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The Four Imams.

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    SirZubair's Avatar Full Member
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    The Four Imams.

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    I've been reading through The Four Imams and i came across this paragraph which contains a letter to Imam Malik had sent to a Khalif..i've read it over and over and over,for some reason,i found it to be very inspirational.

    So i thought i would Type it out for my brothers and sisters to read.

    If you havent got a copy of the book,i recommend you get one.

    Wa'salaam.

    -Zubair

    ------------------------------------------------------------------------------------------------
    According to Sa'id Ibn Abi Zanbar,Imam Malik wrote a letter to one of the Khalifs in which he admonished him :


    "As for what follows,I am writing a letter to you in which i do not hold back right guidance and i do not omit counsel.It contains the praise of Allah Almighty and the Adab of his Messenger,May allah bless him and grant him peace.So consider that with your intellect,turn your eyes to it and decote your hearing to it.Understand it with your intellect and apply your understanding.Do not allow your mind to let it slip away.It contains excellence in this world and the good reward of Allah Almighty in the next.

    Remind yourself of the throes of Death and its Grief and what will happen to you when it comes and what you know follows after death: being presented before Allah almighty,and then the reckoning,and then remaining forever either in the gardens of Fire.Prepare for it something to make the terrors of those sights and their distress easy for you.

    If you were to see the people who incur wrath of allah almighty and the myriad punishments they are heading to and the severity of the vengeance of Allah,and if you were to hear their moaning in the fire and their groaning with their livid faces and the length of their grief and their being turned over on their faces in its bottom levels where they cannot hear or see while calling out for utter and final destruction - and the most terrible thing of all for them is their hope is cut off from Him and His answer to them after the long drawn-out sorrow is 'Slink down in it and do not speak'. If you remind yourself of this,nothing of this world will seem of any importance to you.You will want to be saved from that.You have no security from its terror.Even if you were to offer all that the people of this world have to seek deliverance,that would be little.

    If you were to see the people who obey Allah and twhat they are destined to recieve by way of honour from Allah,their position of nearness to Allah Almighty,the Freshness of their faces and the light of their colours,their joy in looking at him and having a place with him and their ranks in his sight along with nearness to him,those things of this world which you seek and which appear immense in your eyes would then seem insignificant.

    Be careful not to allow your lower self to beguile you.Deal with your lower self before it gets the better of you and remember the distress it will feel when death alights. Contend with your soul for Allah Almighty while you still have time.If allah Permits,You will be able to Bring benefit to yourself and avert the punishment from yourself before allah takes charge of your reckoning.Once it comes you will not be able to avert from your soul that which it will hate nor bring any benefit to it.

    Give Allah Almighty a portion of your time by night and day."
    The Four Imams.

    wwwislamicboardcom - The Four Imams.
    Dont Mistake My Harshness For Strength And Neither Mistake My Kindness For Weakness.
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    mizan_aliashraf's Avatar Full Member
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    Re: The Four Imams.

    Salam
    Jazakallah Khayr for the post - i dont have the book but ill try to get it insha allah
    Wassalam
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    SirZubair's Avatar Full Member
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    Re: The Four Imams.

    good idea akhi
    The Four Imams.

    wwwislamicboardcom - The Four Imams.
    Dont Mistake My Harshness For Strength And Neither Mistake My Kindness For Weakness.
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    Re: The Four Imams.

    No problemo akhi anytime.
    The Four Imams.

    wwwislamicboardcom - The Four Imams.
    Dont Mistake My Harshness For Strength And Neither Mistake My Kindness For Weakness.
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    Re: The Four Imams.

    wow am learning more and more about islam each day
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    SirZubair's Avatar Full Member
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    Re: The Four Imams.

    * Bump *

    So,any1 read it yet?
    The Four Imams.

    wwwislamicboardcom - The Four Imams.
    Dont Mistake My Harshness For Strength And Neither Mistake My Kindness For Weakness.
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    Re: The Four Imams.



    That was really beautifully said.. Jazakallah khair for sharing brother.
    The Four Imams.

    "...You are my Walî in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous." [Surah Yusuf 101]
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    Re: The Four Imams.

    This one scares me man, Allahu akbar
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    Re: The Four Imams.

    Jazakallah Bro ...

    zAk ur signature picture looks funny ...jokes
    The Four Imams.

    .. Strive On The Path Of Allah And Fight The Influence Of Shaytaan ..
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    Re: The Four Imams.

    This is the letter of Ali bin Abu Talib (ra) to Malik al-Ashtar, when he appointed him as the governor of Egypt. Read it fully and carefully, because what he said 1400 years ago we still haven't learned today.

    wassalam
    sam


    IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL.


    These are the orders issued by the creature of Allah, Ali, the son Abu
    Taalib to Maalik, the son of Ashtar when he appointed Maalik as
    the Governor of Egypt to collect Zakat there, to combat the enemies of
    Islam and Egypt, to work for the welfare of its people and to look
    after its prosperity.

    I order you, Maalik, always to keep the fear of Allah in your mind, to
    give priority to His worship and to give preference to obeying His
    Commands over every other thing in life, to carefully and faithfully
    follow the commandments and interdictions as are given by the Holy
    Book and the traditions of the Holy Prophet (s) because the success of
    a man to attain happiness in this world and in the next depends upon
    these qualities, and a failure to achieve these attributes brings
    about total failure in both the worlds.

    I order you to use your head, heart, hands and tongue to help the
    creatures of Allah because the Almighty Allah holds Himself
    responsible to help those who sincerely try their best to help Him.
    Allah has further ordered you to keep your desires under control, to
    keep yourself under restraint when extravagant and inordinate
    yearnings and cravings try to drive you towards vice and wickedness
    because usually your 'self' tries to incite and drag you towards
    infamy and damnation unless the Merciful Lord comes to your help.

