origin of royal power in the Muslim world

By: Ayatullah al-Uzma Shaykh Nasir Makarim Shirazi
‘Abdullah b. ‘Umar said, “I heard the Messenger of Allah (S) say, 'My nation will be divided into three categories in the transient world. The first group are those who do not like to gather (and save) wealth and (also) do not bother in hoarding it. These people are content with the transient world in that amount which will remove the hunger and clothe the nakedness (the bare necessities of life). Their (true) wealth lies in that which makes them reach the next life. These people shall be protected and upon whom (…shall be no fear, nor shall they grieve.)
As for the second group, they love to gather wealth from the purest of sources and best of ways (of earning it). They strive to ensure that they maintain family ties, do good deeds to their brothers in faith and that they show consideration to the poor. It is easier for this group of people to chew on hard rocks than it would be to earn even one dirham from prohibited channels or to refrain from paying the obligatory (taxes) from that wealth and to not spend the money in the proper way, and until the time of their death, they hold on to this wealth. Therefore, these are the people who, if He (Allah (SwT)) was to be very strict with (in their accountability), then they would be in torment, and if they were to be pardoned (by Him), then they would remain in a state of security.
The third group are those who love to gather wealth - whether it is from the permissible or the impermissible. They love to withhold it in those areas where it is obligatory to spend. If they spend their wealth, they do so through being extravagant and wasteful and if they withhold their wealth, then they do so through miserliness and hoarding (of their wealth). Surely it is these whose hearts have been taken over by the transient world until the time when they enter into the hell fire due to their sins.”[82]
In this tradition, the Noble Prophet (S) has stated that, his nation would be divided into three groups in the transient world:
1. There is one group who have no love for wealth and do not permit themselves to hoard it. They are content with that amount of wealth which alleviates their hunger and covers their body while their wants (anything above and beyond this), are reserved for the next life. Thus, they come into the world with a light load and leave the world with a light load. These people have no grief or fear of the past or the future.
2. The second group are those who love to collect wealth, however do so from the permissible means. They use the wealth which they earn to strengthen the family bonds and in assisting their brothers in faith. They are vigilant when it comes to the poor and deal with them in the proper manner. It would be easier for this group of people to sink their teeth into a hard rock than to earn one dirham of wealth in a prohibited way. They pay all of their religious dues while the remainder of the wealth is kept with them. If Allah (SwT) was to be strict with them in the accountability of their wealth, then they would be in torment, and if they are pardoned by Allah (SwT), then they will remain in a state of security.
Question: If this group of believers were truly going after the permissible ways of earning wealth and spending it in the right way, then surely their status and rank must be greater than the first group of people who have not earned anything!?
For example, it has been mentioned that Imam ‘Ali (as) freed one thousand slaves with money that he himself earned - is this something bad? Is there any virtue in refraining from earning wealth or does the virtue lie in the fact that one seeks the permissible livelihood and then spends the wealth in the way of Allah (SwT)?
Answer: This is a conclusion drawn from an incorrect understanding of the tradition under discussion. If we properly understood the tradition, then this sort of question would never come up!
If a person was to gather wealth in order to spend it in the way of Allah (SwT), then obviously, such a thing is very good. However, the second group of people love the act of gathering and collecting wealth - meaning that their actual aim is to gain wealth and thus, they end up destroying the outcome of their efforts!
If we were to understand all of the commandments of Islam, then we would definitely conclude that Islam prefers that a person work and then sacrifices the wealth he earns in the way of Allah (SwT). If a person acts in this way and spends any wealth he gains in the way of Allah (SwT) and does not keep it for himself, he would have a rank higher than a Zahid (ascetic)!
3. The third group of people are those who love to collect wealth. For them, it makes no difference if they earn it from the permissible means or the forbidden channels. Both the act of spending the wealth and the way in which they earn it are wrong!
If they spend some of their wealth in the way of Allah (SwT), then they do so in an extravagant manner and with no regard to how much they are spending - meaning that they spend without keeping in mind their needs and also of those who are truly deprived and could use the wealth.
On the other hand, if they do not spend their wealth, then they employ the most extreme forms of miserliness - these are people whose hearts have been enchanted by the transient world and due to their sins, shall enter into the hell fire.
The true meaning of asceticism (Zuhd) is that one does not have an attachment to the transient world - it does not mean that one does not possess anything from the world! If one was to possess the entire world however was not emotionally attached to it, he would be the most ascetic person in the entire world!
When Imam ‘Ali b. Abi Talib (as) was at the head of the government of the entire Muslim world he used to say, “This position is worth less to me than this old pair of patched up shoes.”He was the commander (Amir) of the transient world - not captive (Asir) of it!
Even if a person has so much as a shirt, however has an attachment to it, then that person is considered as one who is inclined to this world![83]!
Notes:
[82] Ibid., vol. 74, pg. 184
[83] There are various opinions which have been offered in regards to the two extremes of extravagance and miserliness with respect to wealth.
There are some people who give such importance to this issue that they feel that wealth is the key to solving all of the troubles! It is amazing to see people who believe that they must gather wealth! For them, it is impossible to sit still and in the pursuit of wealth, they do not believe in following any conditions or rules - the permissible and impermissible are equal!
Contrary to such people are others who do not pay even the least importance to money. They seek poverty and believe that there is esteem and honour in poverty! These people even believe that wealth is an obstruction to attaining Taqwa (consciousness of Allah (SwT)) and closeness to Him!
However in the face of these two beliefs there is a belief which resides inbetween extravagance (Ifrat) and miserliness (Tafrit) which is promulgated by a group of people who make use of the Noble Quraf1an and the Islamic traditions. They deduce that wealth is good to have, however with the following conditions:
1. It should be used as the means and not the goal;
2. Wealth should not make a person an Asir or a captive; rather, it should make a person an Amir or leader.
3. In addition, it must be gained through the permitted means and must also be spent in the pleasure of Allah (SwT).
When one has love and an attachment to such wealth, not only is this NOT considered as having love of the transient world, rather, this is actually proof for one having love and attraction to the next life! (Tafsir-e-Namuna, vol. 27, pg. 219)

Hadith Qudsi about lailatul al-qadar

Prophet Musa (pbuh) once addressed Allah saying: "Lord! I desire to be near to You."
Allah said "Whoever desires nearness to Me is one who remains awake during Laylatul Qadr (doing ibada)."
Prophet Musa (pbuh) said: "Lord! I wish to earn Your mercy."
Allah replied "My mercy is granted to anyone who is merciful to the underprivileged during Laylatul Qadr."
Prophet Musa (pbuh) said: "Lord! I wish to pass on the right path."
Allah replied "This is granted to anyone who gives sadaqa during Laylatul Qadr."
Prophet Musa (pbuh) said: "Lord! I wish to enjoy the trees and fruits of Janna!"
Allah replied "This is granted to anyone who praises Me during Laylatul Qadr."
Prophet Musa (pbuh) said: "Lord! I wish to achieve salvation from the fire!"
Allah replied "This is granted to anyone who seeks forgiveness during Laylatul Qadr."
Prophet Musa (pbuh) said: "Lord! I wish to achieve Your pleasure!"
Allah replied "I shall be pleased with anyone who prays two (mustahab) rak'ats salaa during Laylatul Qadr."

