What Saudi Arabia means; Who gave Saudis right to own Arabia?

Ahlul Bayt News Agency – Speaking at a meeting of the Society of Seminary Teachers of Qom, Hujjat al-Islam Golpaygani stressed the role of the Supreme Leader of Iran’s Islamic Revolution in the management and development of Iran and said his effective leadership role in the region, especially in the wake of the recent tragedy in Mina, has become clear.

The Chief of Staff of Ayatollah Khamenei’s office pointed out that unfortunately, as a result of Saudi incompetence, incapability and neglect, thousands of lives were lost in the aftermath of the September 24th stampede, adding that even after it became clear that many people had lost their lives in this event, Saudi officials refused to provide funerals for the victims. “Their sabotage is obvious,” he added.

He referred to a statement made by Abdul-Aziz ibn Abdullah Al al-Shaykh, the Grand Mufti of Saudi Arabia, wherein he stated that the House of Saud were chosen by God, and said that this “ignorant Wahhabi mufti” supports the ISIL and the al-Nusrah Front both intellectually and ideologically. “These [Takfiri] groups have committed grave atrocities against Muslims since their establishment,” he said.

Reiterating that Saudi Arabia was responsible for the killing of 402 Hajj pilgrims in 1987, Hujjat al-Islam Golpaygani stated that the Quran states that Makkah’s Grand Mosque is a place of safety but many have since questioned whether the House of Saud has created a safe space for the pilgrims.

“Is a Muslim who enters the Grand Mosque truly free in his pilgrimage and to supplicate?” he asked.

His Eminence stated that the Saudi’s also destroyed the shrines of the Imams and religious personalities buried in Madinah’s Jannat al-Baqi’ Cemetery, explaining that Shi’ite pilgrims go there to cry to their Imams, but Saudi police treat the pilgrims with violence and they also do find security in Makkah either.

Hujjat al-Islam Golpaygani said that we must examine what Saudi Arabia means – it is a country of wealth but the name “Saudi” refers to the owner of this land. “What does this mean? Who gave them the right to own this land?!” he said.

He added: “May God destroy the leaders of the United Kingdom who have dominated over this land and its holy places since the establishment of the House of Saud.”

The Iranian scholar stated that Ayatollah Khamenei’s condemnation of the Saudi actions had such an impact that if the Saudis wanted to disrespect the bodies of the victims and refrain from giving them funerals, they would have a difficult time doing so now. “The House of Saud and their masters are vulnerable and have realized that they are facing a very serious problem,” he said.

Hujjat al-Islam Mohammadi-Golpaygani stated that the Supreme Leader stated that Iran will not negotiate nor have a relationship with the United States – adding that we negotiate with all countries, but we are not negotiating with the US and this is due to their black record in relation to their crimes against both Iran and the world.

“A bloodthirsty wolf cannot be trusted and we do not need a relationship with the US nor do we want one. In the words of Imam [Khomeini], the Iran-US relationship is like that between a wolf and a sheep,” he said.

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How United States uses extremist movements?

Ahlul Bayt News Agency – By studding this article you will know better understanding why ISIS takes swats of Iraq and Syria, or Why ISIS takes Mosul by lightening offensive. Why Use-led coalition is so un-efficient or why Russia intervention in fight against ISIS opposed by West. This article shows prominent figure like Bin laden and Abu Musab al-Zarqawi and other terrorist groups were less than chess pieces and more important we have a better understanding why fight against terrorism in Middle east is so long…

Many doubts, questions, and dilemmas have arisen concerning the contradicting conduct of the West while dealing with extremist movements. The West exploited these movements in Afghanistan during the late 1970’s, opposed them in the Arabian Peninsula in the nineties, and then launched war against them in Afghanistan in 2001, and in Iraq after the invasion of 2003.

However, in 2011, the West returned to taking advantage of these extremist groups and we are currently faced with a rather vague Western connection with ISIS.

Western scheme of indirect control of terrorist groups

This indirect control is due to the ideological and strategic disorder which extremist groups suffer from, and the disapproval which those in their infrastructure, supportive environment, and their mustering forces maintain toward any connection with the United States- let alone full alliance with America. This is what the inconstancies in relations from 1979 up until this day indicate.

Another factor which has spurned these doubts is the vehement self-defense which the “takfiris” display when they are accused of having connections with the United States or with any countries which adhere to America or revolve around it.

