General Islamic codes: ZAKAT OF FITRAH

From the rulings of Grand Ayatullah Sayed Ali Hussaini Al-Seestani

1999. At the time of sunset on Eid ul fitr night (i.e. the night preceding Eid day), whoever is adult and sane and is neither unconscious, nor poor, nor the slave of another, he should give, on his own behalf as well as on behalf of all those who are his dependents, about three kilos per head of wheat or barley or dates or raisins or rice or millet etc.
It is also sufficient if he pays the price of one of these items in cash. As per obligatory precaution, he should not give from that food which is not staple in his place, even if it be wheat, barley, dates or raisins.

2000. If a person is not in a position to meet his own expenses, as well as those of his family, for a period of one year, and has also no one who can meet these expenses, then he is a poor person, and it is not obligatory on him to pay Zakat of fitrah.

2001. One should pay Fitrah on behalf of all those persons who are treated as his dependents at his house on the nightfall of Eid ul fitr, whether they be young or old, Muslims or non-Muslims; irrespective of whether or not it is obligatory on him to maintain them, and whether they are in his own town or in some other town.

2002. If a person appoints his dependent who is in another town, to pay his own fitrah from his property, and is satisfied that he will pay the fitrah, it will not be necessary for the person to pay that dependent's fitrah.

2003. It is obligatory to pay the fitrah of a guest who arrives at his house before sunset on Eid ul fitr night, with his consent, and he becomes his temporary dependent .

2004. The fitrah of a guest who arrives at his house on the night of Eid ul fitr before sunset, without his consent, and stays with him for some time, is also, as per obligatory precaution, wajib upon the host. Similarly, if he is forced to maintain someone, his fitrah will also be obligatory upon him.

2005. If a guest arrives after sunset on Eid ul fitr night, and is considered to be dependent upon the master of the house, payment of his fitrah is obligatory on the master of the house, as an obligatory precaution; but otherwise it is not obligatory, even if he may have invited him before sunset and may have broken his fast at his house.

2006. If a person is insane at the time of sunset on the night of Eid ul fitr, and his insanity continues till Zuhr on Eid ul fitr, it is not obligatory on him to pay the fitrah. Otherwise it is necessary for him as an obligatory precaution to give fitrah.

2007. If a child becomes baligh, or an insane person becomes sane, or a poor person becomes self sufficient during sunset, and satisfies the conditions of fitrah becoming obligatory on him, he should give fitrah.

2008. If it is not obligatory on a person to pay fitrah at the time of sunset on the night of Eid ul fitr, but necessary conditions making fitrah obligatory on him develop before Zuhr on Eid day, the obligatory precaution is that he should pay fitrah.

2009. If a non-Muslim becomes a Muslim after the sunset on the night of Eid ul fitr, it is not obligatory on him to pay fitrah. But if a Muslim who was not a Shi'ah becomes a Shi'ah after sighting the moon, he should pay fitrah.

2010. It is Mustahab that a person who affords only one sa'a (about 3 kilos) of wheat etc. should also pay fitrah. And if he has family members and wishes to pay their fitrah as well, he can give that one sa'a to one of his family members with the intention of fitrah and that member can give it to another family member, and so on, till the turn of the last person comes; and it is better that the last person gives what he receives to a person who is not one of them. And if one of them is a minor, his guardian can take fitrah on his behalf, and the precaution is the thing taken for the minor should not be given to anyone else.

2011. If one's child is born after the sunset on the night of Eid ul fitr, it is not obligatory to give its fitrah. However, the obligatory precaution is that one should pay the fitrah of all those who are considered one's dependents after sunset, till before the Zuhr of Eid.

2012. If one who was dependent of a person, and becomes dependent of another before sunset, fitrah is obligatory on the other person whose dependent one has become. For example, if one's daughter goes to her husband's house before sunset, her husband should pay her fitrah.

2013. If the fitrah of a person is obligatory on another person, it is not obligatory on him to give his fitrah himself.

2014. If it is obligatory on a person to pay the fitrah of another person, but he does not pay it, its payment will be, as an obligatory precaution, obligatory on the latter. So, if all the conditions mentioned in rule 1999 are fulfilled, he must pay his own fitrah.

2015. If it is obligatory on a person to pay the fitrah of another person, his obligation will not end if the latter himself pays his own fitrah.

2016. In the case of a wife who is not maintained by her husband, is she is dependent upon someone else, that person will have to pay her fitrah. But if she is not dependent on anyone else, she will pay her own fitrah if she is not poor.