The Actual Meaning of Eid

What is the actual meaning of Eid? At first, it may be proper to seek the meaning of Eid in the books of the elders. (1) Eid is the day of special attention of Allah (SWT) to His servants, recalling them to His presence and the day of loving Him. Eid is the day of activeness, happiness, and granting of servant's requests. This day, is the day of awarding and writing secure chit from hellfire for servants, further it is the time one may gather things that benefit him in the hereafter.

Eid is a day, which Allah (SWT) showers His servants with His blessings and generosity. So at this time that the merciful Allah (SWT) extended his generosity, how great it would be for pious people and sinners to confess (their defects and faults), and hope for receiving His grants. Surely they won't be dispossessed from Allah's (SWT) grace.

Now on this Holy day that we have returned to our Lord, how should we talk to Him and call Him? What is better than accompanying with our kind Master when he is calling his Lord in an ardor manner? How beautiful Imam Sajjad (A.S.) teaches us to talk with Allah (SWT):

O He who has mercy upon him whom your servants show no mercy toward him!

O He who accepts him whom the cities will not accept!

O He who looks not down upon those who have need of Him!

O He who slaps not the brow of the people of boldness toward Him with rejection!

O He who shows gratitude for the small and rewards with the great!

O He who comes close to him who comes close to Him!

O He who invites to Himself him who turns his back on Him!

Everything majestic before You is small, everything eminent beside Your eminence vile! Those who reach other than You are disappointed; those who present themselves to other than You have lost Your door is open to the beseechers, Your munificence free to the askers, Your help near to the help-seekers! The expectant are not disappointed by You, those who present themselves despair not of Your bestowal …

Your provision is even spread among those who disobey You, Your clemency presents itself to those hostile toward You too …

Your habit is beneficence toward the evildoers and Your wont is to spare the transgressors, so much so that Your lack of haste deludes them from returning, and Your disregard bars them from desisting …

So here I am: I repair to You by coming forward, and I ask from You good support. So bless Muhammad and his Household, hear my whispered words, grant my supplication, seal not my day with disappointment, slap not my brow by rejecting my request … (3)

Now how beautiful it would be to call our Lord this way:

"O Allah, we repent to You in our day of fast-breaking, which you has appointed for the faithful a festival and a joy and for the people of Your creed a time of assembly and gathering, from every misdeed we did, ill work we sent ahead, or evil thought we secretly conceived, an unswerving repentance rid of doubt and wavering."

So accept from us, be pleased with us, and fix us within it!

Footnotes:

1- This definition is quoted from Sayyed ibn Tawoos in his book "Iqbal".

2- Selected from "Asrar al- Salat", Author: Ayatullah Mirza Jawad Maliki Tabrizi

3- A part of 46th supplication of Sahifa Sajjadiah, translated by William Chittick with minor changes

History The Prophet Muhammad

The Prophet Muhammad (S) has said, “O' ‘Ali! The greatest of actions are the following three: Your acting in fairness with people more than with your own self; showing equality with your brother for Allah the Noble and Grand; remembering Allah, Glory and Greatness be to Him, in all states.”

In this tradition, the Prophet (S) has explained the greatest of actions in which the issues of fairness, equality and self-sacrifice and their relationship with Allah (SwT) have been elucidated upon. Of course, in regards to the first and second issue, the relationship is between the people and the person performing the action.

1. “Acting in fairness with people more than with your own self…” can be better understood from the saying which tell us, “Like for yourself that which you would like for others…”

This means that the rights which are on your neck in regards to other people must be fulfilled just as you would like others to fulfill the rights which you have upon them.

The word 'إنصاف' comes from the root 'نصف' and means that a person divides something equally in two, and then half of it is kept for himself while the other portion is given to others. Thus the term “dividing one's wealth” is actually an allusion to showing justice with one's wealth - a person keeps half of what he has for himself and gives the other half to someone else.

In regards to this issue, it makes no difference if we speak in regards to societal rights or individual rights, just as the word 'قسط' refers to the act of dealing or spreading something and giving a return or profit (of course this word too refers to a person having a share of the profit while giving half of it to another person.)

Imam ‘Ali b. Abi Talib (as) has said:

أَلإِِنْصَافُ أَفْضَلُ الْفَضَائِلِ

.

“Equity is the greatest of eminent deeds.”[217]

With this said and in order to make this issue clearer, we present the following example. If we study the source of a majority of the troubles within society, we see that all of them return back to one thing which is 'love of self'. This characteristic leads a person to want everything for himself, assuming that others have no right to have a share in anything. Thus in the end, the 'love of self' would actually be a source for encroachment upon the rights and possessions of others, pride and jealousy. Truly, 'love of self' is the source of all corruption and is the mother of all calamities.

Question: If 'love of self' does not manifest in a person and an individual ends up not 'loving his self' then he will definitely not strive to attain anything in this life. For example, obeying Allah (SwT) is for the salvation of the self; attaining knowledge is for a person to become a scholar. Thus in summary, all struggles and endeavors stem from the 'love of self'. If this trait of 'love of self' cannot exist, then no one would put forth efforts in life! Therefore, in summary we can state that the 'love of self' is actually the driving force for a person. Hence, how can you claim that 'love of self' is the source of all sins!?

Answer: The 'love of self', when taken to an extreme is the mother of all calamities. Sometimes a person develops such a love of his self that he forgets about other people, and this is what is the source of corruption, pride, miserliness, etc… and becomes the greatest of spiritual veils for a person while on the path towards Allah (SwT).

In summary, if a person pays excess attention to himself then he will definitely not be able to (spiritually) see Allah (SwT) since the trait of individualism is the opposite of keeping Allah (SwT) in mind and heart.

Thus, the outcome of this extreme and excessive form of 'love of self' manifests itself in the trait of not showing equity to others and this is the greatest impediment in the advancement of a person.

Therefore, if we wish to be the complete manifestation of these words of the Prophet (S), then we must, even when it comes to discussions of knowledge, show equity and fairness. For example, if something comes into my mind and the theory or belief is something which I strongly believe in - even if the proofs for that thought or belief are weak however another person says something different and proofs which he brings forth to prove his point are very strong, if I was not to show equity in regards to this discussion of knowledge, then I would definitely not pay any attention to what this other person is saying to me! Thus in this example, I have shown that there is no justice present in my discussions and studies…

Within scholarly discussions, the only time that a person is able to reach to the truth contained of an issue is when he shows equity.

When we sit down to review the proofs of those who offer statements opposed to what we believe, we realize that the person who has brought forth these beliefs has the same passion for his theories just as we have for our own. That other person has also examined his beliefs and theories from all angles before reaching his conclusion.

Some of the great scholars, and even our own teachers, showed great equity and fairness in their scholarly disputes, arguments and debates. In regards to the life of the late Shaykh ‘Abdul Karim hairi, the founder of the Sacred Theological Seminary of Qum it has been narrated that one day he brought up a scholarly discussion and began to defend his belief in such a way that all of his students were completely in agreement and believed in it.

In his next session, he brought forth an opinion that was diametrically opposed to what he had mentioned the previous day and again, carried his discussion in such a manner that it convinced all of his students thus, the discussion of the previous day was made weak and insubstantial. On the third day, he came with another angle on the discussion and…

The purpose of us citing this example is to show the way he acted in relating the opinions of other people.

Therefore, when it comes to the various beliefs which people have, one must show justice to the varying opinions such that it could be stated that he is actually bringing forth his own words and thoughts (and not that of others) and this is something which can not be accomplished merely through words. Rather, it must be done through one's deeds and actions!

Thus, equity means that all differences are removed and this can be done in regards to scholarly discussions, and also in regards to societal issues.

