Saturday, November 21 /
Good relations with Relatives (QAT-E-RAHMI)
Good relations with Relatives (QAT-E-RAHMI)
This is an extract from the book “Greater sins” by Ayatullah Dastaghaib Shirazi
The seventh Greater Sin is the breaking up of relations with one’s kith and kin. This is clearly verified by Imam Ja’far as-Sadiq (a.s.) as well as Imam Musa al-Kazim (a.s.), Imam Ali ar-Reza (a.s.) and Imam Muhammad al-Taqi (a.s.). The Quran has also decreed Hell-fire and the curse of Allah upon those who cut off ties with their relatives.
Imam Ja’far as-Sadiq (a.s.) says:“Beware of those who cut off relations because I have found them cursed thrice in the Quran.”
1) Surah Baqarah, Ayat No.27
“Whoever break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land, these it is that are the losers.”
In the Quranic terminology when the word Khaasir (loser) is used it denotes the one who is to be in loss, or rather the one who is cursed.
2) Surah Raad, Ayat No.25
“And those who break the covenant of Allah after its confirmation and cut asunder which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.”
3) Surah Muhammad, Ayat No.22-23
“But if you held command, you were sure to make mischief in the land and cut off the ties of kinship. Those it is whom Allah has cursed, so He has made them deaf and blinded their eyes.”
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The Denouncement of “Cutting Off Kinship Ties” in the Traditions
Numerous traditions have reached us in this regard. A few of these reports are quoted here:
The Holy Prophet (s.a.w.s.) states:
There is destruction in enmity, especially with the relatives. I do not mean the destruction of the law but rather the destruction of the religion. (Enmity among people not only harms the hair and the body, but it also destroys one’s religion.
(Al Kafi, Chapter of Qate-Rahem)
Imam Ja’far as-Sadiq (a.s.) says:
“Protect yourself from ‘Haliqa’ for it destroys the people.” The narrator asked “What is ‘Haliqa’”, Imam replied, “To sever relations.”
The Worst Deed in the Eyes of Allah
A man approached the Holy Prophet (s.a.w.s.) and enquired, “What is the worst deed in the eyes of Allah?”
The Holy Prophet (s.a.w.s.) replied,
“To attribute partners to Allah.”
The man then asked, “After this which is the worst sin?”
The Holy Prophet (s.a.w.s.) said:
“To sever relations”.
After this the same person asked, “After this which is the worst sin?”
The Holy Prophet (s.a.w.s.) replied:
“To enjoin the evil and to forbid the good (deeds).”
(Al Kafi)
Goodness in Return of Ill-Treatment
A man complained to Imam Ja’far as-Sadiq (a.s.) about his relatives. Imam (a.s.) said,
“Swallow your anger and behave nicely with your relatives.”
The man said, “My relatives give me all sorts of troubles and there is hardly any cruelty they have not committed upon me.”
The Imam (a.s.) told him,
“Do you also want to cut off relation with them? If you also become like them, then Allah will never have mercy for you.”
Allama Majlisi (r.a.) says, “If one behaves kindly to the relatives who are bad, they would at one time or the other regret their behaviour. Then the Mercy of Allah will be upon both of them. If the ill-behaved relatives do not rectify their ways then at least the Mercy of Allah will be upon the one who continues kindness to them (the relatives).
It is very clear to us that we must not sever relations even with those relatives who are unkind to us and who want to cut off the relationships.
The Holy Prophet (s.a.w.s.) says:
“Do not sever relation with your kindered even if they cut off relations with you.”
(Al Kafi)
Imam Muhammad al-Baqir (a.s.) states:
“There are three sins whose punishment has to be borne in this world itself: The first is injustice, the second is breaking of relationships and the third is false oath.”
(Al Kafi)
Hazrat Ali (a.s.) says in one of his sermons: -
“I seek refuge from the sins which cause the hastening of death.”
Someone asked him, “Maula, Is there any sin by which the death is hastened?” He replied,
“Yes, the breaking up of the family ties.”
Families who live with co-operation and care for each other are given increase in sustenance by Allah and those who remain divided and are aloof from each other, Allah removes the bounty from their sustenance and their lifespan shortens even if they are all pious (in other respects).
A companion of Imam Ja’far as-Sadiq (a.s.) complained about the ill-treatment given to him by his relatives,
“My own brother as well as my paternal cousins are harassing me. They have snatched the house that rightfully belonged to me and have given me only a room to live in. If I complain to the government, I shall be able to recover all my property.
Imam (a.s.) said,
“Be patient, everything will be alright.”
The man returned satisfied. In the year 131 A.H. there was a terrible plague. All the relatives of the man perished. Thereafter when he arrived before Imam Ja’far as-Sadiq (a.s.), he (Imam a.s.) asked,
“How are your relatives?”
The man said, “By Allah all of them are dead.” The Imam (a.s.) said,
“Their deaths have been due to their ill-treatment and Qat-e-Rahmi of relatives like you, not recognizing your right and cutting off relationships.”
Imam Ja’far as-Sadiq (a.s.) relates from the Holy Prophet (s.a.w.s.) that he said:
“When people claim to possess knowledge but do not act upon it, when they claim to profess love but harbour malice in their hearts and sever relations, in such a condition Allah removes mercy from them and makes them undiscerning to logic.
(Behaarul Anwaar)
The Holy Prophet (s.a.w.s.) says:
“Among the various sins, injustice and cutting off relationships are such that one who commits these is punished in this world itself. Apart from this the punishment for these sinners has already been prepared in the Hereafter.”
(Mustadrak)
At another occasion the Holy Prophet (s.a.w.s.) has informed:
“One who severs relationships will not enter Heaven.”
Jabir Ibne Abdullah Ansari (r.a.) has related from Imam Muhammad al-Baqir (a.s.) that he quotes the Holy Prophet (s.a.w.s.) as follows:
“Jibraeel (a.s.) has informed me that even at a distance of a thousand years man will be able to smell the fragrance of Heaven , but one who disobeys his parents, the one who breaks ties with the kith and kin, or the aged adulterer will not be able to smell it. In fact, the fragrance of Paradise will be felt even at a distance of two thousand years, but not by those who disobey their parents and those who break ties with the relatives.”
The exalted Prophet of Islam (s.a.w.s.) has also informed that the invocation of the person who breaks family ties shall not be answered.
“In the chapter on the merits of Shab-e-Qadr the Prophet (s.a.w.s.) has stated that in the night of Qadr Allah forgives the sins of all the people except of those who drink wine, who disobey their parents, and those who break ties with the relatives or harbour enmity towards the believers.”
Kindness to Relatives is Obligatory
The Almighty Allah says in the Quran:
“…and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship;”
(Surah Nisa 4:1)
According to Imam al-Baqir (a.s.), the notable point in this verse is that the fear of Allah is mentioned alongwith the fear one should have about breaking relations with kith and kin.
In the book Al Kafi there is a tradition from Imam Ja’far as-Sadiq (a.s.). He says:
“The relatives in this Ayat, include all, and not only the nearest ones. Certainly Allah has ordered kindness towards all the relatives. Allah has given so much importance to this deed that he mentions it with his exalted name.”
Kindness to Relatives is Commanded in the Same Way as Namaz and Zakat
It is related from Imam Ali-ar-Reza (a.s.):
“Allah has ordered three things along with three others, in the glorious Quran:
1) Namaz is ordered along with Zakat. If one offers Namaz but does not pay Zakat (when it is due upon him) then his Namaz will not be accepted.
2) Allah has ordered thankfulness to Himself along with the thankfulness to one’s parents. If one is not grateful to one’s parents it is as if he has not been grateful to Allah.
3) Allah has ordered piety along with kindness to ones kith and kin. Then one who is not kind towards the relatives is not pious.”
Rights of the Relatives and the Ease in Reckoning
The Creator of the Universe, Almighty Allah remarks in the Holy Quran:
“Certainly Allah orders equity, kindness (to people) and the giving (of what they need) to the relatives.”
(Surah Nahl 16:90)
In Surah Raad is the following verse:
“And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.”
(Surah Raad 13:21)
The expression ‘reckoning’ in this Ayat denotes the accounting of one’s deeds with regard to his duty of kindness towards relatives. This Ayat shows that kindness towards the kith and kin shall be an important factor to ease the difficulty of the accounting for one’s deeds.
Imam Ja’far as-Sadiq (a.s.) explains as follows:
“Kindness to relatives makes the reckoning (of the Hereafter) easy.”
(Behaarul Anwaar)
The Inimical Relative of Imam Ja’far as-Sadiq (a.s.)
Imam Ja’far as-Sadiq (a.s.) made a will in his last moments:
“Pay seventy Dinars to my paternal cousin Hasan Aftas.”
He was asked, “Master you are making a gift to someone who has attacked you with a sword?”
Imam (a.s.) replied,
“Do you think I should not be included among those concerning whom the Quran says:
‘And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning”
(Surah Raad: 13:21)
Allah has created Paradise, purified it and made it fragrant. Its fragrance is felt at a distance of two thousand years (of travel). But the one who disobeys his parents or breaks ties with the kin will be so far away from Paradise, that he will not even experience its fragrance.
(Behaarul Anwaar)
Traditions Regarding Kindness to Relatives
There are numerous traditions to the fact that Sileh Rahmi is obligatory. In one of such traditions Imam Baqir (a.s.) relates from the Holy Prophet (s.a.w.s.) that he said:
“I will (command) all the people of my Ummat, whether present or not, and those generations which are to come till the Qiyamat, who are still in the loins of their father and wombs of their mothers, that they should be kind to their relatives (and visit them) even if they live at a distance of a year’s journey. Because kindness to relatives is one of the commands which is made an integral part of the faith (Imaan).”
One Who is Kind to the Relatives Will be Able to Cross the Bridge of Siraat Smoothly
Imam Muhammad al-Baqir (a.s.) relates from Hazrat Abu Zar Ghaffari (r.a.) who quotes the Holy Prophet (s.a.w.s.) to have remarked:
‘Siraat (the bridge passing over Hell that everyone has to cross) will have on each side (of it) ‘Sileh Rahmi’ and ‘Amanat’ (keeping a trust) one who performs the act of Sileh Rahmi and maintains trusts (Amanat) shall be able to cross the ‘Siraat’ easily and will reach Paradise.
None of the good deeds will benefit those who have broken ties with relatives or committed breach of trust. They will slip from the bridge of ‘Siraat’ and drop into Hell-fire.
(Al Kafi)
The Worldly Benefits of Kindness to Relatives
Numerous reports (Rawayaat) testify that Sileh Rahmi (kindness to one’s relatives) also has worldly benefits. Like, increase in the life-span, postponement of death, increase in the number of descendants etc., Hazrat Imam Ja’far as-Sadiq (a.s.) related three traditions from the Holy Prophet (s.a.w.s.) in the court of Mansur Dawaniqi (l.a.).
1) “A man who has only three years of life remaining, performs an act of kindness to his relatives and Allah increases his life by thirty years. In the same way a man has thirty years of life but due to his breaking off the ties of relationship, his (remaining) life is decreased to three years. Then the Holy Prophet (s.a.w.s.) said: Whatever Allah wills He erases and whatever He wills He writes. It means that if Allah wills He can alter (certain destinies) due to one’s actions and deeds.”
(Behaarul Anwaar)
2) “Fulfilling the rights of kith and kin increases the life-span even if the relative is a sinner.”
(Behaarul Anwaar)
3) Sileh Rahmi (kindness to relatives) is a cause for the easy accounting of one’s deeds on the day of Qiyamat and it (Sileh Rahmi) protects one from sudden death.”
Hazrat Imam Ja’far as-Sadiq (a.s.) has told Maysar:
(O’ Maysar) the time of your death has arrived many times but Allah has postponed (your death) due to your kindness to the relatives and good behaviour towards them.
‘Sileh Rahmi’ Prolongs Life
It is reported from Imam Ja’far as-Sadiq (a.s.) that he said to Maysar,
“O Maysar, truly your lifespan has increased, what good actions have you been performing?”
Maysar replied, “In my youth I used to earn from my labours an amount of five Dinars a day and I used to give these to my maternal uncle.”
Yaqoob Magribi was once in the presence of Imam Musa al-Kazim (a.s.). Imam (a.s.) said,
“You and your brother had an argument over the ownership of a house. So much so that you abused each other and broke up the ties of relationsip. Such a thing is not from my religion, neither is it from the religion of my ancestors. Then fear Allah , the One Who is without any partner. Fear the Divine Punishment. Due to this sin, death shall soon separate you (two). Your brother will die in this journey and you shall regret you actions.”
The man asked, “May my life be sacrificed upon you, when will I die?”
Imam (a.s.) replied,
“Your death had also arrived but you did an act of kindness to your father’s sister (your aunt) and thus your lifespan increased by twenty years (or months).”
As Imam (a.s.) has predicted, Yaqoob’s brother died before he could reach home and was buried on the way.
(Safinatul Behaar)
The Benefits of Sileh Rahmi in the Hereafter
The practice of Sileh Rahmi (kindness to kith and kin) accrues worldly advantages, spiritual benefits and bounties of the Hereafter.
Imam Ja’far as-Sadiq says:
“Sileh Rahmi perfects the morals and encourages charity. When one performs Sileh Rahmi he has to be benevolent towards his relatives. The continuous practice of Sileh Rahmi brings refinement in his morals. In the same way repeated acts of kindness inculcate a benign and compassionate feeling in the person, and the soul is purified (from the sin of jealousy and enmity).
(Safinatun Behaar)
Sileh Rahmi Causes All the Good Deeds to be Accepted
Imam Muhammad al-Baqir (a.s.) states:
Sileh Rahmi (kindness to relatives) purifies deeds. Purification of deeds means, that the shortcomings in all the good deeds of a person practicing Sileh Rahmi are naturally compensated and all his good deeds are accepted by Allah.
It increases wealth, wards off difficulties and calamities. The accounting of your actions on the day of Qiyamat is made easy. Even the ordained time of death is postponed.
Extending Hand of Friendship Towards Those Who Want to Break the Ties (Qat-e-Rahem)
Imam Sajjad (a.s.) says:
There are two actions, towards which, a step taken is liked by Allah more than anything else. One is the step taken to join a row formed in the name of Allah (for Jehad or Namaz); the second is the one taken to extend a hand of friendship towards kith and kin who want to break relations.
(Behaarul Anwaar)
The Holy Prophet (s.a.w.s.) said:
“Certainly there is a section in Paradise which can not be attained except by three kinds of people. First the just Imam, second, the one who does Sileh Rahmi, and third the one who has family (and children) but remains patient (in poverty and difficulties).
(Behaarul Anwaar)
The reward for Sileh Rahmi has been described by the Holy Prophet (s.a.w.s.) in one of his traditions. He says:
“When a person goes towards his relatives so that he can fulfill his rights with his life and his wealth, Allah bestows upon him the reward of a martyr at every step he takes. He (Allah) writes down forty thousand Hasana (the unit of Divine rewards) and He erases forty thousand of his sins and He elevates him by forty thousand grades. The person achieves the position of one who has worshipped Allah for a hundred years.”
(Behaarul Anwaar)
At another place the Holy Prophet (s.a.w.s.) says, regarding the rewards for Sileh Rahmi:
“The reward for Sadaqah in the way of Allah is ten times, whereas the reward for giving a loan is twelve times (because in giving a loan the dignity of the Loanee is maintained). The reward for the good behaviour to the believing brothers is twelve times and the reward for Sileh Rahmi is twenty four times.”
(Behaarul Anwaar)
The Meaning of Sileh Rahmi and Qat-e-Rahmi
The Shariat of Islam has not provided any fixed definition for these two terms. In this case the meaning as judged by common sense and reason must be accepted. We must consider all the relatives from the father’s side and mother’s side, irrespective of whether they are close or distant, to be our kith and kin who have a right on us. In the same way the children of the daughters and their descendant also come in this category as the Quran says:
‘Those who join together (do Sileh Rahmi) those things which Allah has commanded to be joined.”
(Surah Raad 13:21)
Urwah Ibne-Yazeed asked Imam Ja’far as-Sadiq (a.s.) the meaning of this Ayat (Surah Raad 13:21), the Imam (a.s.) replied;
“You have been commanded to do Sileh Rahmi towards all your relatives. Whether they are Mehram (in the prohibited category of marriage) or Namehram, (not in the prohibited category) whether they are distant relatives or closely related, whether they are immediate relatives or separated by several generations.”
(Al Kafi)
No Discrimination Between the Affluent and the Poor Relatives
It is generally observed that people tend to behave graciously towards their wealthy relatives and avoid the poor ones. The faith of Islam does not differentiate or discriminate between the rich and the poor relatives. What is important is the closeness of relationship. The more closely a person is related to you, the more important and necessary it is to fulfill his rights.
What is Sileh Rahmi?
Any behaviour which is generally regarded by people as good, kind, gracious or obligatory, when directed towards your relatives is Sileh Rahmi.
Imam Ja’far as-Sadiq (a.s.) says:
“The kindness towards relative and goodness towards the believing brother makes easy your reckoning on the Day of Judgement and protects you from sins. So you should be kind to your relatives and be good to your believing brothers even if it is as little as a sincere ’salaam’ (salutation) or a hearty reply to a salaam.”
(Al Kafi)
At another place the Sixth Imam (a.s.) remarks:
“Do Sileh Rahmi towards your relatives and the near ones even if it is just by offering a glass of water to them.”
(Wasaelush Shia)
The Different Grades of Sileh Rahmi
Shaheed-e-Thani (r.a.) describes the grades of Sileh Rahmi in the following words:
It is deduced from the traditions that the highest stage of Sileh Rahmi is to consider the relatives as our own selves. That is, we should wish for our relations whatever we wish for ourselves.
The next stage of Sileh Rahmi is to help relatives overcome the difficulties and hardships they may be facing. Next, we must earnestly try to benefit our kith and kin as much as possible, in areas where they need help and of course in a manner permitted by religion. This benefit can be either economic or by way of making a person independent, by securing for him a job or initiating him into a trade. It can also be in the form of a sound advice, spiritual guidance and religious teachings.
The fourth stage of Sileh Rahmi is towards those people who are dependents of our relatives. For example, the brother’s wife or the step-mother.
The simplest kind of Sileh Rahmi consists of salutations, a lesser kind is the conveying of Salaam (through someone). The smallest kind of Sileh Rahmi is to pray for relatives in their presence and to encourage them.
The Difference Between Breaking Relations With Nearest Kin and With Distant Relatives
Qat-e-Rahmi and Sileh Rahmi with respect to the close kith and kin could be different from that with the distant relatives. It is possible that a certain action or attitude towards close relative would amount to Qat-e-Rahmi but the same towards a distant relative may not be regarded as such. Also a certain behaviour with a knowledgeable and a pious relative may be termed as Qat-e-Rahmi but with respect to other relatives it may not be so. It is best to refrain from every act that could possibly amount to Qat-e-Rahmi. We must observe extreme precaution in this matter lest we bring upon ourselves the severe punishment of a Greater Sin.
Arrogance Towards Poor Relatives is Qat-e-Rahmi
The ones most guilty of Qat-e-Rahmi are the rich and affluent who do not acknowledge their connections with their poor relatives and deal with them with pride and arrogance, while they are polite and kind to their wealthy relatives. To neglect one’s duty and give importance to material possessions, contradicts the laws of Islam both in the letter and spirit.
What is the Least Amount of Sileh Rahmi That is Wajib
Every kind of Sileh Rahmi, the failure of which is viewed as a sort of Qat-e-Rahmi, is obligatory for us. For example, if a person is unable to fulfill his needs due to poverty or is unable to get medical aid for any reason, or is in debt; and he approaches a rich relative for help; it is obligatory on the rich person to help him. Even if the rich person is not approached directly but comes to know the predicament of his poor relative, it is obligatory on him to help this less fortunate relative. The wealthy man who fails to carry out these obligations will be guilty of Qat-e-Rahmi.