2017. A person, who is not a Sayyid, cannot give fitra to a Sayyid, and if that Sayyid is his dependent, he cannot give to another Sayyid either.

2018. The fitrah of a child who sucks the milk of its mother or a nurse, is payable by one who bears the expenses of the mother or the nurse. But, if the mother or the nurse is maintained by the property of the child itself, payment of fitrah for the child is not obligatory on any one.

2019. Even if a person maintains the members of his family by haraam means, he should pay their fitrah out of halal property.

2020. If a person employs someone like a carpenter, or a servant, and agrees to maintain him fully, he should pay his fitrah as well. But if he agrees that he would pay him for his labour, it is not obligatory on him to pay his fitrah.

2021. If a person dies before sunset on the night of Eid ul fitr, it is not wajib to pay his fitrah or that of his family, from his estate. But if he dies after sunset, it is commonly held that fitrah will be obligatory, but it is not devoid of Ishkal. However, it is better to act on precaution, and pay his fitrah as well as that of his family.

14 Ahadith on Parents.

1 - The Greatest Obligatory Act

عَنْ أَمِيرِ الْمُؤْمِنِينَ )ع) أَنَّهُ قَالَ: بِرُّ الْوَالِدَيْنِ أَكْبَرُ فَرِيضَـةٍ.

The Commander of the Faithful (peace be upon him) has said:“Goodness towards (one’s) parents is the greatest obligatory act.”

Mizanul Hikmah, Volume 10, Page 709

2 - The Best of Deeds

قَالَ الصَّادِقُ )ع): أَفْضَلُ الأَعْمَالِ الصَّلاَةُ لِوَقْتِهَا وَ بِرُّ الْوَالِدَينِ وَ الْجِهَادُ فِي سَـبِيلِ اللٌّهِ.

Imam as-Sadiq (peace be upon him) has said: “The best deeds are: Salat in its stipulated hour, goodness towards parents and Jihad in the way of Allah.”

Biharul Anwar, Volume 74, Page 85

3 - Attachment to Parents

فَقَالَ رَسُولُ اللٌّهِ )ص): فَقِرَّ مَعَ وَالِدَيْكَ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَأَُنْسُهُمَا بِكَ يَوْماً وَ لَيْلَةً خَيْرٌ مِنْ جِهَادِ سَنَةٍ.

[A person once approached the Messenger of Allah (peace be upon him and his family) and said: “I have an old father and mother, who due to their attachment towards me, are not keen for me to go to Jihad.”] 

[Hearing this], the Noble Prophet (peace be upon him and his family) said: “(If such is the case then) Stay with your parents for, by the One in whose control lies my soul,  their attachment of one day and one night to you is better than one year of Jihad.”

Biharul Anwar, Volume 74, Page 82

4 - The Most Beloved Deed

سَأَلْتُ رَسُولَ اللٌّهِ )ص): أَيُّ الأَعْمَالِ أَحَبُّ إِلـى اللٌّهِ عَزَّ وَ جَلَّ؟ قَالَ الصَّلاَةُ لِوَقْتِهَا. قُلْتُ ثُمَّ أَيُّ شَيْ‏ٍءٍ؟ قَالَ بِرُّ الْوَالِدَينِ. قُلْتُ ثُمَّ أَيُّ شَيء‏ٍٍ؟ قَالَ الْجِهَادُ فِي سَبِيلِ اللٌّهِ.‏

[Ibne `Abbas states:] “I questioned the Messenger of Allah (peace be upon him and his family): Which deed is the most beloved in the eyes of Allah, the Mighty, the Glorious?”  He (peace be upon him and his family) replied: “(Offering) prayers at their stipulated times.” I then asked: “Which is the next most beloved deed?” He (peace be upon him and his family) answered: “Goodness towards (one’s) parents.”  I asked him again: “After this which is the most beloved act?”  He (peace be upon him and his family) said: “Jihad in the way of Allah.”

Biharul Anwar, Volume 74, Page 70

5 - Looking at Parents

قَالَ رَسُولُ اللٌّهِ )ص): مَا مِنْ وَلَدٍ بَارٍّ نَظَرَ إِلـى أَبَوَيْهِ بِرَحْمَةٍ إِلاَّ كَانَ لَهُ بِكُلِّ نَظْرَةٍ حَجَّةٌ مَبْرُورَةٌ. فَقَالُوا يَا رَسُولَ اللٌّهِ وَ إِنْ نَظَرَ فِي كُلِّ يَوْمٍ مِائَةَ نَظْرَةٍ؟  قَالَ نَعَمْ. أَللٌّهُ أَكْبَرُ وَ أَطْيَبُ.

