Friday, November 27 /

“Speech on the Love of Allah by Shaheed Al-Sadr

901449980_m “Speech on the Love of Allah by Shaheed Al-Sadr

 
 

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Written by Shaheed Muhammad Baqir Al-Sadr    
Monday, 26 March 2007 20:00 

baqir

"One can either love Allah or love the world. But both the loves cannot be contained in one heart. Let us submit our hearts to test. Let us examine our hearts to see whether the love of Allah or the love of this world prevails over them. If the love of Allah prevails over our hearts, let us make it deeper. If, Allah forbid, the love of this world prevails, let us try to save ourselves from this dreadful malady."

"Every love which occupies the centre of the heart of a person is of either of the two kinds. We call the perfect love the double grade love and the love which is not so perfect, the single grade love. To begin with, (single grade) love becomes the basis of man's sentiments, feelings, emotions and desires. After attending to his job or immediate need, man soon returns to his object of love, because love occupies the centre of his thoughts, feelings and sentiments."

"In the case of double grade love, man's entire attention is drawn by the object of his love and nothing can divert his attention from it. He is never inattentive to the thought of his beloved."

"Both these kinds of love are found in the case of the noble love of Allah. Single grade love appears in the hearts of the pious believers whose hearts are free from the impurities of the base affairs of this world. As soon as they are free from their immediate engagements, they return to the question which is the object of their love."

"As for double grade love, it is found in the hearts of the Prophets and Imams. You all know Imam Ali ibn Abi Talib, in the vicinity of whose tomb we live (Najaf). This great man has said "I never saw a thing but I saw Allah before it, after it and along with it". (Qablahu, wa ba'dahu wa ma'ahu)."

"In fact, this was because love of Allah occupied his great heart and conscience in such a way that it concealed everything else from him. Even when he saw human beings, he saw Allah. When he looked at Allah's bounties, he remembered Him. This bond with Allah was always present before his eyes, for it was Allah alone whom he truly loved and to whom his hopes and aspirations were directed. He never allowed anyone to divert his attention from Allah".

"Love of the world also reaches the stage where man does not see anything but the world before it, after it and along with it. Whatever he does, he does it for some wordly gain. He cannot devote himself to pious deeds for more than a few days. This is double grade love of the world. Imam Sadiq has said, "This world is like sea water. The more one drinks of it, the more one gets thirsty."

"It was love of Allah that was the basis of Imam Ali's courage and bravery. His courage was not that of a ferocious beast. It was the courage produced by the faith and love of Allah. He was over 60 when he fought against the Khwarij and in a single engagement killed 4000 of them. He was also at the height of bravery in regard to being patient and not pressing his rightful claim. He kept quiet when he was required by Allah to overlook his right. At that time, he was in the prime of his life. His conscience was aflame with the fire of youth. But Islam had told him to keep quiet and be patient, despite the violation of his rights."

"After all what is this world of ours? It is a collection of imaginery and fictional things. Harun-al-Rashid's world was very imposing. We curse him day and night. We say that we are better, more pious and more God-fearing than Harun was. Has the world of Harun-al-Rashid been offered to us and have we rejected it? If not, how can we claim to be more pious than him. The world offered to us is not that of Harun. It is much less limited and comparably insignificant. It is transient and shorter and not as vast and extensive as that of Harun. For the sake of this world, he imprisoned Imam Musa-e-Kazim. Are we sure that if we get that world, we would not throw the Imam into prison? Have we tested ourselves and put this question to ourselves? Has the world of Harun ever been offered to us so that we know we are more pious?"

"In our world, there can be no truth except that of Allah's good pleasure. Had the Imam worked for worldly gains, he would have been the most miserable person. Yet when he worked for Allah, he said on his deathbed "By the God of the Ka'aba, I am a successful person". This world is not for the students of theology. A student looking for this world can get neither this world nor the next. Therefore, it is incumbent upon us, as students, to confine our efforts to seeking the next world for this world has no value to us".

"We should think any moment as possible for our death. At the time of his death, my father was not as old as I was (1). My brother died at a younger age than I did. I have now completed the span of my lifetime (2)."

"We ask Allah to purify our hearts, and to brighten them with faith. May He turn our mind more towards seeking His pleasure and fill or hearts with His love, His fear and belief in Him. May he help us according to the teachings of his book, Ameen."
Ayatullah Baqir Sadr.

- Sayyid Sadr was 47 to 48 years old when he said this.
- Sayyid Sadr was executed, along with his sister Bint-al-Huda, a few months later.

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What does one Muslim owe another?"

Rights of Brotherhood between Muslims By: Allama Muhammad Rida Al Muzaffar


Support One of the highest and most excellent instructions of Islam to all Muslims is brotherhood, without distinction of birth, rank or position. But, unfortunately, Muslims have always neglected this. One of the first duties of Islamic brotherhood is that a Muslim should wish for his brother what he wishes for himself, and that he should not wish for his brother what he doesn't wish for himself, as we shall pointed out in a Tradition from Imam Sadiq (AS).


One must study this duty well, and it is accounted a very small one in the opinion of the descendent of Prophet Muhammad (SAW). One sees that Muslims find it difficult to fulfill on this small duty, for their morals and behavior are not in accordance with the Islamic spirit. Concentrate carefully on this small responsibility, if people were to respect it, neither oppression, nor enmity, nor theft, nor falsehood, nor backbiting, nor spying would be found anywhere among them. If they realized the result of this and were careful in carrying out this duty, oppression and enmity would disappear; they would live as brothers with each other and attain the heights of happiness among themselves. Madina al-Fadhilah, of the ancient philosophers would become a reality; no government would be needed, no court of law, no police, prison or criminal law; they would be free from colonizers and tyrants; oppressors would not succeed in forcing their iniquity on them; and the earth would become Paradise.


Furthermore, if Islamic brotherhood reigned among people, as Islam has said it should, then the word injustice would disappear from our dictionaries; laws against injustice would not be needed, and brotherhood alone would suffice to ensure goodness, peace, happiness and pleasure among us. For humanity, in such a situation, would have no need for justice and its laws; these are only needed when there is a lack of love between people. A mother is kind and good towards her children because of her love and compassion, not because of the commandments of justice. We can understand why a man loves only himself and that which is agreeable to him; it is impossible for him to love something or someone unless it belongs to him. And when he does love something or someone, it is impossible for him to give them to someone else whom he dislikes, unless there exists a principle which is stronger than his desires, like a belief in justice and kindness, and in this case, he may devote his interests to someone else whom he does not like.


Such an ideal, when it dwells in the human mind, keeps it in a position above all materials things, so that it is able to realize the superiority of justice and goodness, and to show kindness to others. It will be seen that man needs such superior ideals when there is no kindness and brotherhood between him and his fellow men. That is to say that as long as he lacks the feeling of brotherhood - and the fact that what he does is because of his egotism and desires - as long as this feeling is missing, he must believe in the goodness of justice and kindness, following the guidance of Islam. And if he fails to believe in this as well, then he doesn't deserve to be thought of as a Muslim; such a man, even in name, is not a friend of Allah; he has done nothing for the sake of Allah as we shall see in the Tradition of the Imam (AS) that follows. Usually human desires overcome man, and it is difficult for him to prepare himself even to believe in justice, and so it is much more difficult for him to attain that perfect belief through which he can vanquish his desires.


We can see that the brotherhood of a man is very difficult to obtain, unless one is sincere and a true lover of Allah. For this reason, Imam Sadiq (AS) didn't wish to explain to al-Mu'alla ibn Khunays more than he could understand because Ja'far was afraid to teach him what he couldn't put into practice. Mu'alla once asked the Imam (AS):
"What does one Muslim owe another?"


"There are 7 duties incumbent upon every Muslim. Should he neglect but one of them, he isn't a friend or servant of Allah, and truly he has done nothing for the sake of Allah."
"What may these things be," asked Mu'alla.
"I feel compassion for you. I am afraid lest you learn them, but you neglect to put them into practice, or you cannot. There is no power but Allah's," replied the Imam (AS).


Mu'alla then relates that the Imam Sadiq (AS), on his insistence, informed him about the seven duties of all Muslims, as follows:


"First, the smallest duty is that you should wish for your brother what you wish for yourself, and that you should wish that what you don't desire for yourself should not befall your brother!"
So, this is a small duty! Do we find this easy? That is to say, we present-day Muslims? May those who call themselves Muslims but don't act in accordance with this small but strict duty be disgraced.
It's amazing that the backward state of the Muslims should be ascribed to Islam, while the only reason for it is the behavior of the Muslims, that is those who call themselves Muslims but don't carry out this humble duty.


Having reminded ourselves and mentioned our present circumstances, we shall now list the seven duties as related by Mu'alla from Imam Ja'far Sadiq (AS):
i) Wish for your brother what you wish for yourself, and wish that what you don't desire for yourself should not befall your brother.


ii) Don't make your brother angry, but seek to please him and obey his wishes.


iii) Help him with your soul, your tongue, your hands and your feet.


iv) Be his eyes to see with, his guide to lead him and his mirror.


v) Don't eat your fill when he is hungry, nor drink and clothe yourself when he is thirsty and naked.


vi) If he has no servant, but you do, it's incumbent on you to send your servant to him to wash his clothes, cook his food and spread out his mattress.


vii) Accept his promise and his invitation; visit him when he is sick, attend his funeral, and see to his needs before he asks you, hurrying to do them if you can.


When Imam Ja'far (AS) had finished, he said:
"If you fulfill these duties you can call yourself his friend, and he will be your friend too.
There are many Traditions told from our Imams (AS), and most of them are collected in "Kitab al-Wasa'il" in the relevant sections.
Some people have imagined that the Imams (AS) meant brotherhood only among the Shia's, but if they were to read the Traditions, they would understand that their imagination is deceiving them, although the Imams (AS) did strongly repudiate those whose way was against the Shi'a and who didn't follow their guidance. Here let's mention the conversation of Imam Sadiq (AS) with Muawiyah ibn Wahab.
"How should we treat those who don't follow our ways?"
"Look to your Imams whom you obey, and obey them and imitate them. They visit them (i.e. those who are not Shi'a) when they are sick, go to their funerals, give evidence for or against them, and repay their trust."
No, the brotherhood that the Imams envisaged among their followers is higher than ordinary Islamic brotherhood, and it has been mentioned briefly in the introduction. It will suffice to read the following conversation between Imam Sadiq (AS) and Aban ibn Taghlab:


Aban relates: While I was circumambulating the Ka'ba with Imam Sadiq (AS), one of our friends signalled to me that I should immediately go with him to help him. The Imam noticed and said to me:
"O Aban, does he mean you?"
I replied: "Yes."
"Does he believe in what you believe in?"
"Yes."
"Then go with him and break your circumambulation."
I asked if it was incumbent on me to do so, and he said that it was.
Then I went with the man to help him, and after doing so I returned to the Imam and asked him about the rights of the believers.
"Don't ask me concerning them," he said.
But I insisted.
"Give your brother half of what you own," he told me, and looked at me. He understood my surprise and said: "O Aban! Do you know that Allah admires those believers who prefer others to themselves?"
I replied: "Yes."
"When you give your brother half of what you own you, don't prefer him above yourself, but only when you give him the other half do you really prefer him above yourself."
If we feel ashamed on reading this, then really we do not deserve to call ourselves believers. We are quite remote from the teachings of the Imams (AS). Everyone who reads this Tradition becomes astonished as did Aban, but then he pays no further attention to it and forgets it, as if he were not the person addressed, and as if he were not responsible.

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Eid Ul Adha(the day of remembering Sacrifice) Mubarak

Eid Ul Adha Mubarak

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Eid-Ul-Adha is a day of remembrance. Muslims around the world celebrate “this feast of commitment, obedience and self-sacrifice to Allah.

Our members know that faith is the supreme support, the force and the pillar of Character. The two activities – bidding to do good and forbidding evil – results from faith. Idd-ul-Azha ( Baquar’id or Bakrid ) .Eid-Ul-Adha is the commemoration of the noble example of faith in the Divine Will and supplication to it to the extent of annihilating oneself, set by Abraham ( Ibrahim ), an Apostle of Allah.

On Zilhaj 10, all Muslims who can afford, converge on the holy city of Mecca to perform Haj . It is inclumbent upon them, and on every Muslims who can afford, to slaughter she goat, sheep or ewe (or Ref Islamic Rulings) in sacrifice for remembering sacrifice of hazrath Ibrahim.

Sacrifice of ibrahim is so important where he during his visits to his family on the ninth night of Zilhaj, had a dream – a source of communion between God and his Apostles in which he found himself slaughtering his son Ismail. Abraham took the dream as the command of God and set out to – execute it. But, there was a surprise in store for Abraham -he his son Ismail alive and a sheep lying slaughtered in his place.

Idd-ul-Azha ( Baquar’id or Bakrid ) Mubarak To All Momin and Mominaat.

The Night Of 10th (shab e 10th) is a highly blessed night. It is desirable to remain awake, pray dua’as and invoke Allah for blessings and forgiveness.

Recite Ziyarath e imam husain(a.s) and ziyarath e Jamea third and dua e NUDBAH.

“Nothing is better than namaz to make shaitan bite the dust, then perform namaz and make Shaitan bite the dust”. (Bihar 53/182).“The thanks giving prostration is amongst the most necessary and obligatory Sunnah”. (Bihar 53 – 161).

Sacrifice of Mothers in the way of Allah

  • Sacrifice of Hajra

The step after performing Tawaf of Umra and Hajj is that of Sa'i between Safa and Marwa. These are the two hills adjacent to Masjid-ul-Haram. The literal meaning of Sa'i is "endeavour" or "seeking". The ceremony of Sa'i reminds us one of the incident, how a mother struggled in search of water in a desolate and arid place for her infant, the prophet Ismail Alyhe Salam . It is observed as a memorial of the event when Hazrat Hajra Razi Allah Ta’ala Unha ran between the two hills looking for water and entreating Almighty Allah for His Mercy and Blessings. Her prayers invoked Allah's Mercy and she found the water sprouting (zamzam) at the feet of her child.

What is the meaning of pilgrimage (Hajj)? Pilgrimage means that when you stand on ‘Maqam-e-Ibrahim’ during pilgrimage, you become the successor of Ibrahim (AS). Ie even you became an idol-breaker. Ibrahim was an idol breaker, he was one who sacrificed his child in the way of Allah, he was one who left his wife and child all alone in a desert where there was no trace of air or water, he was one who raised his voice only for Allah, you too when standing on Maqam-e-Ibrahim, become his replica.

When you go to Maqam-e-Ismail….who was Ismail (AS), he was one, when asked for a sacrifice in the way Allah, didn’t question once. He just you will find me willing (agreeable)

If a pilgrim returns from pilgrimage, after standing on these positions (of Ibrahim (AS), Ismail (AS) and Hajra (SA)), he must return with the characteristics (/traits) of Ibrahim (AS), Ismail (AS) and Hajra (SA). When you run between the hills of Safaa and Marwah, do you know why?? the run should remind you of Hajra(SA). You have stepped on the place where Hajra ran, you have run in the valley of migration, where Hajra (SA) ran. Once you reach the position of Hajra, on stepping in Safaa & marwah, you must have in mind that my entire life will be spent in safaa and marwaah, following the footsteps of Hajra(SA). I have left (for pilgrimage) to ascertain the course of Ibrahim and Ismail and Hajra (AS).

Why have you done the sacrifice?? to spill the blood of the animal, or to waste his flesh or your money? Not merely to get your sins forgiven, but you have held the animal, held the knife, lain the animal on the ground…because on some piece of land, Prophet Ibrahim (AS), (the Honest friend of Allah S.W.T) had taken the knife in his hand, and lain his most beloved on the ground. Ibrahim became Ibrahim by giving Ismail, by leaving Hajra all alone between Safaa & Marwah; by jumping into the fire of Namrood, Ibrahim(AS) becomes Ibrahim (AS) .

Sacrifice of Bibi fatima Zahra, Janab e Zainab , Rubab,Lady Dulham,Lady Umme Wahab, and many other mothers at Karbala

So when you're in Azaa, Azaadari is similar to….. just as when you go to the Ka’aba, to Safaa and Marwah, in arafat , you learn the character of Ibrahim (AS), in the same way by participating in Azaadari and raising the alam (flag) of Hazrat Abbas, you are learning the lesson of loyalty. Seeing the Zuljana, you are learning the lesson of valor and persistence of Hussain(AS) in the way of truth, you are standing in Karbala.

And why would it not be sacred, why would it not be obligatory, why shouldn’t it be saved, Azaadari is not an ordinary thing. Its not the name given to a few rituals, and we say that the world is progressing. No matter how much the world progresses, until it doesn’t follow the path of truth(haq), its conscience will be dead, and this is not progress but it is regress.

If you want human elevation, progress is under the patronage of truth (HAQ), truth is under the patronage of Karbala, and Karbala is there today due to Azaadari. When you go to Karbala, and perform Ziyarat there…. In mecca you stand on the footsteps of Hazrat Ibrahim (AS), in Karbala you stand on the footstteps of Imam Hussain (AS).

We now mention here the names of each of these great women in the historical order and the role played by them.


Janab e Dulham: The first whose name deserves to be remembered with honor and respect was the wife of Zuhayr bin Qayn Bajali. She was the woman who acquired the most honorable position in the history of Islam for all times to come.
A man belonging to the tribe of Bani Fazara says: "We were returning from Makkah along with Zuhayr bin Qayn Bajali and were proceeding to Iraq. At that time Hussain bin Ali was also on his way to Iraq. However we did not wish to halt at the same halting-place at which Hussain halted. Hence as and when Imam Hussain departed from a place, we halted there and when he halted at a place we moved on. However, on one occasion it so happened that we were obliged to halt at the same place at which Hussain bin Ali halted. We pitched our tents on one side and he pitched his on the other. While we were taking our meals there suddenly came a messenger of the Imam. He saluted us and said: "O Zuhayr bin Qayn! Hussain bin Ali has called you."
We disliked this message so much that we put down the morsels which we had in our hands and all of us were perplexed. However, Dulham, the daughter of Amr who was the wife of Zuhayr said to him: "The son of the Holy Prophet of Allah has sent someone to you and called you; are you not prepared to go to him? Allah be praised! What is the harm if you go and see him, hear what he has to say and then return!" The words of this woman had the desired effect and she placed her husband in the category of the greatest martyrs of Islam. Zuhayr was impressed by the words of his wife and presented himself before the Imam. After some time he returned with a face beaming with happiness and ordered his tent to be pitched adjacent to the camp of the Holy Imam.
Indeed, Allah is the guardian of those who believe. He takes them out of darkness into light. (Surah al-Baqarah, 2: 257)
Zuhayr went with the Imam and met martyrdom and his wife returned to her relatives.
Another honor which is recorded in history about this woman has been mentioned in the book entitled Tazkira-e Sibt. According to it when Zuhayr was martyred his wife said to his slave: "Go and shroud your master." The slave came and saw the Imam without a shroud. He said to himself: "Should I shroud my master and leave the Imam without a shroud? By Allah I will do no such thing". He, therefore, shrouded the sacred body of the Imam first and then he shrouded his master.


Janab e Umme Wahab: The second lady who deserves to be It praised for her lofty character and sacrifice was the wife of Abdullah bin Umayr Kalbi. Abdullah bin Umayr was a resident of Kufa and belonged to the tribe of Bani Ulaym. One day he saw that a large army had gathered in the date-palm garden of 'Kufa. He enquired about the army. He was informed that those people were going to fight against Hussain, son of Fatima, the daughter of the Holy Prophet. Abdullah said: " Allah knows that I have been keen to fight against the polytheists for His sake. However, I now hope that the spiritual reward for fighting against these people who are going to kill the grandson of the Holy Prophet will be not less than that for fighting against the polytheists. Abdullah decided to leave and informed his wife Umme Wahab, daughter of Abdullah about his intention. His wife said: "It is an excellent idea. May Allah guide you in all circumstances. Please take me also with you."
Both of them left Kufa at night and perhaps reached Karbala during the night of the 8th of Muharram. When fighting was started by the enemy in the morning of Āshura two slaves of Ubaydullah ibn Ziyad came forward for a single combat. Habib bin Mazahir Asadi and Burayr bin Khuzayr Hamdani got ready to fight with them, but the Imam asked them to wait. At this moment Abdullah bin Umayr sought the Imam's permission to fight. He faced both the enemies alone and killed them.
When the woman observed her husband fighting with them she also picked up the stick of a tent and entered the battlefield. She said to her husband: "May my parents be your ransom Sacrifice your life for the sake of the children of the Holy Prophet." The Imam said to her: "May Allah give you a good reward! May Allah bless you! Return towards the women and stay with them in the tent, because women are not required to perform jihad." Abdullah was the second person to be martyred on the day of Āshura, the first being Muslim bin Awsaja.


Janab e  Rubāb: The third lady whose illustrious name has been recorded in the history of Āshura was Rubāb, daughter of Imraul Qays, a wife of the Holy Imam. She was the wife of the Imam who accompanied him during his journey to Karbala.
As regards Shehr Banu, the daughter of Yazd Gard, the last King of Persia and the mother of the fourth Imam, she had died about 24 years earlier than the tragedy of Karbala.
No mention has also been made of the mother of Ja'far bin Hussain, who belonged to the tribe of Quzā'ā. There is also no mention in the event of Āshura of the mother of Fatima, daughter of Hussain i.e. Umme Ishaq daughter of Talha bin Ubaydullah Taymi. Her daughter Fatima was however, present in Karbala. She also went to Kufa and Syria.
During the period of the Caliphate of Umar he embraced Islam. From the very first day the caliph made him the chief of the tribe of Quza'a. Besides the honor of becoming a Muslim and an Islamic chief he also acquired another distinction. He had three daughters and he gave one of them in marriage to Ali, the second to Hasan and the youngest namely Rubāb to Imam Hussain. Thus he became the father-in-law of three Imams.
Lady Rubāb had one daughter and one son from Imam Hussain who were named Sukayna and Abdullah respectively. The son who was a suckling was killed on the day of Āshura and she herself as well as her daughter Sukayna were made prisoners.