It is however not obligatory for a person to help his poor relative if he himself is not in a sound position to do so and fears that his finances will be constrained or that he himself may become a destitute. Also, Sileh Rahmi is not obligatory, if by doing so he will violate the laws of Islam. For example one need not pay a visit to a relative, if by doing so one would be in the midst of Na-mehram or may be compelled to hear music.
Sometimes we may be in doubt whether a particular action could be considered as Sileh Rahmi or Qat-e-Rahmi. In this case the reference point is to see how the people in general view it. The criteria for deciding that a particular behaviour is Sileh Rahmi or Qat-e-Rahmi therefore depends on the general feeling for it. If a small lapse like not saluting or non-compliance with a small request is Qat-e-Rahmi according to those around us, then it is so. By the same token if observing small niceties are considered as Sileh Rahmi, then it is so.
Sileh Rahmi With Certain Relatives is Mustahab if Not Wajib
At times some obligations towards distant relatives are not considered Sileh Rahmi and accordingly are not Wajib (obligatory) for us. But these obligations are bound to be Mustahab. In any event, it is best to conduct ourselves in a manner that we totally eliminate the risk of committing a Greater Sin.
Breaking Ties Even With Those Who Wish to Break Up Ties With us is Haraam
Although one would not be at fault from a worldly point of view, according to Shariat, breaking ties even with those who want to do so is Haraam.
It is natural for a person who, finding that his relative does not acknowledge him nor fulfills his rights, reacts by remaining aloof and allowing the bonds of kinship to be broken.
The Holy Prophet (s.a.w.s.) says:
“Do not break ties with your relatives even if they break them with you.”
The Order of Imam Ja’far as-Sadiq (a.s.) Regarding Qat-e-Rahmi
Abdullah Ibne Sinan says that I pleaded to Imam Ja’far as-Sadiq (a.s.), “I have a cousin, I do Sileh Rahmi (kindness) towards him and do not wish to break ties with him. But he wants to break ties with me. (Master!) I want to maintain relations but he wishes to sever them. Due to this behaviour of his I am also inclined to cut off ties with him. Can you permit me to do so?”
Imam (a.s.) replied:
“(Remember) If you behave kindly with this relative of yours inspite of his Qat-e-Rahmi (then it is possible that one day this will affect him and he too will begin to fulfill his obligations). In this way the Mercy of Allah shall be upon both of you. But if you break ties with this cousin of yours then neither of you shall be eligible for the Mercy of Allah.”
(Al Kafi)
Goodness in Return of Ill-Treatment
The Holy Prophet (s.a.w.s.) says:
“If any one betrays trust with you, do not betray trust with him or you will also become like him. Similarly, do not break ties with your relatives even if they do so.”
(Behaarul Anwaar)
It means that if we reciprocate the malice of a relative we shall also be like him (i.e. sinful). In the same way the Holy Prophet (s.a.w.s.) has invited us to perform kindness in lieu of misdemeanor. He remarks, “Do you wish me to tell you (about those qualities) which shall benefit you in this world as well as Hereafter?”
The people said, “O Prophet of Allah! Please do so.”
The Prophet (s.a.w.s.) said,
“The three such qualities are, firstly, to do Sileh Rahmi with one who does Qat-e-Rahmi with you. Secondly, fulfill the needs of one who has deprived you. Thirdly, forgive those who have oppressed you.”
(Al Kafi)
Breaking of Ties With the Muslim and the Kafir Relatives
The traditions of the Masumeen (a.s.) leave no doubt whatsoever that the fulfilling of the rights of one’s relatives is obligatory. Whether the relatives are Shia or Sunni, pious and religious or sinful and transgressors or whether they are Muslims or Kafirs. It is compulsory to perform Sileh Rahmi with them. Even if a Muslim relative apostises and becomes a kafir, his rights are not invalidated.
Ibne-e-Hamid enquired from Imam Ja’far as-Sadiq (a.s.): “My relatives are not of my religion. Are any of their rights upon me?” Imam (a.s.) gave the following reply:
“Why not? The rights of the relatives do not become invalid for any reason (even if the relatives are unbelievers) but if the relatives are Muslim then their rights are twice as much. One is due to their being relatives and second because of their being Muslim.”
(Al Kafi)
Dawood Raqqi the Companion of the Sixth Imam (a.s.)
Dawood Raqqi says: “I was sitting in the company of Imam (a.s.) when Imam (a.s.) himself started speaking and said:
“Dawood, on Thursday the report of your deeds was presented to me and I saw among your deeds the Sileh Rahmi which you have performed with your cousin (brother), I was very pleased. However, I know that this Sileh Rahmi of yours will (because of his Qat-e-Rahmi towards you) be the cause of his early death.”
(Behaarul Anwaar)
Dawood, the companion of Imam Sadiq (a.s.) says: “My cousin used to bear enmity towards me. He was an evil person. When I came to know about his destitution, I went to Makkah and gave him some money so that he could manage himself for some time. It was this action of mine about which Imam (a.s.) was informed and he told of it on my return to Madinah.”
The Behaviour of Imam as-Sadiq (a.s.) Towards His Inimical Relatives
Certain relatives of the Holy Imam (a.s.) not only failed to acknowledge his rights but even bore enmity against him in their hearts. Although the enmity against Imam (a.s.) makes him a disbeliever. Yet Imam Ja’far as-Sadiq (a.s.) willed that seventy Dinars be given to Hasan Aftas. Hasan Aftas was an evil person and had such deep malice against Imam (a.s.) that he had once tried to attack Imam (a.s.) with a sword. The goodly behaviour of Imam (a.s.) towards his enemy was due entirely to his relationship.
Conversation of Imam as-Sadiq (a.s.) With Abdullah Hasani
Once Abdullah Hasani, a relative of Imam Sadiq (a.s.) met him on the streets of Madinah. He had a meaningless argument with Imam (a.s.) and spoke ill of him. Imam (a.s.) replied to this misbehavior in the best way. He went to the house of this person the very next day and said, “Yesterday I recited the following Ayat of the Quran,
“And those who joined that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.
(Surah Raad 13:21)
I became very fearful because of it.” Abdullah understood that Imam (a.s.) was intending to correct him. He began to weep and said, “I have willfully forgotten this verse. After this, Imam Ja’far as-Sadiq (a.s.) and Abdullah embraced each other.
(Al Kafi)
The Grief of Imam Ja’far as-Sadiq (a.s.) on the Oppression upon the Descendants of Imam Hasan (a.s.)
When Mansoor Dawaniqi arrested and imprisoned Abdullah Mahej and other Hasani Sadaats, Imam Ja’far as-Sadiq (a.s.) was grief-stricken. Although the Hasanis were opposed to Imam (a.s.), the Imam’s (a.s.) distress was such that he was confined to bed for twenty days. He wrote a lengthy letter to them to express his sorrow and to offer comfort and consolation. He sent this letter to the prison of Kufa and was in regular contact with them to know their well-being. Often he wept on their imprisonment.
It Does Not Matter if We Are Kind to Certain Relatives Who Are Not Muslim
It is simply clear by now that for Sileh-Rahem and Qate-Rahem, the Shariat does not distinguish between a Muslim and a Kafir or between a pious and a sinful person. At the same time we also know that Islam exhorts us to shun infidels and to dissociate with them. These contradicting views will cause some confusion in our minds and a word of explanation is in order.
Undoubtedly Islam orders us to detest kafirs, hence it is improper to behave well with them. Good behaviour towards a Kafir is an outward act and at a social level. While hating him for being an Kafir is how you feel and think about him at a spiritual level. Since Sileh-Rahem is obligatory, we must behave well with our Kafir relatives, but at no stage should we be oblivious of the fact that they are non-believers and deserve to be hated for being Kafirs.
Sileh Rahmi to Kafir Relatives Should Not Encourage Them in Their Disbelief
If Sileh Rahmi towards a Kafir relative, in some way, strengthens his conviction towards his own religious views; or if Sileh-Rahem towards a sinful relative provides him with opportunity and encouragement in his unlawful ways, then this kind of Sileh Rahmi is forbidden. In fact, if Qat-e-Rahem induces a disbeliever to introspect and reconsider his disbelief, then, Qat-e-Rahmi is obligatory on us. In the same way Qat-e-Rahem is obligatory if it discourages or dissuades a relative in his sinful ways.
Dissociating With the Enemies of Islam
There is another situation where Qat-e-Rahem is Wajib (obligatory). That is when the kafir or sinful relative harbors malice towards the religion of Islam. Allah says in Surah Mujadila:
“You shall not find people who believe in Allah and the latter day befriending those who act in opposition to Allah and His apostle, even though they were their (own) fathers, or their sons or their brothers or their kinsfolk…”
(Surah Mujadila 58:22)
This verse clearly indicates that one must abstain from Sileh Rahem towards even the closest of relatives if they are inimical towards Allah or the Holy Prophet (s.a.w.s.) or the Islamic faith.
Sileh Rahmi is Wajib if the Relative is not Overtly Inimical
A Quranic verse from the chapter Mumtehana says:
“Allah does not forbid you from respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly, surely Allah loves the doers of justice. Allah only forbids you from respecting those who made war upon you on account of (your) religion, and drove you forth from your homes and backed up others in your expulsion, that you make friendship with them and whoever makes friends with them, these are the unjust.”
(Surah Mumtehana 60:8-9)
Thus it could be concluded from the above two verses that if a relative does not openly oppress us or exhibit enmity, then Sileh Rahmi is Wajib towards him.
Sileh Rahmi is Wajib Even if One Has to Travel Far to Perform it
It is highly recommended to fulfill the duty of Sileh Rahmi even if one has to travel a long distance to do so. The Holy Prophet (s.a.w.s.) told Ali (a.s.):
“O Ali! Even if you have to travel for two years to do good to your parents, do it, even if you have to travel for one year to perform Sileh Rahmi to your kinsfolk, do so. Even if you have to journey a mile to see a sick person, do it. Even if you have to walk two miles to attend a funeral, do it. Even if you have to travel four miles to meet a believing brother, do it.”
(Behaarul Anwaar)
Traditions have stated, as mentioned earlier, that for every step a person takes to visit his relatives, he gets forty thousand rewards, forty thousand of his sins are forgiven and his status is raised by forty thousand grades.
Maintain Cordial Relations But Do Not Reside Close to Each Other
Amirul Momineen (a.s.) writes a letter to one of his officers,
“Order the relatives to visit each other but ask them not to reside in the same neighborhood.”
The late Scholar, Naraqi, explains in his book, ‘Meraj us Sadaat’: “Staying next to each other breeds malice and jealousy and results in Qat-e-Rahem.”
It is much easier for relatives to maintain harmony and goodwill by staying apart from each other. Proximity often results in friction and enmity.
There is a Persian proverb that says that distance and friendship are proportionate to each other.
Sileh Rahmi With the Spiritual Father
We are indeed indebted to our parents for our physical, mental and spiritual development. But mankind could not have been guided right, without a spiritual father. The essence of spiritual guidance which consists of rules of conduct as approved by Allah have come to us only through the Holy Prophet (s.a.w.s.) and it was the sustained and unsparing effort of the Holy Prophet (s.a.w.s.) which guided mankind to the path of salvation and eternal happiness. The Holy Prophet (s.a.w.s.) was the spiritual father of the Muslims in his time and later Ali (a.s.) took his place. It is only through love and obedience to them that one can hope to achieve spiritual eminence.
This is corroborated by the statement of Allah to the effect that whoever enters the ‘fort’ (protection) of these exalted personalities, his spiritualism becomes evident in his behaviour. The doors of knowledge and awareness are open. The fountain of sagacity flows in his heart and the reality becomes manifest for him.
The Advent of the Holy Prophet (s.a.w.s.) – A Fabulous Blessing
It is not possible for a man to achieve spiritual excellence without the love and obedience of a spiritual father.
“Certainly Allah conferred a benefit upon the believers when he raised among them an apostle from among themselves, reciting to them His communications and purifying them, and teaching them the book and the wisdom, although before that they were surely in manifest error.”
(Surah Aale Imran 3:164)
This verse signifies the importance of the advent of the Holy Prophet (s.a.w.s.) by Allah for the guidance of mankind. We must acknowledge it as the greatest blessing of Allah and a favour that He bestowed upon His creatures.
The Wilayat of Ahlul Bayt (a.s.) and the Worldly Comforts and Blessings
Yunus Ibne Abdul Rehman told Imam Ja’far as-Sadiq (a.s.):
“The love and Wilayat of Ahlul Bayt (a.s.) has been prescribed as your right upon us by Allah. I consider this blessing to be much superior to the worldly blessings.”
Imam (a.s.) was distraught and he replied:
“You have made an inappropriate comparison. What are the worldly blessings? What is it more than eating, drinking and dressing? And you compare all these transient things with our love which is an everlasting reality?”
We have seen in the discussion on the rights of parents, that we can be ‘Aaq’ of our spiritual fathers if we fail to fulfill their rights. Not all of us may be capable of fulfilling this duty to the fullest extent. But we should sincerely try our utmost to obey their commands. At the same time we should be fully aware of our deficiencies and failings and continually implore our infallible guides to pardon us.
Who Are the Spiritual Fathers?
Sileh Rahmi is Wajib and Qat-e-Rahmi is Haraam towards our spiritual relatives also. Our Holy Prophet (s.a.w.s.) and our Imams (a.s.) are our spiritual fathers. So, the descendants of our Holy Prophet (s.a.w.s.) and the Imams (a.s.), that is the Sadaat, are our spiritual relatives. Also, since the Holy Prophet (s.a.w.s.) and the Imams (a.s.) are the spiritual fathers of all believers and Shias, we all are related to each other, and are like brothers of each other.
“Certainly the Believers Are Brothers of Each Other.”
(Surah Hujarat 49:10)
The verse clearly indicates that everyone is somehow related to a common spiritual father.
Rights of Sadaat
Allama Hilli in his book ‘Qawaidul Ahkam’ counsels his son Fakhrul Muhaqqiqain in the following words:
“You should practise Sileh Rahmi with the pure descendants of the Sadaat also. The Almighty Allah has emphasized upon this duty so much that he has made the love of relatives of the Holy Prophet (s.a.w.s.) as a compensation of the prophetic mission.”
“…Say: I do not ask of you any reward for it but love for my near relatives….”
(Surah Shuara 42:23)
The Holy Prophet (s.a.w.s.) said:
“I shall intercede for four types of people even if they carry the sins of all humanity.”
1) A person who has helped my descendants and progeny.
2) A person who has spent his wealth upon my descendants when they were in need.
3) A person who has loved my Progeny with his tongue and his heart.
4) A person who has considered the wants of my descendants when they were surrounded by enemies and were homeless.”
Does Anyone Have a Right Upon the Holy Prophet (s.a.w.s.)?
Hazrat Imam Ja’far as-Sadiq (a.s.) said:
“On the day of Qiyamat a caller will announce, ‘O people, keep silent, because Muhammad (s.a.w.s.) is to say something to you.’ Then the Messenger will arise and say, ‘O people! If anyone of you has any right or favour upon me, or if there is any obligation upon my neck then he should stand up. I will see that he is compensated.’ The people will reply, ‘May our parents be sacrificed upon you. What right? What favour? And what obligation? Rather the rights and favours are of Allah and His Prophet upon all the creatures.’
Goodness to Sadaat and Paradise
Then the Holy Prophet (s.a.w.s.) shall say:
“No, they do have a right. Whoever has provided shelter and help to anyone from my Ahlul-Bayt (a.s.) or did good to them or gave them clothes in their need or fed them when they were in need, should stand up so that I can recompense him.”
Some people who had performed such deeds will arise. Then the voice of the Almighty shall be heard.
“O Muhammad, my loved one! With due regards to your position I have fixed the reward for their deeds. They shall be given whatever position you intend for them in Paradise.” Then Allah shall give them a place near the Holy Prophet (s.a.w.s.) and his Ahlul-Bayt (a.s.) and there would be nothing to obstruct their view.”
Rights of the Brothers in Faith
There are numerous traditions in connection with the rights of the believers and brothers-in-faith. A few of such traditions are quoted below:
Mualla Bin-Khanees asked Imam Ja’far as-Sadiq (a.s.): “What are the rights of the believing brother?”
Imam (a.s.) replied,
“Seven rights of the believers are Wajib – If one fails to fulfill even one of these rights, he is externed from Allah’s obedience. He shall not receive any reward from the Almighty.”
“What are those seven rights?”, enquired Mualla.
Imam (a.s.) said,
“I fear that you may fail to act upon them.”
Mualla said, “La Quwwata Illa Billah.” There is no power except of Allah. (He meant, It wouldn’t be so).
Imam Ja’far as-Sadiq (a.s.) said,
“The foremost right is that you wish for the believing brothers whatever you wish for yourself.”
Imam (a.s.) then related the other six rights,
“The second right is that you must refrain from angering him and try to seek his pleasure and obey him. The third right is that you help him with you life, your wealth, your tongue, and your hands. The fourth right is that you guide him and teach him that which is beneficial for him. The fifth, is that do not eat till satiation when your believing brother is hungry, and do not drink to satiation if he is thirsty, and do not dress nicely if he is deprived of good clothes. The sixth right is that if you have a servant you should send him to do his work. The seventh right is that if the believing brother says something on oath you should believe him, if he invites, you accept his invitation, if he is sick, visit him, if he dies, accompany his bier, if you come to know any of his needs, fulfill them it before he asks.”
(Al Kafi)
Sileh Rahmi with the Imam (a.s.)
Imam Reza (a.s.) has informed,
“Those who cannot come for our Ziarat must visit our virtuous followers. They shall get the reward of performing our Ziarat. And those who wish to do Sileh Rahmi towards us but are unable to do so must do Sileh Rahmi towards our pious devotees. They shall be given the reward of our Sileh Rahmi.”
Respect and honour for the believing brother is the same as respect and honour for the spiritual father (Imam [a.s.]). In the same way, insult and disrespect of the believing brother is equivalent to insult and disrespect to the spiritual father, (the infallible Imam [a.s.]). It is for very reason that insulting a believer brings the wrath of Allah upon us and makes us deserving of severe punishment.
We shall conclude with the prayer that Allah may give Tawfeeq to all of us for doing Sileh Rahmi and fulfilling the rights of others.
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A Gift from Imam Al-Husayn (A.S.)
A Gift from Imam Al-Husayn (A.S.)
(courtesy – Al Mahdi Center – Wesses – UK)
On the 10th day of Muharram, known as the day of ‘Aashura, in the year 61 A.H. when Imam Abu ‘Abdillahil Hussein (as) came into the tent to bid farewell to his family members, he held the hand of his sick son, Ali ibn al-Hussein (as) and pressed it against his chest. He (as) then said,
“O son! I am teaching you a dua’ which you should remember. Angel Jibrael taught it to my grandfather the messenger of Allah who passed it to my mother Fatima. Whenever you have a special need or are faced with any calamity or crises, or are inflicted with any grief or hardship, then recite the following supplication”:
Transliteration
BIHAQQI YASEEN WAL QUR-AANIL ‘HAKEEM WA BIHAQQI TAA-HAA WAL QUR-AANIL ‘ADHEEM YAA MAN YAQDIRU ‘ALAA ‘HAWAA-IJIS-SAA-ILEEN YAA MAN YA’LAMU MAA FID-DHAMEER YAA MUNAFFISAN ‘ANIL MAKROOBEEN YAA MUFARRIJAN ‘ANIL MAGHMOOMEEN YAA RAA-‘HIMA SHAYKHIL KABEER YAA RAAZIQAT TIFLIS-SAGHEER YAA MAN LAA YAHTAAJU ILAT-TAFSEER SALLI ‘ALAA MUHAMMADIN WA AALI MUHAMMADIN WAF-‘AL BEE …….(mention your wishes)
By the truth of Yaseen (a title of the Holy Prophet) and the Quran full of wisdom And for the sake of Taa-haa (another title of the Holy Prophet) and the great Quran O He Who is able to fulfil the desires of those ask. O He Who knows what is in the heart. O He Who banishes sorrow from the sorrowful. O He Who dispels grief from those who grieve. O He Who is merciful to old men. O He Who provides for infants. O He Who needs not to be explained. Send blessings upon Muhammad and his progeny and fulfil for me…(mention your wishes)
Mafateeh al-Jinaan, page no. 380
Ask your Hajaats after reading this Dua’. Insha’Allah your Duas’ will be accepted May Allah swt fulfill all your legitimate wishes with the Wasila of this Dua.