The Messenger of Allah (peace be upon him and his family) said: “Every righteous child who casts a look of mercy and affection upon his parents shall be granted, for every look of his, rewards equivalent to that of an accepted Hajj.”  Those around the Prophet questioned: “O’ Prophet of Allah!  Even if he were to look at them a hundred times a day?”  The Messenger of Allah (peace be upon him and his family) replied: “Indeed!  Allah is the Greatest and Most Kind.”

Biharul Anwar, Volume 74, Page 73

6 - The Great Rank of Parents

عَن أَبِي الْحَسَنِ الرِّضَا )ع) قَالَ: إِنَّ اللٌّهَ أَمَرَ بِثَلاَثَةٍ مَقْرُونٍ بِهَا ثَلاَثَةٌ أُخْرَى: أَمَرَ بِالصَّلاَةِ وَ الزَّكَاةِ فَمَنْ صَلَّى وَ لَمْ يُزَكِّ لَمْ تُقْبَلْ مِنْهُ صَلاَتُهُ وَ أَمَرَ بِالشُّكْرِ لَهُ وَ لِلْوَالِدَيْنِ فَمَنْ لَمْ يَشْكُرْ وَالِدَيْهِ لَمْ يَشْكُرِ اللٌّهَ وَ أَمَرَ بِاتِّقَاءِ اللٌّهِ وَ صِلَةِ الرَّحِمِ فَمَنْ لَمْ يَصِلْ رَحِمَهُ لَمْ يَتَّقِ اللٌّهَ‏.

Imam al-Ridha (peace be upon him) has said: “Allah, the Mighty, the Glorious, has commanded three things with which he has associated three other things. He associated payment of zakat along with prayers such that one who offers prayers, but desists from offering zakat, his prayers are rejected. He associated gratitude to Him with gratitude towards parents such that one who is grateful to Allah, but ungrateful to his parents, will be deemed as ungrateful to Allah.  He associated righteousness with bonds of kinship such that one who is righteous, but has severed relations with his kin, will be deemed as not being righteous.”

Biharul Anwar, Volume 74, Page 77 

7 - Kindness to Parents

قَالَ الصَّادِقُ )ع): بِرُّ الْوَالِدَيْنِ مِنْ حُسْنِ مَعْرِفَةِ الْعَبْدِ بِاللٌّهِ إِذْ لاَ عِبَادَةَ أَسْرَعُ بُلُوغاً بِصَاحِبِهَا إِلَى رِضَى اللٌّهِ مِنْ بِرِّ الْوَالِدَيْنِ الْمُسْلِمَيْنِ لِوَجْهِ اللٌّهِ.

Imam as-Sadiq (peace be upon him) has said: “Goodness towards the parents is an indication of a person’s excellent cognizance of Allah.  This is because there is no worship that can take a person towards the happiness of Allah faster than exhibiting respect towards his Muslim parents for the sake of Allah.”

Biharul Anwar, Volume 74, pg.77

8 - Obedience Towards One’s Parents

قَالَ رَسُولُ اللٌّهِ )ص): مَنْ أَصبَحَ مُطِيعاً لِلٌّهِ فِي الْواَلِدَينِ أَصبَحَ لَهُ بَابَانِ مَفْتُوحَانِ مِنَ الْجَنَّةِ وَ إِنْ كَانَ وَاحِداً فَوَاحِداً.

The Messenger of Allah (peace be upon him and his family) said: “One, who follows the orders of Allah with regards to obeying parents, shall have two doors of Paradise opened up for him.  And if there happens to be only one parent, one door of Paradise shall open up for him.”

Kanzul `Ummal, Volume 16, Page 67

9 - The Most Exalted Station

قَالَ رَسُولُ اللٌّهِ )ص): أَلْعَبْدُ الْمُطِيعُ لِوَالِدَيهِ وَ لِرَبِّهِ فِي أَعْلَى عِلِّيِينَ.

The Messenger of Allah (peace be upon him and his family) has stated: “One who is obedient towards his parents and his Lord shall be accommodated in the most exalted of places on the Day of Judgment.”

Kanzul `Ummal, Volume 16, Page 467

10 - Repayment Of Debts

  

عَنْ رَسُولِ اللٌّهِ )ص):مَنْ حَجَّ عَنْ وَالِدَيهِ أَوْ قَضى عَنْهُمَا مَغْرَماً بَعَثَهُ اللٌّهُ يَوْمَ الْقِـيَامَةِ مَعَ الأَبْرَارِ.