The examination of the course of this movement leads to a specific model which displays how the relation with ISIS is controlled by Western powers with the United States at their head. This model is composed of three aspects:

1) Commission 2) Steering 3) Restraint

Each one of these aspects forms a set of tools which The US select according to the time and condition they deem as most appropriate. They do not necessarily benefit from all of these aspects in a simultaneous manner.

1) Commission

This policy depends on assessing which geographical area is most suitable for the movement of extremist groups, but under the condition that these movements do not pose a threat on American interests and that they also provide a strategic advantage. This policy is fulfilled according to circumstances and through certain means which are chosen according to time and place. There are five essential means.

1-1) Ensuring geographical domains: Weakening a country’s control in the target region through commotions, political turmoil, political settlement, and national uprising – as was the case in Syria in 2011, and Mosul in 2014.

1-2) Securing logistical pathways: Ensuring roads for extremists to reach target regions whether these pathways are by land, sea, or air. They also provide visas and even means of transportation in order to reach the area of conflict. They used Egypt, Pakistan, and Yemen as transits during the war on Afghanistan in 1979, and Turkey and Jordan during the war on Syria in 2011

1-3) Allowing financial aid and armament: Giving approval to their allied powers which wish to support extremist groups with money and weapons whether directly or indirectly (through certain institutions and weapon dealers). Rationing and organizing financial aid is done according to the time which ensures the imposition of a strategic course upon extremist groups.

 1-4) Transport: Expelling extremists from the countries which are harmed by their presence or from countries which desire to take advantage of them.

 1-5) Facilitating the work of preachers: Allowing extremist preachers to fulfill their activity of spreading extremist ideology and mobilizing “takfiris” in the areas of transference, at departure, and at arrival. Extremist preachers are also allowed to spread their views on satellite TV stations and through different media.

2) Steering

This policy is based upon exerting an effort in media, mobilization, and in the field of action in order to direct the strategic priority of extremist groups toward movement in a certain sphere only, to target a specific enemy, or even to change the strategic and tactical course at a certain stage. All of this is done according to circumstances, requirements, and capacity.

 2-1) Specifying the “preferable enemy”: the US have created “stars” among the “takfiri” environment for their own purposes and interests.

They shed light on commanders or convenient extremist factions through inserting them on the list of terrorism. They focus on them in the media and select them in a way in which their prominence on the political scene leads to regional and international political achievements.

 This is what Israel did a few months ago when it imposed on Jabhat Nusra to assign certain commanders in charge of control of the positions along the Jolan Heights- under threat of military intervention.

2-2) Assassinating commanders: Targeting extremist leaders who pose a threat on American or Western national security, or leaders whose regional influence negatively affects the scheme of steering and exploiting. For example, assassinating Osama bin Laden, Ayman Al-‘Awlaqi, and most Qaeda commanders in Yemen.

2-3) Arabian and International Media: Delivering ideological and provocative concepts which aggravate extremist groups and urge them to head to a certain target region to fight the side which America chooses.

2-4) Saudi Arabian clerics: The Saudi Arabian religious institution is performing a central role through issuing fatwas which declare jihad in a target region.

2-5) Security Breaches: Recruiting, sending “Islamized” Western men to fight, the role of Arabian secret services, imprisonment, and attracting a supportive environment which is discontent with the conduct of the extremists. Prisons play a central role in recruiting commanders and prominent figures whether in an explicit or indirect way.

2-6) Taking command of conflicts: Handling the crisis in the target region in a way which achieves the goals of the United States, and preserving the controllable and exploitable extremist power through suspicious operations and different means of steering.

2-7) Causing a suitable environment of strife: Creating a setting of conflict in which the mustering forces of the extremist groups are presented as the targets, the oppressed, and the infringed upon – as in the case of Afghanistan and Syria.

2-8) Dividing the “takfiri” factions: Creating conflicts, tactical clashes in the field of combat, and producing a multiple set of goals and priorities through different means in order to prevent the formation of a unified power- as in the case of the clash between Isis and Jabhat Nusra in Syria.

2-9) Strategic Theorization: Presenting comprehensive strategic plans which represent the interest of the extremist scheme in the targeted geographical range. The security services infiltrates the Salafist jihadi virtual world and make their own Salafist websites, and in some cases they have the advantage of recruiting few ideologue under the coercion or persuasive instrument in the secret jails, those ideologue are capable of making the paradigm shift when needed.