If people displayed equity and fairness, then we would not see all of the cases in the court system as most, if not all of the lawsuits, stem from the fact that each person is simply looking out for what is best for himself and is not considering what is in the best interest of others. It is for this reason that fights and disputes break out between people.

However if the spirit of fairness and equity ruled supreme, then these conflicts would not be there! If fairness and equity existed amongst people, then all forms of disagreement would be removed and the intellectual and societal relations between people would be made firm.

There is a point which should be mentioned here which is that before the issue of ethics possesses a scholarly side to it, it has a practical and applied aspect. By this we mean that scholarly discussions are read and then understood while ethical issues and injunctions are not topics which are merely comprehended - rather, they are practical and are things which must be enacted and practiced in life.

The rules of driving a car can be taken as an example. Even if hundreds of books are studied on this topic, it will have no impact and a person will still not get his driver's licence as he must practice driving a real car before he can get his license. Islamic akhlaq and morals are the same - they must be practiced and put into motion such that they become ingrained in the spirit of the person and become second nature.

For example, if this issue of equity is put into practice and at one instance we see that one of our friends is speaking the truth on a particular issue, we should not remain quiet - rather, we should speak up and confirm that he is indeed speaking the truth. If we were to repeat this ten times and every time, were to tell him that he is speaking the truth, then it is only in this instance that this issue (which he is speaking about and about which others may be arguing with him about) may see closure.

Therefore, it makes sense to see why the Prophet (S) has considered equity and fairness as being one of the best actions of a person!

Another point which must also be mentioned is that within an Islamic society, opposite to that which is seen and is common amongst the people which is the taking of their rights (from others), we must be ready to give others their rights.

By this we mean that rather than the person who is owed something grabbing the person who owes him something by the neck and forcing him to give him what is owed, when the time comes to repay back the person whom one borrowed something from, the one who has indebted should actually go running in search of that person to give him back his right!

The act of forcefully taking one's property or thing which has been borrowed is not some great attainment or source of pride for the person!

Therefore in summary, within the Islamic society, it is not the duty for the person who has loaned or given something out to search for his right to be given back, rather, it is the duty of the person who is indebted to go and find the one who he is indebted to and give his rights back to him.

2. The tradition continues and we then read, “…your showing equality with your brother for Allah the Noble and Grand…” and this is nothing other than the distribution and division of blessings conferred upon a person.

In this sentence, we see that the word “أخ” or 'brother' has been used and as we know, one of the minimum conditions for brotherhood is that of equality and the maximum level of brotherhood is self-sacrifice. The Qur`an tells us that:

وَيُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَلَوْ كَانَ بَهِمْ خَصَاصَة

“…and they prefer (other) before themselves though poverty may afflict them.”[218]

Thus, showing equality to other people; dividing the Divinely conferred bounties and gifts to others; taking the less-fortunate and deprived people under your care and including them within your care, are all considered as the greatest of actions.

The phrase “فـي الله عز وجل” or “…for Allah, the Noble and Grand…” is a very important phrase since it shows us that brotherhood is of various types:

1. True brotherhood (through birth rites);

2. Close friends and fellowship with another person;

3. Brotherhood in which the relationship of a person with another is a Divinely and Celestially designed relationship. By this we mean that it is through a religious linkage, a faith link and a Taqwa-based relationship that brotherhood is established between individuals.

It is the third form of brotherhood which the tradition under review refers to when it gives us the second action to be carried out that such a brotherhood and equality must exist.

Of course, in regards to equity and self-sacrifice (of what one has) there is much which can be said, however it is enough to state that just as has been mentioned as an ethical admonition as has been referred to in this saying, it is the leader (Sayyid) of all other actions!

In regards to self-sacrifice, there are various discussions which have been mentioned of which we shall discuss the following.

1. What is 'self-sacrifice'?

Self-sacrifice simply means that a person wants others to also be granted bounties and blessings - even if this means that he is prevented from these same bounties. Such a person is even ready and willing to give whatever he has to other people and to not make use of the bounties which he has. This grand station is referred to as 'self-sacrifice' and happens to be one of the most important humanistic characteristics.[219]

Examples of Self-Sacrifice as seen within the Family of the Prophet Muhammad (S)

Ibne ‘Abbas has stated, “One day, Hasan (as) and Husayn (as) had become sick. The Prophet (S), along with a group of his companions came to see them and said to ‘Ali (as), 'O' Abul Hasan! It would be good if you made an oath to Allah (SwT) in regards to your two sons being cured of their illness.'

‘Ali (as), Fatima (as) and Fiddha (as) who was their assistant, made an oath to Allah (SwT) that if the two boys were cured, then they would fast for three days (according to some of the traditions, Hasan (as) and Husayn (as) also said that they made the same oath to Allah (SwT) and that they too would fast if they were cured).

Not even a short time passed when these two children became cured of their sickness and thus, the entire family was then obligated to fast for the three days to fulfill their oath. However, upon looking in the house, it was found that there was very little food to be eaten.

‘Ali (as) took a loan of some barley and gave it to his wife Fatima (as) who took one third of it, and on the first day of fasting, made it into flour and baked bread from it.

At the time of breaking their fast on the first day, a beggar came to the door of the house and said, 'Peace be upon you O' Ahlu'l Bayt of Muhammad (S). I am a poor person from amongst the poor Muslims. Please give me some food. May Allah grant you the foods of Paradise in return for this noble deed!'

The entire family put the call of this beggar in front of their own needs and each one gave their portion of bread to him and thus ended up breaking their fast that night with only water.

On the second night at the time of breaking their fast - which was with that same barley bread made by Fatima (as), an orphan came to their door. On the second night too, the family of the Prophet (S) showed their self-sacrifice and gave whatever food they had to the orphan and once again, broke their fast with water.

The following day they also kept the fast. On this night, a war captive came to their door at the time of sunset and requested food and thus, the Ahlu'l Bayt also gave them whatever food they had at home - that same barley bread.

When the morning of the fourth day came, ‘Ali (as) took Hasan (as) and Husayn (as) to see the Prophet (S). When the Prophet (S) saw the state they were in and their intense shaking due to their intense hunger pains he said to them, 'This state which I see you in is something very hard for me to bear.'

He then got up and all of them went to the house of Fatima (as). The entre family saw her in the prayer niche (mihrab), engaged in worship while, due to the pains of hunger, her stomache had gone in and her eyes were deeply set. At seeing this, the Prophet (S) became deeply troubled.

It was at this moment that Jibra`il (as) came down and said, 'O' Muhammad! Allah greets you over having such a family.” At this point, the chapter of the Qur’an known as “Suratul Insan” was revealed![220]

3. Continuing on in the tradition under review, the Prophet (S) has then said, “…and your remembrance of Allah, Glory and Greatness be to him in all states.”

In this part of the tradition, we must point out that the phrase which reads “…in all states” is one which carries a lot of meaning to it just as the word 'ذكر' or 'remembrance of Allah' is also very meaningful.

The remembrance (of Allah (SwT)) has three segments to it: the tongue (verbal), heart (spiritual) and the body parts (practical and physical). Thus, when a person wants to do something, he must be vigilant and must see where the pleasure of Allah (SwT) resides. Thus, he must consider that Allah (SwT) is watching him at all times and in all states.

In some of the traditions, it has been mentioned that:

وَلَيْسَ هُوَ قَوْلُ لاَ إِِلٌهَ إلاَّ اللٌّهُ وَاللٌّهُ أَكْبَرُ

.