The Messenger of Allah (peace be upon him and his family) has said: “One who performs Hajj on behalf of his parents and repays their debts shall be raised by Allah on the Day of Judgement amongst the righteous ones.”

Kanzul `Ummal, Volume 16, Page 468

11 - Pleasing Parents

قَالَ رَسُولُ اللٌّهِ )ص): مَنْ أَرْضَى وَالِدَيْهِ فَقَدْ أَرْضَى اللٌّهَ وَ مَنْ أََسْخَطَ وَالِدَيْهِ فَقَدَ أَسْخَطَ اللٌّهَ.

The Messenger of Allah (peace be upon him and his family) said: “One who pleases his parents has verily pleased Allah, and one who has angered his parents has verily angered Allah.”

Kanzul `Ummal, Volume 16, Page 470

12 - Sheltered by the ‘Arsh (Throne) of Allah

عَنِ الصَّادِقِ )ع): قَالَ بَيْنَا مُوسى بْنِ عِمْرَانَ يُنَاجِي رَبَّهُ عَزَّ وَ جَلَّ إِذْ رَأَى رَجُلاً تَحْتَ ظِلِّ عَرْشِ اللٌّهِ عَزَّ وَ جَلَّ. فَقَالَ: يَا رَبِّ مَنْ هٌذَا الَّذِي قَدْ أَظَلَّهُ عَرْشُكَ؟ فَقَالَ: هٌذَا كَانَ بَارًّا بِوَالِدَيْهِ وَ لَمْ يَمْشِ بَالنَّمِيمَةِ.

Imam as-Sadiq (peace be upon him) related: “Once when Prophet Musa (peace be upon him) was engaged in a conversation with his Lord, The Mighty, The Glorious, he observed a person beneath the `Arsh (Throne) of Allah, whereupon he (peace be upon him) asked:  O’ My Lord!  Who is this person, who is being sheltered by Your `Arsh?”  Allah replied: “This person had been kind and good towards his parents and never indulged in slandering (them).”

Biharul Anwar, Volume 74, Page 65

13 - Travel and be Good!

قاَلَ رَسُولُ اللٌّهِ )ص): سِرْ سَنَتَيْنِ بَرَّ وَالِدَيْكَ سِرْ سَنَةً صِلْ رَحِمَكَ.

The Messenger of Allah (peace be upon him and his family) said: “Travel even for two years to do good to your parents.  Journey (even) for one year to establish bonds of kinship (with your relatives).”

Biharul Anwar, Volume 74, Page 83

14 - Increase in Life and Livelihood

  

قَالَ رَسُولُ اللٌّهِ )ص): مَنْ أَحَبَّ أَنْ يَمُدُّ لَهُ عُمْرَهُ وَ أَنْ يَزْدَادُ فِي رِزْقِهِ فَلْـيَبِرْ وَالِدَيْهِ وَ لْـيَصِلْ رَحِمَهُ.

The Messenger of Allah (peace be upon him and his family) said: “One who desires a long life and an increase in livelihood should exhibit goodness towards his parents and establish bonds of kinship (with his relatives).”

Kanzul `Ummal, Volume 16, Page 475

5 short maxims of Imam Al-Jawwad (as).

1. Imam Al-Jawad (peace be upon him) said:

God revealed to one of His prophets: Your asceticism will give you comfort. Your devotion to Me will endear you to Me. But, did you antagonize My enemies and cherish My disciples?

2. It was related that highway robbers stole the large amounts of cloth that belonged to Imam Al-Jawad (peace be upon him). The head of the caravan sent the Imam a message in which he informed him of that news. The Imam (peace be upon him) answered him:
Our souls and riches are within the pleasant gifts and the deposited loans of God Who makes us enjoy some of them pleasantly and delightedly and seizes whatever He wills with rewards and merits. He whosoever intolerance overcomes his steadfastness will waste his rewards. God protect us against so.

3. Imam Al-Jawad (peace be upon him) said:
He who detested a matter that he witnessed is as same as those who were absent from it, and he who was absent from a matter that he loved is as same as those who witnessed it.

4. Imam Al-Jawad (peace be upon him) said: 

He whoever listens to a caller is serving him. If the caller was God’s representative, he is then serving God

the caller was the Shaitan’s representative, he is then serving the Shaitan.

