to solve the discords, by issuing decrees and Hokm, and these discords are something that in today’s time despite of the developments in technology and sciences, are here and need to be solved. And issuing the Hokm and decree (in vast vicinity) without the government is impossible. And it needs a government for implementing the criminal decrees of Islam, like the retaliations, financial punishments etc. because there is nothing other than government which can implement such criminal decrees.

So until now we understood that in a religion which claims to be a means for perfection in this world and in the hereafter, there are individual and social rulings that a lot of them cannot be fulfilled and implemented without a government, otherwise there is no any guarantee for these rulings to be implemented and if everyone wants to implement it by him/herself, the society will turn into anarchy that probably is worse than not implementing the rulings.

Islam needs the government for establishing the justice in the society and in the world. This is the reason that the enemies of Islam try to promote the thought that religion is apart from the politics and they praise Islam without politics, because they want to disarm Islam from having the power.

So how the relation between religion and government should be formed?

Firstly we say that we believe that the main right for governing is only for the creator of the world and just those who are chosen by Allah directly or indirectly, can have the right to govern, and under this government, the people can be benefited from the rules of Allah, by the government that its regulations and laws are based on Allah’s obligations and prohibitions.

But because believing in the very beginning belief in Islam is not compulsory, establishing the government is like that, and it depends on the readiness and will of the members of the society.

The religious government does not say:  people have no role and just the rules of Allah must be implemented, and it is not so that just the wishes of the people will be implemented and there is no any role for Allah (like what happens in the liberal democratic governments).

At the end we say that because in Islam we believe that the main and the ultimate aim of the creation of human and sending the prophets, is the perfection of mankind, so by establishing the Islamic government, the human can promote the spiritual virtues for being the vicegerent of Allah on the earth and paving the way for establishing the utopia.

Of course we do not claim that we can establish the utopia completely, but we prepare the ground for the reappearance of the 12th Imam because in our idea he is the one that will fill the whole world full of justice after it is full of injustice and cruelty. But we try our best to be prepared and make the situation prepared for that holistic government as much as we can.

 

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Source:

Rasanews.ir

 

How to Cure Our Lying?

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lyingTo lie means to say something that you know is wrong on purpose.

We all know that lying is a great sin. The bad thing is that we do not realize how often we are doing it.

Our Sixth Imam said that it is more difficult to repent for many small sins than for one big sin.

Remember the story of the two men who came to Imam to repent for their sins.
Prophet Muhammad (S) has said:

“Leave falsehood and make speaking the truth a habit.”

“If a person has a habit of speaking lies, he is a hypocrite until he rids himself of the habit.”

To lie is Haraam because you are deceiving others. There are many reasons why people lie, some of them are:

  1. as an excuse to get yourself out of trouble;
  2. to cheat somebody out of something you want;
  3. to get someone else into trouble.

As you can see, all the above reasons are bad. If you have done something which gets you into trouble, then you should face it, and not lie your way out of it because that is being very irresponsible.

Holy Qur’an also tells us not to lie:
(2:42) “And cover not Truth with falsehood, nor conceal the Truth when you know (what it is).

Prophet Muhammad (S) has also said:

“Beware of association with the liar for he is like a mirage which draws the far one nearer to you and the nearer far from you.”

If you make the habit of lying, then you will lie very often without realizing. You will lie to your family, your friends and everybody you meet. Then one day you will be caught out because you will have trapped yourself in a corner, and there will be no escape.