3) Restraint

Takfiri factions strive to maintain their own agendas – in spite of the great influence of the United States and its agents – in order to preserve their rank among their mustering forces and political authorities. Western powers need to restrain takfiri groups in order to prevent them from crossing strategic or military limits, and they fulfill this through force or control of their incomes.

Regulation is based on six essential means:

3-1) Direct Confrontation: Carrying out direct military operations to strike at the critical takfiri forces or those which pose a threat, as in the case of Afghanistan in 2001 for example.

3-2) Limiting financial aid and armament: Monitoring the flow of money and weapons; the amount, type, and timing. They also uphold the limits which prevent the takfiris from becoming a threat while allowing them to act in a way which benefits the United States, as in the case of Syria since 2011.

3-3) Geographical Restraint: When necessary, the military forces of the United States or its allies fire at the posts where takfiris pose a current or future threat, as the coalition forces did when ISIS fighters entered Irbil.

3-4) Providing a Geographical Substitute: If takfiri groups increase in number or if it becomes hard to control them or their actions, a new battlefield is provided which forms a vent for emotional and military zeal. The most prominent example is allowing ISIS forces to engage in fighting in Mosul.

3-5) Steering through the Media: Provocations in the media contribute to maintaining military and political zeal to achieve the intended and previously specified goal. Thus, it becomes difficult for the leaders of takfiri factions to turn around on the intermediate range.

3-6) Assassinating Commanders: This was explained among the aforementioned means of steering.

Exemplification

The usage of these means was fulfilled in different circumstances and course of events. In Afghanistan in 1979, the United States had previously designated the course of events. The National Security Advisor to President Carter, Zbigniew Brzezinski, had formulated a plan to bring “Islamists” to Afghanistan, to lure the Soviets, and to trigger a long term exhaustive struggle between them.

The second example was after the eleventh of September when the United States resorted to means of restraint in the face of takfiri groups which had left Afghanistan in search of a range of movement. A clash of interests ensued and resulted in the war on Afghanistan in 2001 and the operation of complete security restraint in Saudi Arabia. Subsequently, the zeal of these takfiri groups was directed toward Iraq in 2003 under the banner of fighting America only to be steered toward internal strife.

After that, the great operation to engage in Syria commenced and it is still continuing. The takfiri factions had envisioned in their consciousness and political cognizance an old enterprise in that country. One of the results of this operation was the emergence of ISIS whose military effort has been steered once again toward Iraq- in limited mutual interests which the United States has not allowed to cross their specified sphere. Now, Isis is heading toward targeting Saudi Arabia which induced the international coalition to strike it.

Art of the Possible

 The second reason is the difficulty in engaging in direct combat with takfiri groups which Bin Laden had been temporarily able to drive toward fighting the far enemy in the late nineties and the new millennium, and the need which arose after September eleventh to return these groups to their favorite ideology of targeting the near enemy and regional foes.

Thirdly, Western powers were most of the time in need for an excuse for military intervention. They were also in need of signing long-term agreements (in security, economics…) with the terrorist takfiris. This is why they enabled the takfiris to be present- in order to justify intervention as in the case of Iraq in 2003.

Fourth is the need of America and Western countries to import the takfiri individuals who are active on their soil and to get rid of them.

 The nature of the takfiri groups is the reason why they have a tendency to be under this strategy. They are hostile and excommunicate everyone, even one another. Thus, they are prone to be steered in any possible direction.

Due to the intellectual and jurisprudential differences among takfiri groups, and the lack of a unified command and strategy, they have a tendency to be infiltrated and to be steered in different directions.

They also suffer from great vulnerability in security and this has facilitated the endeavors to recruit agents and secret intelligence infiltration.

They are also faced with a major problem which is financial aid – they lack an independent Islamic country which provides them with the money they need. This is why they depend on countries which exclusively adhere to the United States such as Saudi Arabia, Qatar, United Arab Emirates, Turkey, and Pakistan. On the other hand, due to the security and political pressure exerted on takfiri groups, they are usually in search of any available outlet- especially since their speech carries very ambitious goals in comparison with their ability and narrow range of movement.