Dawud bin Al-Qasim related: I asked Imam Al-Jawad (peace be upon him) about the meaning of ‘samad’. He said:

1. Everything that lacks navel is ‘samad’.
   I said that people claim that ‘samad’ is everything that lacks interior. Imam Al-Jawad (peace be upon him) commented:
   Everything that lacks interior lacks navel.

Lesson 2; Death part 2 of 5

Reasons for the Squeeze in the Grave.

Laziness in purifying oneself after urinating, creating mischief amongst people, backbiting (ghibat), and severing relation with kith & kin are some of the reasons for this punishment.

Sa'ad bin Ma'az was one of the noble men of Ansars. He was held dear by the Holy Prophet (S.A.W.S) Himself and His companions, to the extent that whenever he came to meet the Prophet, He used to instruct His companions to welcome him with honour. The Prophet Himself stood up to welcome him. Sa'ad was wounded in a battle fought against the jews of Qurayza, and later succumbed to the injuries. When he died, seventy thousand Angels attended his funeral. The Holy Prophet (S.A.W.S) was present bare feet till the end, and gave shoulder to his bier, and said that the Angels had come to recite the funeral prayers (Namaze Mayyit), and Jibraeel and Mikaeel were also present alongside him. The Holy prophet loved him so much that He Himself buried him. Seeing these, the mother of Sa'ad remarked, “O my son, rejoice at the attainment of Paradise”. The Holy Prophet (S.A.W.S) says that, if a believer (Mo'min) does not help his believer brother even after having capacity to do so, Allah will send a large serpent named ‘Shaja’ in his grave, who will keep biting at his fingers”. In another narration it is stated that the serpent will keep on biting his fingers even though his sin will have been forgiven.

 

Do people who are drowned or are hanged have to face the Squeeze in the Grave?

Shaikh Kulaini narrates from Yunus who says that once Imam Ali-ar-Reza (A.S.) was asked whether a person who is hanged also faces squeezing. (In the olden days it was a custom that when a person was hanged, his body was not brought down from the gallows, but was kept hanging there. As in the case of Zaid bin Ali bin Husain (A.S.), he lay in that manner for three years). Imam Reza (A.S.) answered, “Yes, they too shall face it, because Allah A(who has power over all things) orders the wind to squeeze him, as the earth does”. Imam Ja'far-as-Sadiq (A.S.) says that, “Verily the Lord of the earth and the wind is One and the same, He commands the wind to squeeze the dead man, and this squeezing is more painful than the squeezing by the earth”. In the same manner those who are drowned or are killed and eaten up by the beasts have to face the squeezing. Not offering thanks to Allah for His blessings and denying them, is also one of the causes of the squeeze in the grave (Fishare Qabr).

 

Those A'mal which saves one from the Squeeze in the Grave.

There are many acts (A'amal) to save one from the squeeze in the grave, but for brevity's sake, I state here only seventeen of them.

(1) Amirul Mo'meneen Ali (A.S.) says, that a person who recites Surah-an-Nisa on every Friday will remain safe from the squeeze in the grave.

(2) It is narrated that if a person recites Surah-az-Zukhruf, Allah will save him from the reptiles of the earth, and the squeeze in the grave.

(3) A person who recites Surah-al-Qalam in Obligatory Prayers (Wajib Namaz) or Supererogatory Prayers (Nafela), will remain safe from this punishment.

(4) Imam Ja'far-as-Sadiq (A.S.) says, that if a person dies between the sunset of thrusday and the sunset of friday, Allah will exempt him from this punishment.

(5) Imam Ali-ar-Reza (A.S.) says, that the Midnight Prayers (Namaze Shab) is recommended (sunnat) for you. So if a person gets up in the last part of the night and recites Namaze Shab, Allah will save him from the squeeze in the grave and grant him immunity from the fire of hell, and will increase his age and sustenance.

(6) The Holy Prophet (S.A.W.S.) says, that if a person recites Surah-at-Takasur before going to bed, Allah will grant him freedom from this punishment.

(7) If a person recites this supplication (dua') ten times daily will be saved from this punishment.

(The du'a has already been quoted in Chapter - I under “Those A'mal which prove beneficial during death and eases it's tribulations”).

(8) A person who is buried in Najafe Ashraf. Because the earth of that place has got the speciality, that a person buried there will be saved from the punishment in the grave, and will be exempted from the questioning by Munkir & Nakeer.