    Let it be known to you, Maalik, that I am sending you as a governor to
    a country which has seen many regimes before this. Some of them were
    benign, sympathetic and good, while others were tyrannical, oppressive
    and cruel. People will judge your regime as critically as you have
    studied the activities of other regimes and they will criticize you in
    the same way as you have censured or approved other rulers.

    You must know that a good and virtuous man is known and recognized by
    the good that is said about him and the praise which Allah has
    destined him to receive from others. Therefore, make your mind the
    source and fountain-head of good thoughts, good intentions and good
    deeds. This can only be attained by keeping a strict control on your
    desires and yearnings, however much they may try to incite and coerce
    you. Remember that the best way to do justice to your inner self and
    to keep it out of harm is to restrain it from vice and from things
    which the 'self' inordinately and irrationally desires.

    Maalik! You must create in your mind kindness, compassion and love for
    your subjects. Do not behave towards them as if you are a voracious
    and ravenous beast and as if your success lies in devouring them.

    Remember, Maalik, that amongst your subjects there are two kinds of
    people: those who have the same religion as you have; they are
    brothers to you, and those who have religions other than that of
    yours, they are human beings like you. Men of either category suffer
    >from the same weaknesses and disabilities that human beings are
    inclined to, they commit sins, indulge in vices either intentionally
    or foolishly and unintentionally without realizing the enormity of
    their deeds. Let your mercy and compassion come to their rescue and
    help in the same way and to the same extent that you expect Allah to
    show mercy and forgiveness to you.

    Maalik! You must never forget that if you are a ruler over them than
    the caliph is the ruler over you and Allah is the Supreme Lord over
    the caliph. And the reality is that He has appointed you as the
    governor and tested you through the responsibility of this rulership
    over them.

    Never think of raising yourself to such a false prestige that you can
    declare war against Allah because you cannot ward off His Wrath and
    you can never be free from the need of His Mercy and Compassion.

    Do not feel ashamed to forgive and forget. Do not hurry over
    punishments and do not be pleased and do not be proud of your power to
    punish. Do not get angry and lose your temper quickly over the
    mistakes and failures of those over whom you rule. On the contrary, be
    patient and sympathetic with them. Anger and desire of vengeance are
    not going to be of much help to you in your administration.

    Never say to yourself, "I am their Lord, their ruler and all in all
    over them and that I must be obeyed submissively and humbly" because
    such a thought will unbalance your mind, will make you vain and
    arrogant, will weaken your faith in religion and will make you seek
    support of any power other than that of Allah . If you ever feel any
    pride or vanity on account of your sway and rule over your subjects
    then think of the supreme sway and rule of the Lord over the Universe,
    the extent of His creations, the supremacy of His Might and Glory, His
    Power to do things which you cannot even dream of doing and His
    control over you which is more dominating than that which you can ever
    achieve over anything around you. Such thoughts will cure your mental
    weakness, will keep you away from vanity and rebellion (against
    Allah), will reduce your arrogance and haughtiness and will take you
    back to the sanity which you had foolishly deserted.

    Take care never to think of bringing yourself at par with Allah, never
    to think of matching your power with Him and contesting His Glory and
    ever to pretend that you possess might and power like Him because the
    Mighty Lord will always humble pitiless tyrants and will degrade all
    pretenders of His Power and Might.

    So far as your own affairs or those of your relatives and friends are
    concerned take care that you do not violate the duties laid down upon
    you by Allah and do not usurp the rights of mankind, be impartial and
    do justice to them because if you give up equity and justice then you
    will certainly be a tyrant and an oppressor. And whoever tyrannizes
    and oppresses the creatures of Allah, will earn enmity of Allah along
    with the hatred of those whom he has oppressed; and whoever earns the
    Wrath of Allah loses all chances of salvation and he has no excuse to
    offer on the Day of Judgement.

    Every tyrant and oppressor is an enemy of Allah unless he repents and
    gives up oppression. Remember, Maalik! that there is nothing in this
    world more effective to turn His Blessings into His Wrath quicker than
    to insist upon oppression over His creatures because the Merciful
    Allah will always hear the prayers of those who have been oppressed
    and He will give no chance to oppressors.

    You must always appreciate and adopt a policy which is neither too
    severe nor too lenient, a policy which is based upon equity will be
    largely appreciated. Remember that the displeasure of common men, the
    have-nots and the depressed persons more overbalances than the
    approval of important persons, while the displeasure of a few big
    people will be excused by the Lord if the general public and the
    masses of your subjects are happy with you.

    Remember, Maalik! that usually these big personages are mentally the
    scum of the human society, they are the people who will be the worst
    drag upon you during your moments of peace and happiness, and the
    least useful to you during your hours of need and adversity, they hate
    justice the most, they will keep on demanding more and more out of the
    State resources and will seldom be satisfied with what they receive
    and will never be obliged for the favour shown to them if their
    demands are justifiable refused, they will never accept any reasonable
    excuse or any rational argument and when the time changes, you will
    never find them staunch, faithful and loyal.

    While the common men, the poor and apparently the less important
    section of your subjects are the pillars of Islam, they are the real
    assemblage of Muslims and the power and defensive force against the
    enemies of Islam. Keep your mind on their affairs, be more friendly
    with them and secure their trust and goodwill.

    But be careful in forming your contacts (whether with the most
    important persons or the commoners); keep such people away from you
    and think them to be the enemy of the State who are scandal-mongers
    and who try to find fault with others and carry on propaganda against
    them because everywhere people have weaknesses and failings and it is
    the duty of the government to overlook (minor) shortcomings. You must
    not try to go in search of those weaknesses which are hidden from you,
    leave them to Allah, and about those weaknesses which come to your
    notice, you must try to teach them how to overcome them. Try not to
    expose the weaknesses of the people and Allah will conceal your own
    weaknesses which you do not want anybody to know.

    Do not give cause to the people to envy each other (man against man,
    tribe against tribe or one section of the society against the other).
    Try to alleviate and root out mutual distrust and enmity from amongst
    your subjects.