Late Ahmed Hussein Sheriff in his book “Imam Hussein (as), as his words potray”
comments on the above dua’ as thus:
This dua’ in fact is meant to be a lesson to us not to get shaken in faith even under most trying circumstances. The words contained in the dua’ are meant to convey to us that Allah (SWT) is fully aware of what is going on in our hearts. He is capable of dispelling our sorrows and griefs and He is the only One Who can fulfil all our desires. What is required of us is always to have full trust in Him and rely upon Him and Him alone.
He further adds:
As such, we are taught to present our desires and our problems through intermediaries and with the recommendations of the divinely chosen personalities in the persons of Muhammad ( saww) and his progeny. We are therefore required to invoke blessings upon Muhammad (saww) and his progeny whilst invoking to Almighty God.
Thursday, November 19 /
The Marriage of Fatima Zahra and Ali ibn Abi Talib
Azeezaane Giramee, ASAK
Aaj maula Ali ASW aur Janabe Seyada-e Kaunain SA ke aqd ke tareeKh hai. Mubarak ho. Mainne bahut se sehre kahe bahut see shadiyoN per. Aaj mera dil chaaha kyuuN na Maula ka sehra kaha jaye. Koshish ki hai. Ummid hai pasaNd farmayeNge.
MuKhliS
Jawaid Badauni
Ali-e Murataza* ke ruKh se jis lamhe baNdha sehra
Zamana rah gaya Hairat se unka dekhta sehra
Bahaar-e Khuld se tha noor.o.nikHat meN siva sehra
Sabhee kahte thay hai duniya ke sehroN se juda sehra
KahaN sehroN men ab tak aisee shoKhee aisee raNgat thee
KahaN aisee mahak thee aur kahaN aisee nifasat thee
FarishtoN ki nah haTtee thee nazar sehre ke phooloN se
Mahakte thay Nabi** ke baam.o.dar sehre ke phooloN se
Mahak uThThe falak, shams.o.qamar sehre ke phooloN se
Mahak uThThe jahaN ke beHr.o.bar sehre ke phooloN se
Yeh lagta tha jo sehra baaNh ker ik boo Turab aaya
Keh jaise KhushbuoN aur shokhiyoN ka inqilaab aaya
Jo meHboob-e Khuda hai, hai yeh sehra uske bhaayee ka
Yeh sehra ek HajatmaNd ki Hajat rawaayee ka
Yeh sehra hai Nabi ke baad subki rahnumaayee ka
Yeh sehra Murtaza* ke rukh pe hai mushkil kushayee ka
Wali Allah ko sher.e khuda ko zeb deta hai
Yeh bus ik janasheene Mustafa* ko zeb deta hai
Ali ko Mursal-e Ilsam ki duKhtar mubarak ho
Yeh shazadi Fazilat ka hai ik paikar mubarak ho
Janabe Syeda*** ko bhi Ali* ka ghar mubarak ho
Yeh woh deoRhee hai jhukte haiN nabi jisper mubarak ho
Khuda mehfooz rakhkhe har bala se ghar ke aaNgan ko
Khuda aabad rakhkhe shad rakhkhe dulha dulhan ko
The Marriage of Fatima Zahra and Ali ibn Abi Talib
Name: Fatima Al-Zahraa, daughter of the Prophet Muhammad (s.a.w.) and Lady Khadija (A.S.); wife of Imam Ali (A.S.); mother of Imam Hassan (A.S.), Hussein (A.S.); Zeinab and Um Kulthum.
Birth: Most historians agree Fatima (A.S.) was born five years after Prophethood, the 20th of Jamadi Al-Thani.
Death: Fatima (A.S.) died at the age of 18 years and seventy-five days old.
God gave victory to Islam in the battle of Badr in the year 2 of Hijri. Two months after the battle, Fatima Zahra, the daughter of Muhammad Mustafa, and Ali, the son of Abu Talib were married.
Fatima Zahra was only five years old when her mother – Khadija, may God bless her – died, and thenceforth, her father, Muhammad Mustafa, the Apostle of God, took charge of the duties of a mother also for her. The death of her mother had created a void in her life but her father filled it with his love and tenderness.
Muhammad, the Messenger of God, gave the utmost attention to the education and upbringing of his daughter. If he was the ideal for all men, his daughter had to be the ideal for all women, and she was. He made her the ideal of womanhood in Islam. She was the personification of devotion and obedience to the Creator, and she was the embodiment of all heavenly purity and saintliness. In character and personality, she bore a most striking resemblance to her father. Fatima, the daughter, was the image of Muhammad, the father.
By dint of obedience and service to God, Fatima Zahra rose to the highest rank in His sight, as attested by Al-Qur’an al-Majid. God bestowed the greatest honors upon her, and the Prophet of Islam, on his part, showed her the mark of greatest respect, one which he did not show to any other man or woman at any time in his life.
When Fatima grew up, two old companions – first one and then the other – asked her father for her hand in marriage. But he turned away from them in disgust, and said:
"This matter of the marriage of Fatima, my daughter, is in the hands of Allah Himself, and He alone will select a spouse for her".
Allah duly made His selection. He selected His slave, Ali ibn Abi Talib, to be the spouse of the daughter of His most favorite slave, Muhammad Mustafa. He wished to see Fatima bint Muhammad and Ali ibn Abi Talib married.
Two months after the battle of Badr, i.e., in the month of Zilqa'ad (the 11th month) of 2 A.H., Ali called on Muhammad Mustafa, and said: "O Messenger of God, you have brought me up as your own child. You have overwhelmed me with your gifts, your generosity and your kindness. I owe you everything in my life. Now I seek one more kindness from you."
The Apostle understood what Ali was trying to say. His face lighted up in a broad smile, and he bade Ali to wait for a few moments until he obtained his daughter's answer. He entered the house, told Fatima that Ali was asking for her hand in marriage, and asked her what was her response. She kept quiet. He interpreted her silence as her assent, returned to Ali, informed him that his proposal was accepted, and told him to make preparations for the wedding.
On the last day of Zilqa'ad (the 11th month), Muhammad Mustafa, the Apostle of God, invited the Muhajireen and the Ansar, to attend a banquet, on the occasion of the marriage of his daughter. He was going to be their host. When all the guests arrived, and were seated, he obtained, once again, the formal consent of his daughter for her marriage with Ali ibn Abi Talib.
Muhammad Mustafa praised Allah, and thanked Him for all His mercies. He then read the sermon of marriage; declared Ali and Fatima husband and wife, and invoked the blessings of Allah upon both of them. All the guests congratulated the Apostle on this most auspicious occasion. After this ceremony, the guests feasted upon lamb meat, bread, date fruit and milk.
A few days later, i.e., in Zilhajj (the 12th month), Fatima Zahra had to bid farewell to her parental home so she could go to the house of her husband. Her father assisted her in riding his she-camel. Medina rang with the shouts of Allah-o-Akbar. Salman the Persian held the reins of the she-camel, and walked in front of it, as he recited Qur’an. The Apostle of God walked on one side of the she-camel, and Hamza, the Lion of God, on the other. All the young cavaliers of Banu Hashim rode as escorts of the bride, with gleaming swords held high. Behind them were the Muhajir and Ansar women, and behind them came the Muhajireen and the Ansar themselves. They were reciting hymns from Al-Qur’an al-Majid to the glory of God. The recitation of hymns was punctuated from time to time by thunderous shouts of Allah-o-Akbar.
This heavenly cavalcade made a circuit of the Great Mosque of Medina, and then halted at its destination – the house of the bridegroom – Ali ibn Abi Talib. Muhammad Mustafa aided his daughter in alighting from the she-camel. He held her hand, and symbolically placed it in the hand of her husband, and then, standing at the threshold of the house, said the following prayer:
"O Allah! I commend Fatima and Ali, Thy humble slaves, to Thy protection. Be Thou their Protector. Bless them. Be pleased with them, and bestow Thy boundless grace, mercy, and Thy best rewards upon them. Make their marriage fruitful, and make both of them steadfast in Thy love, and Thy service."
It was a truly happy day in the life of Muhammad Mustafa. But how he must have wished that his beloved wife and friend, Khadija, were with him so both of them together could witness the wedding of their daughter.
A few days later, the Apostle of God called on his daughter, and asked her how she had found her husband. She said that she found him the best companion in giving devotion and obedience to God. Later, he asked Ali how he had found his wife, and he said that he found her the best companion in giving service to the Creator. The greatest moments of life for both husband and wife were those when they went into the Presence of their Lord, and were absorbed in praying to Him.
Between Ali and Fatima Zahra, there was total identity of interests. Both were brought up and educated by Muhammad Mustafa, the Messenger of God, and Khadija-tul-Kubra. Both, therefore, shared the ideals of their parents. Both put service to God ahead of everything else. There was absolutely no room for any disagreement between them. Their thoughts, words and deeds, all were "conditioned" by Al-Qur’an al-Majid. Their marriage therefore, was just as perfect and just as happy as the marriage of Muhammad and Khadija had been.
As noted above, Fatima's greatest pleasure was to wait upon Allah. She spent most of her time in prayer. Her second greatest pleasure was to carry out her duties toward her family. God was pleased to bestow upon her four children – first two boys and then two girls. She ground grain in a mill which her father had given her as part of her dowry, and baked bread for them. Grinding grain day after day caused blisters to form on her hands but she never complained to her husband or to her father about them, and did all her housework cheerfully.
The household duties could become quite exacting for Fatima Zahra but she found happiness and strength in the remembrance of God. The Book of God was her constant companion. She forgot the drudgery of work as she read passages from that book. And when she put her children to sleep in the crib, she again read selections from the same book as "lullabies" to them. They grew up hearing Al-Qur’an al-Majid from their infancy. She etched the Word of God upon their young hearts. Through such "osmosis," Qur’an and the children of Fatima Zahra became inseparable for all time.
Wednesday, November 18 /
Because of my illness I get distressed very easily. How can I be happy with my life?
Answered by :Abdul Adheem al-Muhtadi al-Bahrani
Question: I am thirty years old. Pain and illnesses have done to my body what they have not done to old people’s bodies. I have become tired of doctors and drugs. I have become desperate of everything, even supplications and vows though I respect religion and the Ulama’’. I am very angry due to my state and always ask myself why Allah has afflicted me with these distresses that have made me suspect my religious beliefs and become nervous at any excitement. I hope with your help that I may be happy in life with my wife and children who suffer with me.
The answer: The Iranian magazine Ittila’at Ilmi, vol.23, seventh year has quoted from the magazine (Reader’s Digest, Feb. 1993) a scientific study emphasizing that most bodily illnesses are results of psychological disorders. According to this fact, man causes himself bodily illnesses if he does not care for his psychological health.
The study adds, ‘For example, cancer and tuberculosis attack complaining and desperate persons. Peptic ulcer attacks persons who pant for high positions. Arthritis and chronic inflammations are the shares of rigorous persons whose hearts are full of hatred against others and who do not pardon or forgive others. Headache attacks those who keep their anger inside them.
Psychological disorders, like anger, fear, and distress, exhaust precious powers of the mind and the body and then psychological fatigue, pains, and illnesses come instead.’
The study adds, ‘Self-confidence and not letting fear and being upset overcome oneself make man carry out his daily activities in a way that delights his heart and comforts his mind. With comfort and hearty relief, man’s body enjoys safety and healthiness. In fact, even a broken bone recovers earlier if one’s mind is peaceful and his heart is calm and satisfied.’
The author of this scientific study says, ‘Man, for the sake of his bodily health, must free himself from the complex of failure and defeat. If he imprisons himself in this complex or he fails to free himself from it, he will face problems, pains, and illnesses such as asthma, headache, and nasal sinuses inflammation.’
Dear brother, what I want to tell you is that what we all need to do is take care of our health. Let us achieve it and recommend others to it so that our minds and bodies enjoy peacefulness and safety because “a sound mind is in a sound body”. Islamic traditions have indicated these solutions and emphasized that the healthiness of the body is the result of the healthiness of mentality. Islam was the first to show the scientific method of keeping psychological and physical health.
This study, which has been preceded by the Islamic theory, emphasizes the Islamic instructions by recommending the following:
1. Assure yourself every day that you are sound and safe because this self-suggestion prevents you from feeling weak or submitting to illness!
2. Try to live normally and do not be greedy and do not pant for this life so that you become involved in some situations out of greediness! Doing so exhausts your intellectual, psychological, and physical powers.
3. Assign to yourself some times for rest, relaxation, and harmless amusement!
4. Believe in Allah sincerely so that you feel the warmth of this faith inside your heart, and this will make feel comfortable and delighted whenever you mention Allah and worship Him!
5. Tell yourself everyday that you are better than you were yesterday and actually be so lest your conscience says to you: away! O you, self-deceiver!
If you adhere to these five recommendations after perceiving the medical fact mentioned above, you will be delighted and psychologically cheerful and this is what brings you physical healthiness and fruitful activity.
You should know that distrusting the true religious beliefs is itself a cause of psychological diseases that cause bodily diseases. At the same time when that scientific study and the sayings of many western psychologists declare that faith in Allah has a great role in curing psychological troubles and bodily diseases, it does not fit a Muslim to let the Satan or his followers in the society whisper evil to him and play with his mind.
It is narrated that the Prophet (S) has said, ‘I wonder at a believer why he becomes angry at illness! If he knows what benefit he receives because of illness, he would wish to remain ill until he meets his Lord (Biharul al-Anwar, vol.81 p.210.)
Of course, this is if the illness is chronic and doctors cannot cure it or the ailing believer is unable to pay for the treatment.
Dear brother, I hope you will return to your religious beliefs and strengthen your morale by them in order to not fail in this trial because then you would lose this life and the afterlife together. You should know well that losing this life and its pleasures is easier to you than losing the eternal Paradise where there will be no pain, no disease, no old age, and no death.
More Questions and Answers:
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Al Mashad al Husain-Karbala:Phases of Destruction & Restoration
Al Mashad al Husain-Karbala:
Phases of Destruction & Restoration
By: Qazi Dr. Shaikh Abbas Borhany
PhD (USA), NDI, Shahadat al Aalamiyah (Najaf, Iraq), M.A, LLM (Shariah)
Mushir: Fed. Shariat Court of Pakistan
Member, Ulama Council of Pakistan
Revised Version
Short History of Karbala:
Karbala, a city in Iraq is located about 100 km southwest of Baghdad at 32.61°N, 44.08°E. It was at first a desolate place and did not witness any noteworthy activity, although it was rich in water and its soil was fertile. When Imam Husain arrived at Karbala and was surrounded by the forces of Ubaidullah bin Ziyad, he inquired about the name of the place. Someone replied it is Aqr- meaning ‘harsh’. Imam Husain then said: we seek refuge with Allah from Al Aqr. He once again asked the name of the village. Then one of the attendants replied, its name is Karbala. Imam Husain spontaneously declared: land of Karb and Bal’a meaning (land of) “torture and trial”. In the time of Imam Husain, the place was also known as al Ghadiriyah, Nainawa, and Shat ul Furat. Imam Husain bought a piece of land, after his arrival at Karbala from Bani Asad. He and his Ahl al Bait are buried in that portion, known by as Hair, where the Shrines are presently located. The history of destruction and reconstruction of the Shrines of Karbala is long. Both the Shrines were greatly extended by successive Muslim rulers, but suffered repeated destruction from attacking armies. Karbala's development was strongly influenced by the Persians.
History has recorded the names of several rulers who shared the honour of extending, decorating and keeping the Shrines and its precincts in good condition. Among them is Fateh Ali Qajar, who in 1250 (A.H) ordered the construction of two Shrines, one over Imam Husain’s grave and the other over the grave of his brother, Syedi Abul Fazal al Abbas. The first dome is 27 meters high and completely covered with gold. At the bottom, it is surrounded with 12 windows, each of which is about 1.25 m away from the other, from the inside, and 1.30 m from the outside. The Shrine has an area of 59 m / 75 m with ten gates, and about 65 rooms, well decorated from the inside and outside, and used as class rooms for studying. As for the grave itself, which is in the middle of the precinct, it is called the Rawzah or garden and it has several doors. The most famous one is called al Qiblah or Bab al Zah’ab".
Significance of Ziyarat:
Following the 10th of Muharram 61 (A.H), after the Shahadat of Imam Husain, people from near and far visited Karbala for Ziyarat. Despite many attempts by successive rulers, such as Haroon Abbasi and Mutawakkil Abbasi, who declared a Ban on the Ziyarat, devotees continued to perform Ziyarat at Karbala in every age. History provides many examples, which showed that the devotees even sacrificed their lives, just to perform Ziyarat of Imam Husain’s Rawzah. The conventional meaning of Ziyarat is intention to visit some one, for his veneration or intimacy. It is said that the reason why Ziyarat is referred to as visiting the saintly human beings, to draw away from the material routine of the corporeal world, and incline himself towards the world of spirit, while one is present in the corporeal environment and maintains his/her bodily form.
History gives us evidence that the practice of Ziyarat started soon after the Shahadat of Imam Husain, but in the succeeding era, the rulers attempted to remove the sign of the graves of Ahl al Bait. However, the Aqidah of devotees overwhelmingly signified the extraordinary reverence to these sacred places. It is a firm belief of the devotees that Ziyarat is the sure approach of achieving reward from their Rabb. Therefore, to visit the Mashahid means closer proximity with AlIah and they consider Al Mashad al Husain as the best rendezvous for the acceptance of their Doa. The reason as to why the Awliya recommended visiting the Mashahid lies in the fact that this act secures many spiritual and social advantages, and these can be enumerated as follows:
(i) It establishes a profound relationship and attachment between the Ahl al Bait and the followers. Our hearts are filled with the high merits and piety of the Aale Mohammad. It reminds us of their spirit of Jih’ad for the sake of Allah.
(ii) As a result of great congregations at the Mashahid, people come closer to each other and come to know each other's problems. It cements cordial relations among the Zaereen as a result of which they are drawn much nearer. In this way the spirit of obeying the Divine commands becomes common among all the Zaereen.
(iii) Sal’am during the time of paying homage to the Mashad of the Ahl al Bait confirm our abiding faith in Tawhid, the sanctity of the teaching of Islam and the Nubuwat.
Rasulullah (S) instructed Syedna Jabir bin Abdullah al Ansari as follows:
“O Jabir! You must visit the grave of Husain – after his Shahadat in Karbala, as in his Ziyarat, Allah shall bestow you reward equaling 100 Haj and 100 Umrah.
It was Jabir who achieved the honour to become the first Zaeer of the grave of Imam Husain and recited his famous Sal’am on Arbaeen – 40th day After Aashurah. Imam Jafar Assadiq said:
“The one, who visits the grave of Imam Husain on the day of Aashurah, would be counted amongst those who were present on the day of Aashurah and were slaughtered with Imam Husain.
(“Bih’aar al Anw’aar”, vol.98, pg.105).
Ziyarat holds a special position among the admirers, irrespective of Sunni or Shia. Ziyarat is equivalent to the announcement of affiliation and declaration of social and political attachment. Ziarat means to pay Sal’am or homage upon dignified spiritual guides. To visit the graves of Imam and recite Sal’am over there is, to commemorate and to strengthen one’s Aqidah towards the ‘Right Path’. Imam Sadiq has explained:
“Ziyarat at the grave of Imam Husain earns the Ajar of participation in the Jih’ad along with Rasulullah and Imam al Aadil.
(“Saw’ab al Aam’al”, page No.81).
Imam Sadiq has counted the Ajar of Ziyarat at the grave of Imam Husain, with the Ajar of the Suhad’a of the Ghazwah Badar.
(“Kamil al Ziyar’at”, page No.183).