Courses of Action and Achievements

The main cases in this strategy are Afghanistan 1979, Iraq 2003, and Syria 2011. These cases have been generally successful in accomplishing their main goal which is transformation as much as possible of the threat which takfiri movements pose into a chance, and to take advantage of their blood-thirsty and destructive nature for the benefit of strategic US enterprises.

They were successful in Afghanistan which the Soviets left, and they were successful in kindling sectarian and ethnic turmoil in Iraq in 2003.

 On the long term, this strategy has been successful in shifting the military effort of takfiri groups away from directly targeting the West. In Afghanistan, the enemy was the Soviet Union, and in the period after that the targeting of American interests commenced up until the eleventh of September.

Steering and indirect control were successful in Iraq in making American interests a secondary priority for takfiri groups in opposition to the priority of targeting other regional powers.

As for Syria, American interests became completely distant from takfiri attacks, and ISIS has almost fully eliminated attempts to target American interests. The main concern has become the geographical region- to establish the state of ISIS, expand it, and to preserve its lands.

The profound and structural results show that America has been able to prevent takfiris from being active in regions where they pose threats on American interests.

As a result of wide American domination, takfiri groups have not been able to move in an effective way which has influential political results anymore. They are only able to do so when there is no opposition to US interests which means where the US are at an advantage due to their presence. Thus, these takfiri groups – in an objective way- have become a part of the American scheme. With time they have avoided all regions vital to the United States and are active in less crucial areas.

Article by Hadi Kobaysi published on October 9, 2015 in counterpunch.org

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Tearing, taking down Ashura banners provokes emotions of citizens

Ahlul Bayt News Agency – The preacher of Imam Al-Sadiq Mosque in Bahrain’s Diraz, Sheikh Mohammad Sanqour. criticized the authorities for tearing and taking down Ashura Banners and flags “in a manner that contradicts with the sanctity of Imam Hussein,” deeming this action unjustifiable, provoking and offending to the emotions of a major faction of the Bahraini population.

“The slogans, banners and signs of mourning during Ashura shouldn’t offend any of the Muslims and security forces, for Imam Hussein is an Imam (master) of all Muslims and is the Prophet’s grandson. The slogans of his uprising, his words and the words of Ahlul Bayt (Prophet’s family) which are raised in gatherings and on the streets only reflect the values and principles of Islam. The black flags and banners that cover the villages and towns are only an expression of the mourning and grief over the Prophet’s grandson and the master of youth in heaven, so none of this should provoke any Muslim,” Sheikh Sanqour stressed.

“This repeated act of tearing and taking down some Ashura banners and flags in a manner that contradicts with the sanctity of Imam Hussein is considered a provocation and offence to the emotions of a major portion of this country’s people and also contradicts with the right to freedom of practicing religious rituals guaranteed by the constitution,” he further stated.

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Sheikh Isa Qassim: Bahrain’s Muharram motto is “Ashura for Islam, peace and unity”

Ahlul Bayt News Agency – Bahrain’s leading Shia cleric Ayatollah Sheikh Issa Qassem said the Ashura uprising was aimed at bringing about full and comprehensive reform.

Speaking at a ceremony to unveil Bahrain’s motto for this year’s Ashura, he added that the reform that Islam advocates is one that covers all aspects of life both in this world and the next.

The motto of this year’s Ashura in Bahrain is “Ashura; For Islam, For Peace, For Unity”.

Ayatollah Qassem underlined that Ashura’s message is one of unity among all because Islam does not belong to one group or tribe, the Manama Post reported.

Shia Muslims, and others, in different parts of the world will hold mourning ceremonies starting from next week to mourn the martyrdom anniversary of Imam Hussein (AS) and his companions in the month of Muharram.

Imam Hussein (AS) and a small group of his followers and family members were martyred by the tyrant of his time – Yazid Bin Moaweya in 680 AD.

They were martyred in the battle of Karbala on Ashura – the tenth day of Muharram which is the first month on the lunar calendar.

Imam Hussein (AS) and his 72 companions stood in the face of Yazid’s large army, and were killed for refusing to pledge allegiance to him.

Muharram mourning ceremonies reach their climax at noon on Ashura.

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How to Memorize Holy Quran?