(9) To put Jareedatayn (two wet sticks or branches) alongwith the dead body in the grave. It is narrated that so long as the sticks remain wet, the dead person is saved from chastisement. It is related that once the Holy Prophet (S.A.W.S.) was passing by a grave on which Allah's wrath was descending. He called for a leafless branch. He cut it from between,wetted it with water, and kept one on the head of the grave and the other on the feet. It is also related that to sprinkle water on the grave is also beneficial, for so long as the mud of the grave remains wet, the dead person remains safe from the punishment in the grave.

(10) A person who recites ten units (Rak'at) of Namaz on the 1st of Rajab, such that in every Rak'at after Surah-al-Hamd recites three times Surah-at-Tawheed, will be saved from the squeeze in the grave. To recite twenty Rak'at Namaz on the night of 1st Rajab, such that in every Rak'at after Surah-al-Hamd recite once Surah-at-Tawheed is beneficial to save oneself from the punishment in the grave.

(11) To fast for four days in the month of Rajab or twelve days in the month of Sha'ban is also beneficial.

(12) To recite Surah-al-Mulk on the grave is an act which saves the dead man from the punishment in the grave. Allamah Qutubuddin Rawandi relates from Ibne Abbas, who says that once a person pitched a tent on a ground not knowing that there was a grave beneath. Thereafter he started reciting Surah-al-Mulk. Suddenly he heard a voice saying that the Surah gives salvation. He related this incident to the Holy Prophet (S.A.W.S.), who replied that, “Verily this Surah frees a person from the punishment in the grave”. Shaikh Kulanini also narrates from Imam Mohammad-al-Baqir (A.S.) who said that the recitation of Surah-al-Mulk saves one from the punishment in the grave.

(13) It is related from the Holy Prophet (S.A.W.S) in “Da'waat” of Allamah Qutubuddin Rawandi that, when a person is being buried and someone recites this supplication (du'a) thrice, the corpse will remain safe from the punishment in the grave till the day of Qayamat:

اللّهُمَّ إنّي أسأَلُكَ بِحَقِّ مُحَمَّدٍ وآلِ مُحَمَّدٍ أنْ لا تُعذِّبَ هذا المَيِّت.

(14) Shaikh Toosi in his ‘Misbahul Mutahajjid’ relates the Holy Prophet (S.A.W.S.) as saying that, if a person recites the following two Rak'at Namaz on friday night, Allah will free him from the punishment in the grave, and save him from fear on the day of Qayamat. In each Rak'at after Surah-al-Hamd recite fifteen times Surah-az-Zilzal.

(15) To recite thirty Rak'at Namaz in the middle part of the month of Rajab, such that in each Rak'at after Surah-al-Hamd recite ten times Srah-at-Tawheed is beneficial to ward off punishment in the grave. In the same manner to recite the above Namaz on the night of 16th and 17th Rajab and the 1st of Sha'ban is also beneficial. On the night of the 1st of Sha'ban to recite 100 Rak'at Nasmaz, such that in each Rak'at after Surah-al-Hamd recite once Surah-at-Tawheed, after ending the Namaz recite fifty times Surah-at-Tawheed. On the night of 24th Sha'ban recite one hundred Rak'at Namaz, such that in each Rak'at after Surah-al-Hamd recite ten times Surah-an-Nasr. Also to recite fifty Rak'at Namaz such that in each Rak'at after Surah-al-Hamd recite fifty times Surah-at-Tawheed, fifty times Surah-al-Falaq, and 50 tiems Surah-an-Naas saves one from the punishment in the grave. To recite the same Namaz on the night of ‘Ashoora’ (10th of Moharram) is also beneficial.

(16) To keep ‘Khake Shifa’ (the mud of the grave of Imam Husain A.S.) in the shroud (kafan), or to rub it on the parts of prostration (Sajdah).

(17) It is narrated from Imam Ja'far-as-Sadiq (A.S.) in “Anware No'maniyah” that if forty persons gather near the body and recite:

اللّهُمَّ إنّا لا نَعْلَمُ مِنْهُ إلاّ خَيراً وأنْتَ أعْلَمُ بِهِ مِنّا فَاغْفِرْ لَهُ .

Allah will safeguard the dead man from the punishment in the grave.

It is related from Imam Ja'far-as-Sadiq (A.S.) that there was a virtuous man in Bani Israil, regarding whom it was revealed to Prophet Dawood (A.S.) that he was a hypocrite (riyakar). When he died, Hazrat Dawood refrained from attending his funeral. But forty other people attended his funeral and said:

اللّهُمَّ إنّا لا نَعْلَمُ مِنْهُ إلاّ خَيراً وأنْتَ أعْلَمُ بِهِ مِنّا فَاغْفِرْ لَهُ .

