Islam Guidance

Imam Sadiq (A.S) discussed medicine and hygiene and delivered valuable lectures that revealed the most accurate affairs of these sciences. He also discussed physiology, blood circulation and the microbes that affect diseases. Moreover, he reviewed the qualities of fruits, vegetables, meat, and the like. These physical and medical discoveries have been compiled in a book titled Tibbul-Imam Al-Sadiq Medicine of Imam Sadiq (A.S).

The Imam argued with the best physicians of his age and discussed the deepest and most accurate medical advances. Those physicians submitted to his knowledge and confessed of the questions he had provided. Most of these argumentations are recorded in the books dealing with the life of the Imam. We may consider that the best of these advances are those recorded in the book titled Amalil Imam Sadiq Dictations of Imam Sadiq (A.S), in which chapters pertaining to physiology with its accurate questions and topics are recorded.

The most modern scientific labs and analytic devises and technology have not attained the topics that are discussed in that book. Naturally, these treatises contributed in the development of hygiene. As much as we conceive, the most splendid physical theses that are related to the Imams (A.S) are those recorded in the book titled Ar-Risaletul Thehebiya, The Golden Treatise. It is also called Tibbul Imam Al-Reza, The Medicine of Imam Al-Reza (A.S).

Ref: Aalulbayt Global Information Center

Jealousy is a very dangerous and destructive disease, which afflicts most people. Very few people are protected from its destruction. Jealousy is dangerous both on the individual as well as the social level. Like termites, it causes gradual destruction of the individual on a personal level, and the society at large.
And for ‘Imaan (Faith)’, it is as dangerous as fire is, for dry wood.
Jealousy means to be disgusted and upset about a bounty conferred on another person, and to hope that the person is deprived of the bounty. For instance, to be jealous of a brilliant student who has passed his exam, and wish that he had failed. Or to be jealous of a profit earned by a businessman and wish that he had suffered a loss instead.
It is this jealousy which prevented Satan from prostrating in front of prophet Adam (A.S), and as a result, he became the subject of Allah’s anger. In reality, Satan could not stand the honor and esteem that prophet Adam (A.S) enjoyed near Allah. Similarly in his jealousy, Qaabeel killed Haabeel, and the brothers of prophet Joseph (A.S) threw him in to the well. It was nothing but envy, which compelled Bani Umayyad to oppose Islam, and prevented them from accepting the prophet Hood of Prophet Muhammad (P.B.U.H&H.P) and Imamate of the commander of the faithful (A.S). Thus, the greatest affliction of jealousy is that it prevents a person from accepting the truth.
No wonder Imam Sadiq (A.S) warns:
"Jealousy destroys the faith as fire destroys wood."
(Usul-e-Kafi, vol. 2)
In another tradition he (A.S) declares:
Foundation of disbelief (kufr) is based on three things:
1) Greed
2) Pride
3) Jealousy.
If one is jealous of Allah’s bounties like health, intelligence, wealth and stature, bestowed on others, then that person is in fact disputing with Allah’s Judgement and this takes a person closer to infidelity and polytheism. Instead of being jealous one should pray to Allah to bestow on him those bounties, as Allah’s treasures are limitless and Allah is not troubled in granting bounties to His creatures.
Jealousy is not the means for acquiring success. Instead, one should strive for success, by struggling for it in a legitimate manner, constantly seeking Allah’s help and Imam’s (A.S) guidance. One who is jealous should realize that his jealousy will not affect the other person in the least, but he will only harm himself.
Therefore, one must refrain from jealousy, and should seek Allah’s protection from this spiritual disease. By pondering over the verses of Surah Falaq we become aware of the destructive effects of jealousy.

Adopted from: Al Muntazar

It is mentioned in reliable traditions that Imam Jaafar as-Sadiq (A.S) said, Dawood (David) arrived for hajj, attended Arafat, saw the huge gathering of people there and went on top of a hill and engaged him in supplication in solitude. When he concluded the hajj rituals, Archangel Gabriel came to him and asked, “Why had you gone to the hill? Your Lord asks did you think that your voice would not reach Him due to the noise of the multitude.” Then Archangel Gabriel took Dawood to Jeddah and therefrom made him reach the bottom of the sea and to the depth of a 40 day journey, on land. Then they reached a rock. They split it and found a worm in it. Archangel Gabriel told Dawood, “Your Lord says, ‘I hear the voice of this little insect in the rock at the bottom of the sea and am not unconcerned of his needs (condition) and you imagined that I might not hear your voice due to the amalgamation of the voices of others!’”