The fourth lady whose name may be mentioned in connection with the events of the afternoon of the day of Āshura belonged to the tribe of Bakr bin Wa'il. She enjoys an eminent position in depicting the tragedy of Karbala. She has recorded on the pages of history a precise picture of the meanness of the enemy in a few words.
She was with her husband in the army of Ibn Saad. However, when she saw that the soldiers of Kufa had made a rush on the tents of the children of Imam Hussain and were looting even the dresses of the ladies she picked up a sword, proceeded towards the tents of Imam Hussain and shouted: "O children of Bakr bin Wa'il! You are alive and in spite of this these people are plundering the tents of the daughters of the Holy Prophet. Allah is the only Arbitrator. Come on, and avenge the bloodshed." By means of these brief words she showed to what extent the enemy had become mean. It seems as if the cry of this lady is still resounding at the doors of the tents of Imam Hussain.
While studying the history of Āshura we come across the names of many magnanimous women who rose to support truth and the godly persons with perfect sincerity and they are not the only four women mentioned above. However, just as none of the martyrs, whether Hashimite or non-Hashimite, in spite of their greatness, magnanimity and self-sacrifice, can attain to the position of Imam Husyan, who was the leader of this revolution, none of these great women who displayed an eminent performance at the time of the martyrdom of the martyrs or during captivity, could acquire a position equal to that of Lady Zaynab, the eldest daughter of Imam Ali.
It was she who could truly take the place of her brother during captivity and followed the same movement from the afternoon of the day of Āshura till her arrival in Madina. She truly followed what her brother said: "Abjectness and humiliation are far removed from us, the Ahlul Bayt." She thus discharged the responsibility devolved upon her. We may say that it was due to the education given to her by her mother, Lady Fatima Zahra. She ought to have been as patient in the path of faith as her mother Fatima and her grandmother Khadija had been. Was it not lady Khadija who was the first to believe in the Prophethood of the Prophet of Allah, and who made greater sacrifices than anyone else for the advancement of his religion and supported him in all difficulties and hardships for about ten years i.e. from the first year of his prophetic mission till the tenth year when she died?
Was lady Zaynab not the grand-daughter of the same Lady Khadija and was the path pursued by Imam Hussain any other path than the advancement of religion and the revival of the call of the Holy Prophet? Hence, in case it was necessary that for the sake of the true religion of Islam and for the Holy Qur'an, women should become captives and as a consequence of this should address the people in the bazaars and the streets so as to nullify the unjustified propaganda of the enemy and to make the reality known to the people. Who could be more suited for this task than the daughter of Imam Ali who had inherited self-sacrifice from Khadija, the greatest self-sacrificing lady of Islam, and Imam Ali the greatest supporter of the Prophet of Allah?


Lady Zaynab, who was the daughter of Ali ibn Abi Talib and also the grand-daughter of Khadija addressed the people in the bazaar of Kufa and spoke eloquently like her father. It might be said that she was speaking with the tongue of Imam Ali. By making a sign to the people she made them quiet as if they had ceased to breathe, and suppressed the tumult.
Ahmad bin Tahir Baghdadi (d. 280 A.H.) has given three versions of her address in his book entitled Balāghatun Nisa, one of which is reported to have come down from Imam Sadiq.


Umme Kulsum, the sister of Zaynab also addressed the people in the bazaar of Kufa. Both the sisters severely reproached the Kufians who were touched so much that they began to weep and lament.
Fatima, the daughter of Imam Hussain also addressed the people in the bazaar of Kufa and invited their attention to the great sin which they had committed and the bad luck and adversity in which they had involved themselves.
The task of Ahlul Bayt in the bazaar of Kufa came to an end and then they got an opportunity to speak in the court of Ibn Ziyad. The daughter of Imam Ali came in the court in a very simple dress. She was encircled by her slave-girls. She went and sat down in a corner of the palace. Ibn Ziyad asked: "Who is the woman who has gone and sat down in a corner along with her slave-girls?" None gave him a reply. He then repeated his question. Thereupon one of the slave-girls of lady Zaynab said: "It is Zaynab and she is the daughter of the same Fatima who was the daughter of the Prophet of Allah."
At this moment a heavy responsibility devolved upon Zaynab. It was necessary that she should exercise self-control. She should also give a reply to Ibn Ziyad and should not give him a chance to let the matter be ambiguous in the eyes of the people.
Ibn Ziyad said: "I thank Allah that He has disgraced you and killed you and made the people aware of your fresh lies". Ibn Ziyad uttered these blasphemous words on account of his being arrogant on his presumed victory in battle.
Lady Zaynab said immediately in reply to Ibn Ziyad: "Allah be thanked that He has honored us by means of His Prophet Muhammad and purified us of every impurity. You have said that we have been disgraced but it is a libertine who is disgraced and you have said that we have lied but lies are told by the wicked. And I thank Allah once again that others, and not we, are the libertines and the wicked."
In spite of this prompt reply by the daughter of Imam Ali Ibn Ziyad said again: "Have you seen what Allah has done with your family?" It appears that by saying this Ibn Ziyad wanted to remind her of those who had been martyred two days earlier so that she might be moved and possibly say something according to his wishes or make some requests. He was however, oblivious of the fact that the AhlulBayt did everything very intelligently and did not utter even a word which was not worthy of their position, and whatever they said was well calculated and according to a plan, so that the object which they had in view might be achieved.
In reply to Ibn Ziyad's question: "Have you seen what Allah has done with your family?" Zaynab replied: "Nothing new has happened. These martyrs of our family were persons for whom Allah had destined martyrdom, and they achieved this blessing, and embraced martyrdom. However, a day will come soon when Allah will summon you and them for the settlement of accounts and there you will grapple and dispute with each other."
On hearing this Ibn Ziyad was so much disturbed and annoyed that if Amr bin Harith had not reproached him, it was possible that he might have ordered the sister of the Imam to be killed. However, of what use could it be to him? Zaynab had already said what she had to say. She had also identified the libertines and the wicked and introduced the pure and sacred family of the Holy Prophet.
After a month or a few days more had passed, the daughter of Imam Ali arrived in a more important and more delicate assembly. Here also it was her duty to speak more clearly. As compared with the Kufans, the Syrians were more mistaken and more unacquainted with the AhlulBayt. It was therefore necessary that she should mention the reality and introduce the AhlulBayt more emphatically. This assembly was organized in Damascus, the Islamic capital of the time. Here too, Lady Zaynab addressed the people and spoke to them. This speech has also been mentioned by Ahmad bin Tahir Baghdadi in Balāghatun Nisa. He says: "When Yazid saw the prisoners belonging to AhlulBayt and found them standing before him he ordered the head of Imam Hussain to be brought in a tray. He hit the teeth of Imam Hussain with a stick which he had in his hand and recited some poetic verses which are summarized thus: "I wish that my ancestors, who were killed in Badr, had been alive today so that they might see the present condition of the descendants of Muhammad and had rejoiced and said: 'O Yazid! May your hands never ache." He added: "May I not be a descendant of my ancestors if I don't take revenge upon the children of Muhammad."
When the matters took such a turn, and Yazid, who killed Imam Hussain, now rose to oppose and take revenge upon the Holy Prophet. Was then lady Zaynab justified in ignoring his words and deeds and in keeping quiet before one who claimed to be the successor of the Holy Prophet and ruled in that capacity and killed the most pious persons of Islam avenging the murder of the polytheists of Makkah, who were killed by the Prophet in the Battle of Badr? Could she remain silent when she saw that the Syrians had accepted the words of Yazid as true and believed them? Evidently Lady Zaynab could not keep quiet at this stage. Whatever she said was her duty that she performed. Allah also preserved her speech and it was not eliminated like many other religious documents. We should be thankful to the Almighty Allah for this blessing.

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Thursday, November 26 /

Renounce infidels in word and deed

The message of H. E. Ayatullah Khamenei to the Hajj pilgrims (2009/11/26 - 20:07)

Islamic revolution Leader Ayatollah Sayyed Ali Khamenei in a statement to the Hajj pilgrims urged Muslims and Hajj organizers to cherish the precious opportunity and realize their immediate duty which is consolidation of fraternity, resistance against the multi-faced demon of colonialism and renouncing of the infidels in word and deed.
The text of the statement is as follows.
In the Name of Allah, the Merciful, the Compassionate
The season of Hajj is the time of a spiritual rebirth and the dawn of monotheism across horizons over the world. Its rituals flow like a limpid river, offering chances to pilgrims to wash away the filth of sins or negligence and to eventually restore the sheen of their God-like innate disposition.
The shedding of the attire of snobbery and privilege in the Hajj rendezvous and the subsequent wearing of the uniform garment of Ihram altogether symbolize a unanimous Islamic Ummah and decree a symbolic call of unity and empathy to Muslims worldwide.
The Hajj calls "Your God is One God, so to Him surrender. And give good tidings unto the humble" (The Hajj: 34) on the one hand and "the Holy Mosque that We have appointed equal unto men, alike him who cleaves to it and the tent-dweller" (The Hajj: 25) on the other and in doing so, the Ka'aba embodies a call in unison for Islamic fraternity besides its call of monotheism.
The Muslims who have converged onto the holy place from the four corners of the world with an ardent desire for circumambulating around the Ka'aba or visiting the shrine of the Noblest Messenger, may the peace of Allah be upon him and his progeny, are expected to cherish the opportunity in consolidating their mutual brotherly bonds as it would heal many woes of the Islamic Ummah.
Nowadays, we clearly see that the hands of the ill-wishers of the world of Islam are busy more than the past driving wedges among Muslims, thus the Islamic Ummah is in need of integrity and unanimity more than ever before.
Today, the bloodstained claws of enemies are busy unleashing tragic scenes here and there across the Islamic lands; Palestine languishes under the wicked grip of Zionists and suffers a widening tribulation. The Al-Aqsa Mosque faces a grave threat; innocent people of Gaza, having already been subjected to an unprecedented genocide and still endure the harshest conditions; Afghanistan, under the boots of the occupiers, witnesses a new suffering on a daily basis; in Iraq instability has robbed people of their calm and their peace of mind; in Yemen fratricide has struck the Islamic Ummah with a fresh grief.
Muslims worldwide should rather stop and think how and where these blind seditions, wars, blasts, assassination bids and massacres which have gripped Iraq, Afghanistan and Pakistan have been planned. Why was it that before the American-led Western troops arrived in this region in a peremptory and possessory manner, the regional nations had never been subjected to such a long list of sufferings?
The occupiers, on the one hand, brand any popular resistance movements in Palestine, Lebanon or any other place as terroristic, and on the other hand, are organizing or masterminding a violent sectarian terrorism among the regional nations.
The Middle East and the North African region was once colonized and humiliated for more than a century by the Western governments of Britain and France and subsequently by America; their natural reserves were plundered, their free spirit was trodden upon and their nations were taken hostage by the greed of the aggressive aliens.
Yet, after an Islamic awakening coupled with a popular resistance movements made it impossible for them to proceed and following a re- emergence of the issue of martyrdom and ascension to God and on the path of God , as an exceptional factor in the scene of Islamic jihad, the aggressors, having been pushed to a defensive position, resorted to duplicitous methods after replacing their old approach with a new type of colonialism.
Nonetheless, the multi-faced demon of colonialism has now fielded all its capacities to bring Islam to its knees, from military might, an iron fist and flagrant occupation to an evil chain of propagandas and a myriad of lie-spreading and rumor-mongering media centers, from the organization of networks to ruthlessly carry out assassination and homicide to promotion of promiscuity and the proliferation of narcotics targeting the morale and the morality of the youth, and, finally, from a thoroughgoing diplomatic assail on any hub of resistance to the provocation of sectarian snobbery, prejudice and enmity among brothers.
If affection, trust and empathy take the place of the enemy-desired mistrust and animosity among Muslim nations or Islamic sects, the conspiracy of the ill-wishers would be defeated for the most part and their sinister plots in seeking a growing dominance over the Islamic Ummah would be foiled.
The Hajj is one of those precious opportunities for this sublime goal.
Muslims will only be able to withstand the multi-faced demon and overcome it through cooperation with one another and reliance on their common foundations which are encapsulated in the Holy Koran and the practice of the Messenger. Islamic Iran, following the lessons of our great Imam Khomeini, has epitomized this fruitful resistance. The enemies have faced defeat in Islamic Iran.
Thirty years of plotting, conspiring and ill feeling, from staging a coup and imposing an eight-year war, to imposition sanctions and the freezing of assets, from the unleashing of psychological warfare and media confrontation to making efforts to hinder scientific growth and the acquisition of modern sciences including nuclear expertise by the Iranian nation, and even blatant provocations and interventions during the recent glorious and meaningful elections, all turned into scenes of setbacks, passiveness and confusion on the part of the enemy, re-evoking a verse in the Iranian mind: "Surely the guile of Satan is ever feeble" (The Women: 76).
In all other areas of the world too, where people have countered the arrogant powers through a faith-inspired resistance, the faithful achieved victory while the tyrants ended up in scandal and retreat. The shining victory of the Lebanese in the 33-day war and the prideful and victorious jihad of the Gazans during the past three years stand as living evidence in this regard.
I emphatically recommend the fortunate pilgrims in general and especially the scholars and orators of the Islamic countries who have attended the Hajj gathering, as well as the leaders of Friday prayers in the noble sanctuaries, to recognize their your immediate duty, to expose the conspiracy of the enemies of Islam in the eyes of your audience, and to call the people to affection and unity, they should strictly avoid anything which may provoke a sense of mistrust among Muslims, and vent all cries at the arrogant and the enemies of the Islamic Ummah and the masterminds of all seditions headed by the Zionists and Americans, and in doing so, help materialize the practice of renouncing the infidels in word and in deed.
I humbly pray to God, the Most High, to confer His succor and blessing on me and to you all.
Wassalam-o Alaikum
Sayyed Ali Husseini Khamenei
November 21, 2009

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No Day is Like Yours Oh Husain Ibne Abi Talib (a.s)

No Day is Like Yours Oh Husain Ibne Abi Talib (a.s)

noday Charles Dickens - (1812-1870) English novelists of the Victorian period
“If Hussain fought to quench his worldly desires, then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam.”
Thomas Carlyle – (1795-1881) Famous British historian
“The best lesson which we get from the tragedy of Karbala is that Hussain and his companions were the rigid believers of God. They illustrated that numerical superiority does not count when it comes to truth and falsehood. The victory of Hussain despite his minority marvels me!”

normal_DSC_3954

How can a thing the existence of which is dependent on you be taken as a proof for your existence? Is there anything more evident than your "self" disclose you? Are you hidden to need a guide to find you? Surely you are not. Are you far-away to need your footprints to find you? Surely you are not! Blind may the eyes be which do not see you watching and guarding your "self" (Arafa prayer; Bihar al- Anwar, Vol. 98 , P. 226).

He who has you , has everything , and he who has deprived himself of you is the poorest in the world. Loser is the one who chooses and be content with anyone or anything other than.

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Tuesday, November 24 /

Mother' Day, Father's Day,for us, it's everyday

QADAR MAA BAAP KI AGAR KOI JAAN LE,APNI JANNAT KO DUNIYA MAIN PEHCHAN LE.

Maa Video

01 In the eyes of Islam everyday is mother’s day and everyday is father’s day. Islam ranks the obedience to parents second only to God. The extend to which one has to regard his parents and obey them is peculiar only to Islam. None shall even raise his voice higher than the voice of his parents - nor look towards them even eye to eye - nor walk in advance of them - nor address them with their names. Nothing shall be done to bring disrepute or blame on them from the people and if they be believers, the children should pray for their salvation, and if they be disbeliever, they might be gently invited towards the right belief and goodness. If man cannot venerate the ones responsible in bringing him in this world, he will never be able to acknowledge truly the Only One Creator of all mankind.

The Holy Prophet Muhammad (pbuh) says: “Beware! Abstain from angering the parents. The fragrance of Paradise is perceived even at a distance of a thousand years, but those who are disobedient to parents and those who cut off ties with relatives will not be able to smell it.”The Holy Prophet Muhammad (pbuh) says: “One who displeases the parents, (it is as if) he has displeased Allah (Glory and Greatness be to Him). One who angers both (mother and father) his parents (it is as if) he has angered Allah (Glory and Greatness be to Him).”

Narrated Abu Huraira: A man came to Allah's Apostle and said, "O Allah's Apostle! Who is more entitled to be treated with the best companionship by me?" The Prophet said, "Your mother." The man said. "Who is next?" The Prophet said, "Your mother." The man further said, "Who is next?" The Prophet said, "Your mother." The man asked for the fourth time, "Who is next?" The Prophet said, "Your father. " (Sahih Bukhari, Book 73, Hadith 2)

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

[Hearing this], the Noble Prophet (peace be upon him and his family) said: “(If such is the case then) Stay with your parents for, by the One in whose control lies my soul, their attachment of one day and one night to you is better than one year of Jihad.”Biharul Anwar, Volume 74, Page 82

Instructions from Holy Quran

(Concerning his parents), We advised the man, whose mother bears him with great pain and breast-feeds him for two years, to give thanks to Me first and then to them, to Me all things proceed (31:14).

If they try to force you to consider things equal to Me, which you cannot justify, equal to Me, do not obey them. Maintain lawful relations with them in this world and follow the path of those who turn in repentance to Me. To Me you will all return and I shall tell you all that you have done. (31:15)

We made a covenant with the children of Israel that they should not worship anyone except Me, that they should serve their parents, relatives, orphans, and the destitute, that they should speak righteous words to people, and that they should be steadfast in their prayers and pay the religious tax. But soon after you made this covenant, all but a few of you broke it heedlessly. (2:83)

If one of you facing death can leave a legacy, he should bequeath it to his parents and relatives, according to the law. This is the duty of the pious (2:180).

They ask you what to spend for the cause of God. (Muhammad) tell them that whatever you spend, give it to your parents, the orphans, the destitute, and those who may be in urgent need of money whilst on a journey. Whatever good you do, God certainly is Aware of it. (2:215)

Worship God and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant neighbors, your companions, wayfarers, and your slaves. God does not love the proud and boastful ones, (4:36)

(Muhammad), say, "Let me tell you about what your Lord has commanded: Do not consider anything equal to God; Be kind to your parents; Do not murder your children out of fear of poverty, for We give sustenance to you and to them. Do not even approach indecency either in public or in private. Take not a life which God has made sacred except by way of justice and law. Thus does He command you that you may learn wisdom. (6:151)

Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents. If either or both of your parents should become advanced in age, do not express to them words which show your slightest disappointment. Never yell at them but always speak to them with kindness (17:23).

We have advised the human being, "Be kind to your parents. Do not obey them if they force you to consider equal to Me things which you do not know are such." You will all return (to Me) and I shall show all that you have done (29:8).

The Messenger of Allah (peace be upon him and his family) said: “One who pleases his parents has verily pleased Allah, and one who has angered his parents has verily angered Allah.”Kanzul `Ummal, Volume 16, Page 470

More Hadith

Great Mothers

Janab e fatima Zahra

Janab e Zainab

Lord, on the Day of Judgment, forgive me and my parents and all the believers." (14:41)

Lord, forgive me, my parents, the believers who have entered my home and all believing men and women. Give nothing to the unjust but destruction (71:28)

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Saturday, November 21 /

Good relations with Relatives (QAT-E-RAHMI)

Good relations with Relatives (QAT-E-RAHMI)

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This is an extract from the book “Greater sins” by Ayatullah Dastaghaib Shirazi

cock Breaking up relations

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)

Life is Shortened

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).

Death Due to Qat-e-Rahmi

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.”

Bereft of Divine Mercy

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 of Sileh Rahmi

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)

mulla@almahdi.org.uk

dua11 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.

karbala

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Thursday, November 19 /

The Marriage of Fatima Zahra and Ali ibn Abi Talib

264f 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

flower 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.

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Wednesday, November 18 /

Because of my illness I get distressed very easily. How can I be happy with my life?

27gender 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:

How should I deal with having a friend who I care about but who has bad behavior?

Because of my illness I get distressed very easily. How can I be happy with my life?

How can I deal with family gatherings that include namahram relatives not observing hijab?

As a young girl, how do I avoid the mistakes in marital, family, and social relations?

How do I properly deal with losing my temper so that I neither abuse others nor make myself ill from swallowing my anger?

After many hardships in life, I suffer from psychological problems and have thought of suicide at times.  How can I get help?

How can a young person suppress lust and the sins that come from it?

How should we begin relationships with women and satisfy needs in the process of finding a spouse?

Two young people had relations before marriage, regret their sins, yet still want to marry even though it would be against the wishes of their families if they knew the truth about their relationship.

How can I save myself from worry, distraction, absent-mindedness, and forgetfulness?

How should we address someone who is sharply critical of everyone?

How can I sow the love of religion in my children so that they will adhere to it up to the last moment of their lives?

Would you please guide me as to what are the most important manners I need in educating my children?

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Al Mashad al Husain-Karbala:Phases of Destruction & Restoration

Copy of karbala-overview 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:

  1. “Bih’aar al Anw’aar”, vol.98, pg.105,Iran
  2. “Saw’ab al Aam’aal”, page No.81,India
  3. “Kamil al Ziyar’aat”, page No.183,India
  4. “Tatammat al Muntaha”, Shaikh Abbas al Qummi, page No. 240-241,Iran
  5. “Al Manaqib”, vol.4, page 64,Beirut
  6. 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
  7. “History of demolition of Islamic heritage”, By: Syeda Abeeda tuz Zahra Moosavi Advocate
  8. “Tarikhe Shiane Ali”, Ali Husain Rizvi, Imamiyah academy – Karachi
  9. “Tarikhe Naj’du Hij’az”, Mufti Mohammad Abdulqayyum Qadri, page No. 57,Lahore
  10. “Diary”- Ayatullah Behr al Ulum, Najaf, Iraq

The Writer is Attorney at Law & Religious Scholar  Email:qazishkborhany@hotmail.com

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Tuesday, November 17 /

Imam Husain’s Sermon at Mina

 

 

muharram_03 Imam Husain’s Sermon at Mina

 
 

In His Name, The Most High

The Sermon of Mina Al- 'Imam al Husayn's Everlasting Message to Religious Leaders

In the year 60/680, al-'Imam al-Husayn (A) stayed for about three months at Makkah in the course of his movement against the succession of Yazid, the degenerate son of Mu'awiah, to the Caliphate. Yazid had assumed the leadership of the Islamic world on Mu'awiah's death in Rajab 60/ March 680. his way of life was representative of the common among the youth of the Umayyad aristocracy during 'Jahiliyyah'. his un-Islamic conduct and practices were well known throughout the Muslim world and had earned for him contempt and disfavour amongst the religious. Nevertheless, Mu'awiyah's arrangements, ensured the succession of his son.

In order to secure undisputed possession of the Caliphate, the first task undertaken by Yazid was to order al-Walid ibn 'Utbah, the governor of al-Madinah, to exact allegiance ( bay'ah ) from the refractory, especially from al-Husayn ibn Ali and Abd Allah ibn al-Zubayr, who were among the few who had refused to recognize Yazid's heir apparency during Mu'awiyah's life. In his letter to the governor, Yazid gave strict orders that they should not be allowed to delay, and if they refused al-walid should beheaded them at once.