Also if you make a habit of lying you will start doing other things which are even worse. One evil leads you to another. So it is necessary for all of us to confront this ugly habit. There are some practical recommendations which can be helpful:

  1. Make a commitment to stop. Treat lying as you would any other addiction, make a serious commitment to quit. It’s going to require a lot of hard work and thought, so set a date after which you vow to be honest and get a plan in place to help you be successful. Reading this article is a great first step.
  2. If you can’t say something true, don’t say anything at all. When you’re faced with a trigger and tempted to tell a lie, stop yourself from speaking at all. If you simply can’t be honest in the moment, it’s better to stay quiet or change the subject. You are not required to answer questions you don’t want to answer, or reveal information you don’t feel like revealing.
  3. Practice actively telling the truth. If you’ve been lying more often than not, telling the truth really does take practice. The key is to think before you speak, and decide to say something true instead of false. Again, if you’re asked a question you can’t answer truthfully, don’t answer. The more you tell the truth, the easier it will become.
  4. Make honesty the core of your character. Honesty is a character trait that is highly valued across cultures and societies. It’s a quality that is honed through the hard work of being strong in difficult situations year in and year out. Let truth, rather than lies, become your automatic response when you’re faced with the trials of life.

 

How to Cure Our Arrogance ?

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arrogance Imam al-Sadiq (A) says: `Verily kibr (arrogance) is the lowest degree of ilhad (apostasy)’

Kibr is the name of a psychic state in which a person feels a sense of superiority and behaves high-handedly with others.

Its signs are discernible in his actions and its symptoms are clearly noticed by others by which they know that he is proud.

This perception of superiority and supremacy over others causes in him a state of vanity which is arrogance.

Kibr, in this sense, is an inner state, and when its effects are reflected in his behaviour and his speech, it is called takabbur.

 In short, the self-indulgent person becomes self-seeking, and his self seeking tendency grows into self-love, and when this self-love is filled to the brim it manifests itself as haughtiness and high-handed treatment of others.

Now that you have known the viciousness of arrogance, it is now your duty to resolve to cure yourself of this disease and to make up your mind to purge your heart from its taints and remove its traces and its heavy dust from the mirror of your heart:

  1. My friend, if you are proud of your spiritual attainments, they (i.e. the Prophet and Imam ‘Ali) were over and above all of us in this respect; and if you have arrogance in your office and authority, they possessed true sovereignty. Yet, in spite of it, their humility and modesty was more than of anybody else. This shows that humility is the product of knowledge and wisdom, and arrogance is the outcome of ignorance.
  2. Free yourself from the ignominy of ignorance and the disgrace of petty-mindedness;
  3. Acquire the attributes of the prophets and shed the qualities of Satan.
  4. Do not contend with your God regarding His mantle of Arrogance and Glory, as His wrath will subdue the contender and he will fall on his face into hell-fire. If you make up your mind for rectifying your self, the way to do so is also easy if you are somewhat persevering. You will not encounter any peril on this way if you move with manly resolve, freedom of thought, and high-mindedness. The only way of overpowering your carnal self and repelling the insinuations of Satan is to act against their incitements.
  5. No other way is better for crushing the desires of the self as adopting the traits and qualities of the modest and following their behavior and character. In whatever stage of arrogance you may be, and to whatever scientific or professional field you belong, you are advised to act against the inclinations and desires of the self.
  6. By discovering and meditating about this-worldly and other-worldly consequences of arrogance, it is hoped, your journey will become easier and you will reach the desired goal. If your self wishes that you should take the seat of chairmanship of the gathering or to take precedence over your colleagues and equals, you should act against its desire. If your self incites you to refrain from joining the company of the poor and indigent, admonish it severely and resolutely go and sit in their company, dine with them and travel with them.
  7. It is possible that your inner self would try to prevent you by arguing that you are a person of a higher position and that it is essential to keep up your esteem and dignity for the sake of the propagation of the Shari’ah, that sitting with the poor will undermine your respect in society, that humor with the subordinates will be injurious to your authority, that occupying a lowly place in gatherings will affect your status and then you will not be able to perform your religious duties properly… and so on.

[And the last point is that] be certain that all these are guiles of the Devil and wiles of the self. You have read and heard about the behavior and character of the Holy Prophet (S), whose worldly position was incomparably superior to you.

 

How to Remove Poverty?

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 povertyFactors, which remove poverty or stop a person from becoming poor, are many in Islam but we are going to mention 25 of them:

1- Marriage

Marriage is one of the Sunnat (Customs) of Allah about which it is highly recommended in the Holy Quran and traditions of Masoomeen (a.s.).