This article was borrowed from Al-islam.org

Many people have asked why Imam Hussein (A.S) decided to go and fight against the tyrant of his time, and why Imam Hassan (A.S) entered into a peace treaty. Why did Imam Reza (A.S) cooperate with the government, while Imam Sajjad (A.S) distanced himself from the government? There are books devoted to answering these specific questions, so we won’t go into it here. But the short answer is that every Imam that we have has had a different situation and lived in different and varied environments. This is actually a blessing for us, as we can study the lives of the Imams and how they acted, given all of their different situations. Thus, we can apply these to our lived the best we can.
Sufyan al-Thawri visited Imam Sadiq (A.S) and objected to the Imam wearing fine clothing, since the Prophet (P.B.U.H&H.P) did not wear such garments. The Imam said, “Are you inferring that since the Prophet used to live in that way, everyone else should do the same until the end? Do you not know that this is not a part of the Islamic commandment? You must act and think upon wisdom. You must use your intellect and take time and place into consideration. The Prophet used to live a middle class lifestyle appropriate to his time. Islam commands equality and compassion. We must observe that this was the lifestyle of the majority at that time. Of course, as the Prophet was the leader, people used to give up their wealth and their life for him, and it was possible for him to have all kinds of lifestyles. However, he never took advantage of that, even though it was all available to him. Islamic commandments denote sympathy compassion and equality. They stand for justice and fairness. It is the soft and delicate methods which stop the frustration in the soul of the poor and prevents a friend or a neighbor, or whoever may be watching your acts, from becoming upset. If the luxurious lifestyle that is available now were possible during the time of the Prophet, then he would not have conducted his life in that way. People are given personal choices on the aspect of dressing up, and may choose whether to wear old or new clothes, in whichever material or style they prefer. Religion does not pay attention to such matters. What is important in religion are issues such as sympathy, compassion, equality, justice and fairness.” The Imam then added, “And as you see me now, I am aware of the responsibilities towards my possessions; thus, there is no logical or spiritual difference between my method and the Prophet’s.”
(Ref: A Survey into the Lives of the Infallible Imams by Ayatollah Mutahhari, page 8)

Taken from: Islamic Insight

Lady Ummul Baneen (S.A) was among the first individuals to hold mourning sessions (Majalis) for Imam Hussain. Imam Sadiq (A.S) has narrated, “Ummul Baneen (S.A), the mother of the four martyred brothers would go to (the cemetery of) al-Baqi and would lament with heart-rending and grief-stricken words upon her sons. People would gather and listen to her (sorrowful words). One day Marwan bin Hakam came and heard her lamenting and started weeping (in spite of being ruthless himself).” Along with the other ladies of Bani Hashim, she virtually transformed Jannat al-Baqi into a Hussainiya, a center of mourning for Imam Hussain and the tragedy that befell his family. She is considered the first person to recite poetry lamenting the plight and suffering of Imam Hussain and the orphans in Karbala, as well as the tragic martyrdom of her own sons. The lamentations and poems she wrote are highly regarded as important masterpieces of Arabic literature. One famous elegy she wrote is as follows:

Whoever has seen the courageous advances of Abbas?
And along with him were the brave sons of Haidar
I heard that he lost his arms, and his head was wounded
O Lord, how did my son fall on the ground with no arms to break his fall?
Were it that he had a sword, no one would have dared approach him

Don’t call me the Mother of Her Sons anymore
This title reminds me of those Haidari lions
As long as my sons were alive, I was Ummul Baneen
Now that I have lost them, this title doesn’t suit me

Those four sons of mine were like four lions
The ones who sleep in the desert after giving their heads
Whoever faced them in the midst of the battlefield?
Surely would have fallen to the ground like rain
How I wish someone had come and informed me
That the arms of my Abbas were brutally severed

A few years after the tragedy of Karbala, Lady Ummul Baneen (S.A) passed away on 13th Jamadi al-Thani, 64 AH. But the mourning sessions and traditions she established have kept the sacrifice of Imam Hussain (A.S) and the Prophet’s Family alive, and it is incumbent upon us to maintain this legacy and keep the incident of Karbala alive in our hearts.

Ref: Islamic insight

Definitions of Music
The art of combining sounds or sequences of notes into harmonious patterns that is pleasing to the ear. Any sound that is produced for entertainment and is capable of exciting passion. Sounds that produce a strange type of sorrow or pleasure for the listener.

Origin of Music
When the Prophet Adam died Cain, the one who killed his brother Able out of jealousy, wanted to share his happiness with Satan. To celebrate his father's death, Cain and Satan created musical instruments.