Al-'Imam al-Husayn (A) avoided the demand for bay'ah for two days and finally left for Makkah at night with his family and most of the Hashimites. It was at al-Madinah that al-'Imam al-Husayn (A) received repeated appeals and hundreds of letters sent by the kufans, pledging support to him in his movement against Yazid's rule. He also received reports that the government had sent some soldiers disguised as pilgrims to assassinate him in the sacred precincts of Makkah during the rituals of hajj, which was drawing near.

On 8 Dhu -al-hijjah/10 september 680, al-'Imam al-Husayn left Makkah for Kufah, after performing umrah, foregoing hajj in order to safeguard the sanctity of the haram of Makkah and to avoid bloodshed in the holy precincts.

Makkah was at the time full of pilgrims, who were pouring in from all parts of the Muslim world . There, at Mina, he delivered the famous sermon addressing the people, especially the learned in religion. This sermon is recorded in "Tuhaf al 'uqul ", a collection of sermons and aphorisms of the Imams (A) compiled by al-Hasan ibn Ali ibn al-Husayn ibn Subah al Harrani (d. 381/ 991).

The above sermon besides being an eye-opener for all of us, who should study the contemporary scene around us in the light of the genuine teachings of Islam, also reveals the sorry state of affairs that prevailed in the Muslim society of those days, just a generation after the holy Prophet (S) and his committed Companions had established a just Islamic society after a lifetime of unimaginable hardship and struggle. The following points emerge from this noble sermon:

  1. It shows the state of Muslim society during and after Muawiyah's twenty-year rule, a matter which prompts every concerned muslim to study and investigate how it came to prevail in the not too long a period, a single generation or nearly fifty years, after the demise of the Noble Messenger (S).
  2. It shows that 'ulama' then, as today, enjoyed the people's respect and veneration, but having aligned themselves with the rulers they neglected their duties with respect to God and His laws and in regard to the people and their divine duty to strive to protect their rights.
  3. It shows the state of the common people, especially the society's poor and weak, who lived in complete neglect on the part of the rulers, contrary to the Prophet's practice and his great concern for their welfare and rights.
  4. The 'Ulama ' were not only silent viz-a-viz the oppression of the people, they failed to speak out against the anti-Islamic conduct of the rulers or to condemn their propagandists who misguided the people from their pulpits in every town.
  5. It shows the people's indifference in regard to the Prophet's Ahlul Bayt (A) and their obliviousness to the Prophet's earnest and oft repeated advice and persuasions regarding them . It was this general indifference towards the Ahl-ul Bayt (A) and the common ignorance regarding their sublime station in Islam that emboldened a profligate like Yazid to kill the Prophet's only living grandson in such a barbaric manner and to imprison the women and children of his noble family. History shows that this indifference had causes that lay in the past.
  6. Had it not been for the heroic struggle of al-'Imam al-Husayn (A), nothing would have remained of the genuine teachings of Islam, even Yazid, with the help of hired historians, would have gone into history as a respectable Islamic ruler and as a deserving successor of the Messenger of Allah (S). Of course, some court historians and fuqaha tried to justify even the blackest crimes of Yazid as errors of ijtihad. But such justifications did not succeed in convincing honourable or aware Muslim. All that such historians and fuqaha could succeed in achieving was everlasting ignominy for themselves.

Al-Imam al-Husayn (A) through his tragic martyrdom revived Islam and preserved its authentic teachings from the hands of tyrants. hence the Islamic world is indebted to this brave son of Fatimah al-Zahra (A) and shall remain indebted to him to the Day of Resurrection.

Imam Khomeini, a true son of al-Imam al-Husayn (A), in the course of his lectures on the topic of wilayat-e faqih, which were published in the form of a book with that name, expounds this hadith in the context of the tradition-based part of his discussion about the responsibilities of the scholars of religion.

The sermon of al-Imam al-Husayn (A) is last of the traditions discussed by him in that context. The entire exposition has as its backdrop the conditions of Iran during the rule of the Shah in early 1970's.

The Sermon of Mina

O people, take lesson from the counsel God gave to His friends when He rebuked the rabbis by saying: "Why do the scholars and rabbis not forbid their sinful talk and consumption of what is unlawful ? Truly what they have done is evil." (5:63)

And God says: "Cursed by the tongue of David and Jesus, son of Mary are those among the Children of Israel who disbelieved on account of their rebellion and transgression. They did not prevent each other from committing vile and corrupt acts; surely what they did was abominable" (5:78-79).

God reproached them because they saw with their own eyes the oppressors committing vile and corrupt acts, but did not stop them, out of love for the favours they received from them as well as fear of persecution and injury. However, God says: "Fear not men, but fear Me." (5:44) And He says: "The believing men and women are friends and protectors to each other; they enjoin the good and forbid the evil; they perform the prayer, and pay the alms, and obey God and His messenger. Upon them God shall have mercy; God is Almighty, All-wise." (9:71)

God mentions the duty of enjoining the good and forbidding the evil (al- 'amr bi al-ma'ruf wa al-nahy 'an al-munkar) before all other duties, because He knows that if it is performed and is established in the society all other duties, the easy and the difficult, will also become established. The reason for this is that al-'amr bi al ma'ruf wa al-nahy 'an al-munkar means summoning people to Islam, as well as resistance against injustice, opposing and struggling against oppressors, and endeavoring to ensure that public wealth and income derived from war are distributed in accordance with the just laws of Islam, and that taxes are collected, levied and expended in due and proper form.

O scholars, who are celebrated and enjoy good repute on account of your learning! You have achieved a good name in society because of your good will. It is on account of God that men venerate you and stand in awe of you, so that even powerful fear you and the weak honour you, and those who are not subject to you and over whom you hold no authority grant you favours they deny themselves . When the people do not receive their due. they seek your intercession, and you walk in the street with the majesty of kings and princes.

Have you not earned all this respect and prestige because of the people's hopes that you will implement God's laws, even though in most instances you have failed to do so?

You have taken lightly your duties as leaders. You have neglected the rights of the oppressed and the lowly, but have assiduously pursued what you regard as your personal rights. You have not spent your money or risked your life for the sake of the One Who gave you life, nor have you fought against any group or tribe for the sake of God. Nevertheless, you desire - and regard it as your due - that He should grant you paradise, the company of the prophet, and security from chastisement in the hereafter. You have such expectations of God, I fear that the full weight of His wrath descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those who truly know god, while you yourselves enjoy respect among God's creatures on His account.

(I am also afraid for you for another reason:) you see the covenant enacted with God being violated and trampled under foot, yet you show no anxiety, when it comes to the covenants enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have given to the most noble Messenger are a matter of complete indifference to you.

The blind, the dumb, and chronically ill everywhere lack protection in towns and no mercy is shown them. But you neither behave in accordance with your function and rank, nor you support or pay any regard to those who do. You purchase your safety from the oppressive ruling powers with flattery cajolery, and compromise.

All these activities have been forbidden you by God, and He has, more over, command you to forbid each other to engage in them, but you pay no attention.

The calamity that has befallen you is greater than what has befallen others, for true rank and degree of "Ulama" has been taken away from you. The administration of the country and the issuing of decrees and ordinances should actually be trusted to religious scholars who are guardians of God's ordinances concerning what is permitted and what is forbidden. But your position has been usurped from you, for no other reason than that you have abandoned the truth (al-haqq), and have disagreed about the nature of the sunnah, despite the existence of clear proofs.

Had you the forbearance to endure adversities and hardships for the sake of God, then all proposed regulations (God's affairs) would be brought to you for your approval and for you to issue; authority would lie in your hands. But you allowed the oppressors to take away your functions and God's affairs (i.e. government) to fall into their hands, so that they administer them by resorting to ambiguities and make arbitrariness and the satisfaction of lust their consistent practice. What enabled them to gain control of government was your fleeing in panic from (inevitable) death and your love of life, which shall in all certainty depart from you. As a consequence of that mentality, you have delivered the powerless masses into the clutches of the oppressors. While some cringe like slaves under the yoke of oppressors, and others have been reduced to destitution in regard to their livelihood, the rulers run the affairs of the government in accordance with their whims, earning ignominy and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God. One of their appointed spokesmen mounts the pulpit (minbar) in each city. The country is defenseless before them, and their hands grab freely whatever they want of it. The people are their slaves and are powerless to defend themselves. One of the governors is a dictator by nature, malevolent and rancorous; another represses to recognize either God or the Day of Resurrection! It is not strange - how can one think it strange, that society is the clutches of a cunning oppressor whose tax collectors are oppressors and whose governers feel no compassion or mercy towards the believers under rule.

It is God who will judge concerning what is dispute among us and deliver a decisive verdict concerning all that occurs among us.

O God! You know that everything we did was not prompted by rivalry for political power, nor for a search for wealth and abundance; rather it was done to demonstrate to men the shining principles and values of Your religion, to reform the affairs of Your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.

So (O scholars of religion!) You are to help us reach this goal, win back our rights from those powers who have considered it acceptable to wrong you and who have attempted to put out the light kindled by your Prophet. God suffices us, upon Him do we rely, to Him do we return, and to Him shall we return.

Imam Khumayni's Exposition:

The tradition consists of two parts. The first is a tradition transmitted by the Doyen of the Martyrs (peace be upon him) from the Commander of the Faithful, 'Ali (peace be upon him), and concerns the enjoining of the good and the prohibition of the evil.

The second part is the speech of the Doyen of the Martyrs concerning the governance of the faqih and the duties that are incumbent upon the fuqaha' such as the struggle against oppressors and tyrannical governments in order to establish an Islamic government and implement the ordinances of Islam. In the course of this celebrated speech, which he delivered at Mina, he set forth the reasons for his own jihad against the tyrannical Umayyad state. Two important themes may be deduced from this tradition. The first is the principle of the governance of the faqih, and the second is that the fuqaha' by means of jihad and enjoining the good and forbidding the evil, must expose and overthrow tyrannical rules and rouse the people so that the universal movement of all alert Muslims can establish Islamic government in place of tyrannical regimes.

This is the tradition. The Doyen of the Martyrs (upon whom be peace) said:

O people, take heed of the counsel God gave His friends when He rebuked the rabbis by saying, "Why do their scholars and rabbis not forbid their sinful talk and consumption of what is forbidden [that is, such talk and consumption on the part of the Jews]? Truly what they have done is evil' (5:63). Again God says: 'Cursed by the tongue of David and Jesus, son of Mary, are those among the Children of Israel who have failed to believe on account of their rebellion and transgression. They did not prevent each other from committing vile and corrupt acts; what they did was abominable!' (5:78-79). God blamed and reproached them because they saw with their own eyes the oppressors committing vile and corrupt acts, but did not stop them, out of love for the income they received from them as well as fear of persecution and injury. However, God orders us to fear Him, not men, and He says: The believing men and women are friends and protectors to each other; they enjoin the good and forbid the evil. (9:71).

We see that in this verse, in the course of enumerating the attributes of the believers, the attributes that indicate mutual affection, solicitude and the desire to guide each other, God begins with enjoining the good and forbidding the evil, considering this the prime duty. For He knows that if this duty is performed and is established within society, performance of all other duties will follow, from the easiest to the most difficult. The reason for this is that enjoining the good and forbidding the evil means summoning people to Islam, which is a struggle to establish correct belief in the face of external opposition, while at the same time vindicating the rights of the oppressed; opposing and struggling against oppressors within the community; and endeavouring to ensure that public wealth and the income derived from war are distributed in accordance with the just laws of Islam, and that taxes [zakat and all other forms of fiscal income, whether compulsory or voluntary ] are collected, levied, and expended in due and proper form.

O scholars, you who are celebrated and enjoy good repute on account of your learning! You have achieved fame in society because of your devotion, the good counsel you impart, and the guidance you dispense. It is on account of God that men venerate and stand in awe of you, so that even the Powerful fear you and feel compelled to rise respectfully before you, and men who are not subject to you and over whom you hold no authority willingly regard themselves as your subordinates and grant you favours they deny themselves. When the people do not receive their due from the public treasury, you intervene and act with the awe someness and imperiousness of monarchs and the stature of the great. Have you not earned all these forms of respect and prestige because of men's hopes that you will implement God's laws, even though in most instances you have failed to do so?

You have failed to enforce most of the rights you were entrusted to preserve. You have neglected the rights of the oppressed and the lowly, squandered the rights of the weak and the powerless, but pursued assiduously what you regard as your personal rights. You have not spent your money or risked your lives for the sake of the One who gave you life, nor have you fought against any group or tribe for be sake of God. You desire, and regard it as your due, that He should want you paradise, the company of the Prophet, and security from hellfire in the hereafter. You who have such expectations of God, I fear that the full weight of His wrath will descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those who truly know God and wish to disseminate their knowledges while you yourselves enjoy respect among God's bondsmen on His account.

I am also afraid for you for another reason: you see the covenants enacted with God being violated and trampled underfoot, yet you show no anxiety. When it comes to the covenants enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have given to the Most Noble Messenger are a matter of complete indifference to you. The blind, the dumb, and the chronically sick everywhere lack protectors and no mercy is shown them. You do not behave in accordance with your function and rank, nor do you support or pay any regard to those who do so behave and who strive to promote the standing of the religious scholars. You purchase your safety from the oppressive ruling powers with flattery, cajolery, and compromise.

All these activities have been forbidden-you by God, and He has, more over, commanded you to forbid each other to engage in them, but you pay no attention. The disaster that has befallen you is greater than what has befallen others, for the true rank and degree of 'ulama' has been taken away from you. The administration of the country, the issuing of judicial decrees, and the approving of legislative programmes should actually be entrusted to religious scholars who are guardians of the rights of God and knowledgeable about God's ordinances concerning what is permitted and what is forbidden. But your position has been usurped from you, for no other reason than that you have abandoned the pivot of truth, the law of Islam and God's decree, and have disagreed about the nature of the Sunnah, despite the existence of clear proofs.

If you were true men, strong in the face of torture and suffering and prepared to endure hardship for God's sake, then all proposed regulations would be brought to you for your approval and for you to issue; authority would lie in your hands. But you allowed the oppressors to take away your functions and permitted government, which is supposed to be regulated by the provisions of the Shari'ah, to fall into their hands, so that they administer it on the shaky basis of their own conjectures and suppositions and make arbitrariness and the satisfaction of lust their consistent practice. What enabled them to gain control of government was your fleeing in panic from being killed, your attachment to the transitory life of this world. With that mentality and the conduct it inspires, you have delivered the powerless masses into the clutches of the oppressors. While some cringe like slaves under the blows of the oppressors, and others search in misery and desperation for bread and water, the rulers are entirely absorbed in the pleasures of kingship, earning shame and disgrace for themselves with their licentiousnesss following evil counseling, and showing impudence toward God. One of their appointed spokesmen mounts the minbar in each city. The soil of the homeland is defenseless before them, and they grab freely whatever they want of it. The people are their slaves and are powerless to defend themselves. One ruler is a dictator by nature, malevolent and rancorous; another represses his wretched subjects ruthlessly plundering by imposing on them all kinds of burdens; and still another refuses in his absolutism to recognize either God or the Day of Judgment! Is it not strange, how can one not think it strange, that society is in the clutches of a cunning oppressor whose tax collectors are oppressors and whose governors feel no compassion or mercy toward the believers under their rule?

It is God Who will judge concerning what is at dispute among us and deliver a decisive verdict concerning all that occurs among us.

O God! You know that everything we did [ that is, the struggle in Which they had recently engaged against the Umayyads] was not prompted by rivalry for political power, nor by a search for wealth and abundance; rather it was done in order to demonstrate to men the shinning principles and values of Your religion, to reform the affairs of your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.

So, O scholars of religion! You are to help us reach this goal, win back our rights from those powers who have considered it acceptable to wrong You and who have attempted to put out the light kindled by your Prophet. God the One suffices us, upon Him do we rely, to Him do we turn, in His hands lies our fate, and to Him shall we return.

When the Doyen of the Martyrs said at the beginning of this sermon:

'O people, take heed of the counsel God gave His friends when He rebuked the rabbis,

his address was not restricted to a particular group of people, those present in the assembly, the inhabitants of a certain city, town, or country, or even all people alive in the world at the time. Rather it embraces all who hear the summons at whatever time, for it begins with the expression "O people" (ya ayyuha al-nas), which occurs in the Qur'an with the same universal meaning. When God rebukes the rabbis, the Jewish scholars, and condemns their behaviour, He is at the same time addressing His friends (awliya') and advising them. The word awliya means here those who have set their faces toward God and hold responsible positions in society, not the Twelve Imams.

God says in the verse we are examining: "Why do their scholars and rabbis not forbid their sinful talk and consumption of what is forbidden? Truly what they have done is evil." Thus He reproaches the rabbis and Jewish religious scholars for failing to prevent the oppressors' sinful talk, a term that includes lying, slander, distorting the truth, and so forth, and consumption of what is forbidden. It is obvious that this reproach and upbraiding is not confined to the scholars of the Jews, nor for that matter to those of the Christians; it applies also to the religious scholars in Islamic society, or indeed, any other society.

If the religious scholars of Islamic society are silent, therefore, in the face of the policies of the oppressors, they too are reproached and condemned by God; and here there is no distinction between scholars of the past, present, and future, they are equal in this regard. The Doyen of the Martyrs (upon whom be peace) made reference to this verse of the Qur'an so that the religious scholars of Islamic society would take heed, awaken and no longer neglect their duty of enjoining the good and forbidding the evil or stay silent in the face of the oppressive and deviant ruling classes.

There are two points to which he draws attention by citing this verse. First, the religious scholars' neglect of their duties is more harmful than the failure of others to perform their normal duties. If a bazaar merchant, for example, does something wrong, it is only he who suffers the harm that results. But if the religious scholars fail in fulfilling their duties, by keeping silent, let us say, in the face of tyranny, Islam itself suffers as a result. But if, on the contrary, they act in accordance with their duty and speak out when they should, eschewing silence, then Islam itself will benefit.

Secondly, although all things contrary to the Shari'ah must be forbidden, emphasis has been placed on sinful talk and consumption of what is forbidden, implying that these two evils are more dangerous than all others and must therefore be more diligently combatted. Sometimes the statements and propaganda put forth by oppressive regimes are more harmful to Islam and the Muslims than their actions and policy, endangering the whole repute of Islam and the Muslims. God reproaches the religious scholars, therefore, for failing to prevent the oppressors from uttering dishonest words and spreading sinful propaganda. He says in effect:

Why did they not denounce the man who falsely claimed to be God's vicegerent on earth and the instrument of His will, who claimed to be enforcing God's laws in the right way and to have a correct understanding and practice of Islamic justice, even though he was incapable of comprehending what justice is? Claims like these are a form of sinful talk that is extremely harmful to society. Why did the religious scholars not prevent them from being made? The tyrants who uttered this nonsense committed treason and brought evil innovations into Islam; why did the religious scholars not stand in their way and make them desist from these sins?

If someone interprets God's ordinances in a way displeasing to Him, thus introducing an evil innovation in Islam, or executes laws that are anti Islamic, claiming to be acting in accordance with the requirements of Islamic justice, it is the duty of the religious scholars to proclaim their opposition. If they fail to do so, they will be cursed by God, as is apparent both from the verse under discussion and from this tradition:

When evil innovations appear, it is the duty of the scholar to bring forth his knowledge [ by condemning them ]; otherwise, God's curse will be upon him.

In such cases, the expression of opposition and the expounding of God's teachings and ordinances that stand in contradiction to innovation, oppression, and sin are also useful in themselves, for they make the masses aware of the corruption of society and the wrongdoing of the treacherous, sinful, and irreligious rulers. The people will then rise up in revolt and refuse to collaborate any longer with the tyrants or to obey corrupt and treacherous ruling powers. The expression of opposition by religious scholars is a form of "forbidding the evil" on the part of the religious leadership, which creates in its wake a wave of broad opposition and "forbidding the evil" on the part of all religiously inclined and honourable people. If the oppressive and deviant rulers do not bow to the wishes of such an oppositional movement by returning to the straight path of Islam and obedience to God's laws, but attempt to silence it by force of arms, they will, in effect, have engaged in armed aggression against the Muslims and acquired the status of a rebellious group (fi'ah baghiyah). It will then be the duty of the Muslims to engage in an armed jihad against that ruling group in order to make the policies ruling society and the norms of government conform to the principles and ordinances of Islam.

It is true that at present you do not have the power to prevent the innovative practices of the rulers or to halt the corruption in which they are engaged. But at least do not stay silent. If they strike you on the head, cry out in protest! Do not submit to oppression; such submission is worse than oppression itself. In order to counteract their press and propaganda apparatus, we must create our own apparatus to refute whatever lies they issue and to proclaim that Islamic justice is not what they claim it is, but on the contrary, has a complete and coherent programme for ordering the affairs of the family and all Muslim society. All these matters must be made clear so that people can come to know the truth and coming generations will not take the silence of the religious readers as proof that the deeds and policies of the oppressors conform to' the Shari'ah and that the perspicuous religion of Islam allows them to "consume what is forbidden," or in other words, to plunder the wealth of the people.

Since the range of thought of some people is confined to the mosque we are now sitting in and is incapable of extending any further, when they hear the expression "consumption of what is forbidden," they can only think of some corner grocer who is (God forbid) selling his customers short. They never think of the whole range of more important forms of "consuming what is forbidden," of plunder. Huge amounts of capital are being swallowed up; our public funds are being embezzled; our oil is being plundered; and our country is being turned into a market for expensive, unnecessary goods by the representatives of foreign companies, which makes it possible for foreign capitalists and their local agents to pocket the people's money. A number of foreign states carry off our oil after drawing it out of the ground, and the negligible sum they pay to the regime they have installed returns to their pockets by other routes. As for the small amount that goes into the treasury, God only knows what it is spent on. All of this is a form of "consumption of what is forbidden" that takes place on an enormous scale, in fact on an international scale. It is not merely an evil, but a hideous and most dangerous evil. Examine carefully the conditions of society and the actions of the government and its component organs, and then you will understand what hideous "consumption of what is forbidden" is taking place now. If an earthquake occurs in some corner of the country, it too becomes a means for the ruling profiteers to increase their illegal income: they fill their pockets with the money that is supposed to go to the victims of the earthquake. Whenever our oppressive, anti-national rulers enter into agreements with foreign states or companies, they pocket huge amounts of our people's money and lavish additional huge sums on their foreign masters. It is a veritable flood of forbidden consumption that sweeps past us, right before our eyes. All this misappropriation of wealth goes on and on: in our foreign trade and in the contracts made for the exploitation of our mineral wealth, the utilization of our forests and other natural resources, construction work, road building, and the purchase of arms from the imperialists, both Western and communist.