”(The meaning of the remembrance of Allah) is other than the mere saying of 'There is no creature worthy of worship except for Allah and Allah is greater than what can be compared to Him.”

Rather, the meaning of the remembrance of Allah (SwT) is that a person is constantly in His remembrance.

Thus, the meaning of ”(remembering Allah) … in every state…” means that one keeps Him in mind whether at times of victory or defeat; safety or danger; sickness and health. It does not mean that when one is in a state of happiness and jubilance that he forgets Allah (SwT) and only at times of need that he remembers Him and runs after Him since this is something which even the polytheistic ‘Arabs used to do:

وَ إِذَا رَكَبُوا فِي الْفُلْكِ دَعَوْا اللٌّهَ مُخْلِصِينَ لَهُ الدِّينَ

“And when they board the ship then they call upon Allah, sincere to Him in their faith…”[221]

Thus we see that these people are sincere in their faith, however this is nothing to be proud of!

Therefore, the meaning of the remembrance of Allah (SwT) is the actual remembrance of Allah (SwT) in all states.

In summary it can be stated that the state of forgetfulness should not lead a person to fall into neglect in regards to the Creator of the Universe and the remembrance should not be such that it is only a verbal remembrance at times of needs and necessities of one's daily life.

The remembrance of Allah (SwT) is the greatest alchemy and the spring of life; it is that which enlivens the heart of a person; it is the thing which protects one from spiritual slips; it is the tree of true faith; it satiates a person's inner being and gives him glory! The remembrance of Allah (SwT) is the food of the soul of the person and is the thing which repulses the Satan!

Truly, this is something which we have taken lightly whereas it is actually a valuable treasure which carries great importance to it and is available for everyone to make use of. However, we have all fallen into neglect in regards to His remembrance, just as the Qur`an states that:

أَلاَ بِذِكْرِ اللٌّهِ تَطْمَئِنُّ الْقُلُوبِ

“Now surely with the remembrance of Allah are the hearts put at rest.”[222]

Thus, the tranquility and serenity which comes in the heart and soul of a person is due to the remembrance of Allah.

Of course, the reasons for a person turning away from the remembrance of Allah (SwT) are many and just as we see, in every step which he takes in this life and with everything that he comes across, his mind becomes preoccupied with other than Allah (SwT).

Thus, we must practice the act of remembrance of Allah (SwT) to such an extent that we are able to continuously be in a state of remembrance of Allah (SwT) - even when we are busy with other acts in the world. Even in this state of working in the transient world, we must remember Allah (SwT) and actually in principal, we must start out all of our actions with the remembrance of Allah (SwT) as this actually grants us the ability to constantly be in His remembrance.

It is not necessary that one shows off in this act of remembering Allah (SwT) - just the heart repeating 'O' Allah' is more than enough; when a person goes to sit down in a gathering he should say 'O' Allah'; when he stands up to leave he should say:

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفوُن

“Glory be to Your Lord the Lord of Greatness from that which others ignorantly attribute to Him…”[223]

When a person goes into his car or any other form of transportation, he should say:

أَلْحَمْدُ لِلٌّهِ الَّذِي سَخَّرَلَنا هٌذَا وَ مَا كُنَّا مُقَرِنِينَ…

“All praise belongs to Allah who has made this means of transportation subservient to us and had it not been for Him, we would never have been able to have such a thing…”[224]

When the person reaches to his destination, he should say:

أَلْحَمْدُ لِلٌّهِ عَلَى السَلاَمَةِ

.

“All Praise belongs to Allah for safety (and reaching our destination unharmed).”

When we start to eat, we must remember the name of Allah (SwT) and say:

بِسْمِ اللٌّهِ

'In the name of Allah'; when we finish out food we must thank Him and say:

أَلْحَمْدُ لِلٌّهِ

'Thanks be to Allah (for this)'.

Thus in summary, in every state that we find ourselves in, we must remember Allah (SwT) such that this act becomes a part of ourselves and an intrinsic habit. This is truly a very important issue as the remembrance of Allah (SwT) actually acts as insurance for a person.

There are some people who state that, “We have yet to develop a state of presence of the heart in the Salat and to be able to remember Him.” However we state that “There is no difference between being in the state of Salat and being outside the state of Salat.” Rather, we must always be in the remembrance of Allah (SwT) and must realize that as much as we remember Allah (SwT), in that same amount shall we be closer to success. Conversely, the further we are from the remembrance of Allah (SwT) and negligent of this issue, the more we shall feel the lure of the devils.

Question: How does the heart attain tranquility through the remembrance of Allah (SwT)?

Answer: The states of anxiety and insecurity have always been and will always be the greatest sources of tribulation in the life of humanity and the things which these traits stem from in the individual and societal life of a person are completely observable.

The state of tranquility has always been one of the lost, important traits for human society. The person will knock on every door until he is able to find this all-important characteristic. If the struggles and endeavors of humanity throughout the ages were gathered together in their search for tranquility - from both the correct and permitted and false means which they have sought out - they would definitely fill up a large book!

There are some scholars who have stated that, “At the beginning of an outbreak (of a disease), some sick people who had a contagious disease - out of every ten people who had this disease and 'apparently' ended up dying due to it, it was noticed that a majority of them actually died due to the fear and uneasiness they felt. Thus in reality, only a small number of these people truly died due to the sickness which they had!”

Truly, the two states of tranquility and apprehension play a very important role in the health and sickness of a person and the entire society and in the success and failure of the individual. In addition, there is not a single thing which can cool this state within a person and it is for this reason that numerous books have been written whose main topic has been on fear and the ways to combat this and the way to acquire tranquility of the heart!

Human history is full of sorrowful scenes in which people have run after all sorts of things in order to attain tranquility. However, in whichever valley they have stepped into, they have taken to various addictions to help them cope with their sorrow.

However the Qur’an, in one short, yet meaningful sentence has told us that the most assured and closest path: “Know that through the remembrance of Allah shall your hearts and minds be put at rest and ease.”

In order for this Qur’anic reality to be made clear, please pay attention to the following explanation.

The Causes of Worry and Anxiety

1. Sometimes, distress and anxiety are related to a dark and uncertain future which lie ahead of a person and manifest itself to him. The possibility of blessings leaving a person, falling into the grip of the enemies, weakness, sickness, inability to work, desperation and his need of others all result in a person being put through mental trauma.

However, true faith in Allah (SwT) the All-Able and High, the Merciful and Compassionate, the Creator who has taken it upon Himself to be sufficient for all of His servants is able to remove all forms of worry and anxiety and grant a person tranquility since we are helpless in regards to the future events, however Allah has the power, ability and mercy (to help us).

2. Sometimes the bleak past would make an individual busy within himself and this would cause him anxiety. Showing grief over sins that were committed in the past, feeling remorse from one's inabilities and past slips would cause a person worry.

However, paying attention to Allah (SwT) the All-Forgiving, the One who accepts repentance and is the Merciful would grant tranquility to a person!

In reality, these traits of Allah (SwT) would convey the following thoughts to the person that, “Take your appeals of culpability to Him, seek forgiveness for your past acts and make amends for what you did in the past since He is the Forgiving and the One who will make accept the amends for your misdeeds.”

3. Weakness and an inability in the face of natural occurrences and sometimes even in the face of enemies - both internal and external, makes a person upset and insecure such that he may think to himself, “What am I able to do in the war against all of these powerful opponents? What can I do in the face of other challenges and struggles?”