Bad Effects of Music
Increases blood pressure and blood sugar content and slows the human digestive system.
The excitement and tension from music can cause ulcers, affect the hearing, and produces emotional instability.
Music destroys the sense of shame and self-respect and removes feelings of love, humanness, and mercy: Music is the ladder of fornication.  (Prophet Mohammed (P.B.U.H&H.P))
It creates hypocrisy: Listening to music, songs, and useless words cultivates hypocrisy in the heart in the same way. (Imam Sadiq (A.S))
Music causes poverty: Music creates hypocrisy and causes poverty.  (Imam Ali (A.S))
It causes forgetfulness of God: The house where music is played is not safe from sudden disasters.  Supplications at such a place are not answered.  Angels do not enter this place.  (Imam Sadiq (A.S))

Punishments for Music
Molten lead shall be poured into the ears of one who listens intently to songs.  (Prophet Mohammed (P.B.U.H&H.P))
Whenever a person begins singing, two Satan alight upon his shoulders and continue to beat upon his chest, till the time he continues the song.  (Imam Sadiq (A.S))
When the singer shall emerge from his grave on the Day of Judgment, he shall be blind, deaf, and also mute.  (Prophet Mohammed (P.B.U.H&H.P))
Music is that sin which has been promised a penalty of fire (of Hell) by the Almighty Allah.  Since it is evident that whichever sin has been promised Hell as its punishment is a major sin.  It could be derived from the above tradition that singing is also a sin of the same category.  (Imam Baqir (A.S))
[Source:  Music and Dancing, A Major Sin.  Ja'afari.  May 1998, p 15-18.]

Taken from: Almujtaba Islamic network

Among the most destructive of spiritual diseases is ostentation or showing off. This sickness is very harmful for one’s sincerity. It destroys the biggest and the best of deeds. It makes worship futile. It destroys all acts of worship, since sincerity is the most basic condition of worship. The foundation of every deed is intention and intention is based on sincerity. If someone takes a partner with Allah in the intention of any deed then that act becomes futile, whether it is obligatory or recommended. Whether ostentation affects one’s intention from the beginning, or it becomes a part of one’s intention during the performance of the act, the end-result is the same i.e. the action is futile. For example, a person prays with congregation for show-off or he enters the mosque to show-off.
(Minhaajus Saleheen, The Book of Ibaadaat, p. 154, article no. 569)
There are many people who perform good actions, but the reason for performing the actions varies from person to person. Some people perform good actions for satisfaction of the heart, while others do it out of fear, while some others do it to earn respect and honor in society. Very few people actually perform good deeds to earn Allah’s satisfaction.
Allah says in Holy Quran:
"Say: I am only a mortal like you. It has been revealed to me that your Lord is one Lord. Then whosoever desires the meeting of his Lord, and then he should do good and not associate anyone in the worship of his Lord."
(Surah Kahf: 110)
Explaining the above verse, Imam Sadiq (A.S) says:
“A person performs a good deed, but does not desire Allah’s satisfaction. Instead, he performs the deed so that the people may consider him to be pure, and he desires that people should talk about his worship. He is that person who has taken a partner with Allah in his worship”. After this Imam (A.S) said, “A person who performs a good action secretly, and the day passes by, then Allah will manifest his good deed. And one who performs evil deeds secretly, then Allah will manifest it after some days”
(Al Wafi, vol 5, p. 853-854)

Imam Sadiq (A.S) has narrated from Holy Prophet (P.B.U.H&H.P):
"A time will come when the intention of the people will be insincere. For the greed of this world, their apparent will be adorned. Allah will afflict all of them with His punishment. Then they will plead (to Allah) like a person who is drowning but their supplications will not be accepted".
(Ibid. p. 856)
May Allah protect us from the evil and destructive disease of ostentation.

Taken from: Al Muntazar

‬

Dawood ibn Farqad, who says that I was seated in the house of Imam Sadiq (A.S) when we saw a ‪‎pigeon‬ (called Zaghabi) humming.‬‬‬‬
Imam (A.S) turned towards me and asked,
“O Dawood! Do you know what this bird is saying?”
I replied in the negative. Imam (A.S) said,
“It curses the murderers of Imam Hussain (A.S), thus preserve such pigeons in your houses.”
[Ref: Nafasul Mahmoom, Section 2, Tradition no. 20]

Source: alhassanain.com

The pilgrimage to the holy shrines of the Prophets, Imams, and saints is called Ziyara. It is different from the ritual pilgrimage to Mecca, which is called Hajj. Hajj however is obligatory upon every Muslim man and woman under specific conditions, whereas Ziyara is not obligatory. Yet, it is much recommended in the innumerable narrations of the Prophet and the Imams who have stated about the rewards of those who perform such pilgrimages voluntarily. [See Sheikh Abbas al-Qummi, Mafaateeh ul-Jinan]
Simply, Ziyara is to visit the tomb and say a word of greeting, such as ‘Salaam (Peace)’. Other narrations have confirmed that it is acceptable to address such words of greetings from any place in the world while directing the face towards the direction of the tomb.
At any rate, it is advisable, according to reason as well as instructions of well-versed scholars, to commit to the statements of the Ziyaras that are related to the Ahlul Bayt (A.S), because such statements express the deep reality of status of the owner of the visited tomb and hint at the most accurate conducts to be practiced there.
On that account, it is recommended for the visitors of the tomb of al-’Abbas to follow the instructions mentioned in the saying of Imam Sadiq (A.S) regarding the Ziyara.
In this saying, the Imam instructs the visitor to stop opposite to the body of al-’Abbas turning the back to the kiblah, just like visiting the tombs of the prophets and Imams. This expresses the utmost courtesy befitting the elevated rank of al-’Abbas. In fact, to visit al-’Abbas after his death is same as visiting him during his life. This is because the martyrs are
“… alive with their Lord and receive sustenance from Him.” [The Holy Qur’an; Sura of Aal-Imran, Verse 169]