Memorizing Holy Quran is a spiritual and physical project. It’s a miracle and blessing from Allah that you’re able to absorb the Qur’an. If you want to take advantage of this blessing, you should be in a position to receive it and therefore strive physically to achieve it and strive spiritually to get the maximum benefit.LearningReadingQuran

  1. Sincerity. The first matter you have to pay attention to is your intention (if you intend good, you will get good). Make sure that the intention you are making is only for the sake of Allah, to seek His Pleasure so that insha’Allah, with His Mercy, we will be rewarded in the Aakhirah. It is not to show off in front of others that you have memorized a lot. Sincerity is not a one-time factor rather it’s a continual battle that you always have to renew.
  2. Consistency. The more frequently you memorize, the easier it becomes. It is very essential to be consistent, and not to skip even one day. There is no weekend in worship. The bare minimum that one should memorize is at least 3 lines, 5 is more ideal. If you are consistent, insha’Allah, you will be able to be huffadh in 5-6 years.
  3.  Timing. The first thing you should do in the day is memorize – even do so before your breakfast, because this is your spiritual breakfast. The best time to memorize is right after Fajr.
  4. Atmosphere. Have a secluded place to go to and memorize in a place that is quiet. You just can’t memorize properly with distractions, so turn off all your devices like cell phones.
  5. Familiarity: start at the same time, at the same place and use the same mushaf every day. You need to have your own copy of the Mushaf (the Madani Mushaf is highly recommended), it will later become so dear to you.
  6. No Magic trick: repeat, repeat and repeat over and over again. It is just repetitive recitation and/or listening that will help to memorize.
  7. Memorize with the meaning: read the translation before you start and try to match the Arabic words with their meanings.
  8. Surround yourself with recitation: listen to the Qur’an. Before you start memorize, listen to what you are about to memorize.
  9.  Find a recitation buddy: get a friend, a family member or someone you know who will listen to your recitation every day. Ideally, get someone who is also memorizing to create a peer pressure system.
  1.  Recite daily in your salah what you have memorized. If you forget one portion, you will immediately rush towards the Qur’an and correct your mistake and you will never do this mistake again.
  2. Triple daily dose:
  3. a)     New memorization at your assigned time of the day
  4. b)    Revision of the previous 7 days, just before you start the new memorization: This is because the fastest thing you forget is the new memorization. And doing so, will also build the connector between the old ones and the new portion you are going to memorize. Plus, it will be a good warm up for the brain when you recall from your memory and recite, before you go into the real exercise of doing the new memorization.
  5. c)     At a later/another time of the day, revise those before the recent 7 days. The bare minimum should be 4-5 pages.
  6. Do not jump around. Be consistent. Don’t try to go to another surah if you find it difficult and stick to the order. That way, you will have the satisfaction of having completed a juz rather than leaving some portions here and there.
  7. The three chunks. Start from the back. Shorter surahs will bring you a big boost. You should divide the memorization of the Qur’an in three parts:
  8. a)     Juz 28, 29, 30 or just Juz 29, 30
  9. b)    Surah Al-Kahf till Juz 28
  10. c)     Surah Al-Baqara to Surah Al-Kahf

 

How to Cure Riya (Pretending Virtuousness)?

ريا-و-سمعه… when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except a little.(Qur’an, 4: 142)

Riya’ means to falsely make oneself appear to be virtuous, good natured or a true believer before people for the sake of earning their respect and admiration, or for the purpose of gaining a good reputation among them.

The Prophet (s) said: “One who performs an act that is liked by God in order to show off to people, and in secret manifests qualities that are not liked by God, he shall encounter the anger and wrath of God.”

But how can we get rid of this ugly characteristic? There are some advice to diognoze this fatal desease from its devestative signs, and some recommendations to cure it in the following:

  1. If you are suffering from riya’ you will probably fail to realise that even if you earn worldly fame among people, scholars or the elite, you will be disgraced in the eyes of the King of kings, and his actions will lead you to Sijjin (the lowest level of hell).
  1. Riya’ is often accompanied with other serious moral vices. One of these vices is sum`ah, which means to orally transmit your good qualities to the ears of people for the purpose of attracting them and publicizing yourself. If you are suffering from riya’ you usually like to humiliate others, and injures the feelings of brothers and sisters-in-faith. You are often rude to a pious person and behave proudly with him in order to project yourself to be more virtuous.
  1. If the tree of riya’ grows for a long time in a your heart, it leads you to become a hypocrite. Each one of the vices mentioned above is enough to land you in hell.
  1. You should know that it is stated in the traditions that the person used to riya’ i.e. the person who displays his devotion, high religious status, knowledge, preaching, leading of prayers, fasts and other pious deeds for the sake of gaining respect in the hearts of people instead of truly seeking reward from God is a polytheist (mushrik). His idolatry (shirk) is confirmed by the Qur’an and the traditions narrated through the Holy Household of the Prophet (s) and therefore his sin is unpardonable.
  1. You should know that once Imam al-Sadiq (a) was asked about the words of the Almighty that `whosoever is desirous of meeting his Creator, he should perform virtuous deeds and should not ascribe any partner to God in his worship,’ (18:110) seeking an explanation. Imam al‑Sadiq (a) replied, `The acts of a person who performs good deeds not for the sake of being blessed with the vision of his God, but rather aiming to be considered as pious by the people, and so that people should know about his deeds [will cause that person to be] counted among polytheists who have ascribed partners to God.’

The Imam (a) continued: `There is no one in the world who has concealed his good deeds and after a passage of time God has not revealed them. And there is no one in the world who could conceal his wicked deeds for ever, for they will be exposed by God before he passes away from the world.

  1. If you are suffering from this grave disease you shoud know that it has penetrated your personality and thus made your deeds worthless. The lures of the devil and the self are so subtle and the path of humanity is so delicate that unless you are very self-vigilant, you cannot understand this inherent evil. you imagine that your actions are for pleasing God, but in reality they are serving your own interests.
  1. Be your own physician and regularly scrutinize yourself for the real aims behind your good actions, words, and acts of worships. Do you feel the same fervour in doing good acts, offering prayers or fasts when you are alone or when these deeds are not known to anyone? Are you really performing good only for the sake of earning the pleasure of God? Do you feel a desire for your friends to praise you for your good deeds, intellectual endeavours, long prayers and piety? How do you feel when you are not praised for a certain good action? Compare your feelings when performing an action in public and then doing the same act when the chance of it being seen by others is least. If, God forbid, your eagerness to do an act of goodness or worship is more when you are in the company of your friends or in public or when there is a greater chance of it getting seen or praised, then consider yourself to be a victim of riya’.
  1. If you are acquiring knowledge, falling prey to riya’ will make you desire to gain an important position in the eyes of scholars or men of honour by solving an important problem or presenting a topic in a unique way and to make you the focus of their attention in order to receive applause from them and the praise of the public at a gathering. Ask yourself: If a friend of mine or some one else had done the same feat in front of others or done it in a better way, would I have felt the same way? Was this action of mine only for God?
  1. Take a firm step to get rid of riya’ for it is leading you to hell. Eradicate the desire of getting praised by creatures for the actions that are done for the sake of God. Do all your acts as a duty to God. Fight your inclination of performing virtuousness and worship in public or where there is a chance of getting praised, until this inclination is totally eliminated from your heart. Pray frequently to God Almighty to purify your heart of the stains of polytheism and hypocrisy and to clean it of the rust of the love of the world, which is the source of all vices.

 

How to Cure Hypocrisy (Nifaq)?

How to Cure Hypocrisy (Nifaq)When the hypocrites come unto thee (O Muhammad), they say: We bear witness that thou art indeed Allah’s messenger. And Allah knows that you are indeed His messenger, and Allah bears witness that the Hypocrites are speaking falsely. (Qur’an, 63: 1)

 Prophet Muhammad (s): “Three signs when found in anyone, is a hypocrite even though he fasts and offers prayers and thinks that he is a Muslim: When he is trusted, he is dishonest, when he talks, he lies, and when he makes a promise, he breaks it.”

Hypocrisy or double‑facedness is the evil characteristic of the person who assumes an outward appearance and simulates a behaviour that is contrary to his inner state. For instance, one may give an impression of friendship and affection and pretend to be sincere and sympathetic, or show to apparently follow a faith or creed, while in his heart he harbours an opposite feeling. Such a person displays sympathy and friendship in front of people, but is different or opposite in their absence. According to Islamic teachings, hypocrisy is regarded as a grave moral vice. This factsheet throws light on various types and degrees of Hypocrisy, their evil effects and treatment.