    Be fair, impartial and just in your dealings with all, individually
    and collectively and be careful not to make your person, position and
    favours act as sources of malice. Do not let any such thing or such
    person come near to you who does not deserve your nearness and your
    favour. Never lower your dignity and prestige.

    Remember that backbiters and scandal-mongers belong to a mean and
    cunning group, though they pretend to be sincere advisers. Do not make
    haste to believe the news they bring and do not heed to their advice.

    Do not accept the advice of misers, they will try their best to keep
    you away from acts of kindness and from doing good to others. They
    will make you frightened of poverty.

    Similarly do not allow cowards to act as your advisers because they
    will make you timid in enforcing your orders, will scare you from
    handling important affairs boldly and will make your enterprises and
    invasions timid and timorous attempts. At the same time avoid greedy
    and covetous persons who would aspire to the position of acting as
    your counsellor because he will teach you how to exploit the community
    and how to oppress people to get their wealth. Remember that
    miserliness, cowardice and greed appear to be different wicked
    qualities but they all arise from the same evil mentality of having no
    faith and no trust in Allah.

    Your worst ministers will be the men who had been ministers to the
    despotic rulers before you and who had been a party o atrocities
    committed by them. Such persons should not be taken into your
    confidence and should not be trusted because they have aided sinners
    and have assisted tyrants and cruel rulers.

    In their stead you can comfortably find persons who are equally wise
    and learned but who have not developed sinful and criminal
    mentalities, who have neither helped the tyrants in their tyrannies
    nor have they assisted them to carry on their sinful deeds. Such
    persons will prove the least troublesome to you. They will be the most
    helpful. They will sincerely sympathise with you. If you take them in
    your confidence they will sever their connections with your opponents.
    Keep such people with you as your companions in your informal company
    as well as in official gatherings in audience. From amongst such
    honest and humane companions and ministers some would receive your
    fullest confidence and trust. They are those who can always speak out
    the bitter truth to you and unreservedly and without fear of your
    status, can refuse to assist you or associate with you in the deeds
    which Allah does not like His good creatures to commit.

    Select honest, truthful and pious people as your companions. Train
    them not to flatter you and not to seek your favour by false praises
    because flattery and false praises create vanity and conceit and they
    make a man lose sight of his real self and ignore his duties.

    You should not treat good and bad people alike because in this way you
    will be discouraging good persons and at the same time emboldening the
    wicked to carry on their wickedness. Everyone should receive the
    treatment which his deeds make him deserve.

    Try carefully to realize that a ruler can create goodwill in the minds
    of his subjects and can make them faithful and sincere to him only
    when he is kind and considerate to them, when he reduces their
    troubles, when he does not oppress them and when he never asks for
    things which are beyond their power.

    These are the principles which you should keep in mind and act upon.
    Let your attitude be such that they do not lose faith in you because a
    good faith on their part will reduce many troubles of administration
    and will relieve you of many worries and anxieties. And so far as your
    confidence and trust is concerned, let it rest with those people whom
    you have tested in difficulties and whom you have befriended, but you
    should always mistrust those people whom you have wronged or who have
    proved themselves undeserving, inefficient or unfaithful.

    Do not give up those practices and do not break those rules which good
    Muslims have evolved or introduced before you, which have created
    unity and amity among the various sections of the society and which
    have benefited the masses.

    Do not break them and do not introduce innovations because if you do
    away with those good rules and traditions, the reward of having
    introduced them will go to those who evolved them and the punishment
    of having despoiled them will be your lot.

    You must know, Maalik, that the people over whom you rule are divided
    into classes and grades and the prosperity and welfare of each class
    of the society individually and collectively are so interdependent
    upon the well-being of the other classes that the whole set-up
    represents a closely woven net and reciprocal aspect. One class cannot
    exist peacefully, cannot live happily and cannot work without the
    support and good wishes of the other.

    Amongst them there are the soldiers of the army of Allah who defend
    His cause, the next class is that of the secretaries of the State to
    whom duties of writing out and issuing special or general orders are
    assigned, the third group is of the judges and magistrates to
    administer justice, the fourth is of officers who maintain law and
    order and guard the peace and prosperity of the country. Then there
    are common men, the Muslims who pay the taxes levied by the
    government, and non-Muslims who pay the taxes levied by the
    government, and non-Muslims who pay tribute to the State (in lieu of
    taxes). Then comes the class of men who carry on various professions
    and trades and the last but not the least are the poor and the
    have-nots who are considered as the lowest class of the society. The
    Merciful Allah has fixed rights and duties of each one of them. They
    have been either mentioned in His Book or explained through the
    instructions of the Holy Prophet (s). A complete code of them is
    preserved with us.

    As far as the soldiers are concerned, they are by the commands of
    Allah a fortress and stronghold to guard and defend the subjects and
    the State. They are the ornaments of the ruler and the country. They
    provide power and protection to the religion. They propagate and
    preserve peace among mankind. In fact, they are the real guardians of
    peace and through them good internal administration can be maintained.
    The upkeep and maintenance of an army depends upon the taxes collected
    by the State out of which Allah has fixed for them a share. With this
    amount they provide for their requirements, maintain themselves and
    their arms in sound position to defend the religion and the cause of
    justice.

    The army and the common men (common citizens who pay taxes or
    tributes) are two important classes, but in a Welfare State their
    well-being cannot be guaranteed without proper functioning and
    preservation of the other classes, the judges and magistrates, the
    secretaries of the State and the officers of various departments who
    collect various revenues, maintain law and order as well as preserve
    peace and amity among the diverse classes of the society. They also
    guard the rights and privileges of the citizens and look to the
    performances of various duties by individuals and classes. And the
    prosperity of this whole set-up depends upon the traders and
    industrialists. They act as a medium between the consumers and the
    suppliers. They collect the requirements of the society. They exert to
    provide goods. They open up shops, markets and trading centres. Thus
    providing the consumers with their necessities, they relieve the
    citizens of the need of running after their requisites of life.