Once a man asked Imam Sadiq several questions about the Ziyarat of Imam Husain. He asked:
If a person is killed during Ziyarat at the grave of Imam Husain, by the tyranny and torture of a ruler, what will be his Ajar?
Imam Sadiq replied:
“All his sins will be forgiven from the first drop of his blood.
He asked:
What is the Ajar for the person who is imprisoned in the cause of Ziyarat?
Imam replied:
Each day he spends in his prison will be changed into joy and happiness at the day of Qiyamat.
He again asked:
What is the Ajar for the person who has been hurt and tyrannized in prison during the Ziyarat journey?
Imam answered,
“He will get one good deed against every wound.
(“Kamil al Ziyar’at”, page No.124).
The question which clicks here in the mind of a person is why the Ziyarat to the grave of Imam Husain so much difficult and dangerous? Shaikh Abbas al Qummi has transmitted details as follows:
“During the period of the Abbasid monarch, Haroon the tradition of the Ziyarat of Imam Husain was at its peek. Not only Shia but Sunni admirers from far and near visited the grave of Imam Husain, and the Mashad was always filled with Zaereen. This situation frightened the ruler, Haroon Abbasi, a staunch enemy of Ahl al Bait. He was afraid that this Ziyarat would provide an opportunity to the pilgrims to gather at one place. If they turned towards the progeny of Fatimah and supported them politically, naturally power would be shifted from Bani Abbas to Bani Fatemah. Therefore, Haroon Abbasi issued explicit instruction to his governor at Kufa, Musa bin Essa to raze the grave of Husain to the ground, plough the land and use it for cultivation. In compliance of the order, the governor removed all the signs of the grave of the Imam and turned the Mashad into a field for cultivation.
(“Tatammat al Muntaha”, Shaikh Abbas al Qummi, page No. 240-241).
This did not shake the Aqidah of the Zaereen. After Haroon Abbasi, his successors also followed to eliminate the sign of Ziyarat at Karbala. Later on when Mutawakkil Abbasi came to the throne and learnt that devotees had been visiting the grave of Husain Ibn Ali more and more, he sent his troops to destroy the grave of Imam Husain yet again, but it could not deter the people from performing the Ziyarat. They continued the Ziyarat and paid homage to the grandson of Rasulullah(S). The ruler then started to kill them but still the people continued the Ziyarat and willing to attain Shahadat in the name of Husain. They sacrificed their lives but were not deterred by the Zulm. They said:
“If we all are slaughtered then our offspring will still not stop the Ziyarat of Imam Husain.”
(“Tatammat al Muntaha”, Shaikh Abbas al Qummi, page No.240-241).
Syedah Zainab has confirmed in the evening of Aashurah to her nephew, Imam Sajjad, and she said:
“In the land of Karbala, we will engrave a sign on the grave of your father Imam Husain, which will remain there till Qiyamat. The admirers and devotees of Ahl al Bait from all corners of the world will come for Ziyarat. The rulers and their offspring will struggle a lot to destroy and to deter the people from the Ziyarat of Husain every time. But the love for Imam Husain will blossom more and more and the Ziyarat will attain highest peak.”
(“Tammat al Muntaha”, Shaikh Abbas al Qummi, page No. 240-241).
Phases of Demolition & Reconstruction:
A.H. 61 - C.E. 1st Oct., 680
Imam Husain reached at Karbala on the 2nd of Muharram, 61 (A.H). He contacted members of the tribe of Bani Asad, native of the area and presented his wish to buy the land, if they wish. They agreed and sold it to Husain ibn Ali in 65,000 Darahim. After receiving the possession of the land of Karbala in his hand, Imam Husain gifted the land back to Bani Asad and requested them to promise him three things:
(1) He instructed them that there would be a short encounter there in a few days in which his group would all be slaughtered. He asked Bani Asad to come when the Yazidian forces left Karbala and bury the dead bodies of the Shuhada.
(2) The Imam asked them not to cultivate the land where the graves would be erected.
(3) He also informed them that Zaereen come here to pay tribute, so they help them to arrange food and shelter for them.
Imam Husain was buried at Karbala. It was Bani Asad who, after the departure of Ahl al Bait, assembled at the grave of Imam Husain and performed Ziyarat. Historical accounts provide little light on the first builder of the Shrine. It is assumed that Bani Asad also the first, who erected a tent upon the grave of Imam Husain. A Shaikh of Bani Asad lighted the Chiragh at the grave of the Imam and planted a Berry Tree a few feet away from the side of the head of the grave, to indicate the grave of Husain.
A.H. 65 - C.E. 18th Aug., 684
Mukhtar bin Abu Ubaidah al Saqafi built an enclosure around the grave and erected a dome over it. Over the dome he fixed a green flag. At that time there were two entrances to this Mashad. He also settled several families around Al Mashad al Husaini.
A.H. 132 - C.E. 12th Aug., 749
A roof was built over the part of the Masjid and two entrances were added during the reign of al Saffah.
A.H. 140 - C.E. 31st Mar., 763
Al Mashad al Husaini was demolished by the order of the Abbasid ruler, Mansoor.
A.H. 158 - C.E. 11th Nov., 774
During the reign of Abbasid ruler, Mahdi, the roof over the grave was reconstructed.
A.H. 171 - C.E. 22nd June, 787
Under the instruction of Abbasid monarch, Haroon Abbasi the Mashad was demolished and the Berry Tree, which indicated the sign of the grave of Imam Husain, was cut down. Even then people kept visiting the grave of Imam Husain, guided by the traces of the ‘Tree of the Berry’, which covered the grave. Haroon al Rashid Abbasi could not tolerate this, and ordered the tree to be totally cut off from the roots, with the intention to wipe out the sign of the grave of Husain and stop the practice of Ziyarat. At that time, the learned then understood the meaning of the following Hadith. Rasulullah(S) clearly recited Lanat thrice upon the Cutter of the Tree of the Berry as follow:
“L’aan Allah Qati al Sidrah”-Lanat of Allah upon the Cutter of the Berry”.
(Al Manaqib, vol.4, page 64).
A.H. 193 - C.E. 25th Oct., 808
During the reign of Amin Abbasi, al Mashad al Husain was reconstructed.
A.H. 232
However, 40 years later, Mutawakkil Abbasi attempted several times to destroy the Shrine. Historical accounts have provided details. He committed four attempts, for its destruction, but in vain. First time in 233 (A.H), when his lady court singer visited for Ziyarat. According to Al Tabari, the second attempt was made in 236 (A.H), Mutawakkil Abbasi demolished Al Mashad al Husain and ordered that the land of the grave should be ploughed. He also issued instructions to dig a canal, through the river Fur’at, which would eliminate the signs of the grave, but he could not accomplish his nasty and evil plan. The 3rd attempt was made in 237 (A.H) and the last in 247 (A.H), but to no avail. In his malicious attempt he used bulls to drag the burial place of Husain ibn Ali, and remove the sign of the grave of Imam Husain, but the Bull would not step forward into the premises of the grave, although the soldiers brutally tortured the Bulls. Whenever the forces of Bani Abbas wished to perform this operation, the devotees of Ahl al Bait stood before them. Abbasi forces fired arrows to kill the devotees, who created obstacles, but by the will of Allah, the situation turned, and a hue and cry was created, whereby a number of Abbasi solders became targets of their own arrows, shot by them, resulting in heavy losses to them. Mutawakkil Abbasi also used abusive language against Syedah Fatemah. The masses hated him, but due to fear of swords they were helpless. People used to write couplets on the walls of Masajid, against Bani Abbas and in praise of Ahl al Bait. In these verses, recorded in “Bih’aar al Anw’aar” a poet has expressed his burning feelings and condemned the act of the Bani Abbas in following words:
- Wallah! Bani Umayyah had killed the grandson of Rasulullah (S), while he was sinless and Mazlum
- And today offspring of Abbas, uncle of the Nabi(S) are also committing an equal Zulm
- This grave of Husain is uncovered, Bani Abbas feels restlessness as why they did not contribute in the slaughter of Husain, with Yazid and Ibn Ziyad
- And why they were deprived with this honour, through which they could have helped the Bani Umayyah
- Know they compensate their loss through digging the grave of Husain.
There is an event worth mentioning, which was narrated by Zaid, who visited al Mashad in the times of Mutawakkil. He hailed from Buhlul Danishmand. In that period many calamities were faced by the people, due to the harassment, torture and cruelties upon the pilgrims who visited the grave of Imam Husain. Zaid says:
One day I saw a huge procession of mourners, wearing black dresses. They were accompanying a coffin. I thought that may be Mutawakkil had expired. When I asked, they replied that Rehana, the beloved concubine of Mutawakkil had died. Musk and Anbar were placed in the grave of Mutawakkil’s charming darling and a tomb was built on it.
Seeing this, Zaid lamented:
“Alas ____ a concubine deserves sorrow and lamentation, but the grandson of Rasulullah (S) was killed and nobody realized it, none lamented, nor any ruler built a Shrine, but attempts were always made to eliminate the signs of the grave”.
After this incident Mutawakkil Abbasi was killed by his Turkish slaves, under instructions of his own son. Mutawakkil’s son, Muntasir, had warned his father time and again, but he did not pay attention to his son’s explicit warning, Under Muntasir’s instruction, his father Mutawakkil was executed. After he took over the charge, Muntasir Abbasi removed the check post, and stopped the nasty practice of harassment of the Zaereen. He instructed his functionaries to rebuild Al Mashad al Husain.
A.H. 247 - C.E. 17th Mar., 861
Al Muntasir Abbasi instructed his courtiers to build a roof over the grave and set up an iron pillar near it, to serve as a landmark for the Zaereen, but the official builder was hostile to the faith; therefore, he used low quality material. Under instruction of Al Muntasir, new houses were built around the Shrines.
A.H. 273 - C.E. 8th June, 886
The roof was demolished, due to low quality material. The major portion of Al Mashad was destroyed. Unlimited numbers of Zaereen perished. Reason discovered was, unfit material of construction.
A.H. 280 - C.E. 23rd Mar., 893
One Alavi Nobel dignitary built a dome in the center, with two roofs, on both side and an enclosure with two entrances. He settled in the city with his sons. His name was Syed Ibrahim al Mujab al Dhareer al Kufi.
A.H. 283
After ten years of the destruction of the roof, Mohammad bin Zaid, ruler of Tibiristan built al Mashad for the forth time. He used best quality material and built the Shrine as a master piece of superb architecture. This work of art of the Muslim civilization, flourished in the central Asian region, and it represented that era.
A.H. 307 - C.E. 19th Aug., 977
Buwehi Amir rebuilt Al Mashad al Husain, and constructed a Maqsurah - grill of teakwood around the sepulcher. He also constructed houses around the Rauzat and erected a boundary wall to secure Karbala. At the same time Imran Ibn Shahin built a Masjid adjacent to the Rauzat.
A.H. 369
After half a century, a notorious looter, Zabba bin Asdi looted the Khazanah of the Ruzat al Imam, when he was Amir of Aynu Tamr. Buwehi Amir, Azadud’dulah punished him severely. The fourth construction was completed by Amir Azadud’dulah. Amir Moizud’dulah and Amir Azaduddula were fortunate; for they achieved the honour to decorate magnificently the interior and exterior of the Mashad. Azadud’dulah built a trade center and residential area around the Mashad. For safety from bandits, he built a strong concrete wall around the city and made Karbala safe like a fort. For the facility of the Zaereen, he provided water and lighting. He visited Karbala every year for Ziyarat and examined the facilities provided for Zaereen personally.
A.H. 371
Azadud’dulah distributed hundred of thousands of Darahim among the relatives of the Ahl al Bait, not as a Sadaqah but as a gift. Famous historian, Ibn Aseer, mentioned that in the year 371 (A.H), Buweyhi Amir, Azdud’daulah was prominent among those who contributed huge amounts for the construction and decoration of Al Mashad al Husain generously.
During the period of the Ottoman Empire, under the instruction of Emperor Murad IV, several money generating strong trusts, which were exclusive property of Al Mashad al Husain were confiscated, and unlawfully spent on the renovation of the burial place of Shaikh Abd al Qadir Jilani.
A.H. 372
The first enclosure of Hair was built in year 372 (A.H), and its area is estimated as 2400 meters square.
A.H. 407 - C.E. 10th June, 1016
Due to the conspiracy of the State Caretaker of the Shrine, a fire broke out at midnight. Apparently two big chandeliers, which had fallen down were the cause of fire. Buwehi Umara was still in power. Thus the enemies of Ahl al Bait were not in the position to sabotage Al Mashad al Husain openly. Under the malicious instruction of Abbasid monarch, Qadir, a secret plan was prepared to burn Al Mashad al Husain. This fire burnt the priceless treasure of Al Mashad al Husain but ultimately burnt the entire Abbasi Empire. Fearing retaliation of the public, on the destruction of Al Mashad al Husain, Qadir Abbasi appointed Ibn Sahl’an and instructed him to handle the situation. Ibn Sahl’an paid full attention towards the Al Mashad al Husain. He reconstructed al Mashad, thus it was the six construction of the Shrine.
A.H. 412
The Wazir, Al Hasan bin al Fazal bin Sahlan built the second fence of the city in year 412 (A.H)., and fixed four iron doors at its sides.
A.H. 479
Khafajah also attacked Karbala in the year 479 (A.H), during the time of Amir Saifud’daulah.
A.H. 526
Mustarshid Abbasi confiscated the valuable Khizanah of Al Mashad al Husain. He distributed the Khazanah among his nearest and dearest courtiers.
A.H. 575
When Nasir took over the charge, he paid full attention and due respect to the Shrines of Karbala and Najaf. Even if any criminal or any insurgent took refuge over there, as per the instruction of the ruler, the authorities used to overlook them. During the pervious tyrannical period only a limited number of Zaereen visited Karbala and Najaf, but during the period of Nasir, who provided ample facilities to the Zaereen, unlimited number of devotees started to visit regularly. His established institutions were carried out till 727 (A.H). The famous historian, Ibn Batutah discussed Karbala at length. Although in that period, the bloody swords of Mongols coloured the lands of Iraq and Iran with human blood, but Al Mashad al Husain remained safe. It is noteworthy that Ghaza Khan and Khuda Bund Khan had performed great services for the Shrines. It is enough to know that the Tatars became ardent devotees of Ahl al Bait and children of Halaku Khan openly followed them from the time of Ghazan Khan.
A.H. 620 - C.E. 4th Feb., 1223
Nasir reconstructed the Maqsurah _ grill around the grave.
A.H. 757 - C.E. 18th Sept., 1365
Sultan Owais Ibn Hasan Jalairi remodeled the dome and raised the walls of the enclosure.
A.H. 780- C.E. 24th Feb., 1384
Ahmad Ibn Owais erected two Minarat covered with gold and extended the courtyard.
A.H. 795
When some tribes started looting in Karbala, Emperor Amir Taimur punished them and recovered the looted property and returned the valuables to their owners.
A.H. 796
Emperor Amir Taimur himself visited Karbala for Ziyarat and ordered expansion of the building of Al Mashad al Husain.
A.H. 858
Al Musha occupied Karbala and plundered the Shrine of Imam Husain and killed the people and captured the rest of them and imprisoned them in his castle in Basrah.
A.H. 920 - C.E. 26th Feb., 1514
60 Years later, when Emperor Ismail Safavi visited Al Mashad al Husain, he built a beautiful dome, decorated with inlaid glass-work. During the period of Shah Ismail Safavi, especial arrangements were made, for the welfare of the natives, for the progress of the city and for the renovation of Al Mushad, his contribution is unforgettable. Valuables were presented to Al Mashad al Husain, chandeliers of crystal glass; gold trees and cut glass work on the walls were done by him. Precious gifts were also bestowed to the Caretaker. When he came back to his capital, he called the best of master craftsmen and designed an engraved covering of the graves. These replaced the old ones. He did not forget Ahl al Bait in the lust of empire.
A.H. 941
When the Ottoman Emperor, ‘Sulaiyman the Magnificent’ ascended the throne, he did not follow the footsteps of Emperor Salim, who was biased by nature. Salim had engineered an operation clean up against his own citizens, who did not follow his school of thought and declared a religious war against Iran. In this sectarian operation he brutally assassinated a major population of Shia Muslims. Where ever he found any influence of Ahl al Bait he destroyed them. He also attacked Iraq in the name of religion, and many wars were fought. Sulaiyman the magnificent entered Baghdad on 18th Jamadil Awwal 941 (A.H). He visited Najaf and Karbala and offered Doa over there, for help. When he reached Najaf and saw the glimpse of the Ruzat, of Ali ibn Abi Talib from far, he descended from his horse in reverence. When his noble attendants asked the reason of this action, he replied that on seeing the Ruzat, a cold shiver ran through his body.
Someone said that Najaf is still half a mile away and you cannot go by foot. He replied: I will do according to the guidance of the Faal. Qur’an was opened for guidance and this Ayat appeared first on the beginning line. In the Ayat instruction was given to Musa Nabi to remove his shoes before entering in to the “Wadil Muqaddas Tuwa”. Emperor Sulaiyman the magnificent not only performed Ziyarat but he also looked after the affairs regarding maintenance of al Mashahid. Sometimes Flood used to enter the city, thus he built dams, which controlled the floods. He renovated the famous lake Husainiyah and presented several valuables for the Shrines. This event shows the gratitude of Sulaiyman the magnificent & denial is not needed because Muslims at large love Ahl al Bait. He donated several trust to the Mashahid.
The role played by Safavid Emperors is unforgettable, with especial reference to the care and welfare of the Shrines. Shah Ismail Al Safavi visited Karbala in year 941 (A.H), and dug a deep canal, renovated it and constructed Imam Husain's Shrine as well. After Emperor Ismail Safwi, Emperor Tehmasap paid great attention to the renovation of Al Mashad al Husain. He extended the courtyard of the Shrines, and rebuilt the building. Beatification work was done under his care in the interior side of the Shrines. He extended the Masjid, adjacent to Al Mashad al Husain, and renovated the Ew’an.
A.H.,1013
The Mahnasids tribe attacked Karbala, under the command of Nasir bin Mahna, and ruled Karbala for 40 years.
A.H. 1032 - C.E. 5th Nov., 1622
Emperor Abbas Safavi conquered Baghdad in 1032 (A.H), and performed Ziyarat. He constructed the Maqsurah-grill of brass and bronze and decorated the dome with Kashi tiles.
A.H. 1048 - C.E. 15th May. 1638
When Ottoman Emperor Murad IV visited Al Mashad al Husain, he ordered for the dome to be washed.
A.H. 1155 - C.E. 8th Mar., 1742
Legendry emperor of Iran, Nadir Shah Durrani visited Al Mashad al Husain. He decorated it and offered valuable presents to the Khazanah of the Shrines.
A.H. 1207
Qajar Emperors also contributed for the development of the Shrines. Sultan Agha Mohammad Khan, who was the 1st Qajari Emperor, decorated the dome with gold. He also decorated the Min’ar and gold plated it. After a few years, the gold plated work became dull. Emperor Fathe Ali Shah Qajar permanently fixed gold covering, instead of gold plating.
A.H. 1211 - C.E. 7th July 1796
Emperor Muhammad Shah Qajar covered the dome of al Mashad al Husain with gold.
18th Zil Hijjah A.H. 1216 - C.E. 22nd April 1801
A powerful Wahabi Salaf force consisted of 24000 solders attacked Karbala. The forces entered in to the city through the hole in the wall and opened the door of the city. It was a horrible day, in the history of Karbala. Writer of “Tarikhe Naj’du Hij’az”, Mufti Mohammad Abdulqayyum Qadri has provided painful details of the tragic event on page No. 57 as follows:
“Masood Aalam Nadvi says: The natives tried unsuccessfully to hide and protect themselves, but in vain. The invaders sized the Shrines and confiscated all the valuables. Precious gems, 20 swords of different emperors, utensils of gold, 2000 swords of silver, guns, beautiful crystal-jars, the super fine silken carpets, chandeliers- decorated with gold ornaments, doors, prepared by gold decorated with gems, in short, uncounted numbers of treasure of several generations of the well known Empires were looted by them. The force never stayed there long and returned to their region. At that time Iraq was under the Ottoman Empire. Karbala- place of homage was plundered brutally. 500 innocent Zaereen were alone killed inside the Shrines. Fire was opened on it; all those who were inside were executed immediately. The invaders molested women, and escaped successfully, by the time the Ottoman forces arrived there. Historians noted that it was the largest military expedition on the land of Karbala, after the attack of Yazidi forces.