The author of Mezar ul-Bihar on page 165, records that Sheikh al-Mufid, Ibn al-Mashhadi, and Al-Shahid al-Awwal emphasized that the visitor of the tomb of al-’Abbas should first stop at the door of the shrine and seek permission to enter by saying: “Greetings of Allah… etc.” He then should enter and throw himself on the tomb and recite: “Peace be upon you, the righteous servant of God… etc.” He then should move to the direction of the head to offer the prayer and supplicate to God. He then should return to the tomb, stop at the two legs, and recite: “Peace be upon you, Abul-Fadhl al-Abbas… etc.”
Although these statements do not show whether it is advisable to stop at a specific side, it is understood that the direction of the kiblah is the intended.
Some scholars however advised to visit the tomb of al-’Abbas before that of Imam Hussain (A.S), because the earlier is the door to the latter.
It is also advisable to offer the two-units prayer of Ziyara at the tomb of Abbas. During his visit to the tombs of the martyrs of Karbala on the fortieth day after their martyrdom, Jabir ibn Abdullah al-Ansari visited the tomb of Abbas ibn Ali and offered a two-units prayer. [See Ziyarat ul-Arbaeen]
It is also advisable to kiss the tomb. This is proved through the narration of Safwan al-Jammal who relates it to Imam Sadiq (A.S):
“…You should then come near the tomb of Abbas ibn Ali and say… Then throw yourself on to the tomb, kiss it, and say… etc.”

Ref: Al-Abbas
Publisher: Ansariyan Publications – Qum

A woman is proud of herself just the same as a man would be. She likes to be respected by others. She would get hurt if she were to be insulted or belittled. She feels good when respected and would hate those who try to degrade her.
Dear Sir! your wife surely expects you to respect her more than others. She has every right to expect her life partner and best friend to care for her.
She works for you and your children's comfort and thus expects you to value her efforts and to respect her. Honoring her would not belittle you but it would indeed go to prove your love and affection towards her. Therefore, respect her more than others and talk to her politely. Do not interrupt her or shout at her. Call her by respectful and virtuous names. Show your respect when she wants to sit down. When you enter the house, if she forgets to say 'Salam' (greetings), then you should say 'Salam' to her.
Say 'Good-bye' when leaving your house. Do not lose contact with her when travelling or away from home. Write to her.
Show your respect for her when in gatherings. Seriously avoid all insults and humiliation. Do not abuse or even jokingly tease her. Do not think that because you are close to her she would not mind you making fun of her. On the contrary she will dislike such an attitude but may not express it.
All women expect their husbands to respect them and all of them hate insults If some women keep silent before their husbands' humiliations, it is not the proof of their satisfaction.
If you respect your wife, she will do the same to you and thus your relationship will grow stronger. You would also earn more respect from others. If you maltreat her and she retaliates, it is again your fault and not hers.
Dear Sir! marrying is not equal to getting a slave. You cannot treat a free person as a slave. Your wife has married you in order to live with you and to share her life with a man whom she loves. She expects the same things from you as you do from her. Therefore treat her in a manner in which you would like to be treated.
"Imam Sadiq (A.S), quoting his father, stated: 'Whoever marries, must respect his wife'." [Bihar al-Anwar, vol 103, p 224]
"The Prophet (P.B.U.H&H.P) of Allah stated: 'Whoever respects a Muslim, Allah would pay him his own respect'." [Ibid, vol 74, p 303]
"The Prophet (P.B.U.H&H.P) of Allah also stated: 'None would respect women except the magnanimous ones, and none would insult them except the ignoble ones.' In addition, the Prophet (P.B.U.H&H.P) of Allah stated: 'Whoever insults his family, would lose happiness in his life'." [Mawa iz al-Adadiyyah, p 151]

Derived from: Principles of Marriage & Family Ethics
By: Ayatullah Ibrahim Amini

Brushing the teeth not only helps one look better and feel healthier, but also it pleases God. The religious leaders of Islam emphasized on this fact and suggested their followers to brush their teeth too.
According to Prophet Mohammad (P.B.U.H&H.P), “If you brush your teeth before saying your prayers, that prayer is better than seventy five prayers one says without brushing his teeth.”
Imam Sadiq (A.S) said, “When you wake up at night to say your prayers, brush your teeth. Because an angel comes down and puts its mouth on yours and takes with it every word you say to the heavens. Therefore, it is better if your breath and words smell nice.”
In the Mesbah Al-Shari’a book, Imam Sadiq (A.S) quoted from Prophet Mohammad, “Brushing the teeth not only cleans the mouth, but also pleases God.”
One of the things that Prophet Mohammad never forgot to do was brushing his teeth.
If you think about it, you will find out that brushing the teeth has many different advantages.
Still, a sane person knows that brushing teeth is a physical act and improves the health in one’s body only and in order to purify the soul too, they need to pray to God, to worship Him, and to ask Him to forgive the sins they have committed.
Prophet Mohammad (P.B.U.H&H.P) said that brushing the teeth was like a means that awakened the souls; teeth are made clear and white with the aim of chewing the food and helping the digestion, but they become dirty and damaged by chewing the food.