We must end all this plundering and usurpation of wealth. The people as a whole have a responsibility in this respect, but the responsibility of the religious scholars is graver and more critical. We must take the lead over other Muslims in embarking on this sacred jihad, this heavy undertaking; because of our rank and positions we must be in the forefront. If we do not have the power today to prevent these misdeeds from happening and to punish these embezzlers and traitors, these powerful thieves that rule over us, then we must work to gain that power. At the same time, to fulfill our minimum obligation, we must not fail to expound the truth and expose the thievery and mendacity of our rulers. When we come to power, we will not only put the country's political life, economy, and administration in order, we will also whip and chastise the thieves and the liars. They set fire to the al-Masjid al-'Aqsa. We cry out:

Leave the al-Masjid al-'Aqsa half-burned to the ground, do not erase all traces of the crime!

But the Shah's regime opens an account, sets up a fund, and starts collecting money from the people supposedly to rebuild the al-Masjid al Aqsa, but really to fill the pockets of our rulers while also covering up the crime committed by Israel.

These are the disasters that are afflicting the nation of Islam and that have brought us to our present state. Is it not the duty of the scholar, of Islam to speak out about all this? "Why do their rabbis not forbid their consumption of what is forbidden?" Why do our Muslim scholars not protest? Why do they say nothing about all this plundering? To return to the sermon of the Doyen of the Martyrs (upon whom be peace), he continues with a reference to the verse: "Cursed are those among the Children of Israel who have failed to believe" (5:78). This is not relevant to our present discussion. Then he says: "God reproached and blamed them [the rabbis] because they saw with their own eyes the oppressors committing vile and corrupt acts but did not stop them." According to the Doyen of the Martyrs, their silence was due to two factors: greed and baseness. Either they were covetous persons who profited materially from the oppressors, accepting payment to keep quiet, or they were faint-hearted cowards who were afraid of them. Consult the traditions referring to enjoining the good and forbidding the evil. There the conduct of those who constantly invent excuses in order to escape from doing their duty is condemned and their silence is considered shameful.

God says: 'Do not fear men, but fear Me' (2:150). This verge means roughly: 'Why do you fear men? Our friends (awliya') have given up their lives for the sake of Islam; you should be prepared to do the same.' "Elsewhere in the Qur'an God also says: The believing, men and women, are friends and protectors to each other; they enjoin the good and forbid the evil; ... they establish the prayer, pay the zakat, and obey God and His messenger' (9:71).

In this verse, God mentioning the duty of enjoining the good and forbidding the evil first because He knows that if this duty is correctly performed, all other duties, whether easy or difficult, will fall into place. For enjoining the good and forbidding the evil means summoning men to Islam while at the same time remedying oppression, opposing the oppressor, making just distribution of the ghana'im, and levying and spending taxes in just and due form." If the duty of enjoining the good and forbidding the evil is properly performed, all other duties will automatically fall into place. If the good is enjoined and the evil forbidden, the oppressors and their agents will be unable to usurp the people's property and dispose of it according to their own whims; they will be unable to squander the taxes taken from the people. For he who enjoins the good and forbids the evil actively calls men to Islam by remedying injustice and opposing the oppressor.

Enjoining the good and forbidding the evil has been made a duty primarily for the sake of accomplishing these high aims. We have restricted it, how ever, to a narrow category of affairs where harm is suffered chiefly by the individual who is guilty of a sin by deed or by omission. We have the idea firmly, in our heads that the instances of evil we are called upon to combat (munkarat) are only the things we encounter or hear about in every day life. For example, if someone plays music while we are riding on the bus, or the owner of a coffee house does something wrong, or someone eats in the middle of the bazaar during Ramadhan. an, we regard all these things as instances of evil we must denounce. Meanwhile, we remain totally oblivious to far greater evils.

Those who are destroying the welfare of Islam and trampling on the rights of the weak, it is they whom we must force to desist from evil. If a collective protest were made against the oppressors who commit an improper act or crime, if several thousand telegrams were sent to them from all the Islamic countries telling them to desist, to relinquish their errors, they certainly would desist. If every time a step were taken or a speech given against the interests of Islam and the welfare of the people, those responsible were condemned throughout the country, in every single village and hamlet, they would be obliged to retreat. Could they possibly do other wise? Never! I know them; I know what kind of people they are. They are very cowardly and would retreat very quickly. But if they see that we are more gutless than they are, they will give themselves airs and do whatever they want. When the 'ulama' of Qumm met and banded together on one occasion, and the provinces supported them by sending delegations and delivering speeches to show their solidarity, the regime retreated and canceled the measure we were objecting to. Afterwards they were able to cool our enthusiasm and weaken us; they divided us up and invented a separate "religious duty" for each of us. As a result of the differing opinions that appeared among us, they grew bold again, and now they do whatever they want with the Muslims and this Islamic country of ours.

The Doyen of the Martyrs (upon whom be peace) speaks of 'summoning men to Islam while at the same time remedying oppression and opposing the oppressors"; it is for the sake of these great aims that enjoining the good and forbidding the evil has been made a duty. If some poor grocer does something wrong, he has not harmed Islam, but only himself. In performing our duty of enjoining the good and forbidding the evil, we must pay closest attention to those who harm Islam and those who, under various pretexts, plunder the people's means of livelihood.

On occasion we read in the paper, sometimes it is stated humorously, some times seriously, that many of the items collected for the victims of floods or earthquakes are picked up by our rulers for their own use. One of the 'ulam'a' of Malayer told me that the people had wanted to send a truckload of shrouds for the victims of some disaster, but the police refused to let them through and even tried to confiscate the lead! "Enjoining the good and forbidding the evil" is most imperative in such cases.

Now let me ask you, were the subjects mentioned by the Doyen of the Martyrs in his sermon addressed only to his companions who were gathered around him listening to his words? Does not the phrase "O people, take heed" address us too? Are we not included in "people"? Should we not profit from this address of the Doyen of the Martyrs? As I stated at the beginning of this discussion, the subjects contained in the sermon of the Doyen of the Martyrs were not intended for a single group or class. His address was more in the nature of a circular directed to all commanders, ministers, rulers, fuqaha', in short, to the whole world, particularly those who are alive and fully conscious. The circulars he issued belong together with the Qur'an in the sense that they demand our obedience until the Day of Resurrection. The verse referred to in the address speaks only of the Jewish scholars and rabbis, but its purport is universal. The Jewish scholars and rabbis were condemned by God because fear or covetousness made them keep silent in the face of the misdeeds of the oppressors, where as if they had spoken or cried out in protest, they could have prevented oppression from occurring. If the 'ulama' of Islam likewise fail to rise up against the oppressors and remain silent instead, they too will be condemned.

After addressing the people in general, the Doyen of the Martyrs then turns to a particular group, the 'ulama' of Islam, and tells them:

You enjoy prestige and standing in society; the nation of Islam respects and venerates you. You are held in awe and have high standing in society because you are expected to rise up against the oppressors in defence of the truth and to compel the oppressor to enforce the rights of the oppressed. Men have placed their hopes in you for the establishment of justice and the prevention of transgression by the oppressors.

Thus you have reached a certain station and rank. But you have failed to perform the duties of your station. If some harm were to befall the father of one of you, or if, God forbid, someone were to insult him, you would be greatly distressed and would cry out in protest. But now that God's covenants are being violated before your very eyes and Islam is being dishonoured, you keep silent and are not distressed even in your hearts, for if you were distressed, you would be bound to raise your voices in protest. The blind, the dumb, and the bed-ridden are being destroyed and nobody shows any concern; no one is concerned for the wretched, barefooted people.

Do you imagine all that bombastic propaganda being broadcast on the radio is true? Go see for yourself at first hand what state our people are living in. Not even one out of every two hundred villages has a clinic. No one is concerned about the poor and the hungry, and they do not allow the measures Islam has devised for the sake of the poor to be implemented. Islam has solved the problem of poverty and inscribed it at the very top of its programme: "Sadaqat is for the poor." Islam is aware that first, the conditions of the poor must be remedied, the conditions of the deprived must be remedied. But they do not allow the plans of Islam to be implemented.

Our wretched people subsist in conditions of poverty and hunger, while the taxes that the ruling class extorts from them are squandered. They buy Phantom jets so that pilots from Israel and its agents can come and train in them in our country. So extensive is the influence of Israel in our country, Israel, which is in a state of war with the Muslims, so that those who support it are likewise in a state of war with the Muslims, and so great is the support the regime gives it, that Israeli soldiers come to our country for training! Our country has become a base for them! The markets of our country are also in their hands. If matters go on this way, and the Muslims continue to be apathetic, the Muslims will lose all say in the commercial life of the country.

To return to the address of the Doyen of the Martyrs (upon whom be peace):

You have not made proper use of your station. Not only do you do nothing yourselves; you fail to support the person who does want to do his duty. The only source of concern and satisfaction for you is that you have the support and respect of the oppressor, that he addresses you as 'Noble Shaikh'! What the nation suffers at the hands of the government is of no concern to you. The disaster that has befallen you is greater than what has befallen others for the true rank and degree of 'ulama' have been taken away from you. The administration of affairs and the implementation of law ought to be undertaken by those who are knowledgeable concerning God and are trustees of God's ordinances concerning what is permitted and what is forbidden. But that rank has been taken away from you.

The Imam (upon whom be peace) could have said at this point: "What is my right has been taken away from me, but you do not come to my aid," or, "The rights of the Imams have been taken away, but you have kept silent." Instead, he spoke of those "knowledgeable con-cerning God" (al-ulama bi Allah'), meaning the religious scholars, (rabbaniyyun) or leaders. Here he is not referring to the philosophers or mystics, for the person knowledgeable concerning God is the one who is learned in God's ordinances. It is such a person who is designated a religious scholar (ruhani or rabbani), naturally on condition that spirituality (ruhuniyyat) and orientation to God Almighty be fully apparent in the Imam went on:

But your position has been usurped from you for no other reason but that you have abandoned the pivot of truth and have disagreed about the nature of the Sunnah, despite the existence of clear proofs, But if you were to show strength in the face of hardship and suffering for God's sake, then the conduct of affairs, as willed by God Would be restored to you; command and authority would be yours.

If you were to act correctly and perform your duty, you would see that the conduct of affairs would be bound over to you. If the form of government willed by Islam were to come into being, none of the governments now existing in the world would be able to resist it; they would all capitulate. But unfortunately, we have failed to establish such a government Even in the earliest age of Islam, its opponents hindered its establishment and prevented government from being entrusted to the person chosen by God and His Messenger precisely in order to prevent what has happened. "You allowed the oppressors to take away your functions." When you failed to perform your duties and abandoned the task of government, it became possible for the oppressors to take over the position that was legitimately yours. "You allowed the affairs of God to fall into, their hands so they came to conduct them on the basis of their suppositions and arbitrary desires. What enabled them to win this control was your panic stricken flight from being killed, and your attachment to the life of this world. You have delivered the powerless into their clutches, so that Some of the people are now subjugated like slaves and others are deprived of even their livelihood." All of this applies to the age we live in; in fact, it applies more fully to the present than to the time of the Imam (upon whom be peace). "The rulers are entirely absorbed in the pleasures of kingship, earning shame and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God One of their appointed spokesmen mounts the minbar in each city to tell lies." In those days, preachers would praise the oppressors it from the minbar. Today, radio stations fill the air with propaganda on their behalf and maliciously misrepresent the ordinances of Islam.

"The earth is defenseless against them." Now, too, the oppressors can freely exploit the earth, without any obstruction; there is no one to stand in their way, "They grab freely whatever they want [of the earth". The people are their slaves and are powerless to defend themselves. One ruler is an obstinate tyrant, while another represses his wretched subjects ruthlessly, and still another refuses in his absolutism to recognize God as the beginning and end of all things. Is it not strange how could one not think it strange, that the world is in the clutches of cunning tyrants, oppressive tax collectors, and governors who have no compassion for the believers under their rule?

It is God Who will judge concerning what is at dispute among us, and deliver a decisive verdict concerning all that occurs among us. O God! You know that everything we did was not prompted by rivalry for political power, nor by desire for the chattels of this world. Rather it was done in order to demonstrate the signs of Your religion, to reform the affairs of Your land, to protect the oppressed among Your servants, and to act in accordance with the duties, norms, and ordinances You have established. So, O scholars of religion! Help us reach our goal and obtain our rights. The oppressors will wax strong in their efforts against you and will attempt to put out the light kindled by your Beloved [the Prophet] . But God suffices us; upon Him do we rely, to Him do we turn, and to Him is our journeying.

As we said, the entire address from beginning to end is addressed to the 'ulama'. There is no indication that the persons intended by the expression "those knowledgeable about God" are the Imams (upon whom be peace). They are the scholars of Islam, the rabbaniyyun. The designation rabbani refers to one who believes in God, fulfills God's ordinances, and is knowledgeable concerning those ordinances, as a trustee of God's decrees concerning what is permitted and what is forbidden.

When the Imam (upon whom be peace) said that the conduct of affairs belongs to the 'ulama', he did not mean to restrict this function to a period of ten or twenty years, or simply to the city and people of Medina. It is apparent from the whole speech that his meaning was more universal, that he had in mind a vast community that would undertake the establishment of justice.

If the 'ulama', who are the trustees of God's decrees concerning what is permitted and what is forbidden and who possess the two characteristics of knowledge and justice as set forth above, if they were to implement God's ordinances, to execute the penal provisions of the law, and generally to conduct and administer the affairs of the Muslims, the people would no longer be hungry and wretched and the laws of Islam would no longer be in abeyance.

The tradition containing this noble speech, then, is part of the evidence supporting our thesis, the governance of the faqih. Were its chain of transmission not weak, we could cite it as a direct proof. Even as it stands, we might say that the content of the tradition, being veracious, bears witness that it was uttered by one of the Masumeen.

from al Tawhid, p. 34 Vol. VII No. 4 Shawwal Dhu al Hijjah 1410

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Sunday, November 15 /

Marsiya Mir Anees Text Collection

asaa

"Jab qataa ki masaafat-e-shab aaftaab ne"

1) Chillaya haath maar ke zaanoo pe Ibne Saad
Ai wa fazeehata, ye hazeemat zafar ke baad
Zeba dilawaron ko nahi hai khilaaf-e-waad
Aik pehelwaa ye sunte hi garja misaal-e-raad
Naara kiya ke karta hoon hamla Imaam par
Ai Ibne Saad likh de zafar mere naam par

2) Bala qad o qulfat, tan o mand o kheera sar
Roai'n tan o siyaah, dar o aahni kamar
Nawaq payaam-e-marg, ke tarkash ajal ka ghar
Taighein hazaar toot gayin jis pe wo sipar
Dil mein badi, tabeeyat-e-bad mein bigaad tha
Ghode pe tha shaqi ke hawa mein pahaad tha

3) Saath uske aik usi qad o qamat ka aik yal
Aankhen kabood, rang siyaah, abroowo pe bal
Badkaar o badshiyaar o sitamgaar o pur waghal
Jung aazma, bhagaaye hue lashkaron ked dal
Bhaale liye, kasay hue kamrein sataiz par
Naza ye zarb-e-gurz pe, ye taigh-e-taiz par

4) Khhich jaaye shaql-e-harb wo tatbeer chahiye
Dushman bhi sab makar ho, wo taqreer chahiye
Tezi zubaa mein soorat-e-shamsheer chahiye
Faulaad ka qalam, dam-e-tehreer chahiye
Naqsha khichega saaf saf-e-kaarzaar ka
Paani dawaat chahati hai Zulfiqaar ka

5) Lashkar mein iztaraab tha, faujo mein khalbali
Sawant behawaas, hirasaa'n dhani bali
Dar tha ke lo Hussain badhe, taigh ab chali
Ghul tha idher hain Marhab o Antar, udher Ali
Khaiber) and Imam Hussain(as) was Hazrat Ali(as)

Kaun aaj sar baland ho aur kaun past ho
Kiski zafar ho dekhiye, kiski shikast ho
6) Aawaz di ye Haatif-e-Ghaibi ne tab ke haa'n
Bismillah ai Ameer-e-Arab ke suroor-e-jaa'n
Utthi Ali ki taigh-e-do dum chaat ke zabaa
Baithe durust ho ke faras pe Shah-e-Zamaa
Waa'n se wo shor bakht badha naara maar ke
Paani bhar aaya moo mein idher Zulfiqaar ke

7)Lashkar ke sab jawaa thay ladaai mein jee ladaaye
Wo bad nazar tha aankhon mein aankhen idher gadaaye
Taighein ladi sipaah ki ya abr gadgadaaye
Ghusse mein aa ke ghode neb hi daant katkataaye
Maari jo taap dark e hate har laee ke paav
Maahi pe dagmaga gaye gaav-e-zamee ke paav

8) Zaalim utha ke gurz ko aaya janaab par
Taari hua ghazab Khalaf-e-Boo Turaab par
Maara jo haath, paav jamaa kar rakaab par
Bijli giri shaqi ke sar-e-pur itaab par
Bad haath mein shikast, zafar naik haath mein
Haath ud ke jaa gira kai haath, aik haath mein

9)Kuch dast-e-paacha ho ke chala tha wo naabkaar
Panje se par ajal ke kahaa jaa sake shikaar
Waa usne baaye haath mein li taigh-e-aabdaar
Yaa'n san se aayi pusht ke faqro pe Zulfiqaar
Qurbaan taigh-e-taiz-e-Shah-e-naamdaar ke
Do tukde thay sawaar ke, do raahwaar ke

10) Phir doosre pe gurz uttha kar pukaare Shaah
Kyon? Zarb-e-Zulfiqaar pet u neb hi ki nigaah?
Sarshaar tha sharaab-e-takabbur se roosiyaah
Jaata kahaa ke maut to roke hue thi raah
Ghul tha usay ajal ne badhaaya jo gher ke
Lo, doosra shikaar gaya moo mein sher ke

11) Aaya shaqi ke asp-e-Shah-e-Dee palat pada
Sabit hua ke sher-e-garisna jhapat pada
Taigh-e-shaqi ne dhal pe maara to pat pada
Zarbat padi ke gumbat-e-dauwaar phat pada
Paiwand sadr-e-zeen, jasad(body) o farq(head) ho gaya
Ghoda zamee mein seene talak gharq ho gaya

fatmiya

AIN-E-HUSSAIN (EYES OF HUSSAIN)

Aankho ko kahiye ain to ain-e-khata hai ye
Parde na kyon ho saat ke noor-e-Khuda hai ye
Sab ko hai chashmdasht ke ain-e-ata hai ye
Beemaar khud pa sab ke maraz ki dawa hai ye
Sarkhush bhi jaam in ki jo ulfat mein pee gaya
Dekha nigaah-e-lutf se jisko wo jee gaya

Ahsaan bhi haya bhi murawwat bhi qeher bhi
Khud maut bhi hayaat bhi amrit bhi zeher bhi
Beena bhi nuqtasanj bhi danaa-e-deher bhi
Tasneem bhi Behisht bhi Kausar ki neher bhi
Sar sharm se jhukaaye hai nargis riyaaz mein
Jannat sawaad mein, Yad-e-Baiza bayaaz mein

Aahu Shikaar o teer o kamaadaar o sher geer
Hushyaar o khush nigaah o sukhansanj o dilpazeer
Khoo’nrez o jaa’nfareb o dilavez o benazir
Qabze mein abruo’n ki kamaanein, mizhah ke teer
Jis saada dil ko inki siyaahi ki yaad ko
Nakhwaanda bhi gar ho to raushan sawaad ho

Aahufareb o ashwafarosh o karishmasaaz
Tannaaz o sharmgeen o giraa’n khwaab o sarfaraaz
Haqbeen o paakbaaz o Khudabeen o Beniyaaz
Bedaar o daaghdeeda o khoo’nbaar o ghumtaraaz
Gird iske phir, ye Kaaba-e-eemaa’n ka tauf hai
Bas ai Anees bas nazar-e-bad ka khauf hai

fatmiya

Nikli jo ran mein taigh-e-Hussaini ghilaaf se".

