Fatima Zehra (sa) and the Future of History / Shahadat Fatimah Zehra (sa)
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Short Biography of Syyeda Zainab A.S
| Name: Zainab (as) Title: Siddiqua-e-Sughra Kunyat: Umm-al-Masaib Born : At Madina On 5th Jamadi-al-Awwal 5th Year after Hijrah Grand-father: Holy Prophet of Islam(S.A.W.) Grand-mother: Umm-ul-Mumineen Hadrat Khadija-e-Kubra Father: Imam Ali(A.S.) Mother: Hadrat Fatima Zahra(A.S.) |
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Sayyeda Zainab (s.a.), the daughter of Imam Ali (a.s.) and Sayyeda Fatima (s.a.), was an exemplary woman of great ability, intelligence, knowledge, insight, courage and perseverance; she performed her divine duties to the best of her ability. She was born to a family formed by the Prophet (SAW), the most outstanding figure in history. The Prophet’s wife Sayyeda Khadija (s.a.) a devoted woman, was her maternal grandmother, and her paternal grandmother was Fatima daughter of Assad, who mothered and nursed the Prophet (SAW). The members of the family, in trio hierarchical order, were all great.
Sayyeda Zainab (s.a.) was a brilliant star in the mandate sky that received rays of holiness from the five suns. It was through her holy origins and pious edification that she manifested so great a fortitude in Karbala (Iraq).
The life of the daughter of Sayyeda Al-Zahra (s.a.) was always laden with hardships, but she never feared coping with difficulties, this enhanced her endurance and elevated her soul.
The Birth of Sayyeda Zainab (s.a.)
There is divergence of opinions about the birth date of Sayyeda Zainab (s.a.). Some say it was in Medina 5th of Jamadi Al-Awwal, and others say it was 1st in the month of Shabaan, in the 6th Hijra year.
It was five years after the Muslims had accompanied the Prophet (SAW) and his family in the migration (Hijrah) to Medina, when the Holy Prophet’s daughter, Sayyeda Fatima (s.a.), gave birth to a little girl.
When her father, Imam Ali (AS), saw his daughter for the first time Imam Hussain (a.s.), who was then almost three years old, was with him. The boy exclaimed in delight, “O father, Allah has given me a sister.”
At those words Imam Ali (a.s.) began to weep, and when Hussain (a.s.) asked why he was crying so, his father answered that he would soon come to know.
Sayyeda Fatima (s.a.) and Imam Ali (a.s.) did not name their child until a few days after her birth, for they awaited the Prophet’s return from a journey so that he could propose the name.
When finally the baby girl was brought before him he held her in his lap and kissed her. The Angel Gabriel came to him and conveyed the name that was to be hers, and then he began to weep. The Prophet (SAW) asked why Gabriel wept and he answered, “O Prophet of Allah. From early on in life this girl will remain entangled in tribulations and trials in this world. First she will weep over your separation (from this world); thereafter she will bemoan the loss of her mother, then her father, and then her brother Hassan. After all this she will be confronted with the trials of the land of Karbala and the tribulations of that lonely desert, as a result of which her hair will turn gray and her back will be bent.”
When the members of the family heard this prophecy they all broke down in tears. Imam Hussain (a.s.) now understood why earlier his father had also wept. Then the Prophet (SAW) named her Zainab (s.a.).
One day, when Zainab (s.a.) was about five years old, she had a strange and terrible dream. A violent wind arose in the city and darkened the earth and the sky. The little girl was tossed hither and thither, and suddenly she found herself stuck in the branches of a huge tree. But the wind was so strong that it uprooted the tree. Zainab (s.a.) caught hold of a branch but that broke. In a panic she grabbed two twigs but these top gave way and she was left falling with no support. Then she woke up. When she told her grand father, the Prophet (SAW), about this dream he wept bitterly and said, “O my daughter. That tree is me who is shortly going to leave this world. The branches are your father Ali and your mother Fatima Zahra, and the twigs are your brothers Hassan and Hussain. They will all depart this world before you do, and you will suffer their separation and loss.”