Al-Maaref Islamic Organization

قال امام الرضا عليه السلام:
كان أبي صلوات اللّه عليه إذا دخل شهر المحرم لا يرى‏ ضاحكا و كانت الكآبة تغلب عليه حتّى يمضي منه عشرة أيام، فإذا كان يوم العاشر كان ذلك اليوم يوم مصيبته و حزنه و بكائه، و يقول: هو اليوم الذي قتل فيه الحسين عليه السلام.

Imam Reza (A.S) said, "With the advent of the month of Muharram, my father Imam Kadhim (A.S) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him and He would say, "This is the day on which Imam Hussein (A.S) was killed".
[Source: al-Amaali, Shaikh Saduq, Pg. 128]


Narrated from Imam Sadiq (A.S) from his Father (A.S) from his Grand Father (A.S):

أن حسين بن علي بن أبي طالب (عليه السلام) دخل يوما على الحسن (عليه السلام) فلما نظر إليه بكى فقال ما يبكيك قال أبكي لما يصنع بك فقال الحسن (عليه السلام) إن الذي يؤتى إلي سم يدس إلي فأقتل به و لكن لا يوم كيومك يا أبا عبد الله

Hussein bin Ali bin Abi Talib (A.S) entered on the day of (Martyrdom) Al-Hassan (A.S) and wept when he looked at him. Imam Hassan (A.S) said: What makes you cry?
He replied: that which is brought to you (Poison).
Imam Hassan (A.S) said: "And there is no day like your day O'Aba Abdillah."
[Source: Al-Lahoof - Sayed ibn Taoos Pg.25]

Ref: Ahlulbayt Global Information Center

We have heard a lot about the Siraat - The Path over which the people will have to walk over on the day of Judgement.
Let’s see what else our Imam's (A.S) have said about the "Siraat".

عن المفضل بن عمر قال: سألت أبا عبدالله عليه السلام عن الصراط
قال: هو الطريق إلى معرفة الله عزوجل، وها صراطان: صراط في الدنيا، وصراط في الآخرة
وأما الصراط الذي في الدنيا فهو الامام المفترض الطاعة، من عرفه في الدنيا واقتدى بهداه مر على الصراط الذي هو جسر جهنم في الآخرة، ومن لم يعرفه في الدنيا زلت قدمه عن الصراط في الآخرة فتردى في نار جهنم

.From Mufaddal b. `Umar, who said:
I asked Aba Abdallah (A.S) about al-Siraat (the Path) [1:6].
He replied: It is a course towards the cognition (Marifah) of Allah, Mighty and Exalted. And these are two paths: the path in the world, and the path in the hereafter. And as for the path that is in this world, it is the Imam whose obedience is imposed. Whose recognizes him in the world and emulates his guidance will cross over the path in the hereafter that spans over Hell. And whoso does not recognize him (the Imam) in the world will misstep on the path in the hereafter and will fall into hellfire.
[Source: Maani Al Akhbar – Vol,1 Ch,22 Hadees,1]

عن أبي عبدالله عليه السلام قال: الصراط المستقيم أمير المؤمنين علي عليه السلام

From Abi Abdallah (al-Sadiq) (A.S) who said:
The Straight Path [1:6] is the Prince of the Believers, Ali (A.S).
[Source: Ma'ani Al Akhbar - Vol.1 Ch.22 Hadees.2]

Ref: Alseraj.net

A man had returned from Hajj. He was relating his adventures to Imam Sadiq (A.S), and his companion. He was most impressed with one of his companions of Hajj, and was praising him. What a gracious man, we were so blessed to have him with us, he was busy praying and worshiping all the time. As we would stop somewhere, he would rush to a corner and start prayers.
Imam (A.S): “Then who was attending to his duties? Who was watering and feeding his animal (ride)?”
Man: “Of course, we had the honor of doing all that for him. He was busy in his sacred quest, and had nothing to do with such mundane things.”
Imam (A.S): “Then indeed, you all are better than him.”