However when one remembers Allah (SwT) and begins to rely upon His power and mercy - the Power which is the greatest of all powers such that there is not a single other thing which has the potential to stand up to Him, then the person's heart would become at ease and he would say to himself, “Yes, I am not alone. I am under the shadow of the Mercy and Assistance of Allah (SwT) - the never ending Source of Power.”

4. Sometimes the source of grief, insecurity and that which pains a person is his feeling that his life is worthless and that the goals which he has set for himself are insignificant.

However, the one who has true faith in Allah (SwT) and has accepted that traversing the path of perfection is the greatest goal and knows everything which transpires in life must be experienced while on the path of perfection, would not feel that his life is worthless, that he is without goals, nor that he is an uncertain wanderer, filled with distress.

5. Another reason for grief and insecurity is that sometimes in order for one to reach his a goal, a person may need to bear difficulties. However at the same time, he does not see a single person who encourages or appreciates the troubles and difficulties which he has gone through. This feeling of ingratitude would cause him great stress and would cause him to sink into a deeper state of anguish and insecurity.

However when he senses that other people are aware of his struggle, value his efforts and are ready to reward him, then there would not be any room for grief and insecurity.

6. Having bad thoughts of others and empty delusions is another reason which leads to insecurity and grief and this is one of the things which a large number of people see in their life. However, how is it possible for us to deny that focusing our attention on Allah (SwT) and His never ending grace, His commandment to us of maintaining good thoughts and suppositions of other people – which is the responsibility for every single person who claims to possess true faith, would not remove this state of grief and trepidation which is inside a person and would cause him to have tranquility and certainty in his life!?

7. Worship of the transient world and infatuation with the gold and glitter of the life of the material world we are living in is one of the greatest reasons why a person faces distress and insecurity in his life.

This point is apparent to such an extent that sometimes if a person is not able to find a particular color of clothing or a color of shoes, hat or some other item of apparel in the shopping centres or any other item which he uses in his daily life, that the thoughts of such a person who worships this transient world may become so engulfed and enraptured that he would spend hours, days or even weeks in a state of insecurity and anxiousness until he can find what he wants!

However, true faith in Allah (SwT) and constant focus on the spiritual freedom which a true believer possesses - in which he is constantly enraptured in austerity and devotion to Allah (SwT) and is not bound by the clutches of the gold and glitter which accompany the material world, would bring an end to such feelings of insecurity and anxiety.

When the soul of a person reaches to that level of spiritual expanse that just like ‘Ali b. Abi Talib (as) can say:

إِنَّ دُنْـيَاكُمْ لاََهْوَنُ عِنْدِي مِنْ وَرَقَةِ فِي فَمِ جَرَادَةِ تَقْضَمُهَا

.

“Surely your world has as much value to me as the leaf of a tree which is in the mouth of a locust who is chewing upon it.”[225]

then at that point how is it possible that having grief or fear due to the material world or losing it from one's grip would cause one's soul to be affected and to cause a sense of grief and insecurity in his heart and mind!?

8. Another important factor which leads to grief and insecurity is the fear of death as this is something which always causes a person's soul trouble. Since death is something which can strike a person at any age especially at the times of sickness, wars, insecurity in a country and other such things, thus this sense of insecurity and grief is a general trait and is seen by all people.

However, in the Islamic world-outlook, if death meant annihilation, inexistence and the end of all things - just as the materialists of the world believe, then this grief and anxiety would be completely in place for us to experience! In addition, it would be completely inline for a Muslim to be frightened of such a death which is the end of all things and brings closure of all of his desires and wishes.

However, anytime a person comes under the shade of true faith in Allah (SwT), then at this point, he would consider death as being a bridge to a wider, more spacious, and spiritually higher world. Passing through the stage of “death” would be just as passing from the jail cell into the free society.

At this point, there would be no meaning to grief and anxiety! Rather, when such a death comes while on the path of fulfilling one's responsibilities, then at this time, death is something that is liked and anticipated!

Of course, the reasons for grief and anxiety are not limited to only these. Rather, we can list many more reasons why people feel grief and stress in their lives. However we must accept the fact that a majority of the cause of this grief and anxiety are related to one of the eight reasons listed above.

When we see the reasons for anxiety actually melting away and being removed when one brings about true faith in Allah (SwT), then we will definitely confirm the fact that the remembrance of Allah (SwT) is that which brings tranquility to the hearts:

أَلاَبِذِكْرِاللهِ تَطْمَئِنُّ الْقُلُوبِ

“Now surely with the remembrance of Allah are the hearts put at ease.” !

Notes:

[217] Ghurur al-hikm, Saying 28

[218] Surat al-Hashr (59), verse 9

[219] Tafsir-e-Namuna, vol. 9, pg. 326

[220] Ibid., vol. 25, pp. 343 to 344

[221] Surat al-Ankabut, verse 65

[222] Surat al-Rad, verse 28

[223] Surat al-Saffat, verse 257

[224] Surat al-Zukhruf, verse 13

[225] Bihar al-Anwar, vol. 75, pg. 359

How To Hajj its application and historical

Among all the acts of worship (furoo-e-deen), Hajj is the only worship, for which a complete surah (Surah Hajj) is revealed in the Holy Quran. Hajj is also the only worship, which, if started, must be completed and can not be left half-done, even if it is a Mustahab Hajj (unlike Mustahab Sawm, which can be broken anytime, if necessary, without any sin). The pilgrimage to Mecca (hajj) is one of the fundamental obligations in Islamic laws. The holy Qur’ãn has clearly mentioned this obligation.

In the name of Allah, the Most Compassionate, the Most Merciful .

وَأَذِّن فِي النَّاسِ بِال'حَجِّ يَأ'تُوكَ رِجَالاً وَعَلَى كُلِّ ضَامِرٍ يَأ'تِينَ مِن كُلِّ فَجٍّ عَمِيقٍ .

"And proclaim that the people shall observe Hajj pilgrimage.

They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations." [22:27] These are the verses (in sequence) that deal with Hajj (Pilgrimage) in the Quran;

I seek refuge in God from Satan the rejected In the name of God, Most Gracious, Most Merciful [al-Baqarah 2:125]

وَإِذ' جَعَل'نَا ال'بَي'تَ مَثَابَةً لِّلنَّاسِ وَأَم'ناً وَاتَّخِذُوا' مِن مَّقَامِ إِب'رَاهِيمَ مُصَلًّى وَعَهِد'نَا إِلَى إِب'رَاهِيمَ وَإِس'مَاعِيلَ أَن طَهِّرَا بَي'تِيَ لِلطَّائِفِينَ وَال'عَاكِفِينَ وَالرُّكَّعِ السُّجُودِ.

We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate." [al-Baqarah 2:158] .

إِنَّ الصَّفَا وَال'مَر'وَةَ مِن شَعَآئِرِ اللّهِ فَمَن' حَجَّ ال'بَي'تَ أَوِ اع'تَمَرَ فَلاَ جُنَاحَ عَلَي'هِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَي'راً فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ.

The knolls of Safa and Marwah are among the rites decreed by GOD. Anyone who observes Hajj or `Umrah commits no error by traversing the distance between them. If one volunteers more righteous works, then GOD is Appreciative, Omniscient.