    Then comes the class of the poor and the disabled persons. It is
    absolutely necessary that they should be looked after, helped and
    well-provided for. The Merciful Allah has explained the ways and means
    of maintaining and providing for each of these classes. And everyone
    of this class has the right upon the ruler of the State that at least
    minimum necessities for its well-being and contented living are
    provided.

    Remember, Maalik that Almighty Allah will not absolve any ruler from
    his obligations unless he sincerely tries his best to discharge his
    duties, invokes Allah to help him in their performance, remains
    steadfast and diligent on the path of truth and justice and bears all
    this whether the performance of these duties is congenial or hateful
    to him.

    So far as the army is concerned its chief and commander should be a
    person who is most sincere and faithful to Allah, to the Holy Prophet
    (s) and to your Imam who is most pious, who is famous for his
    forbearance, clemency and gentleness, who is neither short-tempered
    nor does he get angry quickly, who sympathetically treats sincere
    excuses and accepts apologies, who is kind and compassionate with the
    weak, but severe against the strong and the powerful, who has no
    vindictiveness which might lead to violence or any inferiority complex
    or weak-mindedness which makes them helpless and dejected. To find and
    select such persons you should have contacts with pious and noble
    families with high ideals and exalted traditions, families well-known
    for their bravery and courage and generosity and magnanimity. They are
    the people who may be considered as sources of magnificence and
    sublimity of character and fountain-heads of piety and good deeds.

    When you have found and selected such persons then keep an eye over
    them and watch them as parents watch their children so that you may
    find out if there appears any change in their behaviour. Treat them
    kindly and sympathetically. Do not grudge highest considerations to
    them (if they rightly deserve) and do not refuse small mercies. This
    kind of treatment will create reciprocal tendencies in them and they
    will trust you and will be faithful to you. Under the impression that
    you have paid enough attention to their major necessities and wants,
    do not close your eyes to their minor requirements and needs because
    small favours often bear better fruits though careful attention to
    major necessities is very important. Among the military officers those
    should receive your highest respect and consideration who pay most
    attention to the needs of the soldiers under their command who come
    forward to help the soldiers with their personal means and property so
    that the soldiers may lead a happy and contented life and may have
    full confidence of the future of their families and children.

    If the soldiers are thus satisfied and are free from anxieties and
    care then they will bravely and wholeheartedly face the conflicts.
    Your constant attention towards the officers and soldiers will make
    them love you more and more.

    The thing which should most gladden the heart of a ruler is the fact
    that his State is being ruled on the principles of equity and justice
    and that his subjects love him. And your subjects will only love you
    when they have no grievance against you. Their sincerity and loyalty
    will be proved if they gather around you to support your government,
    when they accept your authority without considering it an unbearable
    burden on their heads and when they do not secretly wish your rule to
    come to an end. So let them have as many justifiable hopes in you as
    they can and fulfil as many as you reasonably can. Speak well of those
    who deserve your praise. Appreciate the good deeds done by them and
    let these good actions be known publicly.

    The correct and timely publicity of noble actions and golden deeds
    creates more zeal in the minds of the brave and emboldens the cowards
    and the weaklings. You must know and realize the good deeds done by
    every single individual so that the credit of noble deeds done by one
    may not be given to another. Do not underestimate and underpay the
    good work done. Similarly do not overpay a work simply because it has
    been done by a very important person and do not let his position and
    prestige be the cause of overvaluation of the merit of his work and at
    the same time do not undervalue a great deed if it is done by a very
    ordinary person or a commoner. Let equity, justice and fairplay be
    your motto.

    When you are faced with problems which you cannot solve or with a
    difficult situation from which you cannot escape or when uncertain and
    doubtful circumstances confuse and perplex you, then turn to Allah and
    the Holy Prophet (s) because Allah has thus ordered those whom He
    wants to guide. The way to turn to Allah is to act diligently
    according to the clear and explicit orders given in His Holy Book and
    to the turn to the Holy Prophet (s) means to follow those of his
    orders about which there is no doubt and ambiguity and which have been
    generally accepted to be correctly recorded.

    So far as dispensing of justice is concerned, you have to be very
    careful in selecting officers for the same. You must select people of
    excellent character and high calibre and with meritorious records.
    They must possess the following qualifications: Abundance of
    litigations and complexity of cases should not make them lose their
    temper.

    When they realize that they have committed a mistake in judgement they
    should not insist on it by trying to justify it. When truth is made
    clear to them or when the right path opens up before them, they should
    not consider it below their dignity to correct the mistake made or to
    undo the wrong done by them. They should not be corrupt, covetous or
    greedy. They should not be satisfied with ordinary enquiry or scrutiny
    of a case, but should scrupulously go through all the pros and cons,
    they must examine every aspect of the problem carefully, and whenever
    and wherever they find doubtful and ambiguous points, they must stop,
    go through further details, clear the points, and only then proceed
    with their decisions. They must attach the greatest importance to
    reasoning, arguments and proofs. They should not get tired of lengthy
    discussions and arguments. They must exhibit patience and perseverance
    in scanning the details, in testing the points presented as true, in
    sifting facts from fiction and when truth is revealed to them they
    must pass their judgements without fear, favour or prejudice.

    They should not develop vanity and conceit when compliments and
    praises are showered upon them. They should not be mislead by flattery
    and cajolery. But unfortunately they are few persons having such
    characteristics. After you have selected such men to act as your
    judges, make it a point to go through some of their judgements and to
    check their proceedings. Pay them handsomely so that their needs are
    fully satisfied and they are not required to beg or borrow or resort
    to corruption. Give them such a prestige and position in your State
    that none of your courtiers or officers can overlord them or bring
    harm to them. Let judiciary be above every kind of executive pressure
    or influence, above fear or favour, intrigue or corruption. Take every
    particular care of this aspect because before your appointment this
    State was under the sway of corrupt, time-serving and wealth-grasping
    opportunists who were lewd, greedy and vicious and who wanted nothing
    out of a State but a sinful consent of amassing wealth and pleasures
    for themselves.