She had barely attained the tender age of seven when her beloved mother passed away. Her mother’s death had closely followed her cherished grand father’s passing away. Some time later Imam Ali (a.s.) married Umm ul-Banin, whose devotion and piety encouraged Zainab (s.a.) in her learning.
Whilst still a young girl she was fully able to care for and be responsible for the running of her father’s household. As much as she cared for the comforts and ease of her brothers and sisters, in her own wants she was frugal and unstintingly generous to the poor, homeless and parentless. After her marriage her husband is reported as having said, “Zainab is the best housewife.”
From very early on she developed an unbreakable bond of attachment to her brother Imam Hussain (a.s.). At times when as a baby in her mother’s arms she could not be pacified and made to stop crying, she would quieter down upon being held by her brother, and there she would sit quietly gazing at his face. Before she would pray she used to first cast a glance at the face of her beloved brother.
One day Fatima (s.a.) mentioned the intensity of her daughter’s love for Imam Hussain (a.s.) to the Prophet (SAW). He breathed a deep sigh and said with moistened eyes, “My dear child, this child of mine Zainab would be confronted with a thousand and one calamities and face serious hardships in Karbala.”
Zainab (s.a.) grew into a fine stature young woman. Of her physical appearance little is known. When the tragedy of Karbala befell her in her mid fifties she was forced to go out uncovered. It was then that some people remarked that she appeared as a ‘shining sun’ and a ‘piece of the moon’.
In her character she reflected the best attributes of those who raised her. In sobriety and serenity she was likened to Umm ul-Muminin Khadija, her grandmother (s.a.); in chastity and modesty to her mother Fatima Zahra (s.a.); in eloquence to her father Imam Ali (a.s.); in forbearance and patience to her brother Imam Hassan (a.s.); and in bravery and tranquility of the heart to Imam Hussain (a.s.). Her face reflected her father’s awe and her grandfather’s reverence.
Ibn Abbas quoted Sayyeda Zahra (s.a.) as having said that her daughter Zainab, like her father, was unparalleled in literary eloquence and courage. The speech she delivered in the assembly in presence of Yazid was at the zenith of eloquence and impressiveness. (Refer Famous Women, Dr. Ahmed Beheshti, and p.51)
After the demise of the Holy Prophet (SAW), there came the period of distress and hardship in the life of Sayyeda Zainab (s.a.). She stood by her mother as far as the question of supreme mandate of her father was concerned. When her mother delivered the Fadak sermon, she was only 4 years old, but narrated the sermon so lucidly and expressively that the people from Bani Hashim remembered it by heart. Later the Shiite scholars recorded it that is why she is called Zainab the narrator of traditions.
Sayyeda Zainab’s Marriage
When the time came for marriage, she was married in a simple ceremony to her first cousin, Abdullah Ibn Ja’far Tayyar. Her marriage settlement was equal to that of her mother’s. Imam Ali (a.s.) told Ja’far not to prevent Zainab from going on a journey with Imam Hussain (a.s.), her brother.
Abdullah had been brought up under the direct care of the Prophet (SAW). After his death, Imam Ali (a.s.) became his supporter and guardian until he came of age. He grew up to be a handsome youth with pleasing manners and was known for his sincere hospitality to guests and selfless generosity to the poor and needy.
Although Zainab’s husband was a man of means, she lived a modest life, not a life of luxury. She and her husband were charitable to the needy people. The Arab tribes called Abdullah “the sea or the cloud of munificence”.
The marriage of Zainab did not diminish her strong attachment to her family. Together this young couple had five children, of whom four were sons, Ali, Aun, Muhammad, and Abbas, and one daughter, Umm Kulthum.