Many, who do not perform this custom, consider the problem of poverty as difficult. Almighty Allah has answered this problem in the Holy Quran in the following way:

وَأَنْكِحُوا الْأَيَامَىٰ مِنْكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ

“And marry those among you who are single and those who are fit among your male slaves and your female slaves, if they are needy, Allah will make them free from want out of His grace.” (Surah Nur: 32)

Also, Imam Sadiq (a.s.) said:

“One who does not marry due to fear of poverty, has thought ill of Allah, because Allah says:

إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ

“…if they are needy, Allah will make them free from want out of His grace.” (Surah Nur: 32)

2- Economical and moderate path

Imam Sadiq (a.s.) said:

“I guarantee that one who observes economy and middle path will never become poor.”[1]

3- Charity

Amirul Momineen (a.s.) said:

“Whenever poverty strikes, make transactions with Allah through Sadaqah.”

Regarding helping the poor, attention should be paid that relatives are to be given preference. In the same way, the Holy Prophet (s.a.w.s.) adviced Amirul Momineen (a.s.):

“O Ali! Till the relatives are needy, giving charity to others is of no use.”

4 & 5- Doing good to parents and relatives

Imam Sadiq (a.s.) said:

“One who wants ease at the time of death, should do a lot of good turns to his relatives and behave nicely with parents. If he does so, Allah will make the difficulties of death easy for him and he will not become poor throughout his life.”

  1. To do good turns to others

Imam Baqir (a.s.) said:

“Goodness and charity drive away poverty; prolong life and save from seventy types of bad and accidental deaths.”

7- Washing of hands before and after meals

Imam Sadiq (a.s.) said:

“Washing of hands before and after meals drives away poverty and increases sustenance.”

8- Eating food crumbs which fall on the dinner spread

Holy Prophet (s.a.w.s.) said to Amirul Momineen (a.s.):

“Eat whatever falls on the dinner spread, because it will remove poverty from you, it is the marriage portion for Hourul Ein and anyone who eats it, his heart will be filled with knowledge, forbearance, faith and light.”

9- Vinegar

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

“Vinegar is the best gravy, members of the house in which vinegar is there, will never become poor.”

10- To brush twice a day

Amirul Momineen (a.s.) narrated the following from the Holy Prophet (s.a.w.s.):

“Almighty Allah will be happy with one who brushes once a day and he will go to Paradise. And one who brushes twice a day, is like he has continued the Sunnat of the Holy Prophet (s.a.w.s.) and Almighty will give him rewards of 100 rakats for every rakat (unit) of Namaz prayed and make him independent and drive away indigence from him.”

11-12 & 13- Cutting nails, especially on Thursday, trimming moustaches on Fridays and washing of the head with Khatmi (a Herb).

Imam Sadiq (a.s.) said:

“To cut the nails short, trimming of moustaches and washing of head with Khatmi removes poverty and increases sustenance.

Also Hazrat said:

“Allah will remove poverty from one who cuts his nails on Thursday leaving one for Friday.”

And Imam Sadiq (a.s.) said about the washing of the head with Khatmi:

“Washing the head with Khatmi protects a person from headache, removes poverty and cleans the head from dandruff.

  1. Combing the hair

Imam Sadiq (a.s.) said:

“One who combs hair, removes poverty and illness.”

  1. Combing of beard after ablution (Wuzu)

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

“To comb the beard after every ablution drives away poverty.”

  1. Use of rose water

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

“Indeed rose water increases the freshness of the face and drives away poverty.”

  1. To wear a ring of Cornelian (Aqeeq)

Imam Reza (a.s.) said:

“Aqeeq drives away poverty.”

  1. To wear a ring of Turquoise (Firoza)

Imam Sadiq (a.s.) said:

“One who wears turquoise will not become poor.”

  1. To wear a ring of Ruby (Yaqoot), especially a yellow ruby

Imam Sadiq (a.s.) said: The Holy Prophet (s.a.w.s.) said as follows:

“To wear a ruby ring drives away poverty and one who wears Aqeeq, it is expected that his end will be on faith.”