    Then come the officers of your State. You must supervise their work.
    They must be appointed after a careful scrutiny of their capabilities
    and characters. These appointments must be made originally on
    probation without any kind of favouritism being shown or influence
    being accepted otherwise tyranny, corruption and misrule will reign in
    your State. While selecting your officers take care to select
    experienced and honourable persons, members of respectable families
    who had served Islam during its early days because these are usually
    of noble character and good repute. They are not greedy and cannot be
    easily bribed. They mostly have before them the ultimate result of
    their thoughts and their deeds. Keep them also well-paid so that they
    may not be tempted to lower their standard of morality and may not
    misappropriate the cash of the State which they hold in their trust
    and if after being paid handsomely they prove dishonest, then you will
    be right to punish them. Therefore keep a careful watch over their
    system of work and rule.

    You may also appoint trustworthy and honest men to keep a watch over
    the activities of these officers. The knowledge that they are being
    watched secretly will keep them away from dishonesty, misrule,
    malpractice and tyrannizing the subjects. Protect your government from
    dishonest officers. If you find any of them dishonest and your
    confidential intelligence service submits acceptable proofs of his
    dishonesty, then you must punish him. This may be corporal punishment
    besides dismissal from service and taking back from him all which he
    has dishonestly collected. He must be humiliated and must be made to
    realize the infamy of his wicked deeds. His humiliation and punishment
    must be given publicly so that it may serve as a lesson and a
    deterrent to others.

    So far as collection of land revenues and taxes are concerned you must
    always keep in view the welfare of the tax-payers which is of primary
    importance than the taxes themselves because these taxes and the
    tax-payers are the original sources on which the welfare of your State
    and its subjects depend.

    A State really lives upon the revenues collected from the tax-payers.
    Therefore, more importance should be attached to the fertility of land
    than to the collection of taxes because actual taxable capacity of
    people rests upon the fertility of the land. The ruler, who does not
    pay attention to the prosperity of his subjects and fertility of the
    land but concentrates only on collection of revenues, lays waste the
    land and consequently ruins the State and brings destruction to the
    creatures of Allah. His rule cannot last for long.

    If the tax-payers complain to you of the heavy incidence to taxation,
    of any accidental calamity, of the vagaries of the monsoons, of the
    recession of the means of irrigation, of floods or destruction of
    their crops on account of excessive rainfall and if their complaints
    are true, then reduce their taxes. This reduction should be such that
    it provides them opportunities to improve their conditions and eases
    them of their troubles.

    Decrease in State-income due to such reasons should not depress you
    because the best investment for a ruler is to help his subjects at the
    time of their difficulties. They are the real wealth of a country and
    any investment on them even in the form of reduction of taxes, will be
    returned to the State in the shape of the prosperity of its cities and
    improvement of the country at large. At the same time you will be in a
    position to command and secure their love, respect and praises along
    with the revenues. Will that not be a lasting happiness?

    Not only this, but your benign rule and humane treatment will so
    affect them that they will come to your help at the time of your
    difficulties and you will be able to rely on their support. Your
    kindness, your clemency and your justice will be a kind of moral
    training to them, and the contented, happy and prosperous life, for
    which they will be grateful to you, will be the best support,
    strongest protection and the greatest treasury for you.

    Later if such circumstances arrive that you find yourself in need of
    their support, their help, their confidence, their wealth and their
    man-power, then they will have no grudge against you.

    Remember, Maalik! If a country is prosperous and if its people are
    well-to-do then it will happily and willingly bear any burden.

    The poverty of the people is the actual cause of the devastation and
    ruination of a country and the main cause of the poverty of the people
    is the desire of its ruler and officers to amass wealth and
    possessions whether by fair or foul means. They are afraid of losing
    their posts or positions and sway or rule and want to make the most
    during the shortest time at their disposal. They never learn any
    lesson from the history of nations and never pay any attention to the
    commands of Allah.

    You will also have to be very careful about your secretaries. You
    should entrust your work only to those who are the best among them.

    Specially the affairs which are of confidential nature and which deal
    with secrets, and the security of the State should be entrusted only
    to men of noble character because men who are intoxicated with power,
    position and prestige carry on propaganda and speak against the
    government in public, they openly misbehave with you and consider
    themselves so important as to ignore you or your orders in financial
    transactions essential to the State, they avoid placing necessary
    papers before you or attending to important correspondence.

    Particular care should be taken that when the officers make contracts
    on behalf of the government or sign agreements, these contracts and
    agreements are not defective or harmful to the State, if they are
    negotiating any treaties and alliances they do not overlook or forsake
    the interests of the State or if they find the State in a weak and
    embarrassing position on account of unfavourable terms of treaties or
    due to intrigues, they should be able to find sensible ways out of
    them. See that they know and realize their proper place and rank,
    because he who does not realize his place and position will never
    understand those of others.

    One more thing about these officers: You must remember not to select
    them for very important posts and not to trust them completely simply
    because you have found them honest, diligent, trustworthy and
    intelligent and have formed a good opinion about them because there
    are some people who, when it suits them, pretend honesty, diligence
    and fidelity and can put on the garb of piety and virtue and thus find
    their ways in the hearts of the rulers, though actually they are
    neither honest nor diligent nor wise nor sagacious. Therefore, you
    must always look to the record or reputation of the services of such
    men during previous regimes; more importance should be attached to
    their good reputation. This kind of selection and supervision will
    prove that you are faithful to Allah and that you wish your Imam well.

    Thus you must appoint one officer as the Head of each important branch
    of your government. He should have knowledge and wisdom enough to cope
    successfully with all the intricate problems of his department and
    should be diligent enough to cope with extensive work.

    Remember well that if there is any defect in your officers and you are
    tolerating it, then you and only you are responsible for all those
    evils.