1) Masroof jung-e-taigh mein the ibne Qillageer
Nikla pare se ik qadar andaaz-e-benazir
Bad kesh o kaj nihaar o khata pesha o sharer
Palle se tod deta tha joshan ko jista teer
Kya koi iske aage bhala sar uttha sake
Rustam bhi jis kamaa ka na seesar uttha sake

2) Qabze mein taigh leke pukaare Shah-e-Zamaa'n
Haa'n, naavaq afghani mujhe dikhla to ai jawaa'n
Haa'n, nikli mooh se yaa'n, ke khhichi us tafar kamaa'n
Khhichna kamaa'n ka tha ke chala teer-e-be amaa'n
Halqa udhar kamaan ka kham ho ke reh gaya
Yaa'n taigh-e-Sheh se teer qalam ho ke reh gaya

3) Khali isi ravash se hua tarkash-e-shareer
Toode lagaaye kaat ke Hazrat ne saare teer
Chaha tha kashmakash mein ke ho jaaye gosha geer
Chillaye Sheh, ke bhaag na o sarkasho'n ke peer
Peechhe hatei'n pa paao, mazaa hai ye jung ka
Tu bhi to tod dekh le mere khudang ka

4) Yaa'n dosh se kamaa ko utara janaab ne
Qabze mein maah-e-nau ko kiya aaftaab ne
Bete ke haath choom liye Boo Turab ne
Taaka khata ko teer-e-nigaah se sawaab ne
Tarkash bhi azhdaha sa dehen knolne laga
Nikla uqaab-e-teer to par tolne laga

5) Chille mein rakh ke teer badhe Qibla-e-Umam
Ik haath raast kar ke kiya doosre ko kham
Kuch keh ke gosh-e-Sheh mein chala teer-e-tez dum
Awaaz di kamaa ne zahe shaah-e-baa karam
Chilla to shusht-e-Shaah-e-Zaman se nikal gaya
Waa'n teer dil ko tod ke san se nikal gaya

6) Gurz o sinaan o taigh o tabar kaampne lage
Naize misaal-e-shaakh-e-shjar kaampne lage
Dar se kamma kashon ke jigar kaampne lage
Go tarkashon mein teer the, par kaampne lage
Peechhe hate, khade the jo zaalim badhe hue
Goshon se khud utar gaye chille chadhe hue

fatmiya

Jab ran mein sarbaland Ali ka alam hua"

A marsiya of Hazrat Abbas

Nikla wo sher khaime ke baahar alam liye
Mujre ko aayi fathe sipaah-e-hasham liye
Jurrat ne badhke bosa-e-taigh-e-do dum liye
Nusrat ne choome paav, zafar ne qadam liye
Khursheed ka jalaal nigaahon se gir gayaa
Iqbaal sar ke gird humaa ban ke phir gaya

Aaya sajaa hua wo samand-e-Buraaq Sair
Tha jo falak pe udne ko taiyaar misl-e-tair
Hota tha uske dar se ghazaalon ka haal ghair
In mein sipaah-e-shar use rokein, to ye bakhair
Sar sar qadam ki gard ko paati nahi kabhi
Dhoonde basher, pari nazar aati nahi kabhi

Wo zaib o zain zeen ki wo saaz wo phaban
Zevar mein jaise hoti hai aaraasta dulhan
Chashm-e-siyaah deeda-e-aahu pe taanazan
Sar’at ye thi ke bhoolte the chaukdi hiran
Jaadu tha maujiza tha pari thi tilism tha
Paakhur na thi zirah mein tehemtan ka jism tha

Rakkha qadam rakaab mein Haider ke laal ne
Nalain-e-paa ko fakhr se chooma hilaal ne
Bakhshi jo sadr-e-zee’n ko zia, Khush Khisaal ne
Dum ko chawar kiya faras-e-bemisaal ne
Kis naaz se wo rashk-e-ghazaal-e-khutan chala
Taoos tha ke sair ko soo-e-chaman chala

Khushboo se arz-e-paak riyaaz-e-jinaa’n bani
Gard ud ke ghaaza-e-rukh-e-laila wishaa’n bani
Jalwe se raah-e-dasht-e-bala kehkashaa’n bani
Zarre bane nujoom, zamee aasmaa’n bani
Sum burd thay to naal bhi chaaro hilaal thay
Naqsh-e-sum-e-faras se hazaaro hilaal tahy

Wo dabdaba wo satwat-e-shahana wo shabaab
Tharraa raha tha jiski jalalat se aaftaaf
Wo raub-e-Haq ke sher ka zohra ho aab aab
Saulat mein fard, Daftar-e-Jurrat mein intekhaab
Tevar mein saare taur Khuda ke Vali ke hain
Shaukat pukaarti hai ke bete Ali ke hain

Pohche jo dasht-e-kee’n mein udate hue faras
Ghode ko haath uttha ke ye aawaaz di ke bas
Dekhein safein jami jo chap o raas o pesh o pas
Naara kiya ke neher pe jaane ki hai hawas
Rokega jo wo maut ke panje mei aayega
Hat jaao sab ke sher taraai mein jaayega

Roke humein nikal ke jo taaqat kisi mein ho
Le taigh miyaan se jo shajaa’at kisi mein ho
Garmaaye rakhsh ko jo haraarat kisi mein ho
Aaye jo harb o zarb ki qudrat kisi mein ho
Do haath mein Ali ke pisar waar paar hain
Darya nahi jo ruk gaya, hum Zulfiqaar hain

Tum kya pahaad beech mein gar ho to taal dein
Shero’n ko hum taraai se baahar nikaal dein
Mohlat na aik ko dam-e-jung o jadaal dein
Paani to kya hai, Aag mein ghode ko daal dein
Moo dekhte hain jo hain negehbaan ghaat ke
Le jaayein ghar pe taigh se darya ko kaat ke

Sarkash hain sab hamaari zabardastiyon se zer
Dada shuja hai, baap Ululazm, hum deler
Jab ran pada hai kar diye hain zakhmiyon ke dher
Laaye thay jaake aag se paani Khuda ke sher
Afreet bhaagte hain wo chotein hamaari hain
Beerul Alam mein kood ke talwaarein maari hain

Jurrat jilo mein rehti hai nusrat rakaab mein
Lete hain ghaat pair ke taighon ki aab mein
Likkhay hue hain shero ke hamle kitaab mein
Faslein hain apne zor ki khaiber ke baab mein
Naasir hain Baadshah-e-Falak-Baargaah ke
Daftar ulat diye hain Arab ki sipaah ke

Be mashq ke bhare humein aata hai chain kab
Garmi mein pyaas se kai bachche hain jaa’nbalab
Asghar ki godiyon mein tadapte kati hai shab
Kya waqt hai Hussain ke bachchon pe hai ghazab
Laale pade hue hain Sakeena ki jaan ke
Kaante mujhay dikhaaye thay sookhi zabaan ke

Ibrat ki ye jagaa hai ke hum aur sawaal-e-aab
Saqqaa bane hain dekh ke bachcho ka iztaraab
Is mashq ne kiya humein uqba mein kaamyaab
Allah ri aabroo ke behishti mila khitaab
Sheh se nishaan-e-fauj-e-payambar bhi mil gaya
Toobaa ke saath chashma-e-Kausar bhi mil gaya

Ye zikr tha ke fauj ki jaanib se teer aaye
Naize uttha ke sher ke moo par shareer aaye
Ye bhi jhapat ke misl-e-Shah-e-Qillageer aaye
Geti hili ghazab mein Janaab-e-Ameer aaye
Ghoda uda paron ko sawaaron ke tod ke
Lapti safon pe saif bhi kathi ko chhor ke

Toda ye morcha, ye saf ulti, udhar phire
Talwaar khoo’n mein, aap paseene mein tar phire
Youn khaak pe gira ke laeeno ke sar phire
Jaise shikaar khele hue sher-e-nar phire
Thi qeher ki nigaah, ghazab ka Jamaal tha
Aankhen bhi surkh surkh thein, chehra bhi laal tha

Beshak tha inka haath Ameer-e-Arab ka haath
Pohcha wighaah mein sau taraf aik tashnalab ka haath
Aayi ajal uttha jo kisi beadab ka haath
Sher-e-Khuda ke sher ne maara ghazab ka haath
Aise jari se kisko majaal-e-masaaf thi
Youn phir ke saf ki saf ko jo dekha to saaf thi

Chalta tha misl-e-barq yameen o yasaar haath
Dar dar ke jodte thay zalaalat shiyaar haath
Inki na aik zarb na unke hazaar haath
Kaafi thay sab ko taigh-e-do dasti ke chaar haath
Aawaaz shashjahat mein bageedo bazan ki thi
Allah ka karam tha madad Panjetan ki thi

Badh badh ke kaat ti thi wo talwaar haath paav
Dar se badha na sakte thay khoo’nkhaar haath paav
Sar bach gaya to ho gaye bekaar haath paav
Chamki wo youn ke aanth hue chaar haath paav
Roohein pukaarein sher phir aaya nikal chalo
Boli ajal, ab uth ke to panjo’n ke bal chalo

Pehne hue thay jism pe zirhein jo chust chust
Chotein kadi padein to hue sab wo sakht sust
Khauf-e-ajal se bhool gaye waada-e-nakhust
Tooti safon mein haath kisi ken a thay durust
Ik short ha ke jaan gayi is ladaai mein
Ghode bhagaao, aag lagi hai taraai mein

Maghfar na sar ke paas na khanjar kamar ke paas
Bete ke paas baap na beta pidar ke paas
Qabze ke paas taigh na dasta tabar ke paas
Kadiyaa’n zirha ke paas na daaman sipar ke paas
Abvi sinaan par thi na parcham nishaan par
Paikaa’n na teer par thay na chille kamaan par

Allah re jung-e-sher-e-nayastaan-e-Karbala
Chooti bhi morcho mein na thi aadmi to kya
Pohchay taraai mein to ye aada ko di sada
Kyon? Ab ye neher kiski hai, ai qaum-e-ashqaya?
Aik aan mein shikast hazaaron ko dete hain
Dekho asad taraai ko youn chheen lete hain

Raste khule hue hain kahaan hai wo bandobast?
Kisne ye room o shaam ki faujon ko di shikast?
Kya ho gaye taraai se wo sab hawa parast?
Kyon sar baland kaun hai is waqt, kaun past?
Faujon mein youn kisi ne bhi ghode udaayein hain?
Dekho to hum kahaa se kahaa ladte aaye hain

Dunya bhi ik taraf ho to hum pe zafar na paaye
Faaqon mein sher bhi ho muqabil to moo ki khaaye
Kis dabdabe se jauhar-e-jung-e-Ali dikhaaye
Ab kuch alam nahi, ajal aaye ke jaan jaaye
Bas hum ne ghaat chheen liya, mashk bhar chuke
Shero ne jo zabaa se kaha tha wo kar chuke

Lab tashna teen din se hain aur hai furaat paas
Chaahein abhi to haath badha kar bhjhaayein pyaas
Par zeher hai baghair Shah-e-Aasmaa’s Asaas
Marte hain aabru pe Gulamaan-e-Haq Shanaas
Aaqa ki tashnagi pe jigar chaak chaak hai
Be inke aab-e-Khizr bhi howe to khaak hai

Farma ke ye samand ko daala furaat mein
Goya-e-Khizr utar gaye aab-e-hayaat mein
Daryadil aisa kaun hua Kaynaat mein
Tasma pakad ke mashk bhari aik baat mein
Seraab jab talak ke Shah-e-Behr o Bar na ho’n
Manzoor hai ke haath bhi paani se tar na ho

Darya se mashk bhar ke jo nikla wo naik naam
Umdi siyaah ghata ki tarha sab sipaah-e-Shaam
Youn doob ke nikalta tha wo Aasmaa’n Maqaam
Zaahir ho jaise abr mein chhup kar Mah-e-Tamaam
Maujein thi rood-e-Neel ki, faujo’n ka dal na tha
Par waah ri hawaas ke abru pe bal na tha

Ghere the aik jaan ko do laakh ahl-e-shar
Thehere kahaa’n, qaraar kahaa’n le, thame kidhar
Chhati ke paas barchhiyaa’n, taighein qareeb-e-sar
Pehlu mein is taraf to sinaanein, udhar tabar
Milti na thi amaa sipah-e-teer’a bakht se
Gosho’n se teer chalte the patthar darakht se

Jab mashk ki taraf koi aata tha san se teer
Kehte the Ya Hafeez kabhi gaah Ya Qadeer
Chilla raha tha Shimr-e-jafa pesha o sharer
Jaane na paaye Lakhte Dil-e-Shaah-e-Qillageers
Rukh is jari ka khaime ki jaanib se mod do
Haa’n barchhiyo’n se sher ke seene ko tod do

Sun kar zabaa’n daraazi-e-Shimr-e-sitam shiaar
Abbas misl-e-sher jhapat’te the baar baar
Talwaarein saikado’s thein, hazaaro’n the naizadaar
Todi agar ye saf to jami doosri qataar
Tanha sambhaale mashk o alam ya wigha kare
Balwa ho puri fauj ka jis par wo kya kare

Mash’hur hai ke aik pe bhaari hain do basher
Dar pe the ik jawaa’n ke liye laakh ahl-e-shar
Khaaye idher se zakhm jo ki us taraf nazar
Kis kis ka waar rad karein dekhein kidhar kidhar
Jab dum liya to seene pe sau teer chal gaye
Pehlu ko tod tod ke naize nikal gaye

Seena sipar the mashk pe roke hue the dhal
Ladne mein bhi Hussain ke bachcho’n ka tha khayaal
Kehta tha dagmaga ke faras par wok Khush Khisaal
Farzand ko sambhaaliye, Ya Sher-e-Zuljalaal
Jaa pohchu’n mashk le ke jo thodi si raah ho
Aisa na ho ke pyaaso’n ki basti tabaah ho

Ye kehte the ke toot pada lashkar-e-shareer
Bas chur ho gaya pisar-e-Shaah-e-Qillageer
Aakar laga miyaan-e-do abroo pe aik teer
Teora gaya Ali-e-Wali ka Mah-e-Muneer
Chhori jo bag paav faras ke bhi ruk gaye
Phaila ke haath mashk-e-Sakina pe jhuk gaye

Sheh daud kar pukaare ke aata hu Bhai Jaan
Ghar lut gaya hai khaak udata hu Bhai Jaan
Taaqat badan mein ab nahi paata hu Bhai Jaan
Ik ik qadam pe thokarein khata hu Bhai Jaan
Dast-e-shikasta bete ki gardan mein dale hain
Bhaiyya humein to Akbar-e-Mehru sambhaale hain

Akbar ne Sheh ke haath pakad kar basad buka
Rakkhe chacha ke seene pe aur ro ke ye kaha
Leeje yahi hai laash-e-Alamdaar-e-Bawafa
Chillaye jhuk ke laash pe Sultan-e-Karbala
Tooti hui kamar hai sambhaalo Hussain ko
Bhaiyya zara gale se laga lo Hussain ko

Abbas haath kat gaye shaano’n se hai ghazab
Reti pe do taraf hai tumhara lahu ye sab
Loota humein Rasool ki ummat ne besabab
Bhaiyya humari jaan nikalti hai tan se ab
Mar jaayenge, jila do humein mu se bol ke
Do baatein kar lo bhai se aankhon ko khol ke

Ghash mein suni jo girya-e-Shabbir ki sada
Chauke tadap ke Hazrat-e-Abbas-e- Bawafa
Aahista ki ye arz ke ai Sibte Mustafa
Is pyaar ke nisaar, is ulfaat ke fida
Zeba hai nikle jaan agar peshwaai ko
Goya Rasool aaye hain Mushkil Kushaai ko

Ye keh ke roye, Sheh ki taraf ki nazar baghaur
Jhuk kar pukaare Shaah ke “Bhaiyya kaho kuch aur”
Tadpa qadam pe Sheh ke wo maqtool-e-zulm o jaur
Lein hichkiyaa’n, bigadne lage tewaro’n ke taur
Pathra ke chashm-e-ask fishaa’n band ho gayi
Tharraaye dono ho’nt, zabaa’n band ho gayi

Akbar ne arz ki ke chacha jaan mar gaye
Jhuk kar pukaare Shaah ke “bhaiyya kidhar gaye”
Mu to uthaao khaak se rukhsaar bhar gaye
Wa hasrataa, Hussain ko beaas kar gaye
Ab kaun dega dukh mein Nabi ke pisar ka saath
Dum bhar mein tum ne chhor diya umr bhar ka saath

Haa’n ro lo momino ke buka ka maqaam hai
Tum mein shareek Rooh-e-Rasool-e-Anaam hai
Ab rukhsat-e-Hussain Alaihis Salaam hai
Tareekh athwi hai, Moharram tamaam hai
Maut aayi to shareek-e-aza kaun howega
Jo saal bhar jeeyega wo phir Sheh ko rowega

Aage tumhaare marte jo Abbas-e-Bawafa
Pursa na dete Sibte Rasool-e-Khuda ko kya
Tum sab ko dekhte hain Shehenshaah-e-Karbala
Zehra bhi nange sar hain, qayamat karo bapa
Samjho shareek-e-bazm Shah-e-Mashraqain ko
De lo jawaan bhai ka pursa Hussain ko

Peeto saro’n ko hota hai ab marsiya tamaam
Lipto Zari-e-paak se keh keh ke “Ya Imaam”
Rukhsat talab hai baap se Akbar sa Laalafaam
Khamosh hain Hussain, nahi karte kuch kalaam
Maqtool zulm o jaur hai ab ran mein Fatima
Hota ha Panjetan ka koi dum mein khatima

Bas ai Anees rok le ab khaama ki inaa’n
Ye ghum hai jaa’n guzaa, na kabhi hoega bayaa’n
Aankhon se saamaeen ke bhi askh hain rawaa’n
Khaliq se arz kar ke ai Khallaq-e-Ins o Jaa’n
Aankhon se mas karu mai Mazaar-e-Batool ko
Dikhla de jald Marqad-e-Sibte Rasool ko

fatmiya

A marsiya of Hazrat Ali Akbar
Manind-e-sher jung mein thi chaar su nigaah
Chhup chhup ke badliyo’n se nikalte thay misl-e-maah
Lekin ajal se bas nahi chalta kisi ka aah
Dekha jo phir ke youn nazar aayi adam ki raah
Chhaait pe lag ke pusht se naiza guzar gayaa
Ubla lahu to umr ka paimana bhar gaya

Naiza laga ke zor se khaincha laee’n ne jab
Tukde kai jigar ke nikal aaye hai ghazab
Harne pe sar jhuka ke jo sambhlaa wo tashnalab
Tar ho gayi lahu se qabaa Mustafa ki sab
Ghash aaya, nabzein chhut gayi’n, tevar badal gaye
Halqe rakaab ke bhi qadam se nikal gaye

Faryaad hai ke toot pada lashkar-e-giraa’n
Harbe tamaam fauj ke aur aik naujawaa’n
Girte hue faras se pukaraa wo neem jaa’n
Leeje khabar ghulam ki ai Qibla-e-Zamaa’n
Jaldi uthiye mujhay dasht-e-nabard se
Ab jaan nikli jaati hai chhati ke dard se

Sun’na tha ye ke Sheh pe gira aasmaan-e-ghum
Itna kaha ke “aah, hue ab tamaam hum”
Daude, gire, utthe, kai ja Qibla-e-Umam
Rakhkha kisi jaga to kisi ja pada qadam
Khaliq pisar ka daagh dikhaaye na baap ko
Aankho’n se kuchh dikhaai na deta tha aap ko

Chillaate the kidher ko hai tu ai jawaa’n pisar
Aashiq pisar, shafeeq pisar, meherbaa’n pisar
Mere saeed lal, mere qadrdaa’n pisar
Hoto’n pe dum hai baap ka, ai neem jaa’n pisar
Beta nibaah baap ka ab tere haath hai
Jaldi na keejiyo ke ye bekas bhi saath hai

Kis jaa sitam ki seene pe kha kar sinaa’n gire
Aawaaz phir do, ai Ali Akbar kahaa’n gire
Kis tarh ladkhadaa ke na ye naatawaa’n gire
Peeri mein jis pe koh-e-ghum-e-naujawaa’n gire
Aada se is sitam ka Khuda inteqaam le
Itna nahi koi mere haatho’n ko thaam le

Jangal mein pohche laash pe us waqt Shaah-e-Dee’n
Jab aidiyaa’n ragad rahe the Akbar-e-Hasee’n
Chillaaye paas gir ke Shah-e-Bekas o Hazee’n
Haazir hai baap ai mere farzand-e-mehjabee’n
Baba ko mutmain to karo mu se bol ke
Baahein gale mein daal do aankhon ko khol ke

Tum neb bhi mu ko baap se moda, hazaar haif
Bekas ko is zaeef ko chhoda, hazaar haif
Pehna na bar mein byaah ka joda, hazaar haif
Qismat ne taaze phool ko toda, hazaar haif
Bheegi hui maso’n pe ajab aab o taab thi
Hai hai abhi to aamad-e-fasl-e-shabaab thi

Kyon tharthara ke karwatein lete ho baar baar
Kya hai ke khaak par kisi pehlu nahi qaraar
Hazrat se dum nikalne mein bola wo Gul Azaar
Barchhi ka zakhm hai meri chhati ke waar paar
Kya haal-e-dil kahu’n, nahi taqat bayaan ki
Lo Alwida’a, jism se rukhsat hai jaan ki

Nagaah rang zard hua, haath thartharaaye
Karwat kabhi karaah ke li, gaah muskuraaye
Atka jo dum, sawaal mein paani ke lab hilaaye
Haste hue guzar gaye duniya se haai haai
Phaila ke haath paav wo maqtool reh gaya
Khushbu sue behisht gayi phool reh gaya

Bas ai Anees bas na sune the kabhi ye bain
Barpa hai bazm-e-matam-e-Akbar mein shor o shain
Mai aik kya, nahi kisi momin ke dil ko chain
Keeje madad, in apne ghulaamo’n ki YA HUSSAIN
Asrat ho dur, aish ka samaan kam na ho
Juz maatam-e-Huzoor koi aur ghum na ho

fatmiya

Salam By Mir Anees

Shabeeh-e-Imaam-e-Zamaa'n


Shabeeh-e-Imam-e-Zamaa khenchte hain
Tassavur meintasveer-e-jaa’n khenchte hain

Zameedar seraab hain Karbala ke
Azeeyat Imam-e-Zamaa’n khenchte hain

Jagaa mol li hai mazaaro’n ki khatir
Zamee’n pe Shah-e-Dee’n nishaa’n khenchte hain

Idher khushq hai Fatima ki zara’at
Wo kheto'n me aab-e-rawaa’n khenchte hain

Hawa lagne deti na thi jis ko bulbul
Wahi gul jafa-e-khizaa’n khenchte hain

Kahaan bediyaan aur kahaan paay-e-Abid
Ye langar kahin natawaa’n khenchte hain

Ajab haal hai Dukhtar-e-Fatima ka
Rida sar se eezarawaa’n khenchte hain

Pukaarien Sakina duhaai hai baba
Sitamgar meri baaliyaa’n khenchte hain

Kati jaatein hain gardanein Bibiyon ki
Rasan ko jo eezarawaa’n khenchte hain

Ye aalam hai furqat mein kehti thein Zehra
Ke rag rag se jis tarha jaa’n khenchte hain

Kaha Sheh ne “Hushyaar ai qaum-e-nari”
Hum ab taigh-e-aatish fishaa’n khenchte hain

Qalam youn hai kagaz pet ham tham ke chalta
Qadam jis tarha natawaa’n khenchte hain

Bohot baagh duniya ke kaanto se uljhay
Bas ab rakhs soo-e-jinaa’n khenchte hain

Qadam bediyon mein, hain rassi mein bazoo
Ye dukh Aabid-e-natawaa’n khenchte hain

Kaha ro ke Akbar ne “Ai dard tham jaa”
Kaleje se baba sinaa’n khenchte hain

Bohot hum ko peesa hai, ik din tujhay bhi
Shikanje mein ai aasmaa’n khenchte hain

Mohabbat ka rishta nihayat hai nazuk
Mujhay kis liye qadrdaa’n khenchte hain

Qaree sar ke hai aaftaab-e-Qayamat
Lehed par abas saaibaa’n khenchte hain

Dikha doo Zameen-e-Najaf ki bulandi
Bohot aap ko aasmaa’n khenchte hain

Nas-e-ghum ki shiddat se kehte thay Abid
Ajab sakhtiyaa istakhwaa’n khenchte hain

Zamee ke tale jin ko jaana hai ik din
Wok yon sar ko ta aasmaa’n khenchte hain

Faqeeron ne yaa paav phaila diye hain
Ajab haath ahl-e-jafaa’n khenchte hain

Abas hai adu dar pe ai qatl-e-Asghar
Ye eezaa kahin bezabaa’n khenchte hain

Wo hain pehelwaa, hum jo qoowat dikhayein
Falak pe sipar kehkashaa’n khenchte hain

Sukhan hai agar baa’is-e-tulkh kaami
To hum aap apni zabaa’n khenchte hain

ANEES is zamee'n mein bohot kam hai wus’at
Kumait-e-qalam ki inaa’n khenchte ha in

fatmiya

Jis Dum Yazid Shaam Mein Masnad-Nashin Hua

 

JIS DUM YAZID SHAAM MEIN MASNAD-NASHIN HUWA,
SUB MULK ROOSIYAH KE ZEERE RANGEEN HUWA,

SHABBIR SE ZIYAD USAY BUGHZ-O-KEEN HUWA,
E’IZAAYE AHLEBAIT KE DAR PE LA’EEN HUWA;

KEHTA THA SALTANAT KA TOH SAMAAN DURUST HAI,
SAKHTI NA UNPE HO TOH RIYASAT YEH SUST HAI.