As for yellow Yaqoot, the Holy Prophet (s.a.w.s.) said:

“One who wears yellow Yaqoot will not become poor.”

  1. To wear an emerald ring

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

“Wearing an emerald ring drives away poverty.”

  1. To inscribe the following on ring: مَا شَآءَ اللهُ

Imam Sadiq (a.s.) said:

“One who inscribes the above will remain safe from severe poverty.”

  1. To carry a walking stick

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

“To carry walking stick removes poverty and Satan will does not come near.”

  1. To clean the house

Imam Baqir (a.s.) said:

“Cleaning the house removes poverty.”

  1. To put on lights before sunset

Imam Reza (a.s.) said:

“To put on the lights before sunsets, drives away poverty.”

  1. To name children on these Holy names: Muhammad, Ahmad, Ali, Hasan, Husain, Talib, Abdullah and Fatima.

Sulaiman Jafari says: I heard Imam Musa Ibne Ja’far (a.s.) say:

“Poverty never enters the house in which the following names are: Muhammad, Ahmad, Ali, Hasan, Husain, Talib, Abdullah or female named Fatima.”

 

How to Increase Our Patience?

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time concept, selective focus point, special toned photo f/x

time concept, selective focus point, special toned photo f/x

The reality is whether it is the life of the world or the hereafter, the final result of patience is very sweet and very peaceful. People who fail to show patience get caught in many problems and difficulties in their lives. There are some recommendations that help us increase our patience:

  1. Believing in God; Imam Ali said” base of  patience is believing in God”
  2. Having constant relation with God; وَ اسْتَعينُوا بِالصَّبْرِ وَ الصَّلاةِ وَ إِنَّها لَكَبيرَةٌ إِلاَّ عَلَى الْخاشِعينَ “and seek help through patience and prayer , and indeed, it is difficult except for  the humbly submissive to Allah
  3. Realizing the fact that all events originate from God’s mercy, even misfortune and unpleasant happenings.
  4. Paying attention to the great reward of patience in the next world; “those who encounter with torment and pain ,but don’t lose their patience they will be highly rewarded in the hereafter”
  5. Paying attention to the fact that everything is limited in this world, both torment and pleasure will come to an end very soon.
  6. Looking at those who deal with greater problems; there are people who are faced with permanent disabilities.

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How to Cure Our Jealousy?

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jealousy_scrabbleJealousy is a low spirit and attitude in its possessor causing him/her to wish for another to lose something he/she has. But how is one supposed to struggle against “jealousy”?

This is a disease so it must have a remedy. What is the way to acquire the remedy? In order to answer the question on the roots of jealousy and its remedies, one must be aware of the following points:

1) Definition of Jealousy

Jealousy is a low spirit and low ego causing the jealous person to wish for others to lose what they possess, let it be something that the jealous person imagines as valuable or something that is truly valuable, making no difference that the jealous person also possesses the same thing or not, and if not, will reach it one day or not.

2) The difference between jealousy and Ghibtah

Ghibtah is a state of mind in which an individual wishes to possess a virtue or object like that of which others have, without wishing for others to lose theirs.

3) The difference between jealousy and Gheyrah

Gheyrah is a state of mind in which one wishes that others wouldn’t have bad traits and unacceptable attributes.

4) The reasons behind why one becomes jealous

Each of these reasons is separate, such that each by itself can cause one to be jealous, therefore the more the reasons, the more jealous one can get and as a result, the harder it will get to remedy such a problem. Here are some of its reasons:

  1. a) Inner corruption: Some people are so bad that they just can’t stand the fact that others have what they don’t.
  2. b) The feeling of being low and of no worth: Meaning that since one feels very low and worthless, he/she can’t see others being of importance and personal worth.
  3. c) Selfishness and being obsessed with one’s self: In this case, the jealous person wants to be the only one praised by others and is very self-centered and therefore wishes for others to lack what may cause praise and fame.
  4. d) Hatred: Since the jealous person is enemies with someone, he/she can’t stand him/her possessing anything good or any beauties and praiseworthy virtues.