Basic Types of Nifaq

  • Behavioral Nifaq: When outward appearance of person is friendly, giving impression of being sympathetic, supportive and sincere while in reality, it is opposite inside his heart.
  • Verbal Nifaq: The state of double-tonguedness when a person praises and flatters another person or people in front but denounces him or them and speaks slanderously in absence. 

Few Signs and Devastating Effects of Nifaq

  1. Giving oneself right to harass and hurt subordinates, and never hesitate to cause them inconvenience or to create problems for them harming them not only in actions but also hurt them with the dagger of tongue, by using derogatory language in their presence, or, in their absence, by disclosing their secrets, by slandering them and making false accusations against them. Thus as a Muslim from whose hands and tongues other Muslims should be safe, claim of adherence of such a person to Islam contradicts his reality, and the state of his heart and his actions are opposite to his claim of being a Muslim.
  1. Being subdued and humble in front of the people. Idolizing people and considering them more powerful, influential and wealthier than God. This is against one’s claim that God is almighty and of only worshipping God. If one’s outward state truly mirrored his inward reality, he wouldn’t be afraid of people or influenced by their wealth or power and fear no deity except God.
  1. Being humble, fearful and subdued in front of all the external phenomena, yet neglectful towards the really Powerful God, the First Cause. Yet, with this state of mind, asserting faith in the Unity of God. In this state, such a person is a foreigner to the community of believers, and belongs to the group of hypocrites and the double-tongued and will be resurrected with them.
  1. Love to hear one’s praise that so and so is such a pious man or a talented person and express jubilance when someone says such a thing and feeling unhappy when opposite happens. If a person really believes and utters that all praise is for God, the almighty, and all his qualities are gifts of God bestowed upon him, then such an attitude contradicts his claim that all praise is for God and he lacks sincerity towards God both as Creator and as Bestower.
  1. Eagerness to be in the company of the rich, affluent, kings, rulers and nobles, and having averse to be in the company of poor and needy. In this state, a person’s monotheism and piety are not genuine. His piety and abstinence are for the sake of the world, and he is not sincerely devoted to God.

Treatment of Nifaq

  1. If a person is afflicted with this ugly disease, first of all he should think about the harms caused by it, both in this world as well as in the Hereafter. He should think that it is totally against Godly created human nature to be a hypocrite. One should deliberate upon the matter that if he becomes known in this world for having this bad trait of hypocrisy, he will be degraded in the eyes of his fellows and become infamous among his fellow human beings. They will avoid his company and he will be deprived of their friendliness.
  1. A person with nifaq will ultimately fail to achieve any merit and to reach his higher goals. Thus, it is necessary for a man of honor and dignity endowed with the conscience to purge himself of this ignominy that consumes honor and respect, and not to allow himself to be entrapped in its disgraces.
  1. In the hereafter, where secrets that remained concealed from the eyes of people shall not be hidden, there, he will be raised as a deformed, ugly creature possessing two tongues of fire and punished along with the hypocrites and devils. Therefore, it is incumbent upon a man of wisdom, who sees no good in it but harm, ugliness and abomination, to get rid of this vice.
  1. The afflicted person should be extremely vigilant regarding his acts and utterances, and that he should act deliberately against his base wishes, wage an outright struggle against his inner self and try to improve himself inwardly as well as outwardly, both in actions as well as words. He should judge well his friendliness and enmity. He should abstain from affectation, coquetry and dissemblance in practice, and beseech the Almighty’s help and assistance during this period to give him supremacy over his devilish self and its desires and to guide and accompany him in this undertaking. His mercy and grace towards His creatures are boundless, and whosoever advances towards Him wishing to reform himself, He extends His support and help to him.
  1. If one perseveres in this exercise for several days, his soul would become purified and the rust of hypocrisy and double-facedness will be removed from it. The mirror of his heart and his inner being will be cleansed of this vice, and it will be ready again to receive the favors and blessings of the Bestower.

 

How to love Allah?

Love for Insects and FlowersLove or ishq is the extreme form of inclination or hubb which consists of the soul’s liking for pleasant and beneficial things. Hub can be either good or bad; if one likes good and beneficial things, it is a desirable trait; but not so if one likes evil things.

The point worthy of notice is that hubb must essentially be directed only towards God and whatever is associated with the Divine. This is the highest form of hubb. It should be kept in mind that the Real Beloved is God, and it is only when man loses his Real Beloved that he mistakenly adopts other objects for his love, such as wife, children, wealth, status, or any other worldly thing.