Ref: Al-Islam.org

A reliable tradition states that in this world and the world-to-come, there is nothing better than water. Anyone who takes pleasure in drinking water will take pleasure when God gives him the wine of Heaven.
According to a tradition from Imam Ali (A.S), "Zam Zam water is the best water among all the waters of the earth and Burhoot water (which is in Yemen) is the worst for it is haunted by the spirits of the nonbelievers, and day and night it is in a state of curse."
According to Imam Sadiq (A.S): "Zam Zam water is a cure for all diseases."
Imam Ali (A.S) said: "one should drink rain water as it purifies the body and cures all pains and diseases."
According to Imam Sadiq (A.S): "cold water lessens temperature, cures vomiting, digests food, and is an antidote for heat and also stated that boiled water is good for all types of pains and is not harmful in any way."
According to Imam Reza (A.S): "the water which is boiled seven times in seven different vessels cures fever and cough."
Ibn Abi Tahir Tayfur, a doctor, states that when he visited Imam Kazim (A.S), he saw him drinking a lot of water. When he stopped, the Imam (A.S) replied: "drinking water even in excess is not harmful in any way as it digests food in the stomach, lessens excitement (anger), increases intellect and cures vomiting."

Manners of Drinking Water
According to Imam Sadiq (A.S), "whosoever, while drinking water, remembers Imam Hussein (A.S) and his Ahlul Bait and curses his murderers and tormenters, one lakh good deeds will be written in his record, one lakh sins will be forgiven, he will be elevated one lakh times and he will be rewarded to the extent as though he has freed one lakh slaves in the name of God and on the Day of Judgement God will look towards his welfare. If he recites the following while drinking water, it is better:
‘May Allah shower his blessings on Hussein (A.S) and his Ahlul bait and his companions. May He increase His curses on the murderers of Hussein (A.S) and his enemies.’
Another reliable tradition from the same Imam (A.S) asserts that if a person does not drink water when he is feeling thirsty and appeases his thirst late, then God makes him an inhabitant of Heaven.
Actually, before appeasing his thirst, he should wait for a while praising Almighty and then drink and at that time God makes Heaven compulsory for him.
In another tradition from the same Imam (A.S), it is stated that if a person, before drinking water at night recites three times:
‘Salutation to the water of Zam Zam and water of Furat.’
Then the water will not harm him.
According to a tradition from Imam Sadiq (A.S), "one should not have water while standing, one should not walk around a grave and should not urinate in standing water. If a person does these things, he will be affected by troubles and then he will have to cure himself alone from these."
According to Imam Baqir (A.S), "one should say ‘In the Name of God (Bismillah)’ before drinking water and ‘Alhamdulillah’ after drinking. If the clay container has a handle, then one should take the water from the front and if it is broken from somewhere or has a hole, then one should have water from the other side as both the situations are related to the devil."
The Holy Prophet (P.B.U.H&H.P) has prohibited blowing with mouth in the water.
It is stated that the Holy Prophet (P.B.U.H&H.P) used to drink water in glass utensils which had come as a present from Syria and at times in wooden and leather containers and if none were available, in his hand.

Taken from: Al Maaref Islamic Net

One of the unique theories of Imam Sadiq (A.S) is that everything except Allah has its opposites, but this does not result in a conflict, otherwise the whole universe would be destroyed.
This is the theory of matter and anti-matter. The difference between matter and anti-matter is that in matter the electrons are negatively charged and protons are positively charged. But in anti-matter, the electrons are positively charged and protons are negatively charged. Scientists have concluded that if one kilogram of matter collides with one kilogram of anti-matter, so much energy will be released that the whole world will be destroyed.
Professor Alfven is of the opinion that there is no other source in the universe, which can generate so much energy as quasars, except explosion of matter with anti-matter.
Just as uranium was used for exploding an atomic bomb, helium would be used for exploding matter with anti-matter. Russian scientists have already obtained anti-matter of helium.

Source: Almujtaba Islamic Articles Page

There is a Hadith that the name of Imam al-Hujjah (A.S) was mentioned in front of Imam Reza (A.S). Upon hearing Imam al-Hujjah’s name, Imam Reza (A.S) stood up and put his hand on his head and arose in respect, praying for the emergence of Imam Zaman (A.S).
[Abdul-Husain Ahmad Amini Najafi, Al-Ghadir, vol. 2, pg. 361; Sheikh Abbas Qomi, Muntahal-Amal, fourteenth chapter, chapter six, pg. 1127.]
Imam Sadiq (A.S) was asked about why when the name of the al-Qa’im is mentioned, all must stand.
The Imam (A.S) replied, “The Qaim’s occultation will be prolonged, and this name is a remembrance of his future ruler ship and a way of expressing sorrow for his loneliness. As a result, he takes a caring look at the followers of his who remember him with this name out of the love and affection he has for them. It is respectful for the humble servant to stand before his master (the master of his time) when he (the master) is looking at him. Therefore, he must stand and pray for the return of his master. “
[Lotfollah Safi Golpaygani, Muntakhabul-Athar, pg. 506]