5) Ways of dealing with jealousy

  1. a) Thinking about the negative mental and spiritual effects it can have on the person and his/her nerves. For instance, jealous people are always upset and depressed, because god-given blessings are endless and infinite (and God gives bestows them on anyone he pleases), causing them to continuously burn in the fire of worry, depression and anger.
  2. b) Thinking about the bad effects that the Prophet (pbuh) and imams (as) have stated that it has on one’s religion and hereafter; Some of them are as follows:

Jealousy spoils one’s religion, ruins one’s faith, causes one to turn away from God’s authority and friendship and hate what he does, results in Allah’s rejection of one’s worship and repentance and Shafa’ah (intercession), ruins good virtues and is the source of many sins.

  1. c) Strengthening one’s faith in Allah (swt) and his traits and actions; and that any materialistic or spiritual blessing he bestows on anyone, is a result of his compassion, mercy, justice, wisdom, and his testing us, and that if he doesn’t grant something to a certain person, it is a test on his behalf to see what he/she will do, or it is for him/her to reach higher spiritual ranks and be of a higher position in the hereafter, etc.
  2. d) Obtaining high spirits that oppose the roots of jealousy; For instance, instead of being ugly on the inside, being pure and of high morale. Instead of feeling poor and worthless because of not having what others do, being of high character and integrity. Instead of being selfish and self-cantered, being humble and God-cantered and familiar with Him, and instead of enmity towards others, choosing to be friends with them.
  3. e) Doing or being the opposite of what jealousy calls for; happiness instead of worry, being good-humored instead of bad-tempered, and commending others instead of speaking ill of them.
  4. f) Calling Allah and supplicating him, since he is the All-Sufficient; being free of any need and also frees others of need.Supplication is the best and most effective method for curing mental and spiritual illnesses such as jealousy. During supplication Imam Sajjad (as) says: “Oh God, I seek refuge in Thee, from …and the domination of jealousy…”

 

How to Become More Sincere?

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being-sincere-The first step in the journey towards God is abandonment of self-love and crushing the head of egoism under one’s foot. To the extent that one succeeds in purging his or her heart of self-love, the love of God shall enter it to the same extent and it shall also be purified of latent shirk (egoism).

Prophet Muhammad (s) said: “The person who devotes himself sincerely to God for forty days, streams of wisdom will flow from his heart to his tongue.” [Al-Suyuti, al-Durr al-Manthur, vol.2, p. 237]

There are some practical points which help us be more sincere in our life:

  1. If you have done some good actions solely to please God, helped someone or are performing obligatory or supererogatory acts of worship then know that you can never be secure from the evil of Satan and your lowly self (Nafs Al-ammarah) until the end of your life.
  2. You must exercise vigilance, as your low self may prompt you to make a verbal mention of it in front of your friends or acquaintances, or to express it in the way of a subtle hint without directly mentioning it. For instance, if you are regularly observing night prayers, your low self may prompt you to pass a hint by speaking about the good or bad weather conditions at daybreak or about suppli­cations or the call for fajr prayers, thus polluting your act of worship with Riya. You must, thus resist all such tendencies.
  3. You must keep a watch over yourself, like a kind physician or nurse, and not let the rebellious self get out of control; for a moment of neglect may give it the opportunity to break its reins and lead your sincere actions into ruin. Purification of intention from all levels of duality (shirk) and showing-off (Riya), constant vigilance over it, and its perseverance in purity makes up a difficult task.
  4. Try to remind yourself of your duties and judge your intention and actions in the light of following verse of the Holy Qur’an: Say: “Truly my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Lord of the Worlds. (6:162).
  5. And as long as you have egoism and self-seeking, love of office and position, even if you take a step for the acquisition of divine knowledge or spiritual excellences, these will be ultimately sought for selfish ends. God-seeking and self-seeking cannot go together. Rather, if God is sought for the sake of the self, the ultimate goal is the self and the ego. [Al-Khomeini, Forty Hadith, chapter 20, p.8]