An Old Woman of High Aspirations

by Shaykh Muhammad Khalfan


Before the advent of Islam, once when the Holy Prophet (s) happen to visit Taaif, someone generously hosted him.
Later when the Prophet (s) was appointed as a Messenger of Allah, the said person was asked: ‘Do you know whom did Allah appoint as his Messenger to the people? ‘No.’ he replied. They said: ‘It is Muhammad bin ‘Abdillah, the orphan of Abu Talib, who, on such and such a day had been your guest in Taaif and you graciously hosted him.
Hearing this, the person comes in the presence of the Prophet (s), greets him, embraces Islam, and then says: ‘O Messenger of Allah, do you recognize me?’ The Prophet (s) says: ‘And who are you?’ The man says: ‘I am the owner of the house in which you had put up in Taaif during the age of ignorance (before the advent of Islam) on such and such a day and I hosted you.
The Holy Prophet (s) said: ‘You are welcome; ask what you what.’ The man said: ‘I want 200 sheep together with their shepherds. The Holy Prophet (s) ordered that he be given what he wanted.
Then addressing his companions he wished that the man would seek that which the old lady of Bani Israil sought from Prophet Musa (‘a).
The companions asked: ‘And what did the old lady of Bani Israil seek from Musa?’ The Prophet (s) said: ‘Surely Allah revealed to Prophet Musa (‘a) to carry the corpse of Prophet Yusuf (‘a) before he left Egypt for the holy land in Sham.
Thereupon Prophet Musa (‘a) asked about the whereabouts of the grave of Prophet Yusuf (‘a), and an old man approached him and said: If at all any one happens to know the whereabouts of the grave, it is such and such old woman.
Prophet Musa (‘a) asked her to be brought to him and when she came in his presence, he asked: ‘Do you know the place of the grave of Prophet Yusuf (‘a)?’ She said: ‘Yes.’ The Prophet said: ‘Therefore guide me towards the grave and I you will get whatever you ask.’
She said: ‘I shall not guide you towards it except you agree to what I want in return.’ The Prophet (‘a) said: ‘You shall get Paradise.’ She said: ‘No, except what I want.’ Thereupon Almighty Allah revealed to Prophet Musa (‘a) that agreeing to her request should not seem insurmountable to him.
Therefore Prophet Musa (‘a) said: ‘Alright, you would have what you want.’ Thereupon she said: ‘I would like to be with you in the same station that you would have in Paradise on the Day of Judgment.’
Narrating this the Holy Prophet (s) said: ‘why didn’t this man seek that which the old woman of Bani Israil sought?’

[Ultimate Love = Action = True Love]

...moments of reflection!


A traitor a deserved term, a foolish traitor perhaps a better one. For look at what has become to the oath of allegiance to Thee, a fallen leaf at the mercy of the wind, so weak, so vulnerable, that the cheap allurements of the material world is capable of purchasing our loyalty from Thee.


O the insult, to Thee and ourselves, that love can be compromised so easily, yet certainly love purchased is a love that never was. For how can it be love without loyalty to Thee? How can it be love when sincere time with Thee is all but minimal? And how can it be love when the actual yearning for proximity is to other than Thee? O we cry when others are unjust to our own selves, yet we commit the same crime to Thee!


O the betrayal, punishment therefore our deserved fate, yet forgiveness is Thou offer! How? To a traitor that will no doubt betray again, a traitor who turns to Thee in times of need while neglecting Thee in times of ease, yet Thou still helps! How? And how do we repay this undeserved reprieve? Do we stand before Thee shamefully? Or do we foolishly and audaciously abuse Thou Compassion with our continued neglect? O what a miserable condition an honest reflection unveils, that our declaration of love to Thee fails to move far beyond words.


moments of reflection...


True love begins when one ceases to put themselves before the object of their alleged affection. For otherwise how can it be love unless it is the love for the self? Yet where is the nobility in that? Surely love and nobility can only intertwine through self sacrifice. No amount of colourful words nor even intent can ever compensate. As what greater testimony of love is there if one has given the self away?

An Important Rule Often Neglected 15

Islamic Laws : Obligatory acts relating to Namaz » Qunut

Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani

1127. It is also Mustahab that while reciting qunut, a person keeps his hands in front of his face, turning the palms facing the sky, and keeping both, the hands and the fingers, close together. It is Mustahab to look at the palms in qunut.


1129. It is Mustahab that qunut is recited loudly. However, if a person is offering prayers in congregation, and if the Imam can hear his voice, it will not be Mustahab for him to recite qunut loudly.


1130. If a person does not recite qunut intentionally, there is no qadha for it. And if he forgets it, and remembers before reaching Ruku, it is Mustahab that he should stand up and recite it. And if he remembers while performing Ruku, it is Mustahab that he should perform its qadha after Ruku. And if he remembers it while performing Sajdah, it is Mustahab that he should perform its qadha after Salam.