KHAT HAAKIM-E-MADINA KO LIKHA BA SHADD-O-MAD,
MAZMOON YEH THA KE TUB HAI ITA’AT TERI SANAD,

BAY’AT MERI HUSAIN SE LE TOH BA JADD-O-KAD,
MAIN FAUJ BHEJTA HOON KAREGI TERI MADAD;

BAI’YAT KAREIN TOH JALD IDHAR BHEJ DEEJIYO,
RAAZI NA HON TOH KAAT KE SAR BHEJ DEEJIYO.

POHCHA USAY MADINE MEIN JAB NAMA-E-YAZID,
PARDHKAR WO KHAT BOHOT MUTARADDID HUWA WALID,

DIL MEIN KAHA YEH ZALIM TOH HAI AQL SE BA’EED,
MAIN FATIMA KE LAAL KO KYONKAR KAROON SHAHEED;

DA’AWA-E-SALTANAT BHI NAHIN BE QUSOOR HAI,
AISE KINARAH KASH PA SITAM KYA ZAROOR HAI.

AAKHIR KISI KO BHEJ KE SHAH KO KIYA TALAB,
BHAI BHATIJE SHAH KI KHAATIR THAY SAB KE SAB,

FARMAYA USS SAY JAKAR MAIN AOONGA WAQT-E-SHAB,
MA’ALOOM HAI MUJHE JO BULAANE KA HAI SABAB;

SUB JAANTE HAIN BAIY’AT-E-FASIQ HARAM HAI,
USKI TALAB HUMEIN YEH AJAL KA PAYAAM HAI.

GHABRA GAYE YEH SUNKE AZEEZ-O-RAFIQ-O-YAAR,
QASIM NE RAKHLI SAAMNE SHAMSHIR-E-AABDAR,

AKBAR NE BHI TALAB KIYA ASBAB-E-KAARZAR,
AAYE KAMAAL-E-GHAIZ MAIN ABBAS NAMDAR;

KEHKAR YEH BAAT SAROT-E-SHER UTTH KHADE HUWAY,
HAAKIM KE GHAR NA JAAYENGE HUM BE LADE HUWAY.

ZAINAB KE DONO BETON KO USS DUM RAHI NA TAAB,
JAKAR HARAM SARA MEIN KAHA BAASADDE IZTERAAB,

HAAKIM KE GHAR MEIN JAATE HAI SHAH-E-FALAK JANAAB,
AMMA HUMARE NEEMCHAY LADEEJIYE SHATAAB;

BIGDEGI GAR TOH KHOON KE DARYA BAHAAYENGE,
KAAM AAJ BHI NA AAYE TO KIS KAAM AAYENGE.

SOON KAR SUKHAN HOGAYA ZAINAB KA RANG ZARD,
AANSU BHAR AAYE AANKHON MEIN UTTHA JIGAR MEIN DARD,

BOLI KALEJA THAAM KE AUR BHAR KE AAH SARD,
KYA WAALI-E-MADINA HAI AAMAADAH NABBASARD?

AISEE ALI KE LAAL SE TAQSEER KYA HUWI,
KYA JURM KYA GUNAAH HUWA KYA KHATA HUWI?

HAI MULK SE GHARZ NA USAY HUBB-E-JAAH HAI,
QABZE MEIN NA KHAZAANA HAI AUR NA SIPAH HAI,

LOGON SE RAABTA HAI NA GHAIRON SE RAAH HAI,
JAA-E-NASHAST QABR-E-RISALAT PANAAH HAI;

NAAHAQ YEH ZULM, HAQ SE NAHIN LOG DARTE HAIN,
JANG USS SAY JIS GHAREEB PE FAAKHE GUZARTE HAIN.

NANA HAIN USKE SAR PE NA HAIDAR HAIN NA HASAN,
SADQE GHAREEB BHAI PE HOJAAYE YEH BAHAN,

ZINDAH HAI JAB TALAK YEH TOH JEETE HAIN PANJATAN,
MARZI HAI DUSHMANON KI TOH HUM CHHORD DEIN WATAN;

GAR YAAN MILEGA CHAYN NA ZAHRA KI JAAYI KO,
JANGAL MEIN JAA RAHEGI BAHAN LEKE BHAI KO.

BHAI KO MERE PAAS BULAO SUNOON MAIN HAAL,
KYA BAAT HAI JO QAATAR AQDAR PE HAI MALAAL,

TANHA CHALA NA JAAYE KAHIN FATIMA KA LAAL,
BHAI PE KUCHH BANAY TOH KHOLOONGI SAR KE BAAL;

SHAYAD DAGHA HO JANG KA SAAMAN LIYE CHALAIN,
HAAKIM KE GHAR MEIN SAATH MUJHE BHI LIYE CHALAIN.

ZAINAB YEH KEH RAHI THI KE AAYE IMAM-E-DEEN,
MUNH DEKH SHAH KA RONAY LAGIN ZAINAB-E-HAZEEN,

FARMAYA SHAH NE ROTI HO KYON KHAUF KUCHH NAHEEN,
HAAKIM KE GHAR MEIN JAAYEGA HAIDAR KA JANASHEEN;

WO AUR HAI JAGAH TUMHEIN JISKA KHAYAAL HAI,
HAAN MUJH PE HAATH UTHHAYE KOI KYA MAJAAL HAI.

SAMJHA CHUKE BAHAN KO JO HAZRAT BACHASHM-E-TAR,
BANDHI SHAH-E-NAJAF KE KAMAR BANDH SE KAMAR,

DAALA ABAA-E-PAAK MOHAMMAD KO DOSH PAR,
LE KAR ASSA NABI KA CHALAY SHAH-E-BAHROBAR;

YUN SAATH THAY AZEEZ SHAH-E-KUM SIPAH KE,
JAISE SITAARE CHARQ PE HON GIRD MAAH KE.

USS DUM KAMAAL HAZRAT-E-ZAINAB THEEN BEQARAR,
BAIT-USS-SHARAF SE JAATI THEEN DAYWRDI PE BAAR BAAR,

ABBAS SE BULAKE KAHA AYE WAFA SHEYAAR,
BHAI KO CHHORDYO NA AKELA BAHAN NISAAR;

HAAKIM SE HUM SUKHAN JO SHAH-E-QUSH QISAAL HON,
TUM IK TARAF HO EK TARAF MERE LAAL HON.

YEH BAAT KEHKE RONE LAGI WOH JIGAR KABAAB,
CHALEES SHAQS LE KE CHALA IBN ‘BUTURAAB,

JO DEKHTA THA SHAAN-E-IMAM-E-FALAK JANAAB,
KEHTA THA WOH KE RAAT KO NIKLA HAI AAFTAAB;

RASTE MAIN SHAB KO HUSN-E-NABI KA ZAHOOR THA,
AFLAAK TAK ZAMEEN KE SITAARON KA NOOR THA.

bibi_zehra

Mir Anis marsiya write ups, qaseda,nazm and many more

Aye Dost Ibne Saqi-e-Kosar Hussain Hai (mir anees Urdu marsiya)

MArsiya Hazrath Ali(a.s)

Garmi-e- dasht-e-karbala by Babar Ali Anees [ 1804- 1874]

Karbala By Mir Anees

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Health and Wellness in Islam

 

 

Apples1

Health and Wellness in Islam

 
 

5008151

Health and Wellness in Islam By: Sayyid Muhammad Rizvi

Islam is a Deen. It is a way of life which encompasses all aspects of human life: spiritual as well as physical, personal as well as communal, physical health as well as material wealth, and religious matters as well as political issues. In Islam, our body and health are considered as important gifts of Almighty Allah. Imam Ali (peace be upon him) said: "Health is the best of blessings." In another narration, he says, "One of the blessings [of God] is the abundance of wealth; however, better than abundance of wealth is the health of the body." Imam Ja'far as-Sadiq (peace be upon him) said, "A believer who is physically strong is better than a weak believer." It is in this sense that our body is considered to be the trust given to us by Allah. And we have to safeguard and protect this trust.

Exercise and Being Active

Being active and to exercise is not only acceptable in Islam but also recommended. Part of the instructions given by the Prophet and the Imams (peace be upon them) about upbringing of children is the issue of physical exercise. Swimming, for example, has been greatly encouraged in our religious literature.

We have to realize that in Asia and Africa, walking was part of our daily routine, and doing our day-to-day job without use of modern machines was part of our lifestyle. And so lots of physical activity used to take place without planning or thinking on our part.

However, in North America, our lifestyle has changed. We are dependent on machines that do our work. Walking is not an integral part of our life: we get into the car inside our garages and get off at the office parking lots. And so, even a simple thing like walking requires planning, scheduling, and determination on our part.

Involvement in sports activities is one way of exercising and keeping fit. Joining the community sports groups also has the benefit of fostering brotherhood and fraternity among Shias.

Note: If a person uses fitness facilities for physical exercise, then adherence to the rules of Hijab is important; this issue would be solved if we have Shari'ah-sensitive fitness facilities in our Islamic centers.

Sleeping, Resting, and Avoiding Stress

Almighty Allah has appointed the night as the time for resting and the day as the time for working. "He is the One who made for you the night so that you may rest in it, and the day with light; most surely in these are signs for the people who hear." (10:67) So naturally, sleeping is very important.

Avoiding stress: slow down; look at the present and enjoy it before you lose it. Give time for your family. Having a good family life will help you in dealing with stress. And, finally, be in touch with Allah, the Prophet, and Imams; read the Qur'an and the Du'as. This will greatly help in dealing with stress. "Verily, in the remembrance of Allah, the hearts are at ease." (13:28) There are special supplications in Sahifa Sajjadia which can be quite helpful. And unlike stress counselors or psychiatrists, you don't need to schedule an appointment or pay any fees – Allah is always available to listen to you free of charge!

Food and Drink

Moderation

The basic Islamic guideline on food and drink is the rule of moderation. If you are moderate, then it does not matter what you eat or drink. (Of course, we are talking about Halal items!) It is said that once a doctor came to Medina, and for a long time, no one was visiting him as a patient. He inquired as to whether the people of Medina ever become sick or not. He was told that the people of Medina follow the Qur'anic injunction which says: "Eat and drink, but do not be extravagant." (7:31)

During the era of Caliph Harun ar-Rashid, a Christian doctor became attached to the caliph's court. One day he asked a Muslim scholar, 'Ali bin al-Hussain bin Rashid, "Your holy book does not contain anything about well-being of health, even though it is known that the knowledge is of two kinds: the knowledge concerning the soul, and the knowledge concerning the body."

'Ali bin al-Husayn bin Rashid replied: "Almighty Allah has summarized the health issue in just half of a verse of the Qur'an by saying, 'Eat and drink but do not be extravagant.' And the Prophet of Islam has said that, 'The belly is the house of diseases, while dieting is the best of all medicines.'" The Christian was amazed by the wisdom of the Qur'an and the saying of the Prophet.

Losing Weight

One of the important teachings is to refrain from obesity and becoming overweight. This can be accomplished by moderation in eating. And if one wants to lose weight, then that can be accomplished, from the religious point of view, by fasting.

We are familiar with the term Zakat, which means giving away a portion of your money in charity. In Islamic literature, they are different kinds of Zakats: Zakat al-Mal (charity with wealth), Zakat al-Ilm (charity with knowledge), and Zakat al-Badan (charity with body). The narrations say that the Zakat of body is fasting.

There are many sayings that encourage fasting (other than the month of Ramadan). "Fast and you will be healthy."

When advising his son Imam Hasan, Imam Ali says: "Do not eat until you are hungry, and leave the table before you are fully satisfied."

Similarly, Imam Zainul Abideen writes in Risalat al-Huquq ("Charter of Rights"): "It is the right of your stomach that you should not turn it into a receptacle of what is unlawful, whether it is a little or a lot; and that you should not overeat, because that will turn eating into gluttony and shamelessness instead of giving you strength; and you should keep it under control when hungry or thirsty, because overeating (which sometimes ends even in dysentery) causes laziness, hinders from work, and cuts a man away from every goodness and nobility; and overdrinking (which ends sometimes into intoxication) makes a man look idiotic, ignorant, and disgraced."

Decreasing the Usage of Oily and Greasy Food in Old Age

Hammad bin Uthman says that one day he was in presence of Imam Ja'far as-Sadiq when an old person from Kufa came. He started talking to the Imam, but he was stuttering. The Imam asked: "Why do I see that your speech has changed?" The visitor said that part of his mouth had been paralyzed (because of a stroke). The advice that Imam gave to him concludes with the following words: "Refrain from fat because it is not suitable for the old people."

Hammad also quotes Imam Ja'far as-Sadiq saying: "When a person reaches the age of fifty, then he should not go to sleep while there is fat in his stomach." That is, the amount of fat in his food should be so less that by the time one goes to sleep, it would have been digested. (According to one narration, the age mentioned by the Imam was forty.)

According to statistics of the Greater Toronto Area, the people of Southeast Asian origin suffer from heart disease proportionately more than people from other ethnic groups. Our lifestyle has changed to Western (automated + less physical activity), but our diet is still Eastern (fatty + greasy).

With the blessing of medical facilities in North America, there is no reason for a person to ignore regular checkups. Prevention is the best of cures.

Sickness and Duas

Does du'a help in illness? Do prayers help in healing a sick person? Of course, as Muslims we strongly believe in the power of du'a. In 1999, The Journal of Archives of Internal Medicine published the result of a scientific study done in Kansas City on this issue. The doctors at the Mid American Heart Institute divided their heart patients into two groups for a period of 12 months: half the patients were assigned numbers, and those numbers were asked to pray for their patients; the other half of the patients were left without this prayer (du'a) experiment." The study concluded that the prayer group patients fared significantly better by 35 medical measurements."

So a Muslim has to do dawa as well as du'a: seek medicine, as well as pray that it works for you.

Smoking and Sisha

"While Islam has given a clear verdict about prohibition of intoxicating drinks, we don't see much about smoking. What is the Shari'ah perspective on smoking?"

Since smoking was an unknown entity during early Islamic era, there is no mention of it in the Qur'an or in the narrations of the Infallibles. As long as smoking was not known to have any bad effect on health, the Shia jurists (Mujtahideen) had classified it under Ja'iz (permissible) acts. However, after the advances in medical science, this issue has been re-evaluated. Presently, there are a variety of opinions:

The late Ayatollah Khomeini had decreed that those who are addicted may continue to smoke, but the non-smokers are not allowed to start smoking. He hoped to see the next generation of his followers as non-smokers.

Most of the other jurists of this era, including the late Ayatollah al-Khoei, Ayatollah Sistani, Ayatollah Khamenei, and others are of the opinion that if smoking is harmful to one's health, then it is forbidden for that person to smoke or let the smoke reach others as the second-hand smoke. These jurists have put the onus on the individual to find out whether smoking is harmful or not.

Ayatollah Nasir Makarem Shirazi also had the same opinion, but then he moved away from that position and has declared that, based on convincing expert testimonies, smoking is prohibited in an absolute sense.

The prohibition of smoking – conditional or absolute – is based on the general guidance of the Shari'ah sources: the Qur'an and Hadith. For example, the Qur'an says: "And do not put yourselves by your hands into destruction." (2:195) By looking at the statistics about diseases caused or accelerated by inhaling smoke, one does not hesitate in applying the above verse to the case of smoking cigarettes.

What about Shisha, which has recently become very popular among Muslim youths in the West? (Shisha is also known as Huqqa in Urdu and Qalyan in Farsi.) If tobacco is used in Shisha, and the use of tobacco in it has the same effect as in cigarettes, then the same rule would apply.

The great teacher Martyr Shaikh Murtadha Mutahhari talked about different kinds of Hijra – migration. He quotes a narration: "An immigrant is one who abandons the evil." So, one type of Hijra is whereby a person abandons ("migrates from") an addiction. Then the Martyr described an interesting example of addiction to smoking:

"The late Ayatollah Hujjat (may Allah elevate his status) was a chain-smoker like whom I have never seen before. Sometimes, he would light a new one even before his first cigarette would end. When he became ill, they took him to Tehran for treatment. The doctors advised him that since he also had respiratory problem, he should quit smoking. He initially joked and said, 'I want these lungs for smoking; if I can't smoke, then what's the use of these lungs?' The doctors said that smoking is dangerous for you and really Mudhir (harmful). He asked, 'It is harmful?' They replied, 'Yes.' Then he said, 'I will not smoke.' Just that one sentence – 'I will not smoke' – was the end of the story. This was the example of willpower and decision-making. He was indeed an example of one who 'migrates' from habits [which he finds out to be harmful]." (Guftar-hay-e Ma'nawy, p. 292)

Sayyid Muhammad Rizvi is the resident scholar of the Jaffari Islamic Center in Toronto, Canada. He is the author of Islam: Faith, Practice, and History, Shi'ism: Imamat and Wilayat, and numerous other books and articles on Islamic affairs.

This article originally appeared in the author's Al-Furqan newsletter.

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“The Significance of Ziaarat e Ashoora

 

 

“The Significance of Ziaarat e Ashoora

 
 

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The Significance of Ziyaraat Ashura

The above incidences clearly convey the virtues and significance of Ziyarat Ashura - both in this world and the Hereafter. Now let us have a look at those traditions that indicate and highlight the merits of reciting Ziyarat Ashura and also substantiate the above incidents.

Tradition 1

Alqamah bin Mohammed ibn Hazrami (r.a.) narrates "I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) - from near his (a.s.) grave or from a distance." Imam (a.s.) replied:

"O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say "Salam" and then "Takbir". Thereafter, you recite this Ziyaarat (Ziyarat Ashura). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then:

(a) Allah will increase your grade one million times

(b) You will be included among those people who were martyred along with Imam Husain (a.s.)

(c) On the day of Judgment, you will be included among the martyrs

(d) You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date.

And the way of reciting the Ziyaarat is like this…" (Then Imam (a.s.) recited the entire Ziyarat Ashura for Alqamah (r.a.)) (Kaamil al-Ziyaarat, Ibn Qulawayh, Ch. 71, p.194)

At the end of this tradition, Imam Baqir (a.s.) says:

"O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Ashura)."

Tradition 2

Imam Sadiq (a.s.) says: "The one who visits the grave of Imam Husain (a.s.) on the day of Ashura or spends the night near his (a.s.) grave, then it is as if he attained martyrdom along with him (a.s.)." (Kaamil al-Ziyaarat, Chapter 71, p. 191) (Many Ziyaaraat have been mentioned that can be recited on the day of Ashura. But the Ziyaarat mentioned by Janab Safwan (r.a.) is more common and it is Hadith-e-Qudsi).

Tradition 3

Imam Sadiq (a.s.) informs:

"The one who does the Ziyaarat of Imam Husain (a.s.) on the day of Ashura, then paradise is obligatory upon him." (Behaar al-Anwaar, vol. 101, p.104)

Tradition 4

Imam Sadiq (a.s.) mentions:

"The one who visits the grave of Imam Husain (a.s.) knowing his right (of Imamate) then it is as if he has done the Ziyaarat of Allah on the Arsh." (Kaamil al-Ziyaarat, Chapter 71, p. 192)

Tradition 5

Abdullah bin Fazl narrates, "Once I was in the presence of Imam Sadiq (a.s.) when a person from the city of "Toos" came to visit him (a.s.). He asked. "O son of the Messenger of Allah (s.a.w.a.)! What do you have to say for the one who visits the grave of Aba Abdillah (a.s.) on the day of Ashura?"

Imam (a.s.) replied:

"O Toosi! The one who visits the grave of Aba Abdillah (a.s.) while he acknowledges that his (a.s.) obedience is obligatory from the side of Allah, then all his past and future sins shall be forgiven. He will be granted the right of intercession for seventy sinners. There will be no supplication that he shall ask from Allah near the grave of Aba Abdillah (a.s.) except that it shall be accepted." (Bihaar al-Anwaar, vol. 101, p. 23)

As we are discussing about the fifth personality of the five holy personas (a.s.), we will suffice with the narration of five traditions. Those who would like to go deeper in this topic can refer to "Kamil al-Ziyaarat, Bihaar al-Anwaar vol. 101, Thawaab al-A"maal and "Shifa al-Sudur".

When we ponder over the above traditions, we realize the miraculous nature and effects of Ziyarat Ashura. These traditions also bear testimony to the veracity of the earlier incidents. 

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“The last will and testament of Imam Ali (AS)

 

 

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“The last will and testament of Imam Ali (AS)

 
 

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Imam Ali’s (AS) last will to his sons Imam Hassan (AS) and Imam Hussein (AS) following a fatal blow on his head during morning prayers by Ibn Muljim (A Kharijite):

My advice to you is to be conscious of Allah and steadfast in your religion. Do not yearn for the world, and do not be seduced by it. Do not resent anything you have missed in it. Proclaim the truth; work for the next world. Oppose the oppressor and support the oppressed.
I advise you, and all my children, my relatives, and whosoever receives this message, to be conscious of Allah, to remove your differences, and to strengthen your ties. I heard your grandfather, peace be upon him, say: “Reconciliation of your differences is more worthy than all prayers and all fasting.”
Fear Allah in matters concerning orphans. Attend to their nutrition and do not forget their interests in the middle of yours.
Fear Allah in your relations with your neighbors. Your Prophet often recommended them to you, so much so that we thought he would give them a share in inheritance.
Remain attached to the Quran. Nobody should surpass you in being intent on it, or more sincere in implementing it.
Fear Allah in relation to your prayers. It is the pillar of your religion.
Fear Allah in relation to His House; do not abandon it as long as you live. If you should do that you would abandon your dignity.
Persist in jihad in the cause of Allah, with your money, your souls, and your tongue.
Maintain communication and exchange of opinion among yourselves. Beware of disunity and enmity. Do not desist from promoting good deeds and cautioning against bad ones. Should you do that, the worst among you would be your leaders, and you will call upon Allah without response.
O Children of Abdul Muttalib! Do not shed the blood of Muslims under the banner: The Imam has been assassinated! Only the assassin should be condemned to death.
If I die of this stroke of his, kill him with one similar stroke. Do not mutilate him! I have heard the Prophet, peace be upon him, say: “Mutilate not even a rabid dog.”
***
In the 40th year of Hijra, in the early hours of the morning of 19th Ramadan, Imam Ali (AS) was struck with a poisoned sword by the Kharijite ibn Muljim (may the curse of Allah be upon him) while leading prayers in the Kufa Mosque. He was martyred on the 21st day of Ramadan 40 AH and buried in Najaf-ul-Ashraf. He was born in the House of Allah, the Ka’ba, and martyred in the House of Allah, the Kufa Mosque. The Lion of Allah, the most brave and gentle Muslim after the Holy Prophet (S) himself, began his glorious life with devotion to Allah and His Messenger, and ended it in the service of Islam.

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Marriage,a great worship.