[al-Baqarah 2:189]

يَس'أَلُونَكَ عَنِ الأهِلَّةِ قُل' هِيَ مَوَاقِيتُ لِلنَّاسِ وَال'حَجِّ وَلَي'سَ ال'بِرُّ بِأَن' تَأ'تُو'ا' ال'بُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ ال'بِرَّ مَنِ اتَّقَى وَأ'تُوا' ال'بُيُوتَ مِن' أَب'وَابِهَا وَاتَّقُوا' اللّهَ لَعَلَّكُم' تُف'لِحُونَ.

They ask you about the phases of the moon! Say, "They provide a timing device for the people, and determine the time of Hajj." It is not righteous to beat around the bush; righteousness is attained by upholding the commandments and by being straightforward. You shall observe GOD, that you may succeed.

[al-Baqarah 2:196]

وَأَتِمُّوا' ال'حَجَّ وَال'عُم'رَةَ لِلّهِ فَإِن' أُح'صِر'تُم' فَمَا اس'تَي'سَرَ مِنَ ال'هَد'يِ وَلاَ تَح'لِقُوا' رُؤُوسَكُم' حَتَّى يَب'لُغَ ال'هَد'يُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضاً أَو' بِهِ أَذًى مِّن رَّأ'سِهِ فَفِد'يَةٌ مِّن صِيَامٍ أَو' صَدَقَةٍ أَو' نُسُكٍ فَإِذَا أَمِنتُم' فَمَن تَمَتَّعَ بِال'عُم'رَةِ إِلَى ال'حَجِّ فَمَا اس'تَي'سَرَ مِنَ ال'هَد'يِ فَمَن لَّم' يَجِد' فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي ال'حَجِّ وَسَب'عَةٍ إِذَا رَجَع'تُم' تِل'كَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَن لَّم' يَكُن' أَه'لُهُ حَاضِرِي ال'مَس'جِدِ ال'حَرَامِ وَاتَّقُوا' اللّهَ وَاع'لَمُوا' أَنَّ اللّهَ شَدِيدُ ال'عِقَابِ.

You shall observe the complete rites of Hajj and `Umrah for GOD. If you are prevented, you shall send an offering, and do not resume cutting your hair until your offering has reached its destination. If you are ill, or suffering a head injury (and you must cut your hair), you shall expiate by fasting, or giving to charity, or some other form of worship. During the normal Hajj, if you break the state of Ihraam (sanctity) between `Umrah and Hajj, you shall expiate by offering an animal sacrifice. If you cannot afford it, you shall fast three days during Hajj and seven when you return home - this completes ten -provided you do not live at the Sacred Masjid. You shall observe GOD, and know that GOD is strict in enforcing retribution.

[al-Baqarah 2:197]

ال'حَجُّ أَش'هُرٌ مَّع'لُومَاتٌ فَمَن فَرَضَ فِيهِنَّ ال'حَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي ال'حَجِّ وَمَا تَف'عَلُوا' مِن' خَي'رٍ يَع'لَم'هُ اللّهُ وَتَزَوَّدُوا' فَإِنَّ خَي'رَ الزَّادِ التَّق'وَى وَاتَّقُونِ يَا أُو'لِي الأَل'بَابِ.

Hajj shall be observed in the specified months. Whoever sets out to observe Hajj shall refrain from sexual intercourse, misconduct, and arguments throughout Hajj. Whatever good you do, GOD is fully aware thereof. As you prepare your provisions for the journey, the best provision is righteousness. You shall observe Me, O you who possess intelligence.

[al-Baqarah 2:198]

لَي'سَ عَلَي'كُم' جُنَاحٌ أَن تَب'تَغُوا' فَض'لاً مِّن رَّبِّكُم' فَإِذَا أَفَض'تُم مِّن' عَرَفَاتٍ فَاذ'كُرُوا' اللّهَ عِندَ ال'مَش'عَرِ ال'حَرَامِ وَاذ'كُرُوهُ كَمَا هَدَاكُم' وَإِن كُنتُم مِّن قَب'لِهِ لَمِنَ الضَّآلِّينَ.

You commit no error by seeking provisions from your Lord (through commerce). When you file from `Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray.

[al-Baqarah 2:199]

ثُمَّ أَفِيضُوا' مِن' حَي'ثُ أَفَاضَ النَّاسُ وَاس'تَغ'فِرُوا' اللّهَ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ.

You shall file together, with the rest of the people who file, and ask GOD for forgiveness. GOD is Forgiver, Most Merciful.

[al-Baqarah 2:200-201]

فَإِذَا قَضَي'تُم مَّنَاسِكَكُم' فَاذ'كُرُوا' اللّهَ كَذِك'رِكُم' آبَاءكُم' أَو' أَشَدَّ ذِك'راً فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّن'يَا وَمَا لَهُ فِي الآخِرَةِ مِن' خَلاَقٍ (200) وِمِن'هُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّن'يَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ (201) Once you complete your rites, you shall continue to commemorate GOD as you commemorate your own parents, or even better. Some people would say, "Our Lord, give us of this world," while having no share in the Hereafter. [2:201] Others would say, "Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell." [al-Baqarah 2:203]

وَاذ'كُرُوا' اللّهَ فِي أَيَّامٍ مَّع'دُودَاتٍ فَمَن تَعَجَّلَ فِي يَو'مَي'نِ فَلاَ إِث'مَ عَلَي'هِ وَمَن تَأَخَّرَ فَلا إِث'مَ عَلَي'هِ لِمَنِ اتَّقَى وَاتَّقُوا' اللّهَ وَاع'لَمُوا أَنَّكُم' إِلَي'هِ تُح'شَرُونَ.

You shall commemorate GOD for a number of days (in Mena); whoever hastens to do this in two days commits no sin, and whoever stays longer commits no sin, so long as righteousness is maintained. You shall observe GOD, and know that before Him you will be gathered.

[Al-Imran 3:96-97]

إِنَّ أَوَّلَ بَي'تٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكاً وَهُدًى لِّل'عَالَمِينَ (96) فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِب'رَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِناً وَلِلّهِ عَلَى النَّاسِ حِجُّ ال'بَي'تِ مَنِ اس'تَطَاعَ إِلَي'هِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ ال'عَالَمِينَ (97) The most important shrine established for the people is the one in Becca; a blessed beacon for all the people. In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.

[al-Ma'idah 5:1]

يا أَيُّهَا الَّذِينَ آمَنُوا' أَو'فُوا' بِال'عُقُودِ أُحِلَّت' لَكُم بَهِيمَةُ الأَن'عَامِ إِلاَّ مَا يُت'لَى عَلَي'كُم' غَي'رَ مُحِلِّي الصَّي'دِ وَأَنتُم' حُرُمٌ إِنَّ اللّهَ يَح'كُمُ مَا يُرِيدُ.

O you who believe, you shall fulfill your covenants. Permitted for you to eat are the livestock, except those specifically prohibited herein. You shall not permit hunting throughout Hajj pilgrimage. GOD decrees whatever He wills.

[al-Ma'idah 5:2]

يَا أَيُّهَا الَّذِينَ آمَنُوا' لاَ تُحِلُّوا' شَعَآئِرَ اللّهِ وَلاَ الشَّه'رَ ال'حَرَامَ وَلاَ ال'هَد'يَ وَلاَ ال'قَلآئِدَ وَلا آمِّينَ ال'بَي'تَ ال'حَرَامَ يَب'تَغُونَ فَض'لاً مِّن رَّبِّهِم' وَرِض'وَاناً وَإِذَا حَلَل'تُم' فَاص'طَادُوا' وَلاَ يَج'رِمَنَّكُم' شَنَآنُ قَو'مٍ أَن صَدُّوكُم' عَنِ ال'مَس'جِدِ ال'حَرَامِ أَن تَع'تَدُوا' وَتَعَاوَنُوا' عَلَى ال'برِّ وَالتَّق'وَى وَلاَ تَعَاوَنُوا' عَلَى الإِث'مِ وَال'عُد'وَانِ وَاتَّقُوا' اللّهَ إِنَّ اللّهَ شَدِيدُ ال'عِقَابِ.