(1-An excerpt from lecture of Dr Walid Al-Bayati about razing of Islamic signs in the holy cities of Makkah and Medinah delivered in Al-Abrar Foundation Center, London, United Kingdom;2- History of demolition of Islamic heritage, By: Syeda Abeeda tuz Zahra Moosavi Advocate -)
A.H. 1221/C.E. 1806
Five years later, a powerful Wahabi Salafi Force again launched an attack against Karbala, but the inhabitants countered the attack.
19 A.D.
When one noted Nawab of Awadh visited the Karbala, he was pained to see the destruction wrought by the Najadi force. He re-built the markets, re-established the affected ones, erected concrete walls around the city, especially built watch towers, fixed heavy artillery for defense, and made all possible arrangements, which could provide protection from any looters. Major credit goes to the Nawabs of Awadh, who took great interest in the development of Al Mashad al Husain. Nawab Mohammad Ali Shah of Awadh got the honour to build the Shrine of Hurr. It was Nawab Amjad Ali Shah, ruler of Lucknow, who got the honour to build the Shrines of Syedna Muslim and Hani, at Kufah.
A.H. 1232 - C.E. 21st Nov., 1817
Emperor Fateh Ali Shah Qajar renovated the Maqsur’at (grills covering the graves) and plated them with silver. He also gold plated the center of the main portico, and repaired the damage done by the Najadis. The Emperor took revenge of this massacre from them at Najad and at Musqat. His son and Governor of Kirman, Mirza Mohammad Ali personally took great interest to build new establishments and in the beautification of the Shrines. Queen of the Emperor, Fateh Ali Shah Qajar, gold plated the Min’ar.
A.H. 1276
Emperor Nasiruddin Shah Qajar gold plated the dome of Al Mashad al Husain and extended the Ew’an. The Emperor also sent Shaikh Abdulhusain Tehrani to re-coat gold over the domes and to build the beautiful designs of famous Kashi work. He re-built the wooden box over the grave, which was burnt by the Najadi forces. The floor was also re-built and extended the portion, near the head side of the grave.
A.H. 1283 - C.E. 16th May, 1866
Emperor Nasiruddin Shah Qajar extended the courtyard of Al Mashad al Husain.
A.H. 1353 = 1934 A.D.
Vicegerent of the Fatemi Imam, Sultan al Bohra, Dr. Syedna Taher Saifuddin visited Karbala to perform Ziyarat. He strongly disapproved a portrait-painting of the Imam, hung over the Maqsurah. My learned teacher, at Al Hawzah, Najaf, Ayatullah Behr al Ulum informed me as follows:
“Sultan al Bohra” contacted the authorities concerned, and also approached prominent Shia scholars and requested them to remove the painting. The Ulama appreciated his efforts and seconded his cause to remove the Bid’at”
Syedna Taher Saifuddin also noticed that the condition of the Maqsurah on the grave of Imam Husain has become dilapidated and required to be replaced. He decided to fix a new Maqsurah on the grave.
When he returned to Mumbai, he gave instructions to fabricate a new Maqsurah, in a place known as “Al Qasr al Husaini” (this place was selected as final resting place of this great Dai. Maqsurah of Imam Husain and Amir al Mumineen Ali were prepared here. It is known around the global village as “Rawzat Tahera”- a wonder of the world, as entire Qur’an is inscribed on the inner walls of the Shrine). Master Indian craftsmen showed their utmost ability with devotion in its construction. The Maqsurah is made of 500 gold coins (each coin consisted 12 grams weight) and 200 thousand coins of silver, beautified with most precious gems.
(“Personal Note Book”- Ayatullah Behr al Ulum, Najaf, Iraq)
A.H. 1354
Under the instruction of the government of Iraq, the famous third Minarat, which was built by Marj’an, slave of Emperor Awees Jalaery, was demolished. Those 600 years old famous and beautiful Minarat was one of the wonders, which also increased the exterior beauty of al Mashad. The major motive behind the destruction was to misappropriate the funds of the trusts, which were fixed and donated exclusively for the maintenance of that Minarat. Finally that trusts were utilized completely for the Sunni establishments.
A.H. 1358 - C.E. 21st Feb., 1939
Al Dai al Fatemi, Sultan al Bohra, Dr. Syedna Taher Saifuddin offered a set of beautiful unique Maqsurah of solid silver and gold, which was fixed in the Rawzat. This Maqsurah is a combination of Fatemi and Indian art.
A.H. 1360 - C.E. 29th Jan., 1941
51st Al Dai al Mutlaq, vicegerent of the Fatemi Imam, Dr. Syedna Taher Saifuddin, rebuilt the western Minarah. He spent a huge amount generously for the purpose of gold plating all the Min’ar. From top to bottom, pure gold was installed. In the history of devotion, he achieved this honour after the munificent contribution of the Emperor of Tibristan, Mohammad bin al Hasan al Hasni, who served in the year 283 A.H.
A.H. 1367- C.E. 20th Dec., 1948
Syed Abd al Rasul Khalsi, Administrator of Karbala acquired the houses in the neighborhood of the courtyard according to the price fixed by the government, to build a road around the Mashad and to extend the courtyard.
O Zairin Kir'am!
May Allah grant you Afzal Jaza, kindly remember me, my parents & family in your Mubarak Dua at Atabat A’aliyyah that soon Allah grant us opportunity of Ziyarat. May Allah fulfill our Haj’at, grant us Shifa and Sadaat, A’amin.
Select Bibliography:
- “Bih’aar al Anw’aar”, vol.98, pg.105,Iran
- “Saw’ab al Aam’aal”, page No.81,India
- “Kamil al Ziyar’aat”, page No.183,India
- “Tatammat al Muntaha”, Shaikh Abbas al Qummi, page No. 240-241,Iran
- “Al Manaqib”, vol.4, page 64,Beirut
- An excerpt from lecture of Dr. Walid Al-Bayati about razing of Islamic signs in the holy cities of Makkah and Medinah delivered in Al-Abrar Foundation Center, London, United Kingdom
- “History of demolition of Islamic heritage”, By: Syeda Abeeda tuz Zahra Moosavi Advocate
- “Tarikhe Shiane Ali”, Ali Husain Rizvi, Imamiyah academy – Karachi
- “Tarikhe Naj’du Hij’az”, Mufti Mohammad Abdulqayyum Qadri, page No. 57,Lahore
- “Diary”- Ayatullah Behr al Ulum, Najaf, Iraq
The Writer is Attorney at Law & Religious Scholar Email:qazishkborhany@hotmail.com
Tuesday, November 17 /
Imam Husain’s Sermon at Mina
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Sunday, November 15 /
Marsiya Mir Anees Text Collection
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Health and Wellness in Islam
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“The Significance of Ziaarat e Ashoora
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“The last will and testament of Imam Ali (AS)
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Marriage,a great worship.
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Son of the One
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Saturday, November 14 /
Do parents have any right over the marriage of their children?
| “MARRIAGE HELPS IN SPIRITUALITY |
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Rights of Teacher
Rights of Teacher
"The right of the one who trains you (sā'is) through knowledge is magnifying him, respecting his sessions, listening well to him,and attending to him with devotion.You should not rise your voice toward him. You should never answer anyone who asks him about something, in order that he may be the one who answers. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and manifest his virtues. You should not sit with him in enmity or show hostility toward him in friendship. If you do all of this, Allah's angels will give witness for you that you went straight to him and learned his knowledge for Allah's sake, not for the sake of the people. And there is neither force nor strength save in Allah."
Surely, the teacher is the maker of thought and civilization and does favor for all mankind, and especially as it concerns the learner, hence the Imām, peace be on him, praised his position and asked the learner to:
A. Magnify and honor him with all kinds of magnification and honoring, for he does him great favor.
B. Respect his sessions and to be polite during them.
C. Listen carefully to his lectures, and attend to them with devotion.
D. Empty his intellect to understand his lessons. It is natural that the student who does not devote himself to his teacher does not make of his attending his teacher's sessions.
E. Leave pleasures and desires, for they are two basic conditions for learning sciences, especially the religious sciences, for he who devotes himself to pleasures learns nothing of sciences.
F. To immortalize his teacher's message through spreading his knowledge.
Source :RISĀLAT AL-HUQŪQ By Imam Zainul Abedeen(a.s)
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What we learned from karbala?
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The Tongue and Its Evils
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Friday, November 13 /
Imam al-Jawad (as) A LESSON FROM HIS LIFE
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Imam mohammad Taqi(a.s) (40 Hadith)
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MERITS OF THE SHIA (FADHAAIL USH-SHIA)
MERITS OF THE SHIA
1. Abu Tharr (d) related: I saw the Prophet (s) strike on the shoulder of Ali bin Abi Talib (a) and say: O Ali, he who loves us is the true Arab and he who hates us is the infidel. Our Shia are the masters, the highborn, the honorable, and the legitimate. Only are our Shia and we following the religion of Abraham (a). The remaining people are all out of it -i.e. the religion of Abraham-. Allah and His angels are surely destroying the evil deeds of our Shia in the same way as an axe destroys the building. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 391]
2. The Prophet (s) said: The love for Ali bin Abi Talib consumes the evil deeds in the same way as fire consumes wood. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 391]
3. The Prophet (s) entered the mosque while we, including Abu Bakr, Omar, Othman, and Ali, were sitting there. He sat next to Ali (a) and looked to the right and left. He (s) then spoke: There will be some men standing to the right and left of the Divine Throne on luminous stages. Their faces will be glittering.
Abu Bakr stood up and said: I sacrifice my father and mother for you, Allah's Messenger. Will I be one of them؟ He (s) said: Sit down.
Omar, then, repeated the same question of Abu Bakr, and the Prophet (s) to these two men, Ibn Mas'oud stood up and said: O Allah's Messenger, describe them for us so that we will recognize them.
The Prophet (s) stroke the shoulder of Ali and said: They will be this man and his Shia. They will be the winners. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 392]
4. When we asked him about Ali bin Abi Talib, the Prophet (s) was angry and said:
Why do some people mention that one whose rank in the sight of Allah is as same as mine؟1 He who loves Ali loves me, and Allah will accept him who loves me, and whomever Allah accepts will be rewarded with Paradise.
Whoever loves Ali will not depart this world before he drinks from the Divine River of Kawthar, eats from the Divine Tree of Tuba, and sees his place in Paradise.
Whoever loves Ali will have his prayers, fasting, and worship accepted and will have his supplications responded.
Whoever loves Ali, the angels will seek Allah's forgiveness for him and the eight portals of Paradise will all be opened before him so that he can choose the one which takes him to Paradise with being maintained to the Judgment.
Whoever loves Ali, Allah will give him his record (of deeds) in his right hand2 and will call him to account in the same way as He calls His prophets.
Whoever loves Ali; Allah will alleviate for him the agonies of death and will change his grave into a garden of Paradise.
Whoever loves Ali, Allah will give him in marriage women of Paradise as many as the arteries of his body, will grant him the right to intercede for eighty individuals from his family members, and will give him women and cities of Paradise as many as the hairs of his body.
Whoever loves Ali, Allah will send the Angel of Death to him in the same way as He sends him to the prophets, will save him from the horrible interrogation of Munkar and Nakeer, will lighten his heart, will whiten his face, and will join him with Hamza; the master of the shahids.
Whoever loves Ali, Allah will save him from the fire (of Hell.)
Whoever loves Ali, Allah will place wisdom in his heart firmly, will make the truth slide on his tongue, and will open before him the doors to His mercy.
Whoever loves Ali will be called 'the prisoner of Allah' in the heavens and the earth.
Whoever loves Ali, an angel from beneath the Divine Throne will call at him: O servant of Allah, make a new start, for Allah has forgiven all of your sins.
Whoever loves Ali will attend on the Day of Resurrection with a face as bright as the full moon.
Whoever loves Ali will be crowned and will be dressed the garment of honor.
Whoever loves Ali will pass the Path like the swift lightning.
Whoever loves Ali will be granted an acquittance from Hell, a permit to pass the Path, and a security against the punishment. Besides, no record of judgment will be opened for him, no balance (for weighing his good acts and evil acts for identifying which one is more) will be maintained for him, and it will be said to him, 'Enter Paradise without judgment.'
Whoever loves Ali, the angels will shake hands with him, the prophets will visit him, and Allah will settle all of his needs.
Whoever loves the family of Mohammed will be saved from the Judgment, the Balance, and the Path.
Whoever dies on the love for the family of Mohammed, I guarantee for him a place in Paradise with the prophets.6
Whoever dies on the hatred for the family of Mohammed will never smell the essence of Paradise. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 377-380]
5. The Prophet (s) said: The love for my household and me will help in seven situations whose horrors are enormous: at death, in the grave, in the Resurrection, in the Recorded Account, in the Judgment, in the Balance, and on the Path. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 381]
6. The Prophet (s) said: The most sure-footed of you on the Path will be the most loving for my household. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 382].
7. The Prophet (s) said to Ali: For any believer who has the love for you fixed in his heart, if one of his feet slips on the Path, the other will be firm so that Allah will take him to Paradise for his love to you. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 382]
8. The Prophet (s) said: For anyone who loves Ali in his lifetime and after his death, Allah will grant him security and faith as long as the sun rises and sets. Anyone who hates Ali in his lifetime and after his death will die as if he has never been Muslim and will be called to account for his deeds. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 383]
9. The Prophet said: On the Day of Resurrection, a servant's feet will not move before he is asked about four matters:
He will be asked how he had spent the age of his youth, how he had finished his age, what earnings he had got and where from he had got them and how he had spent them, and he will be also asked about his affection to us; the Prophet's family. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 384]
10. Abu Saeed al-Khidri related: We were sitting with the Prophet (s) when a man came and asked him: "O Allah's Messenger, Allah says: 'Eblis, what prevented you from prostrating before what I have created with My own hands؟ Was it because of your pride or are you one of those who are exalted؟' (38:75) Who are those exalted ones whose ranks are higher than the angels'؟"
The Prophet (s) answered: Those are Ali, Fatima, al-Hasan, al-Hussein, and I. We were in the pavilion of the Divine Throne praising Allah. The angels were imitating us. That was two thousand years before the creation of Adam. When He created Adam, Allah, Powerful and Exalted is He, ordered the angels to prostrate themselves before him. Allah did not include us in this order. All of the angels therefore prostrated except Eblis who rejected to prostrate. Referring to the five individuals whose names are recorded on the pavilion of the Divine Throne, Allah said to Eblis, 'Was it because of your pride or are you one of those who are exalted؟'
Thus, we are the doors that take to Allah. We guide the followers of the right path. For him whoever loves us, Allah will love him and house him in His Paradise. For him who hates us, Allah will hate him and house him in Hell. Only do the legitimate sons love us. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 385-6]
11. Abu Abdullah Ja'far bin Mohammed as-Sadiq (a) related: One day, my father and I went out to the mosque. We met some people who were taking the place between the tomb and the mimbar. My father approached and greeted them. He then said: I, by Allah, love you as well as your smells and souls. Hence, help us keep on so by means of your piety and diligence. You should know that the loyalty to us cannot be obtained except by means of piety and diligence.
He who follows someone should imitate his deeds. You are the Shia of Allah, you are the supporters of Allah, and you are the foremost forerunners, the last forerunners, the foremost to the love for us in this world, and the foremost to win Paradise on the Last Day.
I have guaranteed Paradise for you, for the guarantee that is granted by Allah, Powerful and Majestic is He, and the Prophet (s). You are the highborn and your women are the highborn. Each believing female will be woman of Paradise, and each believing male will be veracious.
More than once, Amir ul-Mu'minin (a) said to Qanbar,14 'Be happy and announce this good news. When the Prophet (s) died, he was discontent with all of the individuals of his umma except the Shia.
Everything has a handle. The handle of the religion is the Shia.
Everything has its honor. The honor of the religion is the Shia.
Everything has a master. The master of the sessions is the sessions of the Shia.
Everything has a leader. The leader of this earth is the land on which the Shia live.
Everything has desire. The desire of this world is our Shia' living in it.
By Allah I swear, had it not been for your existence on this earth, your dissidents would not have enjoyed the pleasures of their fortunes. Nevertheless, they will not have anything in the world to come. Any Nasibi, no matter how diligently he worships and works, is included in this Verse: "On that day, the faces of some people will be humbly cast down, troubled and tired as a result of their deeds in the past. They will suffer the heat of the blazing fire." (26:2-3) The response of the prayer of your dissidents is yours.
Anyone of you who asks one request from Allah will have one hundred requests settled. Anyone of you who asks one question will have one hundred questions answered. Anyone of you who supplicates to Allah once will have the reward of one hundred supplications. Anyone of you who acts one good deed will have it doubled many times. As for anyone of you who commits an evil act, Mohammed (s) will be his advocate.
By Allah I swear, the fasting ones among you will luxuriate in the gardens of Paradise and the angles keep on praying for them to win (Paradise) until they break their fasting. You all are surely the people of the advocacy and the loyalty to Allah. You will not have fear and will not be grieved. You all will be in Paradise; hence, compete with each other in doing good acts. After us, no one will be nearer to the Divine Throne of Allah than you will on the Day of Resurrection. Allah's reward to you will be excellently great.
Were it not for that you might fail, suffer your enemies' gloating over you, and people might not accept it for you, the angels would greet you in groups.
Amir ul-Mu'minin (a) said: On the Day of Resurrection, the people of our divine leadership will leave their graves with bight faces and delighted eyes. They will be granted security. While all people will be fearful, they -the Shia- will not be fearful. While all people will be grieved, they will not be grieved. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 386-91]
12. The Prophet (s) said: Allah said: I will punish every Muslim group who recognized the leadership of any unjust ruler whom I do not select, even if the individuals of such a group are pious and God-fearing. I, likewise, will forgive every Muslim group that recognized (only) the leadership of the just imams whom I appointed, even if the individuals of such a group wrong (themselves) and commit bad deeds. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 394]
13. Abu Hamza that Abu Abdullah (a) said: You are the people of Allah's greeting and salutation. You are the people of Allah's preference and mercy, Allah's success and guard, and the advocacy and the obedience to Allah. No judgement will be maintained for you. No fear and no sadness will affect you. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 394]
14. Abu Abdullah (a) saying: "I know some people whom Allah has forgiven, accepted, guarded, compassioned, protected against any evil, supported, guided to every right matter, and taken them to the highest places."
Some asked: "Who are they, Abu Abdullah?" He (a) said: "These are our pious Shia: the adherents of Ali (a)." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 395]
15. Abu Abdullah (a) said: We are witnesses on our Shia, and our Shia are witnesses on people. Due to the testimony of our Shia, people will be rewarded or punished. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 396]
16. Eban bin Taghlib that he asked Abu Abdullah (a): "May Allah make me your sacrifice. What it the meaning of 'Yet, he has not entered into Aqaba -obstacle-? (90:11)'" The Imam (a) answered: "Only he whom Allah grants favor through the loyalty to us will pass that Aqaba. We are that Aqaba. He who enters into that Aqaba will be saved." The Imam kept silent for a while, then said: May I tell you about another piece of knowledge that is better for you than the world along with all that which is in it? I said: "Yes, you may. Allah may make me your sacrifice." He said: "It is the setting free of a slave. (90:13)" All people are the slaves of this world except your acquaintances and you. Allah, Powerful and Majestic is He, will set you free from Hell because of your loyalty to us-the Prophet's household. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 417]
17. Amir ul-Mu'minin (a) said: "I am the shepherd-the shepherd of people. Is it acceptable that a shepherd does not identify his sheep?" Juwairiya stood up and asked: "O Amir ul-Mu'minin, who are your sheep?" He (a) answered: "My sheep are pale-faced and dry-lipped because of the mention of Allah." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 417]
18. Muawiya ad-Duhani said: I asked Abu Abdullah (a): "Allah may make me your sacrifice. What is the meaning of the saying that I have heard from you?" The Imam (a) asked: "Which one?"
