Search for Truth

The book you now have in hand is one of the many Islamic publications distributed by this Organization throughout the world in different languages with the aim of conveying the mess- age of Islam to the people of the world. You may read this book carefully and should you be interested to have further study on such publications you can contact us through a letter. Naturally, if we find you to be a keen and ener- getic reader we shall give you a deserving res- ponse in sending you some other publications of this Organization.
You may express your views on this publication and the subject matter discussed in it, and how far you have benefited from it or which part of the subject matter has proved useful to you and your environment. You will be able, in this manner, to introduce yourself as one of our good and active reader. Meanwhile, you can keep our address at the disposal of your friends and those individuals interested in Islamic studies.
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Divine Justice

The problem of justice as one of God's attributes has had its own distinct history. Various schools of thought in Islam have held different views on the subject, interpreting it in accordance with their own distinctive principles.
Some Sunnis who follow the views of the theologian Abu'l Hasan Ash'ari do not believe in God's justice as a matter of faith, and they deny that justice is accomplished by the divine acts.
In their view, however, God treats a certain person, and whatever punishment or reward He gives him, irrespective of what he might appear to deserve, will represent justice and absolute good, even though it might appear unjust when measured by human standards.
These Ash'aris, thus, distinguish God's attribute of justice from His acts and they, therefore, regard as just whatever can be attributed to God. If He rewards the virtuous and punishes the sinful, this is justice, but so would be the reverse; it would still be in the broad sphere of His justice.
Their claim that the very terms "justice" and "injustice" are meaningless when applied to God is no doubt intended to elevate God's most sacred essence to the position of the highest transcendence. But no thoughtful person will regard these superficial and inadequate notions
as having anything to do with God's transcendence. In fact, they involve a denial of order in the world, of the principle of causality both in the general order of the world and in the conduct and deeds of individual men.
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Contemporary Legal Rullings In Islam

The Qur'an and the corpus of hadith literature constitute a comprehensive legal resource that is invoked to regulate the various aspects of a Muslim believer's life. New situations and contingencies have prompted the experts in the field to delve into the sources and to devise methodological devices in usul al-fiqh to enable them to deduce fresh juridical rulings (fatawa) in order to deal with novel problems and issues. Consequently, the door of independent research (ijtihad) -- deducing legal rulings in the area of human-divine ('ibadat) and human-human (mu'amalat) relationships -- has remained open in the Ja'fari/Shi'ah Ithna 'Ashari/Imami school of thought. This is not a peculiar feature of the Ja'fari school, and it is presently being argued in Islamic scholarship that, contrary to the commonly held opinion, the gate of ijtihad was not considered closed by Sunni jurists of the 4th/10th century.
This work contains the translation of a selection of new legal rulings that are based on the opinion of the eminent jurist Ayatullah al-'Uzma al-Sayyid 'Ali al-Husayni al- Seestani, who resides in Najaf, Iraq, and is the point of reference, or marja', for a good part of the Shi'ah Ithna 'Ashari community of believers, who revert to him for guidance. Three of his works, Al-Fatawa al-Muyassarah (FM), al-Mustahdathat min al-Masa'il al-Shar'iyyah (MMS) and Minhaj al-Salihin, vol. 1 (MS) were used in compiling the list of questions/answers and organizing them under appropriate subjects. The source is clearly marked in regular brackets after the response to each question to facilitate easy reference to the original Arabic text.
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The Role of 'A'ishah in the History of Islam Volume Three

The history of Islam and knowledge of its famous and important personalities serve as a
necessary starting point of departure for an understanding of the main text of Islam. We may
even venture to claim that without a proper and exact understanding of the history of Islam,
one cannot get a true feeling of the facts and realities of this faith. For, on the one hand,
knowledge of the great and well-known Islamic personalities and their ideas, conducts and
deeds which form a part of the text of religion and which are translated into the term
"tradition", is not possible without a knowledge of the time, place, customs, habits and morals
of their contemporaries, and on the other hand an understanding of the characters opposing
Islam reveals the perspicacity Islam, and shows the manner of the combats and strivings of
Islam and leaders against the wicked and wickedness.
In view of the importance of this principal fact we see what the role of a true history and its
worth and position are in the religious Life of the Muslims. We realize to what extent a
knowledge of historical facts helps us in our clear understanding of the realities of our religion,
and after being alien for many centuries from the rise of the bright sun of Islam, to what
extent we are capable of noticing this brilliant light and how close we are getting to this
fountain virtues.CLICK HERE FOR DOWNLOAD

The Role of ‘A’ishah in the History of Islam Volume Two

The present book which is at the disposal of the reader, is the translation of a part of the book called Ahadith of Umm al-Mu’minin ‘A’ishah The text of the book is written by the great traditional scholar, Mr. Sayyid Murtada ‘Askari. The religious, social and cultural services of this author are so many that he is lauded by both enemies and friends, and a description of his services requires an independent pamphlet. One example of his scientific and cultural service is the book of “Ahadith of Umm al- Mu’minin ‘A’ishah” in which he portrays the ideas, beliefs, qualities; characteristics and spiritual peculiarities of ‘A’ishah for the reader and familiarizes him with the true visage of this women. This book gives an account of ‘A’ishah’s life and her role in producing some very important political events. But the main purpose of the author is not to give a full and detailed history and biography. He has a much wider and higher goal, namely to discuss the large and considerable number of traditions narrated by her and show to what extend they are right or wrong, reliable or unreliable. Before beginning the discussion of this wide subject, it has been considered necessary to describe in an introduction to this book, some of the historical events in the occurrence of which ‘A’ishah had played a part, in order to give a true picture of the personality of this narrator of so many traditions, thereby clarifying their value and validity. Therefore the author has, in his study of A’ishah’s adventurous life, divided it into definite parts and periods the most important of which are the following three:
l-’A’ishah in the time of ‘Uthman’s rule.
2-’A’ishah in the time of ‘Ali’s rule.
3-’A’ishah in the time of Mu’awiyah’s rule.CLICK HERE FOR DOWNLOAD