O you who believe, do not violate the rites instituted by GOD, nor the Sacred Months, nor the animals to be offered, nor the garlands marking them, nor the people who head for the Sacred Shrine (Ka`bah) seeking blessings from their Lord and approval. Once you complete the pilgrimage, you may hunt. Do not be provoked into aggression by your hatred of people who once prevented you from going to the Sacred Masjid. You shall cooperate in matters of righteousnessand piety; do not cooperate in matters that are sinful and evil. You shall observe GOD. GOD is strict in enforcing retribution.

[al-Ma'idah 5:94]

يَا أَيُّهَا الَّذِينَ آمَنُوا' لَيَب'لُوَنَّكُمُ اللّهُ بِشَي'ءٍ مِّنَ الصَّي'دِ تَنَالُهُ أَي'دِيكُم' وَرِمَاحُكُم' لِيَع'لَمَ اللّهُ مَن يَخَافُهُ بِال'غَي'بِ فَمَنِ اع'تَدَى بَع'دَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ.

O you who believe, GOD will test you with some game within reach of your hands and your arrows (during pilgrimage). GOD thus distinguishes those among you who observe Him in their privacy. Those who transgress after this have incurred a painful retribution.

[al-Ma'idah 5:95]

يَا أَيُّهَا الَّذِينَ آمَنُوا' لاَ تَق'تُلُوا' الصَّي'دَ وَأَنتُم' حُرُمٌ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّداً فَجَزَاء مِّث'لُ مَا قَتَلَ مِنَ النَّعَمِ يَح'كُمُ بِهِ ذَوَا عَد'لٍ مِّنكُم' هَد'ياً بَالِغَ ال'كَع'بَةِ أَو' كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَد'لُ ذَلِكَ صِيَاماً لِّيَذُوقَ وَبَالَ أَم'رِهِ عَفَا اللّهُ عَمَّا سَلَف وَمَن' عَادَ فَيَنتَقِمُ اللّهُ مِن'هُ وَاللّهُ عَزِيزٌ ذُو ان'تِقَامٍ.

O you who believe, do not kill any game during pilgrimage. Anyone who kills any game on purpose, his fine shall be a number of livestock animals that is equivalent to the game animals he killed. The judgment shall be set by two equitable people among you. They shall make sure that the offerings reach the Ka`bah. Otherwise, he may expiate by feeding poor people, or by an equivalent fast to atone for his offense. GOD has pardoned past offenses. But if anyone returns to such an offense, GOD will avenge it. GOD is Almighty, Avenger.

[al-Ma'idah 5:96]

أُحِلَّ لَكُم' صَي'دُ ال'بَح'رِ وَطَعَامُهُ مَتَاعاً لَّكُم' وَلِلسَّيَّارَةِ وَحُرِّمَ عَلَي'كُم' صَي'دُ ال'بَرِّ مَا دُم'تُم' حُرُماً وَاتَّقُوا' اللّهَ الَّذِيَ إِلَي'هِ تُح'شَرُونَ.

All fish of the sea are made lawful for you to eat. During pilgrimage, this may provide for you during your journey. You shall not hunt throughout the pilgrimage. You shall reverence GOD, before whom you will be summoned.

[al-Tawbah 9:2]

فَسِيحُوا' فِي الأَر'ضِ أَر'بَعَةَ أَش'هُرٍ وَاع'لَمُوا' أَنَّكُم' غَي'رُ مُع'جِزِي اللّهِ وَأَنَّ اللّهَ مُخ'زِي ال'كَافِرِينَ.

Therefore, roam the earth freely for four months, and know that you cannot escape from GOD, and that GOD humiliates the disbelievers.

{al-Tawbah 9:36]

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اث'نَا عَشَرَ شَه'راً فِي كِتَابِ اللّهِ يَو'مَ خَلَقَ السَّمَاوَات وَالأَر'ضَ مِن'هَا أَر'بَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ ال'قَيِّمُ فَلاَ تَظ'لِمُوا' فِيهِنَّ أَنفُسَكُم' وَقَاتِلُوا' ال'مُش'رِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُم' كَآفَّةً وَاع'لَمُوا' أَنَّ اللّهَ مَعَ ال'مُتَّقِينَ.

The count of months, as far as GOD is concerned, is twelve. This has been GOD's law, since the day He created the heavens and the earth. Four of them are sacred. This is the perfect religion; you shall not wrong your souls (by fighting) during the Sacred Months. However, you may declare all-out war against the idol worshipers (even during the Sacred Months), when they declare all-out war against you, and know that GOD is on the side of the righteous.

[al-Tawbah 9:37]

إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي ال'كُف'رِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا' يُحِلِّونَهُ عَاماً وَيُحَرِّمُونَهُ عَاماً لِّيُوَاطِؤُوا' عِدَّةَ مَا حَرَّمَ اللّهُ فَيُحِلُّوا' مَا حَرَّمَ اللّهُ زُيِّنَ لَهُم' سُوءُ أَع'مَالِهِم' وَاللّهُ لاَ يَه'دِي ال'قَو'مَ ال'كَافِرِينَ.

Altering the Sacred Months is a sign of excessive disbelief; it augments the straying of those who have disbelieved. They alternate the Sacred Months and the regular months, while preserving the number of months consecrated by GOD. They thus violate what GOD has consecrated. Their evil works are adorned in their eyes. GOD does not guide the disbelieving people.

[al-Hajj 22:26-27]

وَإِذ' بَوَّأ'نَا لِإِب'رَاهِيمَ مَكَانَ ال'بَي'تِ أَن لَّا تُش'رِك' بِي شَي'ئاً وَطَهِّر' بَي'تِيَ لِلطَّائِفِينَ وَال'قَائِمِينَ وَالرُّكَّعِ السُّجُودِ (26) وَأَذِّن فِي النَّاسِ بِال'حَجِّ يَأ'تُوكَ رِجَالاً وَعَلَى كُلِّ ضَامِرٍ يَأ'تِينَ مِن كُلِّ فَجٍّ عَمِيقٍ (27) We appointed Abraham to establish the Shrine: "You shall not idolize any other god beside Me, and purify My shrine for those who visit it, those who live near it, and those who bow and prostrate."And proclaim that the people shall observe Hajj pilgrimage. They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations." [al-Hajj 22:28-29]

لِيَش'هَدُوا مَنَافِعَ لَهُم' وَيَذ'كُرُوا اس'مَ اللَّهِ فِي أَيَّامٍ مَّع'لُومَاتٍ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ ال'أَن'عَامِ فَكُلُوا مِن'هَا وَأَط'عِمُوا ال'بَائِسَ ال'فَقِيرَ (28) ثُمَّ ل'يَق'ضُوا تَفَثَهُم' وَل'يُوفُوا نُذُورَهُم' وَل'يَطَّوَّفُوا بِال'بَي'تِ ال'عَتِيقِ (29) They may seek commercial benefits, and they shall commemorate GOD's name during the specified days for providing them with livestock. "Eat therefrom and feed the despondent and the poor." They shall complete their obligations, fulfill their vows, and visit the ancient shrine.