    I want to advise you about your businessmen and industrialists. Treat
    them well, and order your officers to follow the same policy.

    There may be local businessmen carrying on their trade in certain
    places or those who send their merchandise from one place to another.
    There may even be those who import and export goods. Similarly there
    may be industrialists and manufacturers as well as industrial labour
    or men engaged in the handicrafts. They all deserve sympathy,
    protection and good treatment.

    They all are the sources of wealth to the country. They provide goods
    for the consumers. Most of these traders carry and convey these goods
    from across deserts, seas and over open lands and mountains, their
    consignments are brought from distant lands, often from places which
    are not easy to approach and where usually people do not care or do
    not dare to go. These businessmen are usually peace-loving people, not
    given to mischievous disturbances and seditious fomentation. You must
    look after their interest and protect them whether they are trading in
    your cities or towns or whether they are travelling over the countries
    carrying goods from place to place.

    One more thing about these traders and industrialists. While treating
    them most sympathetically you must keep an eye over there activities
    as well.

    You know they are usually stingy misers, intensely self-centered and
    selfish, suffering from the obsession of grasping and accumulating
    wealth.

    They often hoard their goods to get more profit out of them by
    creating scarcity and by indulging in black-marketing. Such a
    condition is extremely injurious to the public on one hand and
    disgraceful to the ruler on the other.

    You must put a stop to all such practices because the Holy Prophet (s)
    has explicitly prohibited such practices. Remember that trade should
    go on between the buyers and sellers according to correct measures and
    weights and on such reasonable terms that neither the consumers nor
    the suppliers should have to face losses. But even with all the
    sympathetic treatments accorded to them and with all the facilities
    provided to them, if the traders and industrialists carry on hoarding
    and black-marketing, then you must punish them according to the
    intensity of their crime.

    Then I want to caution you about the poor. Fear Allah about their
    conditions and you attitude towards them. They have no support, no
    resources and no opportunities. They are poor, they are destitute and
    many of them are cripples and unfit for work. Some of them come out
    begging and some (who maintain self-respect) do not beg, but their
    conditions speak of their distress, poverty, destitution and wants.
    For the sake of Allah, Maalik, protect them and their rights. He has
    laid the responsibility of this upon your shoulders. You must fix a
    share for them from Baytul Mal (the Government Treasury). Besides this
    reservation in cash, you must also reserve a share in kind of crops
    etc. from government granaries in cities where food-grains are stored
    as are cultivated on State-owned land because in these storage the
    share of those living far away from any particular city is equal to
    the share of those living nearby.

    Let me remind you once again that you are made responsible for
    guarding the rights of the poor people and for looking after their
    welfare. Take care that the conceit of your position and vanity of
    wealth may not deceive you to lose sight of such a grave and important
    responsibility. Yours is such an important post that you cannot claim
    immunity from the responsibility of even minor errors of commission or
    omission with an excuse that you were engrossed in the major problems
    of the State which you have solved diligently.

    Therefore, be very careful of the welfare of the poor people. Do not
    be arrogant and vain against them. Remember that you have to take
    particular care of those who cannot reach you, whose poverty-stricken
    and disease-ridden sight may be hateful to you, and whom society
    treats with disgust, detestation and contempt. You should be a source
    of comfort, love and respect to them. Appoint a respectable, honest
    and pious person - a person who fears Allah and who can treat them
    honourably, order him to find out everything about them and to submit
    a report to you.

    Then treat these poor people in such a way that on the Day of
    Judgement you can plead your case successfully before Allah because of
    all classes of your subjects this class deserves more of your
    attention, sympathy and fair-deal.

    Though everyone of these poor persons deserves your sympathy and you
    will have to do justice to His cause to achieve His favour, yet you
    should pay more attention to young orphans and old cripples. They
    neither have any support nor can they conveniently come out begging.
    They cannot reach you; therefore, you must reach them.

    Remember that the fulfillment of this obligation and duty is
    considered as a tiresome burden by most of the rulers but to those who
    desire to achieve His Blessings and to enter into His Realm, even this
    work seems light and congenial. They bear it happily, dutifully and
    sincerely. They find pleasures in it and they believe in the promise
    made by Allah.

    Out of your hours of work, fix a time for the complainants and for
    those who want to approach you with their grievances. During this time
    you should do no other work but hear them and pay attention to their
    complaints and grievances. For this purpose you must arrange public
    audience for them during this audience, for the sake of Allah, treat
    them with kindness, courtesy and respect. Do not let your army and
    police be in the audience hall at such times so that those who have
    grievances against your regime may speak to you freely, unreservedly
    and without fear.

    All this is a necessary factor of your rule because I have often heard
    the Holy Prophet (s) saying, "That nation or regime, where that rights
    of the depressed, destitute and suppressed are not guarded and where
    the mighty and powerful persons are not forced to accede these rights,
    cannot achieve salvation". You must remember that in those audiences
    the most common men will gather. therefore, if you find them
    misbehaving, becoming unmannerly or if you feel that their talk is
    irrelevant, tolerate them; do not be rude and do not insult them, so
    that Allah may be kind and merciful to you and may reward you for
    obeying His commands explicitly. Treat them courteously, hear their
    grievances patiently and if you are forced to reject their demands
    then reject them in such a way that your rejection may please them as
    much as your grants.

    Then there are certain duties which only you will have to perform and
    which none of your officers can carry out. Among them are replies to
    the letters of your commissioners and governors and are beyond the
    jurisdiction or preview of your secretaries. If you find that your
    officers are not attending as much to the complaints of the public as
    they should, then you should personally attend to them. You must
    finish a day's work on that day only because each day will bring its
    own special work for you. Reserve your best time for prayers to Allah,
    though every work of the State is the work of Allah, especially, if
    you are sincere and honest, and if your subjects are happy with your
    rule and are safe from your oppression.