The Role of ‘A’ishah in the History of Islam Volume One

The truest of words is the Book of God, and the way of salvation is the one shown by our lord Muhammad (p.b.u.h.). The worst of deeds is innovation which causes deviation that ends with the fire of hell.” Thus spoke ‘Abd Allah ibn Mas’ud (May God be pleased with him) to his companion peers and to his pupils and followers, describing the signs of the ways of religion. When he spoke of knowledge, he meant the highest goal, which has been sought by religious scholars and seekers of truth in discovering the truth alone and avoiding deviation and wrong words. He said: Attainment of truth is not possible except through two fundamental principles of the noble religion of Islam, namely the Book of God and the utterances of His prophet, the former being the highest and noblest truth ever uttered in the past and present, which cannot be excelled in future, and whose validity will never be diminished. Why should it not be so? The reason is that it has descended from God Almighty, and mankind has confessed his own weakness and inability before the eloquence of its phrases and its brilliant truth. It is the most decisive evidence for the prophet hood of Muhammad. Next are the utterances of an untaught and unlettered Prophet, an exalted personality through whom the heavenly Book has been communicated to the people all over the world; a person who has not offered anything on his own behalf, nor has he added anything on his own behalf, nor has he added anything of his own, nor given
any instructions except for the inspirations received from the source of divine revelation.
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Perfect Man

The subject under discussion is the perfect man from the viewpoint of Islam. A perfect man means an exemplary human being, who is superior and exalted, or any other interpretation that one can make. Like everything else, a human being may be perfect or imperfect, and sound or defective. A sound person, too, may be both sound and perfect or sound and imperfect.
To know a perfect or exemplary human being from the viewpoint of Islam is necessary for Muslims because it is like a model and example, by emulating which we can, if we wish, attain our human perfection under Islamic teachings. We should, therefore, know what a perfect man is, how he looks spiritually and intellectually, and what his peculiarities are, so that we may improve ourselves, our society and other individuals based on that model. But if we do not know what a perfect human being is in Islam, surely we cannot become a perfect Muslim, or even a relatively perfect human being.
From the viewpoint of Islam, there are two ways of knowing a perfect person: One way is to see how the Qur'an in the first place and tradition in the second place have defined a perfect man, even if it is meant to be a perfectly faithful and good Muslim. A perfect Muslim is a person who has attained perfection in Islam; a perfect believer is one who has attained perfection in his faith. Now we must see how the Quran and tradition have portrayed such a person and with what peculiarities. As it happens, we have many things to quote from both of these sources.
The second way is to regard real individuals who are built up on the model of the Qur'an and Islam, not an imaginary and idealistic being, but a real and objective personality who exists in various stages of perfection at its highest level or even at slightly lower stages.
The holy Prophet himself is an example of a perfect man in Islam. Imam Ali is another example. To know Ali (as) is to know a perfect man, and that means to know him thoroughly, and not only his name, lineage and apparent identity. We may know that Ali is the son of Abu Talib and the grandson of Abdul- Mottalib, and that his mother is Fatima, daughter of Assad-bin-Abdol-Ezi, and his wife is Fatima Zahra (as) and he is the father of Hassan and Hossain, and at what dates he was born and died, and what battles he fought etc. But this knowledge is only about his apparent identity, and not about him as a perfect man. Recognition of Ali means knowing his personality, rather than his person.

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Imam Rezas Pilgrimage

We thank God the Almighty for the opportunity granted to us to undertake the preparation of IMAM REZA'S PILGRIMAGE PROCEDURES AND PRAYERS. Imam Reza (MGB)1 is the eighth Immaculate Leader of Muslims from the progeny of Muhammad the Prophet of God (MGB). Imam Ali ibn Musa known as al-Reza was also known as Abal-Hassan. He was born in Medina on Thursday, 11th Dhu'l Qi'dah 148 A.H. (765 A.D.). He was poisoned by alMa'mun at the age of 55 in Mashhad on Tuesday, 7th Saffar 203 A.H. (818 A.D.) and buried in Mashhad

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Short Stories

Dear Readers,
To embody the general concepts of the Islamic viewpoint concerning life is the aim behind these stories. I believe concepts at the theoretical level cannot produce a change or an effect as they can when presented in the form of events or incidents from real life. Thus the Holy Qur'an gives examples and values through pictures with details of the events in which prophets and the righteous suffered for the sake of Allah.
If these short stories are knitted of imagination, they are certainly taken from the depth of present-day Muslim girls' lives. Hence, any girl may read in these stories, incidents she has experienced in some way or directly.
In each story, there is the positive stance of an Islamic viewpoint. The difference is great between this pure and sublime Islamic stance and the impure, corrupted stance of non-Islamic views.

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