Abi Abdullah Jaafar bin Mohammad (A.S) said:
One day my father (Imam Mohammad bin Ali Al-Baqir (A.S)) said to Jabir bin Abdullah, "I need to see you privately."
So when my father was alone with Jabir he said. "Tell me about the tablet that my mother, Fatima (S.A), had."
Jabir said:
Allah is my witness that I went to Fatima (S.A), daughter of the Messenger of Allah (P.B.U.H&H.P) to congratulate her on the birth of Hussain (A.S). I saw a green tablet in her hand made of green aquamarine. There was some writing on it with a light that was brighter than the sun and (the tablet) smelled better than musk.
I asked Fatima (S.A), "What is this tablet, O daughter of the Messenger of Allah?"
She replied, "This tablet is a gift from Allah to my father. It contains the names of my father, my husband, and the names of his successors from my sons after him."
I asked her to give it to me so I could write a copy of its contents, and she accepted.
Then my father (Mohammad bin Ali (A.S)) asked Jabir, "Can you show me the copy you made?"
Jabir replied, "Yes."
Then Jabir went to his house and brought back a piece of paper with him.
My father said to him:
Look at your copy to see (if) what I say (matches your copy). This is what was written on that tablet:
In the name of Allah, most Gracious, most Merciful. This is a letter from Allah, the most Honorable, the most Knowledgeable, which was sent with the guardian spirit to Mohammad, the last of the messengers.
O Mohammad! Glorify my names, be thankful for my grace, and do not deny my blessings.
Do not desire anyone but me and do not fear anyone but me, because those who desire anyone but me or fear anyone but me will be punished in a way that I have never punished anyone else from all of the worlds.
O Mohammad! I have chosen you from amongst all of the prophets and I have given preference to your successor above all of the successors.
I have made Hassan the container of My Knowledge after the time of his father, and (I have made) Hussain the best of the sons from the first to the last, and through Hussain the Imamate will continue.
Ali, the beauty of the worshippers, will remain from Hussain, and then (it will be) Mohammad, the one who rips open My Knowledge, the one who will invite (people) to my path through the right methods.
Then (it will be) Jaafar, the truthful in his speech and his actions, after whom there will be a deafening conspiracy.
Woe and more woe unto those who deny my slave and the best of my creation, Moses!
Then Ali, the pleasant, will be killed by a pagan daemon, and he will be buried in the city that was built by the righteous slave, next to the worst of Allah's creation.
Then Mohammad (will come), the guide to my path, the one who safeguards my sanctity, and the one who will leave Ali behind.
Ali will be the one with two names (Ali and Naqi).
After him, Hasan, the honorable, will lead his people.
And after him his son. Mohammad, will rise at the end of time. There will be a white cloud over him to offer him shade from the sun. He will speak with an eloquent language and his voice will reach everyone and everywhere. He is the Mahdi of the family of Mohammad and he will fill the earth with justice, just as it is will be filled with injustice.
[Source: Basharat ul Mustafa Le Shiyyat e Murtuza, Chapter 5, Hadees 1 / Amaali of Sheikh Tousi, Vol 1, Pg. 298/O’youn-e-Akhbaral-Redha, Pg 25]

Derived from: Marefate Ahlebayt.com

الحسين بن محمد الاشعري، عن معلى بن محمد، عن الوشاء، عن أبان بن عثمان، عن عبد الرحمن بن أبي عبد الله قال: قلت لابي عبد الله (عليه السلام): إن الله عز وجل من علينا بأن عرفنا توحيده، ثم من علينا بأن أقررنا بمحمد (صلى الله عليه وآله) بالرسالة ثم اختصنا بحبكم أهل البيت نتولاكم ونتبرأ من عدوكم وإنما نريد بذلك خلاص أنفسنا من النار، قال: ورققت فبكيت، فقال أبو عبد الله (عليه السلام): سلني فوالله لا تسألني عن شئ إلا أخبرتك به، قال: فقال له عبد الملك بن أعين: ما سمعته قالها لمخلوق قبلك، قال: قلت: خبرني عن الرجلين؟ قال: ظلمانا حقنا في كتاب الله عز وجل ومنعا فاطمة صلوات الله عليها ميراثها من أبيها وجرى ظلمهما إلى اليوم، قال - وأشار إلى خلفه - ونبذا كتاب الله وراء ظهورهما

