Imam Musa Al-Kadhim (as) and Prison Guards:

In the time of our 7th Imam, Imam Musa Al-Kadhim (as) the ruler was
Abbasid Caliph calledHaroon Rasheed, who hated Imam Musa Al-Kadhim
(as).
Haroon Rasheed came to Madina where Imam Musa Al-Kadhim (as) livedand
had Imam Musa Al-Kadhim (as) arrested and sent to a prison in Basra,
Iraq.
Imam Musa Al-Kadhim (as) stayed in this prison under the guard of a
man called Yahyah.
Imam Musa Al-Kadhim (as) was a kind man who always talked nicely to
everyone, even Yahyah who kept him in prison. Soon Yahyah felt bad for
keeping such a nice person in prison.
Haroon Rasheed found out and took Imam Musa Al-Kadhim (as) to
anotherprison. Again Imam Musa Al-Kadhim (as) through his kindness and
politeness made the other person also feel bad.
The cruel Abbasid Caliph, Haroon Rasheed, poisoned the food of Imam
Musa Al-Kadhim (as) in the prison of Baghdad. The dose proved fatal
and the 7th Imam, Imam Musa Al-Kadhim (as) kissed martyrdom.
Moral: No matter how horrible someone is to you, you should always be
nice to them and soonthey will feel bad about how horrible they are
being to you.
Imam Moosa Al-Kadhim (as) and Knowledge of unseen (Ilm-e-Ghaib):
One day Haroon Rasheed sent some robes to Ali binYaqtin to honour him.
Among their number wasa black woolen cloak adorned with gold like the
robes of kings. Ali binYaqtin dispatched those robes to Imam Moosa
Al-Kadhim (as). Among their number he (also) sent that cloak adorned
with gold. Ali bin Yaqtin added some money which he had already
prepared specifically for him as the fifth of his money (Khums - tax
for the Imams) which he wasgoing to pay him.
When that reached ImamMoosa Al-Kadhim (as), he accepted the money and
the robes but returned the cloak by the hand of the messenger to Ali
bin Yaqtin. Imam Musa Al-Kadhim (as), wrote to him: "Keep it and do
not let it leave your hands. For an event will occur toyou because of
it when you will have the need ofit with him (Haroon Rasheed)."
Ali bin Yaqtin was suspicious about it being returned to him and did
not understand the reason for that. Some time later, Ali bin Yaqtin
changed (his attitude) towards a servant who had a special position
with him and he left his service.
The servant knew about Ali bin Yaqtin's inclination towards ImamMusa
Al-Kadhim (as). He was acquainted with the money, robes and other
things (Ali bin Yaqtin) had sent to (Imam Musa Al-Kadhim (as)) on
every occasion. He (went and) informed on him to Haroon Rasheed. He
told (Haroon Rasheed) that (Ali bin Yaqtin) maintained the Imamate of
Imam Musa Al-Kadhim (as) and paid him a fifth of his money each year,
and also that he had given him the cloak with which the Commander of
the faithful (Haroon Rasheed) had honoured him at such-and-such a
time. Haroon Rasheed burned with anger and was furious. He declared:"I
will expose this situation. If the matter is as you say, his life will
be destroyed."
Abbasid Caliph, Haroon Rasheed immediately sent for Ali bin Yaqtin to
be brought. When he appeared before him, Haroon Rasheed said:"What
have you done with the cloak which I bestowed upon you?"
"Commander of the faithful," (Ali bin Yaqtin) replied, "I still have
it in asealed chest and there I keep perfume with it. In the mornings
I open it and look at it to gain blessings from it. I kiss it and then
put it back in itsplace. Every night I do the same thing."
"Bring it, immediately," Haroon Rasheed ordered.
"Yes, Commander of the faithful," he answered. Ali bin Yaqtin summoned
one of his servants and told him: "Go to such-and-such a room in my
house. Take the key for it from my custodian and open it. Open
such-and-such a box and bring me the sealed chestwhich is in it."