    Among those duties that you are to perform diligently must be your
    daily prayers. These should be offered sincerely and persistently. You
    must fix times for this during days and nights. You must tax your
    bodily strength for this duty though it may tire you. Your observance
    of prayers should be sincere and faultless and should neither be so
    long as to tire out those who follow you in these prayers nor so short
    as to be faulty and defective because amongst those who follow you
    during the prayers, there may be some sick persons, while others may
    have to attend to some important work. When the Holy Prophet (s) sent
    me to Yemen I asked him how to lead the prayers. He advised me, "Offer
    prayers like a weak and old person and be kind to the faithful" (so
    that weak and old persons may follow your prayers easily and happily).

    You must take care not to cut yourself off from the public. Do not
    place a curtain of false prestige between you and those over whom you
    rule. Such pretensions and show of pomp and pride are in reality
    manifestations of inferiority complex and vanity. The result of such
    an attitude is that you remain ignorant of the conditions of your
    subjects and of the actual cases of the events occurring in the State.

    You will fail to realize comparative importance of events taking place
    and may attach great significance to minor events and may slip over
    important facts, similarly you may attach importance to mediocre or
    insignificant people and may ignore real men of consequence; and what
    is more, you may lose the power of distinction between good and bad
    and may take one for the other or hopelessly mix up the two. After all
    a ruler is as much a human being as any other man and he may remain
    ignorant of facts of which his officers want to keep him in the dark
    (and on which the public may throw light). Thus truth may get mixed up
    with falsehood and may not be distinguished because there are no
    birthmarks on the forehead of truth that it may be easily
    differentiated from falsehood, one has to search for facts and sift
    realities from fictions, only then can one reach the truth. Think for
    yourself, there are only two categories of rulers and you may belong
    to one of them.

    You may either be a pious, sincere and diligent ruler, doing the right
    thing at the right moment and following the principles of justice and
    equity and you may be protecting rights of others and doing your best
    to fulfil your obligations, in that case why hide from the public, why
    draw a curtain around yourself! Or you may be a miser refusing to be
    generous to anyone, in that case people will gradually come to know of
    this trait of your character and will gradually give up asking for
    favours from you but do not overlook the fact that most of their
    demands will have nothing to do with your private purse, they will be
    about the rights of people, obligations of the State, complaints
    against the State, oppressions, and solicitations of justice, then why
    try to avoid hearing these requests!

    You should never overlook the fact that around the rulers there
    usually are certain privileged persons (relatives and friends). They
    may often try to take advantage of their status and may resort to
    selfishness, intrigues, fraud, corruption and oppression. If you find
    such people around you then do away with them (however closely
    connected they may be with you), immediately bring an end to the
    scandal and clear your surroundings of all such moral and spiritual
    filth.

    You must never give lands in permanent lease with all proprietary and
    ownership rights to your friends and relatives. You must never allow
    them to take possession of the source of water-supply or lands which
    have special utility for the communes. If they get possession of such
    holdings they will oppress others to derive undue benefits and thus
    gather all the fruits for themselves leaving for you a bad reputation
    in this world and punishment in the next.

    Be fair in dispensing justice. Punish those who deserve punishment
    even though he may be your near relation or a close friend and even if
    such an action may give you pangs of sorrow and grief. Bear such a
    sorrow patiently and hope for Divine reward. I assure you this will
    bear good fruits.

    If on account of your strict measures people get suspicious of your
    behaving like a tyrant and oppressor, then come out openly before them
    and explain to them the reasons of your actions and let them see the
    facts for themselves and realize the truth. This will give training to
    your mind, will be an act of kindness to the subjects and the
    confidence thus reposed in them will make them support justice and
    truth while you will achieve the end you have in view of obtaining
    their support in the cause of truth.

    If your enemy invites you to a Peace Treaty that will be agreeable to
    Allah, then never refuse to accept such an offer because peace will
    bring rest and comfort to your armies, will relieve you of anxieties
    and worries, and will bring prosperity and affluence to your people.
    But even after such treaties be very careful of the enemies and do not
    place too much confidence in their promises because they often resort
    to Peace Treaty to deceive and delude you and take advantage of your
    negligence, carelessness and trust. At the same time be very careful,
    never break your promise with your enemy, never forsake the protection
    or support that you have offered to him, never go back upon your
    words, and never violate the terms of the treaty. You must even risk
    your life to fulfil the promises given and the terms settled because
    of all the obligations laid by Almighty Allah upon man (in respect to
    other men) there is none so important as to keep one's promises when
    made.

    Though people may differ in their religions and ideologies and may
    have divergent views upon various problems of State, yet they all
    agree that promises when made must be fulfilled. Even the heathens
    take care to keep the promises made among themselves because they have
    seen and realised the evil effects of breaking promises. Therefore,
    take very particular care of promises made, never go back upon the
    words given, never go into the offensive without previously
    challenging and giving an ultimatum. Deception and fraud even against
    your enemy is a deception against Allah and none but a wretched sinner
    would dare do that.

    Allah has given promises and treaties the high rank of being
    messengers of peace and prosperity and through His Kindness and Mercy
    has made them a common desire (of keeping promises) in the minds of
    all men and a common requirement for all human beings. He has made
    them such a shelter and asylum that everybody desires to be under
    their protection.

    Therefore, there should be no mental reservation, no fraud, no
    deception and no underlying meanings in between the lines when you
    make a promise or conclude a treaty. Do not use such words and phrases
    in your promises and treaties as have possibilities of being
    translated in more than one way or as may have various interpretations
    and many explanations, let there be no ambiguity in them, and let them
    be clear, precise and to the point. And when once a treaty has been
    finally concluded, do not try to take advantage of any ambiguous word
    or phrase in it. If you find yourself in a critical situation on
    account of the treaty made in the cause of Allah, then try to face the
    situation and bear the consequences bravely and do not try to back out
    of the terms that account, because to face such perplexing situations
    as may gain His Rewards and Blessings is better than to break your
    promises on that account and earn that about which you feel nervous
    and for which you will have to answer Allah and which may bring down
    His Wrath upon you in this world and damnation in the next.