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Narrated al-Husain bin Mohammad al-Ashari, from Mualla bin Mohammad, from al-Washa, from Aban bin Usman, from Abd al-Rahman bin Abi Abdillah who said,
I said to Abi Abdillah Imam Sadiq (A.S), "Allah blessed us with the recognition of His monotheism (Tawheed), then He blessed us with the belief in Muhammad's (P.B.U.H&H.P) message, then He distinguished us with your love the Ahlul Bayt (A.S). We love you (Tawallah) and dissociate (Tabarrah) from your enemy. We want that so that we may save ourselves from the Fire."
Then, the man became weak, and began to weep. So Imam as-Sadiq (A.S) said, "Ask me, for by Allah, you will not ask me about a thing except that I will inform you about it."
The man said, "Inform me about the two men (referring to Abu Bakr & Umar)."
The Imam (A.S) replied, "They oppressed our rights, which are in the Book of Allah, and they prevented Fatima(S.A) from her inheritance from her father. Their oppression has continued until today" - then he pointed to his back - "and they have hid the Book of Allah behind their backs."
[Source: al-Kafi, Vol. 8. Pg. 102]
   
Ref: Marefate AhleBait (A.S).com

In order for us to understand the significance and philosophy of mourning for Imam Hussein (A.S), it is necessary to take notice of the following points:
1. The Holy Quran has emphasized through many different verses on maintaining and reviving lofty virtues and traits of great men and noble religious leaders.
2. The great Shia Imams, peace be upon them, have encouraged us to keep the memory of the event of Karbala alive through different ways namely, holding mourning ceremonies, weeping and making others weep, reciting elegies and visiting the grave of the Chief of the Martyrs, Imam Hussein (A.S).
3. Muharram is the month of the victory of blood over sword. The event of Ashura has been and is inspiring nations and people all over the world to fight tyrant and unjust rulers. Therefore, remembering the event of Ashura and the suffering of Imam Hussein (A.S) and his family plays a key role in spreading his message across the world.
4. Mourning is a key element of unity and different nations' secret of success over the history. Most of the revolutions of the world have been inspired or in fact originated from the lessons learned from the epic of Ashura. An example of it is the liberation of the Indian Sub-continent from the English colonial rule. Hence, therefore, it can be said that mourning for Imam Hussein (A.S) has profuse benefits for Muslim Ummah including dignity, pride, maintenance of Islamic and religious culture and many more which on the whole indicate the importance of this great event.

The Shia Imams (A.S) and Different Ways of Mourning for Imam Hussein (A.S):
A) Holding Mourning Ceremonies:
One of the methods that the Imams used to keep the memory of the rise of Ashura alive was arranging gatherings for crying and mourning and making others cry for the tragic incidents that took place in Karbala and reminding people of those incidents on appropriate occasions.
Imam Sajjad would constantly cry and mourn for what had taken place on the day of Ashura during the years he was the Imam of the Ummah. He cried so much to the extent that he was known as and called one of the "Bakka’een" (those who cried very much). [Wasa’elul-Shia, vol. 2, pg. 922.]
Alqame Hadrami relates that Imam Baqir (A.S) would gather people in his house on the day of Ashura to cry and mourn, and the Imam himself would cry for his grandfather. There was no Taqiyyah involved and he would tell those in the house to cry for Imam Hossein and to express their condolences to each other on the day of his martyrdom. [Wasa’elul-Shia, vol. 2, pg. 398.]
On one occasion Imam Sadiq (A.S) told Dawood Ruqi: "I have never drunk cold water without remembering Imam Hossein." [Amali (Saduq), pg. 142.]
It is narrated in a hadith that Imam Reza (A.S) said: "When the month of Muharram would arrive no one would see my father (Imam Kazim) smile and sadness and sorrow would take over him until the day of Ashura. The tenth day of Muharram was the day of sorrow and sadness and tragedy and he would say: Today is the day in which Imam Hossein was martyred." [Mafatihul-Jinan, Sheikh Abbas Qummi, the section on the rituals and supplications of Muharram.]

B) Visitation of Imam Hussein's Grave Encouraged:
Commemorating the nobles and religious leaders and visiting the graves of the heroes have been a good custom, one that has been practiced by various nations. Among them, the chief of the martyrs and leader of freemen, Imam Hussein (A.S) is like a glamorous sun whose name and memory should be revived and remembered befittingly. There are so many sayings from the infallible leaders about the significance of visiting the grave of Imam Hussein (A.S) in Karbala. In fact, it can be said that those noble and divine leaders took advantage of every opportunity to encourage people to visit the luminous grave of the Chief of Martyrs (A.S). It was as though the Imams were committed to persuade people to visit the tomb of Imam Hussein (A.S) in Karbala. Not only did this create spiritual and intellectual union with the Imam but it was also a kind of campaign against the tyrant and the unjust rulers as it has always been and is the same even today. There are different narrations from the Infallibles of which we shall mention only one:
Imam Sadiq (A.S) said: "One who visits his shrine (of Imam Hussein) with eagerness and out of affection for the Holy Prophet (P.B.U.H&H.P), Zahra (S.A) and the commander of the faithful (A.S), will be seated by Allah on the tablecloth of Paradise. He will dine with these holy personalities (Ahlulbayt (A.S)), while the others will be absorbed in the accounting of deeds." [Biharul-Anwar, vol. 24, pg. 284.]

Source: Islam quest.net