It was not long before the servant returned with the chest still
sealed.Ali bin Yaqtin put it before Haroon Rasheed and told him to
break theseal and open it. When Haroon Rasheed opened it, he saw the
cloak in it folded and laid out in perfume.
Haroon Rasheed's anger became pacified and he said to Ali bin
Yaqtin:"Return it to its place andgo away righteously. I will never
disbelieve you again on the word of an informer."
Haroon Rasheed ordered a magnificent gift to be sent after him and he
had the informer floggedwith a thousand lashes. After he had been
flogged about a hundredlashes, informer died.
Sayings of Imam Musa Kazim (as):
Imam Musa Kazim (as) said: "If there is a walnut in your hand and
people say that it is apearl, their saying will not benefit you in any
way when you know thatit is actually a walnut. And if there is a pearl
in your hand and people say that it is a walnut, their saying will not
harm you in any way when you know that it is actually a pearl."
Imam Musa Kazim (as) said: "Indeed cultivation and growth takes shape
in a soft, even land and not in a rocky (barren) land. Likewise,
wisdom grows and develops in a humble heart and not in a proud, vain
and arrogant heart."
Imam Musa Kazim (as) said: "Always say the right thing although it may
lead to your loss." "Itis better to be defeated on principle than to
win on lies." Arthur Calwell

Imam Musa Al-Kadhim (as) and Modesty:

One day 7th Imam, Imam Musa Al-Kadhim (as) was passing by the tent of
a Nomad who was a black man. Imam Musa Al-Kadhim (as) went up to him
and said "Salam Alaikum", in a warm and friendly manner.
Upon leaving Imam Musa Al-Kadhim (as) said good-bye to him in a very
kind manner with these words: "If there is anything I can do for you,
I'm more than willing to do it".
One of the followers of 7th Imam, Imam Musa Al-Kadhim (as) who saw
this attitude said "Is it suitable for you, the son of the messenger
of Allah(SWT), to sit and talk witha man of no reputation and make
such an offer as: If you need me in any work, I'm more than willing to
do it? Is it rightfor a man of great dignity to talk to a man like
that?"
7th Imam, Imam Musa Al-Kadhim (as) replied,"This is one of Allah's
creatures. Allah (SWT) hascreated all men equal. Besides, as a Muslim,
he isour brother in faith. Afterall, life does not remain the same
forever. One who needs help today may be the one who will be able to
help us tomorrow when we'll need help! If we don't pay any attention
to him today, one day when we may need him we will be embarrassed to
ask him for help".
Moral: In Islam everyone is equal . Allah (SWT) is the giver of
things, so what you may have today, someone else may have tomorrow.
Imam Moosa Al-Kadhim (as) and Kindness:
There was a poor uneducated farmer who was very rude to our 7th Imam,
Imam Musa Al-Kadhim (as) whenever he saw him.
No matter how rude this man was, Imam Musa Al-Kadhim (as) never got
angry and he never said anything to the man.
Imam Musa Al-Kadhim's (as) friends wanted to punish the rude man,
butImam Musa Al-Kadhim (as) would not allow them to. Imam Musa
Al-Kadhim (as) told them that he himself would teach this man a
lesson.
One day Imam Musa Al-Kadhim (as) rode out to the rude man's farm where
the man was working. When the man saw Imam Musa Al-Kadhim (as) he
stopped working and puthis hands on his hips, ready to be abusive
again.
Imam Musa Al-Kadhim (as) dismounted, went towards the man and greeted
him with a friendly, smiling face. Imam Musa Al-Kadhim (as) then told
him that heshould not overwork himself and that the land he had was
very good. Hethen asked him how much he was expecting to receive for
the crop.
The farmer was amazed at Imam Musa Al-Kadhim (as) politeness and
sincerity, he waited a little then said that he was expecting to get
around 200 gold pieces. Imam Musa Al-Kadhim (as) took out a purse and
gave it to the farmer telling him that in it was 300 gold pieces, more
than the value of his crop. Imam Musa Al-Kadhim (as) told the man to
take the money and also to keep the crop, and that he hoped the man
would receive more for it.