I said: "(It is your saying) the believer sees through the light of Allah." He said: "O Muawiya, Allah created the believers from His light, made them in His mercy, and put them under the obligation of being loyal to us when He introduced Himself to them and they acknowledged Him. Hence, the believers are the brothers of each other. Their father is the light and their mother is the mercy. They thus see through that light from which they were created." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 418]
19. Dawoud bin Kuthair ar-Raqqi said: When I was before Abu Abdullah (a), I said to him: Allah may make me your sacrifice. Regarding the Holy saying of Allah, "I am All-forgiving to him who repented, believed, and did righteous acts then followed the right guidance, (20:82)" what is that right guidance, which comes after repentance, faith, and the righteous acts?
He (a) said: (This right guidance is) the acknowledgement of the Imams-one after the other. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 419]
20. Sadir as-Sayrafi said: Abu Bassir, Maysara, and other individuals were with Abu Abdullah (a) when I visited him. As soon as I sat, he turned to me and said: O Sadir, our disciple worships Allah while he is standing, sitting, sleeping, alive, and dead.
I said: Allah may make me your sacrifice. We can understand how he worships Allah while he is standing, sitting, and alive. But how is it when he is asleep and dead?
He (a) said: When the time of the prayer comes while our disciple is asleep, two angels whom were created in the earth and had never ascended to the heavens or seen the kingdom there will offer prayers next to him so as to awaken him. Allah will record the reward of the prayers of these two angels for that disciple. A single rak'a that is offered by these angels is equal to one thousand prayers that are offered by people. When Allah seizes the soul of our disciple, his two angels ascend to the heavens and say: 'O our Lord, Your servant (so-and-so) has withdrawn from worship and taken in full his life. You, however, are more knowledgeable with this matter than we are. Allow us to worship you in the horizons of Your heavens and the extremes of Your lands.'
Allah, then, says to them -in a form of revelation-, 'In My heavens, there are many who worship Me while I am not in need for their worship. In fact, it is they who are in need for worshipping Me.
On My lands, likewise, there are many who worship me so properly; yet, I have not created anything that is needier for Me than they are. Hence, descend to the grave of my disciple.' They will say, 'O our Lord, who is that one who is enjoying Your love for him?' Allah will answer them -in a form of revelation-, 'That one is he who has put himself under the pledge of being loyal to Mohammed; My servant, his successor, and their descendants. Descend to the grave of My disciple (so-and-so) and offer prayers there until I resurrect him for the Day of Resurrection.' The angels then descend to offer prayers at the grave until Allah resurrects him. Allah will record the reward of the prayers of these two angels for that disciple. A single rak'a that is offered by these angels is equal to one thousand prayers that are offered by people.
I said: "Allah may make me your sacrifice, son of Allah's Messenger. In his sleep and death, your disciple worships Allah in a way better than it is in his life and waking."
He (a) said: No, Sadir. This is too far (from the truth). On the Day of Resurrection, our disciple will seek security -for others, probably- from Allah and Allah will grant him (that security)." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 420-22]
21. Sadir as-Sayrafi said: I asked Abu Abdullah (a) whether the believer is coerced to be had his soul seized?
He said: No, by Allah. When the angel of death attends for seizing his soul, the believer shows impatience. There, the angel of death says to him: "O disciple of Allah, do not be worry. I swear by Him Who sent Mohammed (a) with the truth, I am more compassionate and kinder to you than a merciful father to his son. Open your eyes and look."
In these moments, the believer will see the Messenger of Allah, Amir ul-Mu'minin, Fatima, al-Hasan, al-Hussein, and the Imams (a) in front of him. The angel will say to him: "Those are your companions." Then, a caller from the direction of the Divine Throne will call at his soul: "O soul that is serene -to Mohammed and his household-, return to your Lord well pleased -with the loyalty to the Prophet's household- and He will please you -by means of the reward-. Enter among My servants -who are Mohammed and his household- into My Paradise." (89:27-30) Then, nothing will be more preferable for that believer than the sneaking of his soul and joining the caller. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 423]
22. The Prophet (s) said: "On the Day of Resurrection, some people will come on stages of light with their faces glittering like the full moon. They will be envied by the past and the last generations."
The Prophet (s) kept silent for a while then added the statement three times.
Omar bin al-Khattab asked: "My father and mother be sacrificed for you. Are they the shahids?"
The Prophet (s) said: "They are shahids, but not the shahids that you know." Omar asked: "Are they the prophets?" The Prophet (s) said: "They are prophets, but not the prophets that you know." Omar asked: "Are they the successors of the prophets?" The Prophet (s) said: "They are successors of the prophets, but not the successors that you know." Omar asked: "Are they from the heavens or the earth?" The Prophet (s) said: "They are from the earth?"
Omar said: "Tell me, who are they?" The Prophet (s) pointed to Ali (a) and said: "They are this one and his Shia. No one from Koreish hates him except the bastard, no one of Ansar hates him except the Jew, no one from the Arabs hates him except the whoreson, and no one from the human beings hates him except the scoundrel. O Omar, he who claims he loves me while he hates Ali is surely lying." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 424-25]
23. The Prophet (s) said: "On the Day of Resurrection, some people dressing clothes of light with luminous faces whom will be identified by the signs of prostration will come.
They will overstep the rows until they stand in front of the Lord of the worlds. The prophets, angels, shahids, and righteous people will envy them." Omar bin al-Khattab asked: "O Allah's Messenger, who are they whom the prophets, angels, shahids, and righteous men will envy?" The Prophet (s) answered: "They will be our Shia, and Ali will be their imam."
They will overstep the rows until they stand in front of the Lord of the worlds. The prophets, angels, shahids, and righteous people will envy them." Omar bin al-Khattab asked: "O Allah's Messenger, who are they whom the prophets, angels, shahids, and righteous men will envy?" The Prophet (s) answered: "They will be our Shia, and Ali will be their imam." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 425-26]
24. The Prophet (s) said to Ali (a): "O Ali, all the souls of my people, including the children and the old, were shown before me before the creation of their bodies. I passed by you and your Shia, and sought Allah's forgiveness for you." Ali said: "O Allah's Prophet, tell me more about them." The Prophet (s) said: "Yes, Ali. When your Shia and you will come out from your graves, your faces will be as bright as the full moon, your hardships will be alleviated, your griefs will be taken away from you, and you will be in the shadow of the Divine Throne. People will be fearful, but you will not, and will be sad, but you will not. A dining table will be installed for you while people will be called to the judgment." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 427]
25. Mohammed al-Qibtti said that he heard Abu Abdullah (a) saying: People disregarded the Prophet's saying about Ali on that day in Ghadir Khumm and disregarded his saying on that day in the chamber of Ummu Ibrahim. The Prophet (s) felt pain in his leg and people came to visit him. Ali (a) as well, came to see him, but people did not give him an opportunity to see the Prophet (s) due to their crowds. When the Prophet (s) noticed this thing, he said:
O people, these are my household. You are disregarding them while I am alive among you. By Allah I swear, if I am no longer present among you, Allah shall never be absent. It is certainly that relief, rest, content, and glad tidings will be for him who follows, abide by, and submit to Ali as well as the successors who will come after him.
It is incumbent upon me to include such individuals with my (right of) intercession, because they are my followers. "He who follows me will belong to me." I repeat this statement of Abraham because I belong to Abraham and Abraham belongs to me. My religion is the same as Abraham's, my Sunna is the same as Abraham's, and Abraham's virtue is the same as mine. I, however, am preferable to him. This preference comes to support the saying of my Lord: "They were the offspring of one another. Allah is All-hearing and All-seeing. (3:34)" [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 429]
26. Abu Abdullah al-Jadali said that Ali (a) said to him: "O Abu Abdullah, may I tell you about the good deed whose doer will be saved from the terror of the Day of Resurrection?" I said: "Yes, you may." He (a) said: "This good deed is the love for us. The evil deed is to hate us." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 430]
27. Abu Ishaq an-Nahawi (the grammarian) said that he heard Abu Abdullah (a) saying: Allah educated His Prophet (s) as He liked for him. He says: "You have attained a high moral standard (68:4)." Allah then authorized him to represent Him. He says: "Take only what the Messenger gives to you and desist from what he forbids you (59:7)." "One who obeys the Messenger has certainly obeyed Allah (4:80)."
In the same manner, the Prophet (s) authorized Ali (a) to represent him and deposited with him (all the religious affairs). You submitted (to this authority) while the others denied. By Allah I swear, we do love you to say when we say and keep silent when we keep silent. We are the mediators between Allah and you. Allah has never made any goodness lie in the contradiction to His commandments. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 431]
28. Abu Ja'far al-baqer (a) said: The sins of the believers are already forgiven. Hence, a believer should put a new start. This is surely granted for the people of faith exclusively. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 431]
29. Abu Ja'far al-baqer (a) said: Allah, Powerful and Majestic is He, gives (the pleasures of) this world to anyone, whether He likes or dislikes, while He gives the world to come only to those whom He likes. It happens that Allah does not answer the believer who asks for a location that is as small as a place of a lash, and gives the world to the disbeliever before he asks for anything. But, if that disbeliever asks Allah for a location that is as small as a place of a lash in the world to come, Allah will not answer him. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 432]
30. Abu Hamza that he heard Abu Abdullah (a) saying: You are for Paradise and Paradise is yours. To us, you are called the virtuous and the reformers. You are the people of the contentment with Allah, for He is pleased with you. The angels are your brothers in virtue if they work diligently. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 433]
31. Abu Abdullah (a) said: Your houses are your paradises. Your graves are your paradises. You were created for Paradise and you will be in Paradise. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 433]
32. Abu Abdullah (a) said: When a believer stands up for offering a prayer, Allah allows the women of Paradise to look at him. If he finishes his prayer without asking Allah to give him women of Paradise in marriage, they go back with astonishment. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 433]
33. Abu Ja'far (a) saying: After the Night Ascension, the Prophet (s) related to Ali (a): O Ali, in Paradise, I saw a river that was whiter than milk, sweeter than honey, and straighter than arrow. There were pitchers as many as the stars in it. On its shore, there stand the domes of ruby and white pearls. As Gabriel stroke the bank of that river with his wing, it was pure musk.
(He then added) I swear by Him Who prevails Mohammed's soul, there are trees in Paradise clapping with the praise (of Allah) and making sounds that no one among the early and the late generations has ever heard like them. They bear fruits like pomegranates. The one on whom such fruits are thrown cuts it into ninety garments. There, the believer will be sitting on chairs of light. They are the white-forheaded honorables. On the Day of Resurrection, you will be their leader. Each one of them will put slippers whose laces are luminous to cast light upon the way he wants to take in Paradise. Meanwhile, a woman will look down upon him and say, 'All Glory be to Allah. O Allah's servant, do you not have anything with me?' He will ask her who she is. She will answer, 'I am one of those about whom Allah said: So, no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did.'
(The Prophet (s) then added) I swear by Him Who prevails Mohammed's soul, seventy thousand angels will visit that believer every day in Paradise and will call him by his name and his father's. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 435-36]
34. Malik al-Juhani that Abu Abdullah (a) said: O Malik, do you not accept to offer the (obligatory) prayers, defray the zakat, and stop your aggressions so as to be in Paradise? (He then added) O Malik, as for any people who follow a leader in this world, that leader will curse them and they will curse him on the Day of Resurrection. Only your likes and you are excluded from this rule. (He then added) O Malik, anyone of you who dies while he keeps up these beliefs will enjoy the same rank of the shahids whose swords are engaged in fighting for the sake of Allah.
(Malik said) One day, I was sitting before him -i.e. Imam Abu Abdullah as-Sadiq (a) - and talking to myself about some of the Imams' credits. He (a) said to me:
You are, by Allah, our Shia. Do not think that you are negligent in regard with our rights.
O Malik, no one can describe Allah exactly. In the same manner, no one can describe the Messenger (s) exactly, no one can describe us exactly, and no one can describe the believer exactly.
O Malik, as the believer shakes hands with his brother when they meet, Allah looks at them making their sins fall out until they leave. It is impossible to describe the bearers of such qualities.
My father (a) used to say: The fire (of Hell) will not consume him who describes this matter. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 437-38]
35. From Omar bin Eban al-Kelbi that Abu Abdullah (a) said to him: "How numerous the human beings are!"
I said: "Yes, son of Allah's Messenger. How numerous the human beings are!"
He said: "By Allah I swear, no one performs the hajj for the sake of Allah, Powerful and Majestic is He, except you, no one offers the two prayers50 except you, and no one will be rewarded two-fold except you. You are certainly the guardians of the sun, the moon, and the stars. Your sins will be forgiven and your deeds will be accepted." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 440]
36. Abu Abdullah (a) said: "On the Day of Resurrection, we will intercede for the sinful individuals among our Shia. Allah will save the righteous ones." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 444]
37. Mansour as-Sayqal said: I was with Abu Abdullah (a) in his pavilion in Mina (during the season of the hajj) when he looked at people and said:
They eat, dress, and marry illegally. But you eat, dress, and marry legally. By Allah, it is only you whose hajj is valid and whose deeds are accepted. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 440]
38. Omar bin Hanzhala that Abu Abdullah (a) said: O Omar, Allah surely grants the pleasures of this world to everyone whether He likes or dislikes, but He does not grant this matter except for His choice.
You, by Allah, are following my religion as well as the religion of my forefathers Abraham and Ishmael, not Ali bin al-Hussein or al-Baqir (a) although these are following the religion of those. [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 441]
39. Abu Abdullah (a) said: A man came to the Prophet (s) and said: "O Allah's Messenger, I do like you." He (s) asked: "Do you really like me?" The man said: "By Allah I swear, I love you." The Prophet (s) said: "You will be with whomever you like." [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 441]
Maisar said that Abu al-Hasan ar-Ridha said: "No two of you will be seen in Hell. Furthermore, no single one of you will be seen in Hell." I said: "How can this be proved through the Book of Allah?" The Imam did not answer me for a whole year. On the Circumambulating day of the next year, he said to me: "O Maisar, only today I am permitted to answer your last question." I said: "Well, how can it be proved through the Book of Allah?" He (a) said: This is in sura of Arrahman. It is: "On that day, no mankind -among you- or jinn will be asked about his sin (55:39)." I said: "This Verse does not include 'among you' that you have said."
He (a) answered: "The first one who distorted the Verse56 was son of Arwa,57 because it was evidence against his acquaintances and him. Without the existence of 'among you' in the Verse, the sentence of the punishment of Allah, Powerful and Majestic is He, will cease to be valid for all the creatures.If Allah will not ask any man or jinn about his sin, whom will he punish on the Day of Resurrection, then?" [FADHAAIL USH-SHIA (THE MERITS OF THE SHIA); SHEIKH AS-SADUQ'S, PP. 443]
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Know Ahlulbayt
Ahlul Bayt (Ahl al-Bayt) is a phrase meaning People of the House, or family. In the Islamic tradition it refers to the household of Prophet Muhammad (pbuh).
Ahlul Bayt (Ahl al-Bayt) in simple terms is to put trust of guidance to Aal-e-Muhammad [descendents of Prophet Muhammad (pbuh)], through Fatima Zahra (pbuh) and Imam Ali (pbuh) and their descendents. Bayt is to give the Oath of Allegiance to Imam Ali (pbuh) and accept his guidance.
Ahlul Bayt (Ahl al-Bayt) or household members of Prophet Muhammad (pbuh) refers to his daughter Fatima Zahra, his successor and son-in-law, Imam Ali, their two sons Imam Hasan and Imam Hussain, and the nine Imams from the lineage of Imam Hussain.
Ahlul Bayt (Ahl al-Bayt) in Noble Qur'an
The Purified Ones: The Highest degree of purity means to be kept constantly away from all the causes of impurity. This is termed as the state of infallibility in knowledge, character and action. It could have been applied generally to the whole mankind who are keeping aloof from all the impurities as the word of Allah commands; but, Allah expressively has confined His order to certain group of individuals by excluding the rest of the mankind from it in His divine will by declaring Ahlul Bayt (Ahl al-Bayt) as the persons purified by Him to be constantly in touch with the Noble Qur'an in its original, hidden, well protected, exalted and purified form. It was Allah's wish to remove all blemishes from them:
The Verse of Purity (Ayat Al-Tathir): "... Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying." Noble Qur'an (33:33)
The above verse from Noble Qur'an, is known as Ayat Al-Tathir, refers to the members of the household of Prophet Muhammad (pbuh), which include exclusively Prophet Muhammad, Imam Ali, Fatima Zahra, Imam Hasan, and Imam Hussain (peace be upon them all). Hence Prophet Muhammad's (pbuh) other offspring, wives, sons of paternal uncles, and dwellers of his house are not to be called as Prophet Muhammad's Ahlul Bayt (Ahl al-Bayt).
The argument is based on the genuine and authentic traditions narrated by Sahaba, companions of Prophet Muhammad recorded in both the Sunni and Shia sources.
Ahlul Bayt (Ahl al-Bayt) in Hadith's
1. Hadith-e-Kisa (Hadith of the Cloak)
It is narrated from Umm al-Momineen, Umm Salamah that once Prophet Muhammad (pbuh) was in her house lying on a mattress, covered with a cloak from Khaibar when his beloved daughter Fatima Zahra (pbuh) entered with a dish called al-Khazira (a kind of food). Prophet Muhammad (pbuh) asked her to call her husband, Imam Ali and her two sons, Imam Hasan and Imam Hussain. Fatima Zahra (pbuh) called them and as they all sat together to eat, Allah revealed the following verse of purity (Ayat Al-Tathir) to Prophet Muhammad (pbuh). "... Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying." Noble Qur'an (33:33)
Upon this Prophet Muhammad (pbuh) covered them all with his cloak and lifting his hands towards the sky said: "O Allah! This is my family and the nearest of my kin, keep away from them uncleanness and keep them pure as pure can be." Umm al-Momineen, Umm Salamah adds that thrice Prophet Muhammad (pbuh) repeated these words and when she poked her head under the cloak and asked him, Am I with you? In a refraining gesture, Prophet Muhammad (pbuh) said twice: "You are (also) among the righteous."
Thus it is clear from above discussion that Prophet Muhammad's (pbuh) daily habit of stopping at his daughter Fatima Zahra's (pbuh) house and addressing her household as Ahlul Bayt (Ahl al-Bayt), was not without reason. In fact he was expounding the meaning of the term Ahlul Bayt (Ahl al-Bayt) and practically explaining to the Muslims the verse of purity (Ayat Al-Tathir) and the particular persons meant by it. To be more precise, he was drawing the attention of the Muslim nation towards the significance of his Ahlul Bayt (Ahl al-Bayt) and their leadership after him so that the Muslims should love, obey and follow them.
2. Mubahala Tradition or Incident of Mubahila (Imprecation)
In the south of Arabia, there is a place called Najran. There lived the Christian tribe of Najran who staunchly believed that Prophet Isa (pbuh) i.e., Jesus was the son of God. Prophet Muhammad (pbuh) invited them to accept Islam. In response to that, a delegation of their priests and elders came to Madina. They wanted to discuss religion with Prophet Muhammad (pbuh).
Their argument was that Jesus was born without a father through Virgin Mary, so he was the son of God. Prophet Muhammad (pbuh) explained to them that just as Allah created Prophet Adam (pbuh) without a father or even a mother, in the same way He created Prophet Jesus (pbuh) without a father.
Hence Prophet Jesus (pbuh) was a servant of Allah as was Prophet Adam. The Christians did not agree with this simple truth. Christians stuck to their belief that Jesus was the son of God. Prophet Muhammad (pbuh) asked them to wait. Then came the following Revelation (message from Allah):
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars. Noble Qur'an (3:61)
It was then agreed that the Christians seek Mubahila (Imprecation) with Prophet Muhammad (pbuh). The meaning of Mubahala is that both of them invoke from Allah that he, who speaks the truth, may survive and he, who is not speaking the truth may perish.