ELEVATING OUR ASPIRATIONS

By Sh. Muhammad Khalfan


Asiya (‘a) bintu Muzahim, the wife of Pharaoh is mentioned by Allah in the Holy Qur’an as an example for believers, both men and women (mathalan lilladhina aamanu) (66:11).
Despite having access to so much of material benefits, which can easily blindfold and ruin the spiritual lives of so many, she prefers belief and proximity of Allah over the pleasures of the world. After Prophet Musa (‘a) had openly proclaimed the Message of Allah, Asiya brought faith in him and was a monotheist.
This remained a secret until one day Pharaoh came to learn about her real faith. So he forced her to abandon her faith and believe him as the ultimate God, but she never accepted.
Thereafter he informed her mother-in-law (Asiya’s mother) to explain to her daughter to relinquish her faith, otherwise he would punish her. Asiya’s mother talks to her daughter, but she is unwavering in her stance. So Pharaoh starts torturing her. He orders her first to be nailed down and crucified. Thereafter he orders a very huge rock to be thrown on her.
Before the rock descends on her she prays: “O Lord build for me near You a house in Paradise...”(66:11)
Exegetes of the Qur’an say that she did not merely say “build for me a house in Paradise (ibni li baytan fil Janna)” nor did she say “build for me A HOUSE near you in Paradise” (ibni li - BAYTAN ‘indaka- fil Janna) but rather she said “build for me NEAR YOU a house in Paradise” (ibni li -‘INDAKA baytan- fil Janna) mentioning the phrase “NEAR YOU” before the house thus alluding to her extreme preference of proximity to Allah over the house.
When the Holy Qur’an narrates such incidents it is not for the mind to seek pleasure and get satisfied. It is rather an invitation to wake up from our slumber and begin the journey!

What shall I answer him?

Sheikh Zainul Abidin Mazandarani, a student of the author of (the book) Jawahir and (also of) Sheikh Ansari, lived in the city of Kerbala. In connection with his generosity and alms-giving, it has been recorded that he would borrow as much money as he could and then distribute it amongst the needy, and his debts would then be repaid by those coming to Kerbala from India.


One day a destitute arrived at his door and asked for alms. Not having any money with him, the Sheikh picked up his copper jar, handed it to him and said: "Take this and sell it."


A couple of days later when his family members realized that the jar was missing, they created an uproar, shouting: "A thief has taken away our jar." When the Sheikh, who was in his library, heard the outcry, he said to them: "Do not accuse the thieves for I am the one who has taken the jar."

Once, on one of his trips to Samarrah, he fell seriously ill. Mirza Shirazi paid him a visit and began comforting him, whereupon the Sheikh said to him: "I am not at all fearful of death; my uneasiness is due to the fact that according to our beliefs, when we die, our souls are taken in the presence of the Imam-e-Asr (12th Imam ajf). If, at that time, the Imam were to question me: "O' Zainul 'Abidin! With the credibility and esteem that we had bestowed upon you, you could have borrowed a greater amount of money for helping the needy than what you used to; why then did you not do so? … What shall I answer him?'"


It is reported that Mirza Shirazi was greatly affected by these words; returning home, he brought out all the religious taxes that lay in his house and distributed them amongst the needy.
(Reference : Anecdotes for Reflection, Volume 3, pg72)


"Then as for him who gives away and guards (against evil), and accepts the best, We will facilitate for him the easy end." (Surah Lail, verse 5-7)


The Holy Prophet (s.a.w.) says:
"Nothing shall ensure the welfare (and interests) of your religion except generosity and good disposition." (Jami al-Saadaat , vol. 1, pg. 308)

An Important Rule Often Neglected 14

Islamic Laws : Following a mujtahid (Taqlid) » Taqlid: Following a Mujtahid
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani


11. It is obligatory for a follower to learn the Masae'l which are of daily importance.


12. If a person faces a problem whose rule is not known to him, it is necessary for him to exercise precaution, or to follow a Mujtahid according to the conditions mentioned above. But if he cannot obtain the ruling of an A'lam Mujtahid on that matter, he is allowed to follow a non-A'lam Mujtahid, even if he has a general notion about the difference between the verdicts.

An axiomatic argument proving the existence of God

By Mujahid Khalfan and Revolutionary


'Do they not reflect within themselves' (30:8)


'The most superior form of worship is perpetual contemplation on God and His Power.' (Usul al-Kafi, II, 55, hadith 6.)


Question: Is the cause always caused?
1. A cause caused is dependant on its cause for it to exist.
2. That which is dependant cannot bring itself into being.
3. Therefore not all causes are caused because
(i) if all causes are caused all causes are dependant
(ii) if all causes are dependant no cause would exist because that which is dependant cannot bring itself into being.


Question: Is there an absolute cause?
4. A caused cause is always relative. (see footnote 1)
5. The opposite to relative can only be absolute. (see footnote 2)
6. Therefore a cause not caused is not relative and so must be absolute.


Question: Can there be more than one Absolute Cause?
7. That which is limited cannot be absolute.
8. More than one absolute cause would be limited by the other.
9. Therefore there can only be one absolute cause.


Footnote 1. Definition of relative: Dependant on or interconnected with something else; not absolute.
Footnote 2. Definition of absolute: Something regarded as independent of and unrelated to anything else.


'Do they not reflect within themselves' (30:8)


'The most superior form of worship is perpetual contemplation on God and His Power.' (Usul al-Kafi, II, 55, hadith 6.)