The farmer faced with such kind behavior and good manner (Akhlaq) ,
was very ashamed of himself and asked Imam Musa Al-Kadhim (as) for
forgiveness.
After that when ever the man would see Imam Musa Al-Kadhim (as) he
would greet him very politely. Imam Musa Al-Kadhim's (as) friends were
very surprised!
Moral: Do not treat people the way they treat you but always better.
Give to people even if they do not act as if they deserve it.
Imam Musa Kazim (as) and Imam Abu Hanifa:
One day when our 7th Imam, Imam Musa Al-Kadhim (as) was only 5years
old, Imam Abu Hanifa asked him who is responsible for our deeds. Does
man do themof his own free will or does Allah (SWT) make him do them.
Imam Musa Al-Kadhim (as) replied that were arethree possibilities:
1. Allah (SWT) makes mando them.
2. Both Allah (SWT) and man are responsible.
3. Man does them alone.
If the first is true than Allah (SWT) should be judged on the day of
Qiyamah and sent to heaven or hell.
If the second is true that both Allah (SWT) and manshould be judged on
the day of Qiyamah and sent to heaven or hell.
The only one that is true is the third one because only man will be
judged on the day of Qiyamah and sent to heaven or hell, as only man
alone is responsible for his actions and deeds.
Moral: Although Allah (SWT) has power over everything he allows us to
do as we please so that we may be held accountable for our deeds on
the day of Qiyamah (Day of Resurrection).
Imam Musa Al-Kadhim (as) and Bishr Haafi:
Once, Imam Musa Al-Kadhim (as) was passing by the house of Bishr
Haafi, when he heard the sound of danceand music coming from inside.
At that very moment a slave-girl cameout of the house to throw some
garbage.
"Is the owner of this house a free person or a slave?" Imam Musa
Al-Kadhim (as) asked her.
The slave-girl replied, "Heis a free man."
Hearing this, Imam Musa Al-Kadhim (as) remarked,"You speak the truth,
for had he been a slave, he would have feared his Master."
When the slave-girl came back inside the house, Bishr Haafi, who had
been consuming alcohol, asked her what took her so long? As soon as
the slave-girl related what had happened, Bishr Haafi immediately got
upand ran bare-footed after the Imam Musa Al-Kadhim (as). Once he had
caught up with the Imam, he expressed shame and repentance over his
acts, sought forgiveness and amendedhis wrongful ways.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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His friends ask him to buy computers for them and he adds a profit for himself

I am a computer and network engineer, and I work with several
companies and individuals, buying computers and accessories for them.
Sometimes customers come to me, and they may be some of my
acquaintances, wanting to buy computers and accessories etc. I tell
them how much the equipment will cost them and I include my commission
in the price without them knowing that I have added the commission.
For example, a computer may cost 2000 riyals, but I tell them that it
will cost them 2500 riyals; I buy the computer with my own money then
I receive 2500 riyals from the customer or the person after they
receivethe computer. My question is: is this transaction valid, in
which I take commissionfrom them without themrealising? Please note
that I deal with the companies that sell the computers and the invoice
from the company shows 2500 riyals when the price is really 2000
riyals. Please note that I state the specifications of the computer
and the time of delivery, and I deal with the customer on the basis of
sincerity. What is the Islamic ruling on that?.
Praise be to Allaah.
It is permissible for you to buy the computers that the customers
want,then to sell them to themwith an appropriate profit, on condition
that you take possession of the computer first, before you sell it to
the customer, because the Prophet (blessings and peace of Allah be
upon him) forbade selling thatwhich one does not possess.
An-Nasaa'i (4613), Abu Dawood (3503) and at-Tirmidhi (1232) narrated
that Hakeem ibn Hizaam said: I asked the Prophet (blessings and peace
of Allah be upon him): O Messenger of Allah, sometimes a man comes to
me and asks me to sell him something that I do not have, so I sell it
to him then I buy it for him from the market. He said: "Do not sell
that which you do not possess."
The hadeeth was classedas saheeh by al-Albaani in Saheeh an-Nasaa'i.