On the day of Mubahala, Prophet Muhammad (pbuh) took with him his grandsons - Imam Hasan and Imam Hussain, in place of his sons. In place of women, he took his daughter Fatima Zahra. In place of his souls, he took his cousin and son-in-law Imam Ali. But on seeing the radiant faces of these sinless members of the household of Prophet Muhammad (pbuh), the Christians got scared. They decided not to seek Mubahala any more but accepted their defeat. They agreed to pay tribute and returned home.
This is how Prophet Muhammad (pbuh) showed to the world, who the true and real members of his Ahlul Bayt (Ahl al-Bayt) were.
3. Mawaddat al-Qurba (al-Mawaddah Fil-Qurba) or Expressed love for the close of kin
In this Last Word of Allah (Noble Qur'an), Prophet Muhammad (pbuh) is being commanded to ask the believers to love his kith and kin (that is his Ahlul Bayt (Ahl al-Bayt)) and that would be the return of his apostleship. Hence, to Ahlul Bayt (Ahl al-Bayt) has been obligatory (wajib) command of Allah on every Muslim.
Say (O Muhammad, unto mankind): I do not ask of you any reward for it but love for my near relatives. Noble Qur'an (42:23)
Hazrat Abdullah Ibn Masood (RA) narrated: One day, we were accompanying the Prophet Muhammad (pbuh) in one of his journeys when a Bedouin with an orotund voice shouted at us, "Muhammad!"
"What do you want?" answered the Prophet Muhammad (pbuh).
"What is it if an individual loves a people but he does not imitate them in deeds?" asked the Bedouin.
"One will be attached to the one he loves," replied the Prophet Muhammad (pbuh).
"Muhammad," shouted the Bedouin, "Call me to Islam."
The Prophet Muhammad (pbuh) said: "You should declare that there is no god but Allah (SWT) and that I am the Messenger of Allah (SWT), offer the prayer, defray the zakat, fast during the month of Ramadan, and perform the hajj to the Holy House."
"Muhammad," asked the Bedouin, "Do you ask for wage for so?" "No," replied the Prophet Muhammad (pbuh), "I do not take any wage except that you must regard the relatives." "Whose relatives? Mine or yours?" asked the Bedouin. "It is my relatives," answered the Prophet Muhammad (pbuh). The Bedouin said: "Give me your hand so that I will declare allegiance to you. No good is expected from him who loves you, but not your relatives."(Bihar ul-Anwar)
4. Hadith Al-Safinah or Safinah Tradition
Prophet Muhammad (pbuh) has compared his Ahlul Bayt (Ahl al-Bayt) to Noah's ark. Whoever loves and follows them will attain salvation and whoever violates their sanctity will drown. While holding the door of Holy Kaaba, Abu Dharr told that he had heard Prophet Muhammad (pbuh) say, "My family among you is like Noah's ark. He who sails in it will be safe, but he who holds back from it will perish."
In another place Prophet Muhammad (pbuh) said: "The parable of my Ahlul Bayt (Ahl al-Bayt) is that of the boat of Noah, whoever gets aboard it is saved and whoever stays away from it is drowned."
5. Hadith al-Thaqalayn or Saqlain Tradition (Hadith of the two weighty things)
Prophet Muhammad - may Allah bestow peace and benedictions upon him and his pure Progeny - said: "Verily, I am leaving behind two precious things (thaqalayn) among you: the Book of Allah and my kindred (itrah), my household Ahlul Bayt (Ahl al-Bayt), for indeed, the two will never separate until they come back to me by the Pond (of alKawthar on the Day of Judgement)." [Hadith-e-Saqlain]
Since the Ahlul Bayt (Ahl al-Bayt) carry as much weight in the eyes of Allah as the Noble Qur'an, the former has the same qualities as the latter. Just as the Noble Qur'an is true from beginning to end without the shadow of untruth in it, and just as it is incumbent (duty) of every Muslim to obey its commands, so also must the Ahlul Bayt (Ahl al-Bayt) be perfectly true and sincere guides whose commands must be followed by all. Therefore there can be no escape of accepting their leadership and following their creed and faith. The Muslims are bound by the Hadith of Prophet Muhammad (pbuh) to follow them and no one else.
Conclusion: Prophet Muhammad (pbuh) and his Ahlul Bayt (Ahl al-Bayt) sacrificed all the worldly comforts and even their lives in order to convey the true religion of Islam to us. In return of their sacrifices, we are commanded by Allah to love them. The aim is that through their love, we follow their footsteps. We follow the true teachings of Islam taught by them, so that we live a good and decent life in this world and earn the pleasure of Allah in the life hereafter.
Hadith:
The Messenger of Allah (p.b.u.h): Nothing is harder for Satan to bear than a person who recites the Qur’an by looking at the pages (of the Qur’an).
Thursday, November 12 /
Al-Muraja'at A Shi'i-Sunni dialogue (also known as 'The Right Path')
Al-Muraja'at A Shi'i-Sunni dialogue (also known as 'The Right Path')
This Book is the one of the best scholarly debate Book between two Muslim sect.
I Must Read.
I Quote here only one letter and reply by shia scholars.
Questions:
1) I ask you now about the reasons why you (Shias) do not follow the sect of the majority of Muslims, I mean the sect of alAsh`ari, in determining the principles of the creed, and the four sects in its branches. Muslims agreed to abide by them in each time and clime, unanimously acclaiming their founder's fairness and ijtihad, their trustworthiness, piety, renunciation of worldly riches, straightforwardness, good morals and lofty status in knowledge and deeds.
2) How great our need today for unity and uniformity is! This can be achieved through your own adherence to these sects according to the general consensus of Muslims, especially when the religion's enemies have made up their minds to harm us by all possible means. They have set their minds and hearts upon such goals while Muslims are heedless, as if they are overcome by slumber, assisting their enemies against their own selves by letting them split their own ranks and tear their unity apart through partisanship and fanaticism, leaving them disunited, divided, leading each other astray, excommunicating one another; hence, wolves preyed on us while dogs coveted our flesh.
3) Do you see other than what we state here, may Allah lead your steps to unite our ranks? Tell me, for you will be heard when you speak and obeyed when you command, and peace be with you.
Sincerely,
S
Answers:
I Juristic Proofs Mandate Adherence to the Sect of Ahl alBayt,
II There is No Proof for Mandating Adherence to the Majority's Sects,
III Generations of The First Three Centuries Never Knew Those Sects,
IV Possibility of Ijtihad,
V Unity can be Achieved by Respecting Ahl alBayt's Sect.
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Thul Qida 4, 1329 A.H.
1) Our adherence, in the principles of the creed, to a sect other than that of alAsh`ari, and our following in the branches of Islam of a sect other than those four sects, has never been due to partisanship nor fanaticism, nor has it been because of doubting the ijtihad of the Imams of these sects, of their fairmindedness, trustworthiness, integrity, or loftiness in knowledge and deeds.
Juristic proofs, rather, have mandated upon us to follow the sect of the Imams from the Household of Prophethood, the cradle of the Message, and the place the angels frequent, the abode of revelation and inspiration. We have always, therefore, referred to them in order to comprehend all matters related to the creed's branches and doctrines, in the roots and in the bases of fiqh, in the knowledge of ethics, behaviour, and manners. We have done all this in accordance with the judgment of evidence and proof, following the Sunnah of the Master of Prophets and Messengers, peace of Allah be upon him and all his progeny.
Had the proofs allowed us to differ from the Imams of Muhammad's progeny, or had we been able to achieve nearness to Allah, Glory to Him, by following others' sects, we would then have followed in the general public's footsteps, asserting the friendship and strengthening the ties of fraternity. On the contrary, positive proofs stand in the believer's way, diverting him from following his own inclinations.
2) Still, the majority cannot prove that their own sect must be preferred over those of others, let alone making it obligatory. We have looked into Muslims' pretexts as one inquiring in depth with keen eyes, but we have found no proof for your argument except what you mentioned of their ijtihad, trustworthiness, fairmindedness and loftiness.
You, however, know that ijtihad, trustworthiness, fairmindedness and loftiness of status are not a monopoly of them only; therefore, how, since the case is as such, can their sects be obligatory by your merely pointing them out?
I do not think that there is anyone who dares to advocate their preference in knowledge or deeds over our Imams who are the purified `itra, the nation's life-boats, the Gate of Salvation, the security against dissension in religion, the flags of its guidance, the descendants of the Messenger of Allah and his remnant in his nation. He, Allah's peace be upon him and his progeny, has said: "Do not go ahead of them lest you should perish, nor should you lag behind them lest you should perish. Do not teach them, for they are more learned than you." But it is the dictates of politics at the dawn of Islam.
I wonder about your claim that the good previous generations adhered to those sects, finding them the most fair and the best of sects, and that they agreed to adhere to them in every time and clime. You say so as if you do not know that our predecessors, the good past generations that followed the progeny of Muhammad and that, literally, constituted half the Muslim population, followed only the faith of the Imams among the descendants of Muhammad, peace of Allah be upon him and his progeny. They did not find for it any substitute, and they have been this way ever since the days of `Ali and Fatima, when neither alAsh`ari nor any Imam of the other four sects, or even their fathers, existed, as you very well know.
3) The generations of the first three centuries, then, never followed any of those sects at all. Where were those sects during those three generations, the best generations ever? AlAsh`ari was born in 270 A.H. and died in 320 A.H. Ibn Hanbal was born in 164 A.H. and died in 241 A.H. AlShafi`i was born in 150 A.H. and died in 204 A.H. Malik was born in 95 A.H.[1] and died in 179 A.H. Abu Hanifah was born in 80 A.H. and died in 150 A.H. Shi`as follow the sect of the Imams from the Prophet's Household, and the household surely know what their house contains. NonShi`as follow the sects of the learned sahabah and tabi`in; so, what makes it "mandatory" on all Muslims, after those three centuries had gone by, to follow those sects instead of the one followed before them? What made them divert their attention from those who were peers only to the Book of Allah and its own companions, the descendants of the Messenger of Allah and his trustees, the nation's ark of salvation, the leaders, the security, and the Gate of Salvation?
4) What caused the door of ijtihad to be shut in the face of Muslims after it had been kept widely open during the first three centuries other than resorting to reluctance, comfort, laziness, the acceptance of deprivation and the satisfaction with ignorance? Who would permit himself, knowingly or unknowingly, to say that Allah, Dignity and Glory to Him, has not sent the best of His Messengers and Prophets with the best of His religions and codes, nor has He revealed unto him His best Books and Tablets, judgment and doctrines, nor has He completed His Religion for him and perfected His blessing unto him, nor has He taught him the knowledge of the past and the present, except for the sole purpose that the whole matter would end to the Imams of those sects to monopolize for their own selves? They would then forbid all others from acquiring it from any other source, as if the Islamic faith, in its Book and Sunnah, and in all other signs and testaments, a property of their own, and that they forbade faring with it in any way contrary to their own opinions... Were they the Prophets' heirs, or had Allah sealed through them the successors and Imams, or taught them the knowledge of the past and the present, and that He bestowed upon them what He had never bestowed upon anybody else among all human beings?
No! They were just like many others, pillars and caretakers of knowledge, ministers and callers. Those who call for knowledge are far above closing its doors against others or forbidding others from reaching it. They never curb the minds, nor confine public attention only to their own selves, nor can they seal people's hearts or make others deaf, blind, dumb, handcuffed, or chained. This can never be attributed to them except as a liar's allegation, and their own statements bear witness to ours.
5) Let us now concentrate on the matter to which you attracted our attention: the unity of Muslims. What I see is that this matter does not depend on Shi`as forsaking their faith, nor the Sunnis forsaking their own. Asking Shi`as to do so without asking others (Sunnis) to do likewise is to prefer without preponderance, or even to favour the less preferable. It is demanding what is beyond one's capacity as it is known from our Introduction.
Yes. Unity and uniformity can be achieved if you release Ahl alBayt's sect and view it as you view any of your own sects so that the Shafi`is, Hanafis, Malikis and Hanbalis may consider the followers of Ahl alBayt just as they consider each other. Only then can the unity of Muslims be achieved, and they will be unified in one fold.
The difference among Sunni sects is not less than it is between the Sunni and Shi`a schools of thought as thousands of books on the principles and branches of the creed of both groups testify; therefore, why have several people among you condemned the Shi`as for differing from the Sunnis? Why have they not, by the same token, condemned the Sunnis for differing from the Shi`as, or even for differing from one another? If sects can be four, why cannot they be five? How come it is alright to have four sects but not five? How can four sects be considered as "unifying" Muslims, and when they increase to five unity is shattered and Muslims are divided unto themselves? I wish when you invited us to "sectarian unity" you also invited the followers of the four sects to the same. The latter will be a lot easier for you and for them. But why have you singled us out for your invitation anyway? Do you find the followers of Ahl alBayt breaking the unity while the followers of others unite the hearts and determination eventhough their sects and minds are different, their tastes and inclinations are numerous? I think of you to be above that, knowing your love for your kinfolk, and peace be with you.
Sincerely,
Sh
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[1] In his biography of Malik, Ibn Khallikan indicates in his Al-a`yan that the man lingered in his mother's womb for almost three years. The same is mentioned by Ibn Qutaybah who includes Malik among wise sages on page 170 of his book Al-Ma`arif, recounting him on page 198 among men whose mother's pregnancy outlasted the normal period.
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Meaning of La'ilaha Il'lalah'
I am not going to go in detail meaning of La'ilaha Il'lalah'. (there is no god but Allah )
Imam Ja'far bin Muhammad al-Sadiq[3] [a] reportedly quotes his forefathers from the Messenger of Allah [a] as saying:
"Whoever recites sincerely that there is no god but Allah enters paradise, and his sincerity should forbid him what Allah has forbidden."Hur al-Amili, Wasa'il al-Shi'ah, vol.6, chapter on Jihad al-Nafs, no. 20440.
We very easily say La'ilaha Il'lalah' just for getting some reward even recite tasbeeh of La'ilaha Il'lalah' but forget to follow what Allah allowed and forbid what Allah forbidden.
for kids i am giving this link “The Characteristics of a Muslim “
The Best of Morals ,Practising Good Manners ,The Truthful Belief ,Who is a Believer A Believers Attributes ,The Characteristics of a Believer ,Whom Allah Loves Most ,Bestowing Love and Peace ,Benevolence Towards Parents ,
Hospitality Towards Guests ,Controlling The Tongue ,Faithful To A Promise ,Considerate with Young and Old ,Giving Thanks To Allah ,The Best Things about Being Muslim ,The Greatest Sins ,Controlling Anger ,Cheating And Deceit ,Repentance
ws
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Eid-e-Dahwul Arz 25th of Dhulqa'dah
whosoever fasts on this day his fast would equal 70 years of fasting.
What is Dahwul Ardh ?
"Dahwul Ardh" - the 25th of Dhulqa'dah, according to a tradition of the Holy Prophet (s) reported by one of his Sahabi - 'Abdullah bin Mas'ud , is the day when the earth was spread for the advantage of human beings. The phrase "Dahwul Ardh" literally means "The spread of the earth". In another tradition it is reported that the first Rahmah & blessing descended on this very day.
Hence it is a very important occasion indeed. According to a tradition of the Holy Prophet (s), whosoever fasts on this day his fast would equal 70 years of fasting.
Having known these merits, should we limit our celebration with fasting and the expression of joy, or should our struggle transcend beyond that? This obviously would depend on our vision about this important day. And in order to understand properly the importance of this day, we should understand the earth better.
Understanding the Earth Better
We would like to now ask the Holy Qur'an two basic questions about the earth:
A) WHY WAS THE EARTH CREATED?
The Holy Qur'an in chapter 20, verse 53 says:"He who appointed the earth to be a cradle for you."
Allamah Tabataba'i in his Al-Mizan says:"Thus Allah stationed man in the earth to live an earthly life, so that he may earn a provision for his heavenly and exalted life, in the manner that a baby is stationed in the cradle, and is brought up for a more sacred and developed life..." (vol. 14, pg. 171)
From this we come to realize that the earth was created as a preparing ground & means for human perfection and the purity of the heart. Sadly, however, many a people, instead of maintaining it for a good Hereafter, tend to destroy it for selfish gains.
B) DO THE HUMAN BEINGS EMPLOY THE EARTH FOR THE PURPOSE IT WAS CREATED?
The Holy Qur'an in chapter 30, verse 41 clearly talks of a people who instead of practically thanking Allah (swt) by utilizing the earth for its sacred purpose cause mischief therein and subsequently face its evil consequences:
"Corruption has appeared in the land and sea, for that men's own hands have earned, that He may let them taste some of that which they have done, that haply so they may return."
And in chapter 7, verse 10, Almighty Allah says:"Indeed We made you live in the earth and made therein for you the means of livelihood; little is it that you thank."
In this verse, "little is it that you thank" should not merely taken as "verbal thanks," for the reality of "shukr" is to use the gift for the purpose it was created.
Amaal of Eid-e-Dahwul Arz 25th of Dhulqa'dah
- Night of Dah'wul Arz"25th
Tonight the earth had been spread on the water where the Holy Kaabah is now situated. It is reported on the authority of Imam Ali Ibn Moosa Ar Riza (AS) that tonight the two distinguished Prophets of Allah, Prophet Ibrahim (AS) and Prophet E'esaa (AS) were born. Therefore it is a highly blessed night, it is a night to be spent in prayers and supplications.
- Day Of Dah'wul Arz 25th;
1). Observe fast today.
2). Have a bath.