[al-Hajj 22:33]

لَكُم' فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُّسَمًّى ثُمَّ مَحِلُّهَا إِلَى ال'بَي'تِ ال'عَتِيقِ.

The (livestock) provide you with many benefits for a period, before being donated to the ancient shrine.

[al-Hajj 22:36]

وَال'بُد'نَ جَعَل'نَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُم' فِيهَا خَي'رٌ فَاذ'كُرُوا اس'مَ اللَّهِ عَلَي'هَا صَوَافَّ فَإِذَا وَجَبَت' جُنُوبُهَا فَكُلُوا مِن'هَا وَأَط'عِمُوا ال'قَانِعَ وَال'مُع'تَرَّ كَذَلِكَ سَخَّر'نَاهَا لَكُم' لَعَلَّكُم' تَش'كُرُونَ.

The animal offerings are among the rites decreed by GOD for your own good. You shall mention GOD's name on them while they are standing in line. Once they are offered for sacrifice, you shall eat therefrom and feed the poor and the needy. This is why we subdued them for you, that you may show your appreciation.

[al-Fath 48:27]

لَقَد' صَدَقَ اللَّهُ رَسُولَهُ الرُّؤ'يَا بِال'حَقِّ لَتَد'خُلُنَّ ال'مَس'جِدَ ال'حَرَامَ إِن شَاء اللَّهُ آمِنِينَ مُحَلِّقِينَ رُؤُوسَكُم' وَمُقَصِّرِينَ لَا تَخَافُونَ فَعَلِمَ مَا لَم' تَع'لَمُوا فَجَعَلَ مِن دُونِ ذَلِكَ فَت'حاً قَرِيباً.

GOD has fulfilled His messenger's truthful vision: "You will enter the Sacred Masjid, GOD willing, perfectly secure, and you will cut your hair or shorten it (as you fulfill the pilgrimage rituals) there. You will not have any fear. Since He knew what you did not know, He has coupled this with an immediate victory." To read commentaries about these verse, please, refer to Tafsir Al-Mizan by Allamah Tabatabai.

Sura 22 is called Al-Hajj. Read the whole Surah

Halal and non halal Eatables and Drinkables

By: Allamah Syed Muhammad Husain Tabataba'i
In the holy religion of Islam, anything which could be eaten and drunk is known as "halal" except a few of them, some of which are mentioned in the Holy Qur'an and some others in the ahadith of the Holy Prophet (S).
The exceptional cases of haram eatables and drinkables are limited to two types: animate or animals and inanimate or soulless.

First Type: Animals
Animals are of three types: aquatic animals, land animals, and birds:
Aquatic animals: From among animals living in water only aquatic birds and fish with scales are halal to eat. The other aquatic animals such as eel, dogfish, tortoise, seal, porpoise, and the like are haram to eat.
Land animals: These animals are classified into two groups: domestic and wild.
The meat of domestic animals such as sheep, goat, cow, and camel is halalfor eating. The meat of horses, mules, and donkeys is also halal, but eating their meat is makruh. A part from these, other domestic animals' meat such as of dogs and cats is haram.
Among wild animals, cows, rams, wild goats, zebra, and dear are halal; however, the remaining wild animals that are beasts or that have talons such as lion, leopard, wolf, fox, jackal, and rabbits are haram to eat.
Birds: The meat of the birds that have maws and gizzards or that flap their wings while flying but do not have talons such as hens, pigeons or doves, turtledove, and francolin are halal to eat, but the meat of the rest of the birds is haram for eating. Some special species of locusts or grasshoppers are lawful (for further detail, one should refer to al-risalat al-'amaliyyah.).
Note: The halal meat of the above-mentioned animals and birds depends upon their tadhkiyah (slaughtering animals according to Islamic Shari'ah), i.e., they should be slaughtered according to the Islamic method as explained in al-risalat al-'amaliyyah.

Second Type: Inanimate Objects
There are two kinds of soulless or inanimate objects: solids and liquids.

(i) Solids
(a) The carcass: The carcass of any animal, whether its meat is halal or haram, is haram for eating. Also najis objects such as the excreta of animals whose meat is haram to eat, as well as those eatables which have become najis through contact with najis objects, are haram to eat.
(b)
(b) Soil
(c) Fatal poisons
(d) Objects which are repugnant to man such as the excreta of animals whose meat is halal to eat, their nasal mucus, and anything found in their intestines are haram. Similarly, fifteen parts and organs of animals, whose meat is halal to eat, are haram for eating (for further details, one may refer to al-risalat al-'amaliyyah).

(ii) Liquids
(a) Any type of intoxicating drink is haram for drinking, even in a small quantity.
(b) The milk of animals, whose meats are haram to eat, such as of pigs, cats, and dogs is haram to drink.
(c) The blood of any animal whose blood gushes out (when its blood vessel is cut.).
(d) Najis liquids such as the urine and semen of any animal whose blood gushes out (when its blood vessel is cut).
(e) Liquids in which one of the najis things is mixed.
Note: The haram eatables and drinkables are haram when there is noidtirar (emergency or compulsion). In cases of idtirar (such as the health conditions of a person who will die of hunger if he does not eat haram food, or one who is afraid of illness or its aggravation, or one who, due to the intensity of his weakness, would fall behind his fellow-travellers and would die), one is authorized to have haram eatables and drinkables only as much as is necessary to remove his idtirar. This does not hold good in the case of a person who leaves his country for the purpose of robbery or rebellion against the Islamic government and faces an idtirar in the course of his journey.

Important Note
Personal hygiene is one of the primary duties of man. Every individual can easily realize its importance with his Allah-granted commonsense.
The effects of various kinds of eatables and drinkables in maintaining personal health are very clear and evident. Furthermore, these have noteworthy effects on the morale and ethics of man, as well as in his social associations. There is no doubt at all that the mental conditions of a drunken person are not like those of a sober one and that their social behaviours are not identical. Or for example, if someone becomes accustomed to eating and drinking disgusting things, he will naturally produce an effect on his personal and social life and this effect is intolerable for common men.
Therefore, with his Allah-granted nature, man realizes that he must observe certain limitations in eating food. He should not eat each eatable or drink each drinkable. The Almighty Allah Who, according to His explicit wording in the Holy Qur'an, has created everything that is on the earth for man, Who Himself is not in need of man and the means of his life, and Who is All-Knowing and All-Seeing than others concerning the good and the bad of His creatures has declared some of the eatables and drinkables halal and some others haram for the benefit and prosperity of man.
Al-'Imam 'Ali al-Rida (as) has stated: "Allah has not declared any eatable or drinkable halal, unless it is to the benefit and for the welfare of man, neither has He declared any haram, unless it is the source of man's detriment, death, and corruption."
The philosophy behind forbidding some of these haram eatables and drinkables is quite clear for those who have a pure understanding. The detriment caused by. Some of them and the reason for their being haramhave been gradually revealed to us through scientific investigations. Regarding haram eatables and drinkables whose philosophy for being haram has not yet become available to us, it cannot be said that these philosophies will never become clear to us.
Even if their philosophies do not become clear to us, it cannot be said that they are actually devoid of any wisdom and expediency. But since these policies originate from the Holy Presence of an Infinite Knowledge, it can positively be said that these contain the best and most effective wisdom and expediency, even though we may fall short of understanding them due to our narrowmindedness and the limitations of our scientific means and equipment.