Then another forty came and repeated the same, for they were not aware of the hidden reality. Allah then revealed to Dawood (A.S.) and asked him as to why did he not attend his funeral? Hazret Dawood answered, “O Lord! You said that the man was a hypocrite, and so I avoided his funeral”. Allah said, “Verily it was true, but because forty persons bore witness to his goodness, I forgave his sins”. It is Allah's mercy and beneficence who thus forgave His servant with any trial or tribulation.

It is for this reason that the believers (mo'meneen) in the olden days kept their shrouds (kafan) with them, and would request other believers to write down their testimonies on it. The sight of the shroud made them remember death and increase the fear of the hereafter. We too should follow this example and request other mo'meneen to write down their testimonies on our shrouds, and preserve it with us, so that we are always reminded of the hereafter.

Books by Sayed Al-Qazwini

Works of Sayyid Moustafa al-Qazwini

Sayed Moustafa Al-Qazwini (Arabic: سيد مصطفى القزويني‎ born 1961 in Karbala, Iraq) is an Islamic religious leader who has achieved recognition as a religious educator, leader and author. Al-Qazwini can allegedly[citation needed] trace his lineage forty-two generations back to Muhammad. Al-Qazwini initiated his higher religious studies in Qum, Iran where he was awarded with a B.A. and M.A. in Islamic Studies in 1985. During 1987-1989 he served as professor of Islamic Studies at the Islamic seminary in Damascus, Syria. From 1989-1994 he contributed as associated imam and professor of Islamic Studies at several Islamic centers and foundations in London, England. Shortly after his arrival in California in 1994, Sayed Moustafa Al-Qazwini became the founder and director of the Islamic Cultural Center of San Diego, California. This center was the first Shia mosque established in San Diego County for religious and social events. The success of this mosque in San Diego enabled him to found another mosque in Orange County, California. In September 1996, he founded the Islamic Educational Center of Orange County (IECOC), drawing on his experience in Islamic Studies. As of 2009, the IECOC has become an active community center. Al-Qazwini's past associations have included: being chairman of the Development and World Events Committee of the Islamic Shura Council of Southern California (an umbrella organization for sixty-four mosques and Islamic centers), a board member of the council of Shia Muslim scholars of North America. For the past six years he has co-chaired the West Coast Dialogue of Muslims and Catholics, and has been an advisor for the United Muslim American Association for six years. He spends much of his time lecturing across the world and nationally at churches, universities and on panels with other parishioners. Al-Qazwini is married and has five children and three grandchildren.

Here are some fantastic works of Sayed Al-Qazwini;

This book is a compilation of a progressive lecture series delivered over a three-year span in London, England, from 2005 to 2007 (1426-1428 AH) during the Ashura season. The series given reflect a number of spiritual, social, and individual struggles that resonate within every person, and further seek to provide spiritual direction to those challenges.
Since the lectures were inspired by the character and sacrifice of the grandson of Prophet Muhammad, Imam Husayn b. Ali, peace be upon them, whose life was taken in the midst of his prime years, highlighting the years of youth, in particular Muslim youths living in the West, will predominate most of the themes throughout the book. 
The raising of ethical character is the platform by which the brick and mortar of practice and faith sets the foundation for attaining human perfection. The combined elements of faith and practice are used to understand and resolve issues dealing with Muslim youth, in areas such as youth leadership, family, marriage, personal and spiritual refinement based on the Qur’an and the ways of Prophet Muhammad, and the imams (the Ahlul-Bayt) that followed him.

Introduction

Bismillahir Rahmanir Rahim
Those who listen to the Word and follow the best of it:  those are the ones whom Allah has guided, and  those are the ones with understanding.

The Shi‘a and Sunni schools of thought form the two wings of the Islamic nation that allow it to fly and carry out its lofty objectives. A great Muslim scholar once said, “Those who attempt to cause division between the Shi‘a and Sunni are neither Shi‘a nor Sunni.” Written under this premise, the book in hand should clarify some common questions and inquiries about the philosophy and practice of Shi‘a Islam. The Shi‘a and Sunni schools of thought differ primarily in jurisprudence and have far more similarities than differences. Every school of thought in Islam must be respected because they all can lead people to salvation.