 

 

Marriage,a great worship.

 
 

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Marriage, a Great Worship

1.The Holy Prophet [s] said: "A two rak'at prayer that a married person establishes is worthier than when a bachelor keeps up prayers at nights and fasts during the days. Man La Yahduruhul Faqih, vol. 3, p. 384

 

2.The Holy Prophet [s] said: "The sleep of a married person is better with Allah than an unmarried one who fasts during the day and keeps vigil at night, establishing prayers."Bihar ul Anwar, vol. 103, p. 221(g02012007) (w10052007)

 

3.The Holy Prophet [s] said: "(Mostly) the doers of good of my Ummah are the married ones, while the vicious of them are unmarried."Bihar-ul-Anwar, vol. 103, p. 221

 

4.The Holy Prophet [s] said: "The person who marries gains half of his Faith, then he must fear of Allah for the next remaining half."Al-Kafi, vol. 5, p. 328 (28032007)

 

5.The Holy Prophet [s] said: "Most of the people of Hell will be the unmarried (irrespective of male or female)."Man La Yahduruhul Faqih, vol. 3, p. 384

 

6.The Holy Prophet [s] said: "The doors of Heaven to mercy will be opened in four situations: when it rains, when a child looks kindly at his parent's face, when the door of the Ka'bah is opened, and when marriage (occurs)."Bihar-ul-Anwar, vol. 103, p. 221(g10052007)

 

7.The Holy Prophet [s] said: "Join your children in marriage (boys or girls) because, thereby, Allah renders their tempers good, adds to their sustenance, and increases their sense of honour."Bihar-ul-Anwar, vol. 103, p. 222

 

8.The Holy Prophet [s] said: "Get married and give your daughters in marriage, because it is from the good fortune of any Muslim man that he gives his (matured) daughter (or sister) in marriage."Al-Kafi, vol. 5, p. 328(g28052007)

 

9.The Holy Prophet [s] said: "There is nothing to Allah, Almighty and Glorious, more beloved than the house which is developed in Islam by marriage; and there is nothing to Allah, Almighty and Glorious, more abhorent than the house which is ruined in Islam by separation, viz, divorce."Al-Kafi, vol. 5, p. 328

 

10.The Holy Prophet [s] said: "Any young man who marries at the beginning of his youth, his devil moans and intensively regrets that he has protected two-third of his Faith from Satan."Bihar-ul-Anwar, vol. 103, p. 221(12062007)

 

11.The Holy Prophet [s] said: "O' young people! If one of you is capable of marrying, then do it, because it is good for your eyes (not to stare at women) and protects your privy part (to remain more pious).Mustadrak Wasa'il-ush Shi'ah, vol.14, p.153

 

12.The Holy Prophet [s] forbade the life of celibacy, and prohibited women from living in chastity and allowing their selves to remain unmarried."Mustadrak Wasa'il-ush Shi'ah, vol.14, p. 248 (18092007)

 

13.Imam al-Jawad [a] wrote in a letter: "Whoever solicits you in marriage and you are convinced of his religion and his honesty, then do unite with him in wedlock."AI-Kafi, vol. 5, p. 347,Man La Yahdhuruhul- Faqih, vol. 3, p. 393; AI-Tahthib, vol. 7, p. 394

14.Once a man told Imam Husayn [a] that he had a daughter and asked whom he [a] would advise him to give her to in marriage, and he said: "Give her in marriage to someone who (has Faith and) fears Allah, Almighty and Glorious, because he will love and respect her, and if he becomes angry with her, he will not hurt her."AI-Mustatraf, vol. 2, p. 218 (26122007)

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Son of the One


jntbaqi2_thumb2Son of the One Who Was Killed Thirsty

Imam Ali ibn al-Hussain(a.s)

 
 

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Imam Ali ibn al-Hussain (Imam Zainul Abedeen(a.s)


Imam Zainul Abideen (peace be upon him) was the only son of Imam Hussain to survive, for his other two brothers Ali Akbar and Ali Asghar, who was a suckling baby, were martyred during the event of Karbala. The Imam had also accompanied his father on the journey that terminated fatally in Karbala, but because of severe illness and the inability to carry arms or participate in fighting, he was prevented from taking part in the holy war and being martyred.Writer: Sayyid Muhammad Rizvi


On the 15th of Jamadi al-Awwal, 36 AH in Medina, Imam Ali ibn al-Hussain was born to the third Imam, Imam Hussain (peace be upon him). Throughout his life, Imam Ali ibn al-Hussain became known as Zainul Abideen – the "prince of the worshippers" and Sajjad – the "one who prostrates most". Imam Sajjad was two years old when the Prince of Believers, Imam Ali (peace be upon him) was martyred, and he also lived through the life of his uncle Imam Hasan (peace be upon him). As mentioned above, Imam Zainul Abideen witnessed and survived to tell the saga of Karbala.
After the day of Ashura, the enemies attempted to take the Ahlul Bayt (peace be upon them) as captives to Kufa and from there to Damascus with the intent of humiliating them and presenting them as an example for any potential opposition to the tyrant Yazid's rule. However, with Lady Zainab and Imam Sajjad's leadership, the journey in captivity became an opportunity for the Ahlul Bayt to wake the people up to the true realities which Imam Hussain fought for.
Even in the tyrant Yazid's court, Imam Sajjad addressed the people after a speaker tried to stir up the crowd against Ahlul Bayt, saying:
"Those who know me, they know me. And those who do not know, then listen:
"I am the son of Mecca and Mina; I am the son of Zamzam and Safa; I am the son of the noble one who placed the black stone in the Ka'bah; I am the son of the one who put on the Ihram and did Tawaf; I am the son of the one who was taken from Masjidul Haram to Masjidul Aqsa [in Me'raj]; I am the son of one on whom Allah sent revelations;
"I am the son of Hussain, who was killed in Karbala; I am the son of Muhammad al-Mustafa; I am the son of Fatima Zahra; I am the son of Khadija al-Kubra;
"I am the son of the one who was killed and left in a pool of his own blood; I am the son of the one who was left without a shroud and without burial; I am the son of the one who was killed thirsty."
Upon hearing these words and the likes of them, the masses were brought to tears. Due to public pressure, Yazid was eventually forced to publicly disown the actions of his own soldiers. Most importantly, people were becoming more aware of the atrocities that had been committed.
When the Ahlul Bayt were allowed to return to Madina, Imam Zainul Abideen refrained from any political activity and dedicated his life to further the knowledge of his followers in religious and spiritual matters. One result of Imam Sajjad's work is laying the foundation for his son Imam Muhammad al-Baqir and grandson Imam Ja'far as-Sadiq (peace be upon them) to extensively spread the teachings of the Ahlul Bayt in various fields of knowledge.
Another treasure that Imam Sajjad left for the generations is a compilation of supplications and prayers, known as al-Sahifa al-Kamilah as-Sajjadiya. Many find that the words of Imam Sajjad's supplications extraordinarily express the feelings a servant may have toward the Lord of the Worlds. One group of these supplications is known as The Fifteen Whispered Prayers, and these specific prayers can be regarded as remedies for the different states one's heart may be in. For example, if one is feeling down and frightened, that person may feel comforted by reading part of the Whispered Prayer of The Fearful:
"My God, what thinks Thou? Wilt Thou chastise me after my faith in Thee, drive me far away after my love for Thee, deprive me while I hope for Thy mercy and forgiveness, forsake me while I seek sanctuary in Thy pardon? How could Thy generous face disappoint me?! Would that I knew – did my mother bear me for wretchedness? Did she nurture me for suffering? Would then that she had not borne me and had not nurtured me?! Would that I had knowledge – hast Thou appointed me one of the people of felicity? Hast Thou singled me out for Thy nearness and neighborhood? Then would my eyes be gladdened, and in that my soul will reach serenity."
If one is feeling like a lover, it may be a good idea to read part of the Whispered Prayer of the Lovers:
"O Utmost Limit of the hopes of the lovers! I ask from Thee love for Thee, love for those who love Thee, love for every work which will join me to Thy nearness, and that Thou makes Thyself more beloved to me than anything other than Thee and makes my love for Thee lead to Thy good pleasure, and my yearning for Thee protect against disobeying Thee!"
One finds that through the different prayers and supplications, Imam Sajjad teaches us how to converse with the Lord Most High and become more ideal individuals in the process.
Despite the fact that the Imam did not get involve in public politics, the government still kept a close watch on him. The popularity of the Imam angered the rulers of his time, and they could not bear to see his circle of influence grow any further. The holy Imam was poisoned by Walid ibn Abdul Malik and was martyred on the 25th of Muharram, 95 AH. He is buried in the Jannat al-Baqi cemetery in Medina along with other members of the Ahlul Bayt.

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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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27gender 

Do parents have any right over the marriage of their children?


The father and paternal grandfather have full authority over the children who have not yet reached the age of puberty. When a child reaches the age of puberty, then there are three different situations:


(a) a child who is baligh but not mentally mature: in this case, the father and the grandfather still have their authority over him or her. Such a child cannot take a decision on marriage without the approval of the father or the grandfather.


(b) a male child who is baligh and also mentally mature: in this case, he has full right to decide about his own marriage.


(c) a girl who is baligh and mentally mature: There are four different opinions on this issue. (Muhaqqiq al-Hilli, Sharaya', p. 500: Shahid ath-Thani, Sharh Lum'ah, vol. 2. p. 71. )

But the majority of the present mujtahids say that in her first marriage, a baligha and mentally mature girl cannot marry without the permission of her father or grandfather. And if such a girl had already married before. then she has full right to decide for herself in the case of her second marriage. (Al-Yazdi. al-'Urwah, p. 654; al-Khui, Minhaj, vol. 2. p 255: al-Khumayni. Tahrir, vol. 2. p. 254; for details, see ash-Shahid ath-Thani, Masalik, vol. 1, p 449-452. )


This law is in place to act as an extra protection for the honor of a teenage girl. However, if the father or grandfather refuses to give his consent to a proposal of a suitable man, then a religious judge can over-ride the decision of her father or grandfather. Similarly, if the father or grandfather is inaccessible, then there is no need for his permission.
(B) By considering the hijab in Islam, is a boy permitted to look at the girl before marrying her?


A man is allowed to see without hijab the woman whom he intends to marry. However, this permission is just for the man or the woman to see the prospective spouse once; (Muhaqqiq al-Hilli, Sharaya', p. 493; Shahid ath-Thani, S'harh Lum'ah, vol. 2, p. 67; al-Yazdi, al-'Urwah, p. 625; al-Khu'i, Minhaj, vol. 2, p. 253; al-Khumayni, Tahrir, vol. 2, p. 254: 'Allamah al-Hilli, Tazkirah, vol. 2, p. 572; Shaykh at-Tusi, an-Nihayah, p. 484.)

it is not a perpetual license to go out together! I strongly recommend that such a meeting should take place with the supervision of the parent or the guardian.
(C) Can a boy and a girl who are engaged meet each other or go out together ?
In Islam, there is no ceremony known as engagement. According to the shari'ah, engagement is a revocable agreement between two persons to marry each other, nothing more; it does not make the two persons mahram to each other. They still have to observe the rules of hijab. But if two persons who are engaged wish to meet each other, then the only way to legalize that Islamically is by performing mut'a marriage between the fiance and the fiancee. They can even put a condition in the mut'a that there will be no sexual relations. This way, they will be able to meet each other without any objection from the shari'ah. This method can be adopted by those also who wish to go through the engagement ceremony in which the fiance puts a ring on the fiancee's finger.
However, as mentioned earlier, a girl who has not married before will need her father's or grandfather's approval even in such a mut'a marriage.

==================

In Islam, contrary to Christianity, marriage and sex are not antipathetic to the love for and worship of God. Instead of an obstacle, marriage is regarded as an asset in acquiring spiritual perfection. 
The Prophet said, "One who marries has already guarded half of his religion, therefore he should fear Allah for the other half." (Wasa'il, Vol. 14, p.5)
A person who can fulfill his sexual urges lawfully is less distracted in the spiritual journey. Love for women and faith are inter-related. In one hadith, 'Umar bin Zayd quotes Imam Ja'far as-Sadiq that, "I do not think that a person's faith can increase positively unless his love for women has increased." (Wasa'il, Vol. 14, p.9)
The same Imam said, "Whenever a person's love for women increases, his faith increases in quality." (Wasa'il, Vol. 14, p.11) He also said, "Whosoever's love for us increases, his love for women must also increase." (Wasa'il, Vol. 14, p.11)
Marriage even elevates the value of prayers. The Prophet said, "Two rak 'ats (cycles) prayed by a married person is better than the night-vigil and the fast of a single person." (Wasa'il, Vol. 14, p.7)
Ibn Fuzzal quotes Imam Ja'far as-Sadiq saying that, "Two rak'ats prayed by a married person is better than seventy rak'ats prayed by a single person." (Wasa'il, Vol. 14, p.6)
The Prophet said, "If anyone likes to meet Allah in purity, then he should meet Him with a wife." (Wasa'il, Vol. 14, p. 25)
A woman came to the Prophet's house and her strong perfume soon filled the house. When the Prophet inquired about the visitor, the woman said that she had tried everything to attract her husband but in vain; he does not leave his meditation to pay any attention to her.
The Prophet told her to inform her husband about the reward of sexual intercourse which he described as follows: "When a man approaches his wife, he is guarded by two angels and [at that moment in Allah's views] he is like a warrior fighting for the cause of Allah. When he has intercourse with her, his sins fell like the leaves of the tree [in fall season]. When he performs the major ablution, he is cleansed from sins. (Wasa'il 'sh-Shi'ah, Vol. 14, p. 74)

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Rights of Teacher

Rights of Teacher

4_thumb "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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Lessons that we can learn from Imam Hussain (a.s.) and Kerbala

Among so many lessons mentioned that we can learn, we’ve choosen only 14 for today, in the name of 14 infallibles a.s.

1. DON’T ACCEPT HUMILIATION : In one of his speeches, Imam Hussein a.s. said that the authorities in Kufa had given him only two options - humiliation or death. He carried on to say, ‘And we do not accept humiliation’. A tradition reported by Imam Sadiq a.s records that, other than not accepting humiliation, Allah Almighty has given to believers a choice in all matters.

2. BROAD-MINDNESS : This means thinking independently and being just in one’s judgements. Not simply following others blindly and keeping one’s eyes closed. On the Day of Ashura Imam Hussein a.s. addressed Yazid’s troops: “O followers of Abu Sufyan, if you are not following the teachings of Islam then as freemen, be independent of judgement. On what basis do you fight me now?”

3. A WIDER UNDERSTANDING OF DEATH : Few people desire death. The Holy Qur’an challenges the Jews for not welcoming death in view of their alleged special relationship with Allah s.w.t. Imam Hussein a.s. extended our comprehension of death by drawing attention to the three points below:

a) Death is written for everyone and no soul may escape it. He said: “Death is an adornment of life as a necklace is an adornment of a beautiful woman.”

b) Death with dignity is preferable to a life lived in humiliation.

c) Dying for the cause of Islam is martyrdom and a great honour. In his farewell to relatives in Madina, Imam Hussein a.s. said: “Whoever joins us will be martyred, those who remain behind will miss the victory.”

4. AWARENESS : Desertion is discouraged via military courts martial and firing squads. A commander has never given troops permission to evade the battlefield before or after Imam Hussein a.s. The Imam himself would like them all to be aware of the consequences of the impending action before any accepted the challenge.

5. SUPPORT THE TRUTH : Imam Hussein a.s. announced: “Don’t y see that Truth has been replaced by falsehood. We must be prepared to sacrifice everything that is precious in support of Truth!” Truth is the ‘essence’ of Islam and fortifies the values emphasized in the Holy Qur’an. Hazrat Ali Akbar asked his father Imam Hussein a.s.:”Are we not supporting the Truth?”. Imam a.s. replied in the affirmative Hazrat Ali Akbar said: “then, it makes no difference if death comes to us or if we approach death.”

6. IT IS NEVER TOO LATE TO REPENT : Hur Riahi, the first commander to surround Imam Hussein’s troops and prevent their access to the water of Euphrates, provides an excellent illustration of repentance. Regretting his action, he asked Imam Hussein a.s. if his repentance would be accepted. Imam Hussein a.s. told him that it is never too late to repent. Hur joined Imam Hussein’s camp and was honoured by being one of the first martyrs (Peace be upon Him).

7. FIDELITY AND LOYALTY : Fidelity is a characteristic admired by all. If friends meet in times of comfort and wealth but leave when hardship and difficulty strike, it is clear that their friendship is not true. On the day of Ashura, Imam Hussein a.s. told John, a servant of the renowned companion Hazrat Abu Dhar: “You have accompanied us all the way but now you may go.” John replied: “It is not fair that I benefit from your company and hospitality but abondon you in your hardship?” His attitude exemplifies fidelity, loyalty and true friendship.

8. LADIES PARTICIPATE : Without Lady Zainab’s participation in Karbala, the mission of Imam Hussein a.s. could not have been fulfilled.

9. TO PLEASE ALLAH : The objective of all believers should be the pleasure of Allah Almighty. Imam Hussein a.s. said in one of his speeches that the only objective of the Prophet’s household is to please Allah. Whenever he saw family members martyred he would utter “It’s bearable only because Allah is its witness.”

10. GIVING PREFERENCE TO THE NEEDS OF OTHERS : In Islamic terminology, giving preference to the needs of others is referred to as “Ithaar”. On the Day of Ashura, the actions of Hazrat Abbas, brother of Imam Hussein a.s. exemplify “Ithaar”! Hazrat Abbas a.s. battled bravely to gain access to the water of Euphrates. Although he gave no consideration to his own thirst but strove instead to bring water to the tents for the women and children.

11. PATIENCE IN ADVERSITY : Allah tells us in the Holy Qur’an that only those who remain patient will receive reward without measure. Imam Hussein a.s. brought up to understand the Quran that is why he was happy to ‘remain patient’ in hardship and endurance and to await his Lords reward. His patience wasn’t out of weakness or helplessness but a demonstration of his steadfastness and bravery. Those who saw Imam Hussein a.s. on the Day of Ashura reported. ”We have never seen a man remaining as composed as Imam Hussein a.s. whereas his relatives and children were slaughtered before his eyes.”

12. THE SIGNIFICANCE OF AMR BIL MAROUF : Imam Hussein a.s. declared in a speech that the only objective of seeking this reform is to emphasis the significance of ‘Amr bil Marouf and Nahy anil Munkar’. (Enjoining good and forbidding evil).

13. THE USE OF LAWFUL MEANS : Imam Hussein a.s. tried to stop Umar ibn Sa’d from pursuing his evil objectives. He said to him: “You are promised government over ‘Ray’(Tehran today) yet you will never eat the wheat of that area.” Ibn Sa’d responded: “Its barley will suffice!!” Realizing that he couldn’t change Ibn Sa’d’s mind, Imam Hussein a.s. said: “Those who use unlawful means to achieve their objectives never attain them.”

14. CHASTITY AND HIJAB: After the tragedy of Ashura, women and children became prisoners of war and were taken first from Karbala to Kufa and then to Damascus. They were tortured on route and forced to walk behind the soldiers who carried the heads of Imam Hussein a.s. and his companions mounted on their spears. When they arrived at Yazid’s headquarter in Damascus, Imam Sajjad a.s. asked that the ‘heads’ be removed from the proximity of the women and children in order to protect them from spectators.

“Glory be to your Lord, the Lord of Honour, beyond what they describe. And peace be upon the Apostles. And all praise is due to Allah, the Lord of the worlds.”

 

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The Tongue and Its Evils

The Tongue and Its Evils

Allah (SWT) the Exalted said in Noble Qur'an: "There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people and whoever does this seeking Allah's pleasure, We will give him a mighty reward." [Sura An-Nisa 4:114]

Imam Sajjad (as) says in Risalat Al-Huquq (Treatise On Rights): And the right of the tongue is that you consider it too noble for obscenity, accustom it to good, direct it to politeness, do not use it except in situations of needs and benefits of the religion and this world. As well as refraining from any meddling in which there is little to be gained. There is no security from its harm that accompanies its small benefits. It is the witness to and the evidence of the existence of the intellect. The demonstration of an intelligent person's intellect is through their reputation of good speech. There is no power but in Allah (SWT) the High, the Great.

Undoubtedly, our tongue is one of our greatest blessings. The tongue with the ability to speak is a gift that Allah (SWT) has bestowed on man in His creation. This has been stated in the following verse in Noble Qur'an: "He has created man: He has taught him speech (and intelligence)." [Sura Rahman 55:3-4]

However, not everyone appreciates this gift. These days, our gatherings are filled with unrestrained conversations that consist of useless or even harmful talk.

In Arabic, speech has been defined as "uncovering" an object. Our tongue expresses our inner thoughts and feelings. Our speech uncovers our inner thoughts and expresses what we think. If it was not for our ability to speak, we would communicate like animals. There would be no more discussing, explaining and understanding amongst men.

Using speech as a means getting to know others: There are various ways to get to know each person. One of way is through speech. Each person introduces his own personality when they speak. Our dialogue clearly expresses our inner purity or wickedness. One can tell whether you are a good or a corrupt person through your speech. The tongue will unveil the curtain and display our real character. Meaning speech reflects our thoughts and mentality as well as how morality or its opposite is spread through society.

background66

The Holy Prophet [s] said: "Affliction caused by the tongue is worse than (that caused by) the strike of the blade of a sword." Bihar-ul-Anwar, vol. 71, p. 286


The Holy Prophet [s] said: "Among all things, the tongue deserves to be prisoned longer than anything else." (Because most of our sins are committed by it, such as backbiting, telling lies, defaming, mocking, insulting, etc.)Bihar-uI-Anwar vol. 71, p. 277


Imam Amir-ul-Mu'mineen Ali [a] said: "Do contemplate before speaking so that you may guard yourself from (committing) errs."Ghurar-uI-Hikam, p. 228


The Holy Prophet [s] said: "The destruction of man lies in three (things): his stomach, his lusts, and his tongue."Waqayi'-ul-'Ayyam, p. 297


Imam Baqir, the fifth Imam, [a] said: "No one is safe from sins unless the one controls his/her tongue."Bihar-ul-Anwar, vol. 78, p. 178

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Imam al-Jawad (as) A LESSON FROM HIS LIFE

 

kazmain1

 

Imam al-Jawad (as) A LESSON FROM HIS LIFE

“And We made from among them, Imams to guide by Our command as they were steadfast and they were convinced by Our signs”. (32:24)

HIS BIRTH:

Concerning the birth of Imam al-Jawad (as), there is a difference of opinion among the historians: Some say he (as) was born on the 15th of Holy Ramadhan;

Some say he (as) was born on the 19th of Holy Ramadhan and others are of the opinion that he (as) was born on the 10th of Rajab. However, 10th of Rajab appears to be much more reliable because it is mentioned in Dua’ an-Naahiyah that: “O Allah! I ask you by the two births in Rajab: Muhammad ibn Ali – the second; and his son Ali ibn Muhammad…”

HIS PARENTS:

Our 9th Imam (as) is the son of our 8th Imam, Imam Ali ibn Musa ar-Ridha (as). His mother was Sabeekah who was also called KHEIZRAAN by our 8th Imam (as). She belonged to the family of MAARIA QIBTIYYAH – one of the beloved wives of the Holy Prophet (saww) and who bore him a son Ibrahim, who later on died during the lifetime of his father.