If man were to find his True Beloved again, he would also achieve deliverance from his endless, aimless wanderings. In order to find the True Beloved, first we must know all the various forms of hubb. Basically hubb may be directed towards nine different things:

  1. The human being’s hubb for itself; which is one of the strongest forms of hubb.
  2. The human being’s hubb for things outside itself for the purpose of deriving physical pleasure from them, such as various kinds of foods, clothes, and other things which serve to satisfy physical needs and desires.
  3. Man’s hubb for another human being on account of the kindness or service that the other has rendered him.
  4. Man’s hubb for something on account of that thing’s inherent goodness, such as beauty and righteousness.
  5. Man’s hubb for another individual without his being able to find any particular reason for it; not because that individual has beauty, wealth or power or something of the kind, but simply because of the existence of some invisible spiritual link between them.
  6. Man’s hubb for an individual who has come from a far-off place, or whom he has succeeded in meeting during a long journey.
  7. Man’s hubb for his colleagues and fellow professionals, such as the liking of a scholar for another scholar, or a merchant’s for another merchant, and so on.
  8. The hubb (affinity) of the effect for its cause, and vice versa.
  9. The hubb of common effects of a single cause for one another; such as the love between members of a single family.

If we give some thought to this matter, we shall reach the conclusion that since God is Absolute Existence and all other things depend on Him, whatever other things man may love lack any independent existence of their own.

In other words, since God is the Ultimate Reality, He is in fact the ultimate object of true love, and all other kinds of love directed towards things are figurative and imaginary. Thus it is that you must sublimate your love and discover its real object; and this is not possible unless the following conditions appear in you:

 

  1. You should have a fervent desire of meeting God (liqa’ Allah); in other words, you should have no fear of death. Your actions must be such as to reflect your assurance that you will meet God after your death.
  1. You should give priority to God’s wish over and above your own wishes and desires; since this is one of the requirements of love.
  1. You should not forget God for even a moment; just as the lover is not forgetful of his beloved for even a second.
  1. You should not be happy when you gain something, or be sad when you lose something; since if all your attention is centered on God all other things would be unimportant for you.
  1. You should be kind and loving towards God’s creatures; since whoever loves God will certainly love His creatures also.
  1. You should have fear of God at the same time that you love Him; since these two states are not contradictory.
  1. You should keep your love of God a secret.

Under such conditions God would also love you as His servant and fulfill His promise:

Say ( O’ Muhammad), `If you love God, follow me; God will love you and forgive your sins.’… (3:31)Love for Insects and Flowers

Photos: Muslims and Christians; Celebrating brotherhood in Scotland

Muslims and Christians; Celebrating brotherhood in Edinburgh, Scotland

A guest at the invitation of Archbishop Conti.


At least 30 killed, 120 injured in terrorist attack in Turkey / Photos

Two explosions have rocked a road junction in the centre of the Turkish capital Ankara, killing at least 30 people and injuring dozens of others, local media reported. 

The explosions took place several minutes apart, with the first going off at around 10:00am (0700 GMT), according to local Dogan news agency.

A video on social media showed the moment of the explosion: young people were dancing and waving banners as a massive fireball erupts.

The explosions occurred near a train station where people were gathering for a peace march to protest against the conflict between the state and Kurdish fighters in southeast Turkey.

Video footage on social media showed several bodies lying on the ground, as survivors tried to give first aid to the wounded. 

The peace protest, which was called for noon, was canceled.

Emergency crews were at the scene, responding to the injuries, with ambulances rushing off to several local hospitals. There were reports of shortages of blood and calls for donations.

The peace rally was called ahead of a snap election on November 1 and after violence erupted in July between Turkish army and the Kurdistan Workers’ Party (PKK) armed group, ending a two-year ceasefire.

The violence was kicked off by a bombing that hit a pro-Kurdish group’s meeting in Suruc, a town in southern Turkey, which the authorities have blamed on the Islamic State of Iraq and the Levant group.

Turkish government officials said the blasts in Turkey were a “terrorist attack” and they were investigating claims that a suicide bomber was responsible.

Turkish Prime Minister Ahmet Davutoglu was to hold a meeting with Deputy Prime Minister Yalcin Akdogan, government officials and security chiefs at 12pm (09:00 GMT) in response to the attack, Davutoglu’s office said.

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