The Shia have primarily been the most misunderstood of the Muslim schools of thought. It has been the case throughout Muslim history and until now that the Shia ideology and its followers are persecuted and ridiculed. In recent times, it is been more accelerated politically after the invasion of Iraq in 2003. The Muslim world then witnessed an increasing attack against Shia Islam and its followers. A tsunami effect of ignorance and prejudice batters the Shia. Unsubstantially described as “interpreting their own form of Islam,” the Shia have been hammered with radical accusations as being “renegades” and “rebellious” by those who believe that the Shia doctrine is some form of a “cult” or that it is at “odds” with mainstream Muslims.

Discovering Islam is an invitation to learn about the fundamental message, spirit, and practice of Islam. This book covers an array of essential concepts, practices, and beliefs. It takes you through the core principle of the Oneness of God to the most contemporary concept of jihad.

The message of Islam is universal. Islam is not intended to be a faith of followers from a certain descent; nor does it belong to one geographical part of the world; nor does it belong to a different time era.

Islam is a progressive and adapting religion that transcends all racial, native tongue, socio-economic, and gender lines. It is open and free to be explored, challenged, accepted, and even rejected. God says in the Quran, “There is no compulsion in religion. The right direction is henceforth distinct from error. Thus whoever rejects evil and believes in God has  grasped the most trustworthy hand-hold that never breaks.” (2:256)

Imam Ali (as) insight - Nahjul-Balagha's brief covering of authenticity.

Assalamu Alaykum Dear readers

I congratulate you upon the luminous day and birth of our Moula Imam Ali (as). This brief lecture is regarding the gaining of knowledge on Imam Ali (as). We would like to sight in this lecture, some of the commentators and the compilers of the sermons, letters and the ahadith of Imam Ali (as). This basically covers the authenticity of the book Nahjul Balagha.

Benefits of Kindness to Parents.

فَقَالَ أَبُو عَبْدِ اللٌّهِ )ع): يَا مُيَسِّرُ قَدْ حَضَرَ أَجْلُكَ غَيْرُ مَرَّةٍ وَ لاَ مَرَّتَينِ كُلُّ ذٌلِكَ يُؤَخِّرُ اللٌّهُ أَجَلَكَ لِصِلَّتِكَ قُرَابَتِكَ وَ إِنْ كُنْتَ تُرِيدُ أَنْ يُزَادَ فِي عُمْرِكَ فَبِرْ شَيْخَيكَ يَعْنِي أَبَوَيهِ.

[Hanan Ibn Sudair narrates: “We were in the presence of Imam as-Sadiq (peace be upon him) and a midst us was Muyassir.  During the discussion, the topic of silah rahim (establishing bonds of kinship with one’s relatives) came to the fore, whereupon] the Imam (peace be upon him), [addressing Muyassir], said: ‘O’ Muyassir!  On several occasions, your end had drawn near, but on each occasion, Allah delayed your death due to your acts of silah rahim with your relatives.  If you desire to have your life-span increased, exhibit goodness and kindness towards your parents.’

Biharul Anwar, Volume 74, Page 84

Training: Training denotes the missionary program sent by Allah and it is related to Him.

And teaches them the Book and the Wisdom. (Surah Jumah 62:2).

This portion of the verse shows that training is related to two things,
'Book' and 'Wisdom'. Actually both are one and the same. 'Book' means
the knowledge of the Holy Quran and wisdom denotes the secret of the
creation of the Universe. In other words 'Book' is the codification of religious
law and 'Wisdom' means the realities connected with creation of
the universe and it is related to natural factors. For example the

Almighty has created the universe. Now this is not a religious command.

Therefore, one who intends to acquire perfection and righteousness
must strive for Quranic knowledge. One should study it and act upon it.
The verses regarding the oneness of Allah, His names, attributes and
Divine acts must be studied with concentration and through this exercise
we must strengthen our basic beliefs. We must also pay attention to the
laws of Shariah. We must perform obligatory acts and shun prohibited
ones. We must also ponder on the verses with regard to Day of Judgment.
Through these verses each one of us must create a longing for
Paradise and a fear of Hell. In this way a man is gradually persuaded to
perform good deeds and distance himself from evil deeds.

There are many verses of the Quran concerning wisdom and which
cannot be understood by the five senses of man. A study of these verses
indeed tells man regarding his origin and his destination. What is the
aim behind the creation of man and other creatures? And why they subsequently
leave the world? What is the purpose of designing and devising
the long caravan of creatures and created things? The reply to the
questions is the foundation of Quran.

-Ayatullah Shaheed Dastaghaib Shirazi Ref: Book, Qalbe Saleem, advice of training.