HIS TITLES

This Imam (as) is also known as Abu Ja’ffar meaning ‘the father of Ja’ffar’, and among his titles, the most popular ones are: Al-Jawad meaning ‘the most generous’ and Al-Taqee meaning ‘the pious one’.

ROLE OF IMAM:

Our 9th Imam (as) assumed the role of Imamate at a very young age. Some historians believe he (as) was 7 years and some say he (as) was 9 years of age.

However, in the matters of Prophethood & Imamate – age carries no value and this was made clear by Imam ar-Ridha (as) during his lifetime.

[One day, a companion asked Imam ar-Ridha (as), “If something happens (to you), whom shall we refer?” Imam (as) said, “To my son Abu Ja’ffar”. Imam al-Jawaad (as) was still a child. So the man said, “I think he is still very young”.

Imam ar-Ridha (as) replied, “Allah sent Jesus, the son of Mary as a prophet though he was younger than Abu Ja’ffar will be when he becomes the Imam”.] (Hayaat al-Imam Muhammad al-Jawad)

What the Imam (as) implied was that Allah (SWT) chose Jesus as a prophet and gave him knowledge while he was just a child and younger in age than Imam al-Jawaad (as). Prophethood & Imamate are from one and the same source. Allah (SWT) does NOT see who is young or old, rather He (SWT) entrusts him with this responsibility whom He (SWT) likes!

KNOWLEDGE IN CHILDHOOD

Indeed the signs of Imamate were evident in Imam al-Jawaad (as) from his childhood.

[One day in Baghdad, some children were busy playing on a street. Among them was our 9th Imam (as). Suddenly the children saw Mamoon ar-Rasheed, the Abbasid ruler passing by with his soldiers. The children quickly dispersed from that place. However, our Imam (as) did not run away, rather he (as) stood at his place. When Mamoon arrived at that spot, he looked at the young boy and asked,

“Haven’t you recognized me? Why didn’t you move from this place?” The young child replied, “The path is not narrow that it would become wider by moving aside, nor have I committed any crime that I should run away from you. Moreover, I do not think that you are the sort who would punish someone who is innocent”. This hit Mamoon very hard. He stared at the handsome and illuminated face of this young child for sometime; and was wonderstruck. He realized that this child couldn’t be an ordinary child so he asked, “Tell me what is your name?” The child said, “I am Muhammad”.

“Whose son are you?” asked Mamoon. The child replied, “I am the son of Ali ibn Musa ar-Ridha (as)”. When Mamoon heard this, he praised the 8th Imam (as) and left.]

However, the Incident does NOT end here.

[After this brief meeting with our Imam (as), Mamoon proceeded to a nearby forest for hunting. There, he released his eagle, which flew and returned after a while with a small live fish in its beak. Mamoon was quite surprised by this. As he returned and passed by the same spot where he had met our Imam (as), he found this young child again at the same place. So he halted and asked him, “O Muhammad! Tell me what do I have in my hand?” Imam (as) replied, “Allah (SWT) has created many vast oceans from which clouds are formed. When clouds are forming, they absorb small live fish which are caught by the eagles of the kings, who then use them to test the Imams of their times”. Mamoon was dumbfounded by this reply and said,

“Indeed you are the son of Ali ibn Musa ar-Ridha (as) – for such miracles are not impossible from his son”.] (Ahsan al-Muqaal)

A LESSON FROM HIS LIFE

One of the many lessons we learn from the life of Imam al-Jawaad (as) is that:

He (as) used to encourage the singles to get married and he (as) also went to an extreme of facilitating the same for them. This act was in compliance to the commandment of Allah (SWT) in the Holy Quran, in which He (SWT) says:

“And marry off those who are single among you and the upright among your male and female servants, if they are poor, Allah will enrich them out of His grace. And Allah is All-bounteous, All-knowing”. (24:32)

It is reported that:

[One of the Alavids fell in love with a bondmaid in Yathrib and wanted to get married to her but he did not have money to pay her price and then marry her. He came to Imam al-Jawaad (as) and mentioned his problem to him. Imam (as) asked about her keeper and was told who he was. Few days later, the man went back to the owner of the bondmaid and was told that she has already been sold. When he asked as to who had purchased her, he was told, “By a man who is unknown”. The truth was that our 9th Imam (as) had purchased her. The man was so upset and distressed that he came running to our Imam (as) and said to him, “The bondmaid is sold”. Imam (as) smiled at him and said, “Do you know who has bought her?” The man said, “No!”

Imam (as) took the man to a small village nearby and brought him to a house, which he (as) asked him to enter. The man hesitated at first, but upon insistence, when he entered he found the bondmaid there. Imam (as) said to him, “She, the house with all its furniture, the garden and its yields are yours”.

The Imam (as) had not only provided the young man with a wife but also bought a house for him to live in happily. When the man saw this, his heart was filled with delight and did not know how to thank the Imam (as).] (‘Ayn al-Hayaat)

Imam Ja’ffar as-Sadiq (as) has said, “One who facilitates marriage for any single, he shall be among those on the day of Judgement whom Allah (SWT) will see with His Mercy”. (Meezan al-Hikmah)

Mulla Mujahidali Sheriff

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Lessons from the life of Imam al-Jawad (as)

November 18, 2006 — Syed Mohamad Masoom

Lessons from the life of Imam al-Jawad (as)

“Or do they envy the people for what Allah has given them out of His grace? We have certainly given the progeny of Ibrahim the Book and wisdom, and we have given them a great kingdom”. (4:54)

According to the Tafseer of the Shia’hs, the MAHSUDEEN (People upon whom others are jealous) are the progeny of the Holy Prophet (saww). And why are people jealous of them? It is because Allah (SWT), out of His grace, gave them MULKAN ‘ADHEEMAN meaning ‘great kingdom’ and this kingdom is in reference to the ‘Imamate’ (Divine Leadership) of our Aimma (as). Imam Muhammad ibn ‘Ali al-Jawad (as) is also among those who were blessed with divine leadership; and on account of his Imamate, people were jealous of him including the rulers of his time!

IMPORTANT LESSON FROM HIS LIFE

Our 9th Imam (as) lived a very short life. He (as) was born in the year 195 AH and was poisoned and killed in the year 225 AH. Thus his lifespan was only 30 years. But if we carefully study his short life, we will find that he (as) made enormous contributions to Islam and in addition, our Imam (as) has taught us through his behaviour, a very important lesson of self-control despite all riches.

Our Imam (as) was young and we all know that in young age, people are usually very ambitious. If in young age, a person is surrounded by worldly wealth and luxuries; and there is no proper upbringing, the young man can fall into all sorts of vices. Our 9th Imam (as) lived for only 30 years – a period when a person is still considered as a youth and in these 30 years, most of his life was during the reign of Mamoon ar-Rasheed – the Abbasid ruler, who was responsible for the murder of our 8th Imam (as).

MARRIAGE TO MAMOON’S DAUGHTER

Mamoon ar-Rasheed was a very cunning and a very shrewd ruler. He got our 9th Imam (as) married to his daughter Ummul-Fadhl. Why?? Historians have given different reasons for this: Some say that Mamoon himself had said, “I would like to be a grandfather of one whose fathers are the Messenger of Allah (saww) and Ali bin Abi Talib (as)”. And they also believe that Mamoon admired the talents of our Imam (as). If he had so much regard for the Ahlul-Bayt (as) then why did he kill Imam ar-Ridha (as)? Some say that Mamoon wanted to show the public that he was innocent of assassinating Imam ar-Ridha (as) – if he was the killer then why should he marry his own daughter with the son of Imam (as)? Some say that this was a ploy of Mamoon. He was too scared of the Imamate of our 9th Imam (as), therefore he wanted to keep track of all his activities and followers through his daughter hence the marriage. However, The main motive of Mamoon was to mess around with the youth of our Imam (as) by occupying him with riches and diverting his focus to material things through marriage such that the office of Imamate becomes valueless. But Mamoon did not succeed in that! Some of the things, which Mamoon did to lure our Imam (as) away from his divine leadership:

When he wanted to marry his daughter to him, he brought 200 beautiful maids and gave each one of them a cup full of jewels to receive the Imam (as) when he (as) sat with the notable people – BUT the Imam (as) never paid any attention to them. A person with a long beard called Mukhariq, who was a singer, was brought to play lute and tambourine. Mamoon instructed him to play. Imam (as) neither looked at the right nor at the left for sometime and then addressing the singer, he (as) said, “Fear Allah! O you man of the beard”. The instruments immediately fell down from his hands and they became numb until his death. Mamoon once asked him as to what had happened to him and the man said, “Abu Ja’ffar shouted at me and this was its effect. Now I will never be able to play the instruments”. Delegations of notable people came from Baghdad and other cities to congratulate him. Among them were leaders of the army and the officials of the government. Mamoon ordered that the gifts be brought and the lavish gifts were presented to the Imam (as) and prizes were given to the people. After this, whenever Imam (as) passed from any street, people would gather to salute him – a manner in which the great princes are saluted. Mamoon set aside the salary of 1 million dirhams per annum for our Imam (as). What was the reaction of our Imam (as)?? Today, if a young ambitious person, who has no fear of God, gets all these luxuries, one can imagine the disaster! Imam (as) did not stay in Baghdad. Soon after his marriage, he (as) took his bride and left for Hajj on his way to Yathrib (Madina). There, he (as): Managed the affairs of the Alavids; distributed his annual salary among them and other needy people and led a very simple and humble life.

ABHORRING TAKABBUR

Despite being the son-in-law of the ruler of time, Imam (as) was never boastful and proud. Infact, he (as) abhorred Takabbur of any kind and always cautioned others against it! For instance: Once three prominent people came to visit the Imam (as). They stayed with him for sometime and then got up to leave. Imam (as) pointed towards one of them, who was Ahmad bin Muhammad al-Bizenti and said, “As for you, please sit down’. The man sat down and the Imam (as) conversed with him for a long time. Then as he wanted to depart, Imam (as) told him, “O Ahmad! Will you go or spend the night here?” The man said, “O Maula! It depends on you. If you want me to stay, I will stay and if you want me to go, I will go”. He (as) said, “Stay!” As the Imam (as) got up and went inside, it occurred to this man, “Alhamdulillah. The authority of Allah and heir of the knowledge of the prophets has liked my company among my brothers”. As this thought crossed his mind, Imam (as) came in, took his hand, shook it and said: “Once Ameer al-Mumineen (as) visited Sa’sa’a when he was ill. When he (as) got up to leave him, he (as) said to him: ‘O Sa’sa’a, do not pride yourself before your fellows on my visiting you, Fear Allah!’ and then he (as) left”. (Hayaat Imam Muhammad al-Jawad)

VICTIM OF JEALOUSY

Abu Laylah was a chief justice in the court of Mu’tasim, the Abbasid caliph. One day, he came to his friend Zarqa in state of extreme anger and when asked the purpose of anger, Abu Laylah said, “O Zarqa! Today I was put to a very big test in which I failed. A thief, whose crime was established, was presented before Mu’tasim. So Mu’tasim asked, ‘Quran says that I should cut the hands of this thief. You tell me from which part shall his hand be cut-off’. I said, ‘ Quran states that chop-off the hand of a thief and in the verse of wudhoo, it is mentioned that wash your hands till your elbow. So from elbow downwards is considered as hand therefore cut his hand from his elbow’.” Mu’tasim then asked other learned people in his court for their opinion. Someone said, ‘In the verse of Tayammum, hand has been mentioned till the wrist so cut the thief’s hand from his wrist’. After a lot of discussion and debate, Mu’tasim then put the same question to the Imam of the Shia’hs, Muhammad ibn Ali, who happened to be present at the time. At first, he refused to comment but when Mu’tasim insisted, he said, “You will only cut-off the fingers of the thief because Quran says: The places of prostration are for Allah meaning parts of the body placed on the ground during Sajdah. Since the thief is also a Muslim who offers prayers, he will need his palms during Sajdah. So you have to leave that and cut only his fingers”. O Zarqa! Mu’tasim was so pleased with this answer that he praised the Imam of the Shia’hs and we felt discredited. O Zarqa! I am aware that whoever harms this young man will burn in the hell-fire but I will not rest till I have taken my revenge against him”. Having said this, Zarqa returned to Mu’tasim to provoke him against the Imam (as). He said to him, “What have you done? People, as it is believe in him as the true Imam and do not believe in you. Why did you give him preference over us? Now you have confirmed to the people through your action that indeed he is on truth and you are on falsehood”. Mu’tasim was so affected by this, that shortly after this incident, he poisoned the Imam (as). (Bikhre Moti)

Mulla Mujahidali Sheriff

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Imam mohammad Taqi(a.s) (40 Hadith)

 

taqi

 

Imam al-Jawad (as) A LESSON FROM HIS LIFE

    Imam Mohammad Taqi, Al Jawad Name: Muhammad bin Ali. Titles: At-Taqi, Al-Jawad Kuniyya: Abu Ja'fer. Birth; 10th Rajab 195 a.h. Madina. Mother:...

Lessons from the life of Imam al-Jawad (as)

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Fascinating Discourses of the 14 Infallibles (AS),

(Islamic Propagation Organization, Translated by Javed Iqbal Qazilbash Ansariyan Publications)

Imam mohammad Taqi(a.s) (40 Hadith)


1) The one who trust upon Allah, He shows him pleasure&felicity (make him Happy). And the one who depends upon Allah, He suffuice the matters of his life. And the trust upon Allah is a fort where is no body except a trustworthy faithful gets accomodated &placed.

And trsut in Allah is a slavation from all evils & safety from all the enemies. And religion is the source of honour, & knowledge is treasure.And silence is a light . And the apex & climax of abstinence is avoiding sin. & temperance and fear of God.

And there is no destruction for religion such as innovation (heresy)

And there is nothing most spoiling & decaying for man than greed. And the people (matters) are corrected & set right by the rulers. And the supplication moves away (deviates) the calmities & disasters..

AYAN U SHIA (modern Print) vol 4 PG 35



2) The one who makes transgessor hopeful, the least of his punishment is deprivation. EHQAQ UL SHIA VOL 12  Pg 436



3) Allah revelated to some of the prophets: never theless, your piety in the world makes you easy & comfortable..more over, your discoonnecting from the world & turning towards me makes you honourable by me. but have you ever made anyone your enemy for me. And made a friend for me? (ie for my sake). TUHFUL AQOOL Pg 456



4) the person who is present (sees) witnesses a matter & dislike it is like the one who is absent about it (hasn't witnessed it ) and the person who is absent( at the occurance) of a matter & and is pleased & approved it is like someone who has witnessed. ( was present while it occured) TUHFUL AQOOL Pg 456



5) If the ignorant keeps silent, people would not differ.  EHQAQ UL HAQ VOL 12 Pg 432



6) It is sufficient for a man's being dishonest that he becomes the trustee of dishonest ones. AYAN U SHIA New Edition vol 2 Pg 36




7) The one who lends ear to a speaker he has worshiped him. So if the speaker is from Allah's side (speak the word of Allah) then he has adorned Allah and if the speaker is speaking from the tongue of satan then he has worshiped satan. TUHFUL AQOOL Pg 436




8) Delaying repentence is a deception & prolonging the period before making  repentence is an amazementful wandering. And adducing pretexts & making excuses before Allah is an annihilation. And insisting upon sin is being (considering oneslf ) safe from the scheme of Allah . And no one ever thinks  himself safe from the shceme of Allah except the community of loosers. TUHFUL AQOOL Pg 456




9) The beneficiences & benevolences Of Allah do not  become great (abundant) for a person except it that the needs of the people toward him become greater ( in number) so the one who does not bear (the burden of) those needs, puts his beneficiences into annihilation.AHQAQ AL HAQ Vol 12 Pg 428




10) Four Qualities  assist one upon practising, health and wealth & knowledge & devine grace. EHQAQ AL HAQ Vol 12 Pg 436




11) Do know that you are not away  from the sight of Allah, So see to it that in what condition you are living (sinfulness or piety) TUHFUL AQOOL Pg 455




12) The one who commits aggression & tyranny & the one who helps him upon it & the one who is pleased over it, all are party & participents in it. EHQAQ AL HAQ Vol 12 Pg 432



13) The person who gets wealthy by Allah's (help') people will be needy towards him & the one who guards himself against Allah's forbidden acts people will love him. EHQAQ AL HAQ Vol 12 Pg 429




15) Trust in Allah is the price of every valuable commodity & the stairs to every lofty place. BIHARUL ANWAAR VOL 78 Pg 364



16) How does he , whose guardian is Allah , get perished ? and how can he , who is beaing persued by Allah, gets salvation. EHQAQ AL HAQ Vol 12 Pg 436



17) Indeed, we do not find access to the love of Allah except by facing the enemity of lot many people.BIHARUL ANWAAR VOL 78 Pg 363



18) And forebearence is the dress of scholar so do not get yourself dressedoff, it. BIHARUL ANWAAR VOL 78 Pg 362


19) And if the scholars conceal & hide their admonition inside themselves & seeing the sprituality deed & gone astray they do not revive & give life & guide them then they are dishonest in their interiors.  BIHARUL ANWAAR VOL 78 Pg 361



20) So i commend you to have fear of Allah (guarding against sins) since , there lies in it the safety & security from perishment & annihilation. And it is beneficial in confrontation & change of circumstances. Allah (swt) sustains that thing for man in which he is driven away by his mind throught his virtue of piety . and enlightens the darkness, blindness and ignorance of his servan'ts mind by his piety . And saved noah & and his companions in the arc (ship) by and  through piety. And saved saleh 7 hi8s companions  from th lightening & and those having patience are saved & secured by piety. BIHARUL ANWAAR VOL 78 Pg 358



21) Beware of the company of  evil person since he is like a sword which is apparantly beautiful looking & its effect is bad (in spilling blood  on the way of falsehood). BIHARUL ANWAAR VOL 78 Pg 364



22) The one who conceals the (way of) prosperity & progress from you has done enimity to you. BIHARUL ANWAAR VOL 78 Pg 364



23) The honour of faithful lies in his needless from the people.BIHARUL ANWAAR VOL 78 Pg 365



24) The one who acts without knowledge destroys & ruins more than rectifies. BIHARUL ANWAAR VOL 78 Pg 364



25) The one who obeys his lustful desires  &  passions has helped his enemy  reach ( achieve)his wish. BIHARUL ANWAAR VOL 78 Pg 364



26) The faithful needs three qualities , the grace and succour of Allah.  And an admonitioner & preacher of his own interior. And accepting the word of the one who admonishes him. BIHARUL ANWAAR VOL 78 Pg 358



27) Modesty is the decoration of poverty & thanks giving  is the decoration of affluence & wealth. And patience & endurance is the ornament & decoration of calamity & distress. And humility is the decoration of lineage. And aloquence is the decoration of speech; committing to memory is the decoration of tradition. And bowing the shoulders  is the decoration of knowledge. And the decency & good morale is the decoration of mind. And smiling face is the decoration of munifence & generiosity. And not boasting of doing favour is the decoration of good deeds. And humility is the decoration of service.. And spending less is the decoration of contentment. And abondoning the meaningless & unnecessarily  things is the decoration of abstention & fear of Allah. AHQAQ UL HAQ Vol 12 Pg 434




28) Be firm  so as to reach the goal or get neared of it. BIHARUL ANWAAR VOL 78 Pg 364

29) indeed the trustworthy & reliable brothers are the provisions & reshositores for eachother.BIHARUL ANWAAR VOL 78 Pg 362



30) The supply of enhancement & abundance (of beneficience) from Allah does not get cut off till the thanks giving of servants gets disconnected.TUHFUL AQOOL Pg 457



31)The people of good deeds  are more needy towards practising them then those who have the need of them . Because they (good doers) have the reward , pride and memories of those deeds for themselves & and to their credit so the man who performs a good deeds fisrt of all it's benefits reachs his own self. AHQAQ UL HAQ Vol 12 Pg 437



32) There are theree (acts , which make the servants reach the good pleasure & approval of Allah.

1) Plentifulness of repentence.

2) soft naturedness & forbearance.

3) Bundance of Alms giving.

And there are three acts  the doer of which does not repent.


1) Not making hurry

2) Taking advice

3)  Trsuting Allah while making decision.

AHQAQ UL HAQ Vol 12 Pg 438



33)  The person who abandons conciliation with people so the undesirable (gloom, Misery, distress) gets nearer to him. BIHARUL ANWAAR VOL 78 Pg 364



34)The man who does not know the ways of arrival & entry the ways of exit &exodus will tire & irk him. BIHARUL ANWAAR VOL 78 Pg 364



35) The one who gets satisfied &contented with a thing before recognition & information so he has presented himself to annihilation, & a trouble  some & aweful. BIHARUL ANWAAR VOL 78 Pg 364

36) The one who rides (the horse of ) lusty desire his faults & slips are irrepairable & uncompensatiiable. BIHARUL ANWAAR VOL 78 Pg 364



37) The boon & benevolence which is not thanked for is like the sin not forgiven. BIHARUL ANWAAR VOL 78 Pg 365



38) Good state & sound health is the best providence & grant of Allah. AYAN U SHIA MODERN PRINT Vol 2 Pg 36



39) Do not make remedy , for, a matter whose time of remedy has not yet come , for, you shall repent & bereave and ofcourse the (span) length of your ages do not grow & longivate But your hearts get hard.

Be merciful to your weak  & meak one. And  seek the mercy of allah by having mercy & beneficience upon them. AHQAQ UL HAQ Vol 12 Pg 431




40) And do know that indeed Allah is the all clement & all knowing & his wrath is upon the one who does not accept his pleasure. And verily the one who does not accept his grant is refused that. And the one who does not accept his guidence goes astray. BIHARUL ANWAAR VOL 78 Pg 359


presented By Syed Mohammad Masoom Abidi

smma59@gmail.com

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MERITS OF THE SHIA (FADHAAIL USH-SHIA)

MERITS OF THE SHIA

 Ali1 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

22 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).

ahlulbayt

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Thursday, November 12 /

Al-Muraja'at A Shi'i-Sunni dialogue (also known as 'The Right Path')

al_murajat 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.

--------------------------------------------------------------------------------

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 forbiddi