    Beware of the sin of shedding blood without religious justification
    and sanction because there is nothing quicker to bring down the Wrath
    of Allah, to take away His Blessings, to make you more deserving of
    His Wrath and to reduce the span of your life than to shed innocent
    blood. On the Day of Judgement Allah will first attend to sins of
    bloodshed carried out by man against man. Therefore, never try to
    strengthen your power, position and prestige by shedding innocent
    blood. Such murders instead of making your position strong will not
    only considerably weaken it but may also transfer your power totally,
    taking it away from you and entrusting it to somebody else.

    If you have intentionally murdered a man then no excuse shall be
    acceptable to Allah or to me because punishment of such a crime is
    necessary.

    And if you kill a man by mistake without any intention or motive of
    killing or while delivering legal penalties, your whip, sword or hand
    unintentionally and inadvertently deals a fatal blow because even a
    forcefully delivered slap or box on the ear may cause death, then do
    not, on account of your prestige and position, refuse paying the
    compensation to the heirs.

    Beware and do not develop the trait of self-admiration and
    self-appreciation. Do not get conceited of the good points that you
    find in your good character or good deeds that you have done. Do not
    let flattery and cajolery make you vain and egoist. Remember that of
    all the cunning ruses of the devil to undo good deeds of the pious
    people and to affect their piety, flattery and false praises are the
    ones on which it relies the most.

    Do not boast of the favours and kindnesses that you have done to your
    subjects and do not try to make them realise this, do not think too
    much of the good that you have done to them, and do not go back upon
    the promises made, all these three habits are very ugly features of
    one's character. The practice of boasting over the favours done undoes
    the good done, the habit of exaggerating and thinking very highly of
    our good actions will make us lose the guidance of Allah, and the
    habit of breaking one's promises is disliked both by Allah and by man.
    The Merciful Allah says, "It is most hateful in the sight of Allah, to
    say something and not to practice it." [ Qur'an, 61:3 ].

    Do not be hasty and do not precipitate your decisions and actions,
    when the time comes for an action to be done, or a decision to be
    taken, then do not be lazy and do not waste time and do not show
    weakness. When you do not find a true way to do the thing on hand,
    then do not persist on the wrong way and when find a correct solution,
    then do not be lethargic in adopting it.

    In short do everything at a proper time and in a proper way and keep
    everything in its proper place.

    Do not reserve for yourself anything which is a common property of all
    and in which others have equal rights. Do not close your eyes from
    glaring malpractice of the officers, miscarriage of justice and misuse
    of rights because you will be held responsible for the wrong thus done
    to others. In the near future your wrong practices and
    maladministration will be exposed and you will be held responsible and
    punished for the wrong done to the helpless and oppressed people. Take
    care and keep control over you temper, your anger and your desire to
    be arrogant and vain. Take care of your hands when you are out to
    deliver punishment and of the sharpness of your tongue when you are
    saying harsh things. The best way to achieve this is not to be hasty
    in making remarks and to delay in delivering punishment so that you
    may keep your temper under control and are not overexcited.

    And you cannot achieve this unless you constantly remember that you
    have to return to Allah and unless His fear overcomes every other
    sentiment.

    You must always try to remember the good and useful things done in the
    past, activities of a just and benign regime, good deeds done by it,
    good laws promulgated, instructions of the Holy Prophet (s), commands
    of Allah given in His Holy Book and things that you have seen me doing
    or have heard me saying. Follow the good actions and advice found
    therein. Similarly, follow carefully the pieces of advice contained in
    these orders. Through them I have tried to teach you all that can be
    taught about a good regime. I have done my duty towards you so that
    you may not go astray and your mind may not crave for base desires. If
    it does then you will have no excuse before Allah.

    I beseech Allah that by His Limitless Mercy and by His Supreme Might
    He may grant our prayers, that He may lead both of us to the Divine
    Guidance of achieving His Pleasure, of successfully pleading our cases
    before Him, justifying our deeds before man, of gaining good repute,
    of leaving good results of our benign and just rule with ever
    expanding prosperity and ever increasing welfare of the State and of
    meeting our ends as martyrs and pious persons, as our return is
    towards Him only.

    May the peace of Allah be upon the Holy Prophet (s) and His chosen
    descendants.
    The Four Imams.

    wwwislamicboardcom - The Four Imams.
    Dont Mistake My Harshness For Strength And Neither Mistake My Kindness For Weakness.
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    Re: The Four Imams.

    Does Islam have holidays for those four imams?
    The Four Imams.

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    Re: The Four Imams.

    Jazakallah Khair for the post:thankyou:
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    searchingsoul's Avatar Full Member
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    Re: The Four Imams.

    format_quote Originally Posted by zÂk View Post
    Wat holidays ?
    Maybe I'm mistaken. I was thinking they had holidays where they recognized each of the imams.
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    Re: The Four Imams.

    format_quote Originally Posted by searchingsoul View Post
    Does Islam have holidays for those four imams?
    No, of course not! We dont even have a holiday to celebrate our prophet or God... We have 2 holidays, one for the end of ramadan, and one at the end of hajj.. thats it

    and those imams came after the prophet too.. so he couldnt have legalised anything like that for them (not that he would if he could anyway)...
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    Re: The Four Imams.

    format_quote Originally Posted by cheese View Post
    No, of course not! We dont even have a holiday to celebrate our prophet or God... We have 2 holidays, one for the end of ramadan, and one at the end of hajj.. thats it

    and those imams came after the prophet too.. so he couldnt have legalised anything like that for them (not that he would if he could anyway)...
    Sorry for the confusion. I must be thinking of something else.
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    Re: The Four Imams.

    no worries... unless some people actually do have a holiday for that and i just dont know of it, but its not an islamic practise thats for sure..
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    Re: The Four Imams.

    As much as i would love to have an extra 4 days off work,..

    ..unfortunetly, no, no such thing.

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