3). Pray a two Rakaat Salaat at the time of "Chasht" (After sunrise and before breakfast time ) as follows
(i). In every Rakaat after the recitation of Sureh Hamd recite Sureh Ash Shams 5 times
(ii). After the salaam say:
LAA H'AWLA WA LAA QUWWATA ILLAA BILLAAHIL A'LIYYIL A'Z'EEM
(iii). Then recite the following Dua'a;
YAA MUQEELAL A'THARAATI AQILNEE A'THRATEE YAA MUJEEBAD DA - A'WAAT AJIB DAA'- WATEE YAA SAAMI - A'L AS'WAATI ISMAA'- S'AWTEE WAR - H'AMNEE WA TAJAAWAZ A'N SAYYI - AATEE WA MAA I'NDEE YAA D'AL JALAALI WAL IKRAAM
(iv). Then recite the following Dua'a
ALLAAHUMMA DAAH'IYAL KAA' - BAH WA FAALIQAL H'ABBAH WA S'AARIFAL LAZBAH WA KAASHIFA KULLI KURBAH AS - ALUKA FEE HAAD'AL YAWM MIN AYYAAMIKAL LATEE AA'- Z'AMTA H'AQQZHAA WA AQDAMTA SABQAHAA WA JA - A'LTAHAA I'NDAL MOO - MINEENA WADEE - A'TAN WA ILAYKA D'AREE - A'TAN WA BI - RAH'MATIKAL WASEE - A'H AN TUS'ALLIYA A'LAA MUH'AMMADIN A'BDIKAL MUNTAJAB FIL MEETHAAQIL QAREEBI YAWMAT TALAAQ FAATIQI KULLI RATQIN WA DAA - I'N ILAA KULLI H'AQQ
WA A'LAA AHLI BAYTIHEE AL - AT' - HAARIL HUDAATIL MANAAR DA - A'A - IMIL JABBAAR WA WULAATIL JANNATI WAN NAAR
WA AA' - T'INAA FEE YAWMINAA HAAD'AA MIN A'T'AAA - IKAL MAKHZOON GHAYRA MAQT'OO - I'N WA LAA MAMNOO - I'N TAJMA - U ' LANAA BIHIT TAWBAH WA H'USNAL WABAH YAA KHAYRA MAD - U'WWIN WA AKRAMA MARJUWWIN
YAA KAFIYYU YAA WAFIYYU YAA MAN LUT'FUHU KHAFIYYUN
ULT'UF LEE BI - LUT'FIKA WA AS - I'DNEE BI - NAS'RIKA WA LAA TUNSINEE KAREEMA D'IKRIKA BI - WULAATI AMRIKA WA H'AFAZ'AATI SIRRIKA
WAH' - FAZ'NEE MIN SHAWAAYIBID DAHR ILAA YAWMIL H'ASHR WAN NASHR
WA ASH - HIDNEE AWLIYAA - IKA I'NDA KHUROOJI NAFSEE WA H'ULOOLI RAMSEE WAN - QIT'AA - I'A'MALEE WAN - QIZ''AAA - I AJALEE ALLAAHUMMA WAD' - KURNEE A'LAA T'OOLIL BILAA ID'AA H'ALALTU BAYNA AT'BAAQITH THARAA WA NASIYANIN NAASOONA MINAL WARAA
WA AH'LINEE DAARAL MUQAAMAH WA BAWWI - NEE MANZILAL KARAAMAH WAJ - A'LNEE MIN MURAAFIQEE AWLIYAAA - IKA WA AHLIJ - TIBAAA - IKA WAS' - T'IFAAA - IKA WA BAARIK LEE FEE LIQAA - IKA WA - ZUQNEE H'USNAL A'MAL QABLA H'ULOOLIL AJAL BAREE - AN MINAZ ZALALI WA SOOO - IL KHAT'AL
ALLAAHUMMA WA AWRIDNWW H'AWZ''A NABBIYIKA MUH'AMMADIN S'ALLALLAAHU A'LAYHI WA AALIHEE WAS - QINEE MINHU MASHRABAN RAWIYYAN SAAA - IGHAN HANEE - AA LAA AZ'MA - U BAA' - DAHU WA LAA UH'ALLA - U WIRDAHU WA LAA A'NHU LEE KHAYRA ZAADIN WA AWFAA MEE - A'ADIN YAWMA YAQOOMUL ASH - HAAD ALLAAHUMMA WAL - A'N JABAABIRATAL AWWALEENA WAL - AAKHIREEN WA BIH'UQOOQI AWLIYAAA - IKAL MUSTAATHIREEN ALLAAHUMMA WAQ - S'IM DA - A'A - IMAHUM WA AHLIK ASHYAA - A'HUM WA A'AMILAHUM WA A'JJIL MAHAALIKAHUM WAS - LUBHUM MAMAALIKAHUM WA Z''AYYIQ A'LAYHIM MASAALIKAHUM
WAL - A'N MUSAAHIMAHUM WA MUSHAARIKAHUM ALLAAHUMMA WA A'JJIL FARAJA AWALIYAA - IKA WAR - DUD A'LAYHIM MAZ'AALIMAHUM WA AZ'HIR BIL - H'AQQI QAAA - IMAHUM
WAJ - A'LHU LIDEENIKA MUNTAS'IRAA WA BI - AMRIKA FEE AA' - DAAA - IKA MUWTIMARAA ALLAAHUMMAH' - FUFHU BI - MALAAA - IKATIN NAS'R WA BIMAA ALQAYTA ILAYHI MINAL AMRI FEE LAYLATIL QADR MUNTAQIMAN LAKA
H'ATTAA TARZ''AA WA YA - O'ODA DEENUKA BIHEE
WA A'LAA YADAYHI JADEEDAN GHAZ''Z''AA WA YAMH'AZ''AL H'AQQA MAH'Z''AA WA YARFIZ''AL BAAT'ILA RAFZ''AA ALLAAHUMMA S'ALLI A'LAYHI WA A'LAA JAMEE - I' AABAA - IHI WAJ - A'LNAA MIN S'AH'BIHI WA USRATIHI WAB - A'THNAA FEE KARRATIHI H'ATTAA NAKOONA FEE ZAMAANIHI MIN AA' - WAANIHEE ALLAAHUMMA ADRIK BINAA QIYAAMAHU
WA ASH - HIDNAA AYYAAMAHU WA S'ALLI A'LAYHI WAR - DUD ILAYNAA SALAAMAHU WASSALAAMU A'LAYHI WA RAH'MATULLAAHI WA BARAKAATUH
4). It is highly desirable to recite the Ziarath of Imam Ali Ibn Moosa Ar Riza (AS) today.
Events:25th of Dhulqa'dah
01. Birth of Hazrat Ibrahim Khalilullah (A.S.)
02. Birth of Hazrat Esa Roohullah(A.S.)
03. Earth was sent into orbit by Al-Mighty Allah
Wednesday, November 11 /
Some Selected Articles and Hadith
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| Imam Ali (AS) said, 'Verily among the qualities that greatly develop one’s faith is abstention from worldly pleasures.’[al-Kafi, v. 2, p. 128, no. 3] Read More |
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Monday, November 9 /
Some Resources on Imam Mahdi (a.s)
Life of Imam Al-Mahdi (A.J.), Al-Imam al-Mahdi, The Just Leader of Humanity, Book of Occultation - Discussions Concerning Al-Imam al-Mahdi, Just Leader of Humanity (May Allah hasten his return)
- The Occultation of the Twelfth Al-Imam al-Mahdi (A Historical Background), Imam-e-Zamana (as)
- The Awaited Savior of Humanity (Twelfth Al-Imam al-Mahdi in the Eyes of the Ahlul Bayt)
- The Awaited Saviour, Baqiyatallah, Qaem-e-Ale Muhammad, Sahib uz Zaman, Imam Mehdi (as)
- Mahdi in the Qur'an, According to Shi'ite Qur'an Commentators by N. Vasram and A. Toussi
- The Awaited Savior, Imam al-Mahdi (as) Questions and Answers
- Inquiry About Imam Al-Mahdi by Muhammad Baqir As-Sadr
- Al-Imam al-Mahdi, The Just Leader of Humanity
- Sheikh Murtaza Ansari (r.a.) and Imam-e-Zamaana (a.t.f.s.)
- Hazrat Imam Zamana (a.s.) and some laws of Jurisprudence
- Titles of Imam Mahdi (a.t.f.s.) in the Exegeses of Holy Quran
- Sayings By Imam Mahdi (A.S.)
- Articles & Qaseeda Imam-e-Zamana (a.s.)
- Ye sabr ka imtehaan, ya Imam-e-Zamaan
Sunday, November 8 /
Muslim cleric to take Kumbh dip to wash away religious differences
Kalbe Sadiq, a noted Shia cleric and senior vice-president of the All India Muslim Personal Law Board (AIMPLB), will take the 'holy dip' in the upcoming Maha Kumbh Mela to be held in Haridwar in 2010.
'For the sake of cementing the bond between Hindus and Muslims, I have decided to perform the ritual (holy dip) in the Ganga river, which is considered sacred and revered, particularly by Hindus,' Sadiq told.Read Full story
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Duties of Shias towards Imam-e-Zamana (a.s.) By Sayyid Muhammad Taqi Musavi Isfahani
1 (To obtain knowledge about the special characteristics of Imam (a.s.) and to have information about the 'certain' signs of his reappearance.
This is obligatory according to texts (Quran and Hadith), and reason
Rational Proof: Imam-e-Zamana (a.s.) is a guide and a leader whose obedience is compulsory and it is necessary to recognize correctly one whose obedience is compulsory. So that if someone lays a false claim to be that leader, he can be exposed at once and we shall not be misguided by his false propaganda. Thus the Marefat of Imam-e-Zamana (a.s.) is wajib and it is also wajib to learn about his special characteristics so that if a false claimant of Mahdaviyat appears we can, at once, realize his falsehood.
Textual Proof: Shaykh Sadooq (r.a.) has recorded a tradition of Imam Musa Kazim (a.s.) that he said,
"One who doubts about four things has denied everything revealed by Allah. One of these being the Marefat of the Imam of age."
In addition to the above there are dozens of traditions that emphasize the necessity of having the Marefat of one's Imam (a.s.), because if one is unaware of his lineage and descent etc, there is a great risk of misunderstanding. Also if the actual characteristics and qualities of the Imam are not known how can one understand the scope of his Imamat? Therefore, knowledge of his lineage and personal qualities is very important.
* 2, To be respectful while mentioning him
A momin should always mention Imam (a.s.) with the best of the titles. For example, Hujjat, Qaem, Mahdi, Sahibul Amr and Sahibuz-Zaman etc. He should refrain from uttering his actual name, which is the name of Holy Prophet (s.a.w.s.): (M - H - M - D).
There are varying opinions among the scholars, as regards the pronouncing of the name of Imam (a.s.). Some have given unrestricted permission, some have prohibited it completely, some have allowed it except in Taqaiyya and some consider it Makrooh (detestable). Others maintain that the prohibition of uttering his name was restricted to the period of Lesser Occultation (Ghaibat-e-Sughra). In spite of myriad opinions the following are accepted facts:
1. It is allowed to mention the name of Imam (a.s.) in books, in discussion connected with him. There is no doubt about it. The legality of this is proved from the practice of all past scholars and also the fact that none of them have ever objected to this practice.
2. No one have even prohibited the mention of Imam (a.s.) by indication or cue. Like saying that the name of Imam (a.s.) is the same as the name of the Holy Prophet (s.a.w.s.). The tradition of the Messenger of Allah (s.a.w.s.) narrated by the Shia as well as Sunni scholars through various chains of narrators says,
"Mahdi is from my progeny. His name is my name and his Kunniyat is my Kunniyat (agnomen)."
3. In the same way the mention of his name in supplications and salutations (Ziarat) is apparently permitted because it does not resemble the conditions mentioned in the traditions.
Thus, precaution demands that we avoid mentioning the real name of Imam (a.s.) in assemblies and gatherings and refer to him only by his well-known titles. However, we should only use the titles that are mentioned in the traditions so that we do not contravene the rules of Islam.
Secondly, the hadith prohibiting mention by name does not include other, not so famous names, i.e. Ahmad etc.
* 3) Loving Him
The necessary condition for the performance of this duty is that we fulfill all that which is the requirement for loving him.
We all know that loving the Ahle Bayt (a.s.) is obligatory. Affection for them is a part of our faith and a conditions for acceptance of our deeds. Many traditions have been recorded for this, but there is special emphasis for the love of Imam-e-Zamana (a.s.).
1. Rational Proof: Human nature is designed in such a way that the love for those who care for us goes deep into our hearts. As mentioned in a hadith: The Almighty Allah revealed upon Moosa (a.s.): 'Make Me loved among My creatures and make My creatures eligible for My love.' Moosa (a.s.) asked Allah how it was possible? He said, 'Invite their attention towards My bounties, gifts, kindness and mercy, so that they begin to love Me.'
A similar tradition of the Holy Prophet (s.a.w.s.) is reported about Hazrat Dawood (a.s.).
2. Textual Proof: Sayyid Muhaddith Bahrani has reported a tradition through Numani that the Holy Prophet (s.a.w.s.) said, "The Almighty Allah revealed on me on the night of Me'raj (ascension): 'O Muhammad! If one of My slaves worships Me so much that he dies in it, but denies the Wilayat of your (Ahle Bayt), I would put him in Hell.' Then He said, 'O Muhammad! Do you want to see your successors whose Wilayat is obligatory upon the people?' 'Yes', I said and I was ordered to stand up. As soon as I moved forward I saw Ali Ibne Abi Talib, Hasan, Husain, Ali Ibne Husain, Muhammad Ibne Ali, Ja'far Ibne Muhammad, Moosa Ibne Ja'far, Ali Ibne Moosa, Muhammad Ibne Ali, Ali Ibne Muhammad, Hasan Ibne Ali and Hujjat-e-Qaem (a.s.). Whose countenance was more brilliant among them. I asked Allah who they were? The Almighty said: These are the Imams (a.s.) and this is Qaem (a.s.), He would make My halaal as halaal and My haraam as haraam. He shall take revenge from My enemies. O Muhammad! You love him because I love those who love him.'"
This tradition lays special emphasis on the love of Imam-e-Zamana (a.s.) even though love of all Imams (a.s.) is Wajib on the people. The special mention (nass) of his love indicates its significance. This is because of his special responsibilities vis-à-vis that of other Imams (a.s.).
4 )Making him Popular among the People
The arguments that were applicable for the previous duty are also applicable here. Reason dictates that we propagate the love of one whose love is wajib and it is the best of deeds. This would be liked by Allah most.
That is why the Almighty Allah said to Moosa: Make Me loved among My creatures. This clearly proves this fourth duty. There is a tradition in Rawdatul Kafi from Imam Sadiq (a.s.): "May Allah have mercy upon the one who makes us loved among the people and does not do anything that would make people inimical to us and hate us. By Allah! If they had conveyed our meaningful sayings verbatim to the people they would have created love and affection in their hearts. And no one could have put any sort of tag on them." But the fact is that a person hears one thing and adds ten more from his own side.
(Rawdatul Kafi Vol. 8 Pg. 229, H. no. 293)
On another occasion Imam Sadiq (a.s.) said, "May Allah have mercy on one who turns the love and affection of the people towards us and he speaks about those whom they know. And he leaves those who deny.
(Majalis of Sadooq Pg. 61)
5) Awaiting his Reappearance
Our discussion on the duty for awaiting for the reappearance of Imam-e-Zamana (a.s.) consists of a number of arguments and for each argument there are numerous supporting traditions. However, keeping in mind the factor of brevity we have quoted only one of these for each argument.
Issue No. 1: The virtue of awaiting is evident from the traditions of the Messenger of Allah (s.a.w.s.) and the Holy Imams (a.s.). An example of this is the praise for awaiters in the words of Imam Sajjad (a.s.) in his supplication on the day of Arafah.
There is a tradition of Imam Sadiq (a.s.) in Kamaluddin: "One of you who dies awaiting for Imam Mahdi (a.s.) dies as if he was with him in his tent."
(Kamaluddin of Shaykh Sadooq Chapter 55, Tradition no. 1)
Issue No. 2: Awaiting for the reappearance of Imam Mahdi (a.s.) is obligatory for all: A tradition of Al-Kafi is sufficient to prove this point. Imam (a.s.) said to a person who came to him with a piece of paper, "This is letter of a debater who has posed a question to the correct faith."
The newcomer said, "May Allah have mercy on you, you guessed correctly." Imam (a.s.) said, "Confess to the creed that there is no diety except Allah, and that Muhammad is His slave and His Messenger. And testify to the veracity of all that is revealed by Allah. Imbibe the Wilayat of our household, have enmity towards our enemies, submit to our command, cultivate piety and humility and await for our Qaem. There is a great kingdom in our fate. When Allah wills He will establish it."
(Usool al-Kafi Vol. 2 Pg 22)
Issue 3: The Real Meaning of Intezar:
Awaiting is a psychological condition of the person who is waiting for someone. The opposite of Intezar is usually expressed as despair etc. Thus the more hopeful you are for the arrival of a particular person, the more particular you shall be in making arrangements to receive him. And as the time of his arrival nears, you become more expectant and eager for him. So much so, that one ultimately starts spending sleepless nights.
The more a person is attached to the one whom he is expecting, the more severe and painful his wait shall be. Therefore those who are waiting for their Imam (a.s.) their waiting is proportionate to their love for him.
Issue 4: Is the intention of seeking Allah's nearness a necessary condition for Intezar?
The reply to this question is based on two arguments.
First argument: Divine commands are of three types:
1. Acts of worship where we know that intention of seeking Allah's proximity is necessary, e.g. Prayers.
2. The action which is not a direct act of worship. Like the cleaning of ones dress from Najasat (impurity). Here our intention is just to complete a particular job.
3. Some acts about whom it is not known whether they are to be included in worship acts for Allah.
In the first two types the command is crystal clear and as for the last type if a person performs that particular act with the intention of seeking Allah's nearness he would be rewarded for it and if he performs it without the said intention he will not qualify for any rewards. However, he shall not be liable for any punishment either.
Second Argument: To follow any command with the intention of Allah's obedience, whatever may be the cause. That is, for the love of Allah, for thanking Allah, for obtaining His nearness, desire for divine rewards, fear of divine chastisement.
From the above, we conclude that the Intezar we are commanded to practise is near to the third category. That is we can obtain divine rewards for acting upon it only if we have the intention for seeking Allah's nearness.
Issue 5: Intezar is the opposite of despair or hopelessness. Hopelessness is of two types:
1. To be absolutely hopeless of the reappearance of Hazrat Qaem (a.s.) is definitely haraam. The belief in the reappearance of Imam (a.s.) is a necessity of Shia Imamiya faith. To despair of Imam Mahdi's (a.s.) reappearance is to deny the Prophethood of Holy Prophet (s.a.w.s.).
1. Suppose on the basis of ones personal opinion or conjecture one has lost all hopes that reappearance will occur within fifty years. This hopelessness is also haraam, because a study of traditions shows that we are supposed to await for the reappearance of Imam (a.s.) day and night.
2. To lose hope that the time of reappearance and advent of Imam Mahdi (a.s.) is near. This type of hopelessness is also haraam. It is haraam because the time of reappearance is kept confidential so that believers expect it every moment. Any kind of hopelessness is not compatible with Intezar (awaiting).
6) Expressing an eagerness to see him
This is one of the distinguishing characteristics of the Imam's (a.s.) followers. There is no doubt regarding its praiseworthiness and preference. Numerous traditions and supplications mention this quality. How beautifully it is expressed in a couplet:
The heart burns and tears flow in the eagerness to see you. The desire to see is burning us and the tears of separation are going to drown us.
Have you ever seen a drowning man in flames?
An ardent desire to see Imam (a.s.) is a meritorious deed because it is one of the necessary requirements of love and friendship. How can there be love when we are not eager to see our beloved?
7) Relating the Praiseworthy Qualities of Imam (a.s.)
To remember Imam (a.s.) through the mention of his Fazael (special qualities). Proof for this is based on the general traditions that recommend the narration of the Fazael of other Purified Imams (a.s.).
Imam Ja'far as-Sadiq (a.s.) is reported to have remarked, "It is the duty of a group of heavenly angels to look at two or three people who are discussing the fazael of Aale Muhammad (a.s.). One of the angels says, 'Look at them! In spite of the fact that they are so few in number and in spite of having so many enemies they are still discussing the fazael of Aale Muhammad (a.s.).' The other group of angels says,
"That is Allah's grace, He grants it to whom He pleases, and Allah is the Lord of mighty grace." (Surah Juma 62:4)
(Rawdatul Kafi Vol. 8 Pg. 334)
8) Grief of a Believer due to Imam's Separation
One of the duties of a believer is to be sorrowful in the separation of Imam (a.s.). It is a sign of ones attachment to Imam (a.s.). In the poetic collection of Imam (a.s.) the following couplets are mentioned on the subject of 'true friendship':
One of its signs is that it makes one seem like a sick person due to the eagerness to meet his beloved. One of its signs is that he is so much attached to his beloved that he dreads anything that will make him busy (in other things).
One of its proof is that he laughs among the people in such a way that his heart is full of grief like a mother who has lost her grown up son.
This is one of the signs of the believers. In fact it is one of the most praiseworthy quality and numerous ahadith emphasize its significance. Here we quote one of such sayings narrated from Imam Reza (a.s.). He says, "How devastated would be the believing women and men when the Imam will be hidden from them?"
(Kamaluddin)
9) To be Present in Assemblies where the Fazael and Manaqeb of Imam (a.s.) are Discussed
Another important duty of a believer is to participate in gatherings specially associated with Imam (a.s.) or where people discuss matters connected to Imam (a.s.). In addition of being a necessary sign of love it is also the implication of Allah's words: 'March towards good deeds'. A tradition of Imam Reza (a.s.) also confirms this, "One who sits in an assembly where our affair is being enlivened (our fazael are discussed), his heart will not die on the day the hearts of people die (Qiyamat)."
(Beharul Anwar Vol. 44 H. No. 1)
10) To organize gatherings where the Fazael of Imam (a.s.) shall be discussed
The next important duty is to organize programmes where the fazael of Imam (a.s.) are narrated. Where people will pray for Imam (a.s.). Even if one has to work very hard to organize such gatherings it is highly recommended, because it is the propagation of the