The customer should also be aware that you are selling and you are not
just volunteering to look for a computer for him; but it is not
stipulated that he shouldknow the amount of your profit. Rather if he
describes the specifications that he wants, you should tell him that
you will sell thiscomputer to him, if you bring it for him, for such
and such an amount.
But if you have volunteered to look for acomputer and buy it for
someone, then you do not have the right to increase the price of the
computer.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If an individual has set himself up to do work, then someone comes to
him and gives him fabricand says: Sew a garmentfor me, then he has the
right to take payment for that, because he set himself up to do work.
But if he did not set himself up to do work, then he does not have the
right to take anything, because the other person gave it to him on the
basis that he was doing him a favour.
So anyone who does thejob for another person without a contract is
notentitled to any payment, except in three cases:
1. Saving the property of one who is protected in sharee'ah from destruction
2. returning a runaway slave
3. if a person has set himself up for work.
End quote from ash-Sharh al-Mumti', 10/88
There are two other cases in which it is permissible:
1. If you are not the seller; rather you are an agent working for
a fixed wage. In that case you should tell the customer that you will
buy the computer for him for a better price than can be found in
themarket, and that in addition to that you are entitled to a specific
amount in return for your research and meeting the specifications that
he wants;
2. if you are an agent working on commission,such as if you will
receive 10%, for example, of the price of the computer.
In these two cases you do not have the right to take anything more
thanthat which has been agreed upon, and any discounts or free gifts
that come with the computer belong to the one who appointed you to buy
it, and you shouldnot take anything of them.And Allah knows best.

If a menstruating woman misses the fast of ‘Ashoora’, can she make it up after that?

If a women is in impure condition on 9th 10th and 11th of Muharram,
due to which she can not fast. is it possible to make up those fast on
other days after her GUSUL?.
Praise be to Allaah.
If a person misses the fast of 'Ashoora', it cannot be made up because
there is no proof for that, and because the reward is connected to
fasting on the tenth day of Muharram, and that timehas passed.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: If
theday of 'Ashoora' comes and the woman is menstruating, can she make
up the fast? Is there a principle concerning naafil acts ofworship
that may be made up and those that may not be made up? May Allah
reward you with good.
He replied: Naafil acts of worship are of two types: those for which
there is a reason and those for which there is no reason. Those for
which there is a reason end when the reason ends, and they cannot be
made up. An example of that is tahiyyat al-masjid (two rak'ahs
to"greet the mosque"). If aman comes and sits down, and sits for a
longtime, then he gets up wanting to pray tahiyyatal-masjid, it will
not be tahiyyat al-masjid, because that is a prayer that is done for a
reason and is connected to the reason; once the reason no longer
applies, it is no longer prescribed. Another example, it would seem,
is the day of 'Arafah and the day of'Ashoora'. If a person delays
fasting the day of 'Arafah and the day of 'Ashoora', with no excuse,
there is no doubtthat it cannot be made up and it would not benefit
him if he did make it up, i.e., it would not benefit him in the sense
of it being the day of 'Arafah or the day of 'Ashoora'.
But if that day comes when a person has an excuse, such as the woman
who is menstruating or bleeding following childbirth, or a person who
is sick, then it seems that it cannot be made up in this case either,
because it is connected to a specific day and the ruling ceases to
apply once thatday is past.
End quote from Majmoo'Fataawa Ibn 'Uthaymeen, 20/43
But if a person is excused for not fasting –such as women who are
menstruating or bleeding following childbirth, or those who are sick
or are travelling – and he usually fasts on that day or he had the
intention of fasting that day, then he will be rewarded for his
intention, because of thereport narrated by al-Bukhaari (2996) from
Abu Moosa (may Allah bepleased with him) who said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: "If a person
falls sick or travels, he will have a reward recorded for him like
that of what he used to do when he was at home and was healthy."
Ibn Hajar (may Allah have mercy on him) said:"He will have a reward
recorded for him like that of what he used to do when he was at home
and was healthy" means that he is like onewho used to do an act
ofworship then was prevented from doing it,but he had the
intentionthat were it not for the obstacle he would have continued to
do it. End quote.
Fath al-Baari.
And Allah knows best.