In Medina it was Zainab’s practice to hold regular meetings for women in which she shared her knowledge and taught them the precepts of the Deen of Islam as laid out in the Holy Quran. Her gatherings were well and regularly attended. She was able to impart the teachings with such clarity and eloquence that she became known as Fasihah (skillfully fluent) and Balighah (intensely eloquent).
In the thirty-seventh year A.H. (after Hijrah), Imam Ali (as) moved to Kufa to finally take up his rightful position as khalifah. He was accompanied by his daughter Zainab (s.a.) and her husband. Her reputation as an inspiring teacher among the women had preceded her. There too women would throng to her daily sittings where they all benefited from her erudition, wisdom and scholarship in the exegesis of the Qur’an.
The depth and certainty of her knowledge earned her the name given to her by her nephew, Imam Ali Zayn ul-Abidin (a.s.), of Alimah Ghayr Mu’allamah, ‘she who has knowledge without being taught’.
Sayyeda Zainab (s.a.) and Imamate
In her life Zainab (s.a.) always saw the evildoers, oppressors, insurgents and breakers of covenants defy the truth and Imam Ali (a.s.), the supporter of the truth and justice had to quell their revolts. Finally, an evil hand gave Imam Ali (a.s.) a stroke from a poisoned sword on his head in the mosque of Kufa. After Imam Ali (a.s.), his son Imam Hassan (a.s.) became the Caliph. Hassan was also greatly oppressed until at last he signed a peace treaty with the ruler of that time and moved to Kufa in the company of Zainab, her husband, and his own companions. Imam Hassan (a.s.) was poisoned by his treacherous wife Joda, by the order of the Caliph of that time. After Imam Hassan, Imam Hussain (a.s.) became the Imam, but the ruler of Syria Mavia violated the peace treaty and appointed his son Yazid as his successor and insisted that Imam Hussain (a.s.) should pledge allegiance to him. Imam Hussain refused to pledge allegiance and made up his mind to move to Mecca.
Zainab (s.a.) said farewell to her husband and went with her brother accompanied by her sons Muhammad and Aun. They reached Mecca in 61 Hijra year.
Imam Hussain (a.s.) was informed that some agents of the ruler of that time had come to Mecca to assassinate him while circumambulating the Holy Ka’bah. Imam Hussain (a.s.) deemed it advisable to move to Kufa and let people know of his secret mission. They arrived at Karbala on the 2nd Muharram. Zainab had heard from her grandfather and father that Karbala would be the place where Imam Hussain (a.s.) would be martyred.
Sayyeda Zainab (s.a.) in Karbala
Zainab (s.a.) is the shining sun in the history of Islam and of humanity. Her brother’s name and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah. The history of Karbala is based on two pillars: the rising of Imam Hussain (a.s.) and the rising of Zainab (s.a.). She was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. She sacrificed her two sons and one should not say anything if one devoted his life for the cause of Allah. After the martyrdom of her brother and her two sons, she said: “O my Lord! Accept our humble sacrifice to You.”
When Zainab reached Kufa, she addressed people with fury words: “Praise to Allah, and may the blessing of Allah be upon Muhammad and his progeny. O people of Kufa, you are hypocrites and deceitful. You feign to be sorry for the death of my brother and his companions. May you always shed tears. I find nothing in you but flattery, evil acts and thoughts, pride and spite and ill will. By Allah! You deserve lasting sorrow instead of joy. Shames on you, your hands are imbrued with the blood of the son of the Holy Prophet (SAW), the one who was your sole refuge in case of adversity. By your evil act and disloyalty, you incurred the wrath of Allah against you. Woe betides you! No one will intercede with Allah for you.” Her furious words provoked people of Kufa to avenge Hussain’s martyrdom. This frightened Ubaidullah and his cruel agents. She also delivered a furious sermon in the court of the caliph that made his authority and despotic rule feel undermined. She said: “I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You’ll he accountable to Allah for your atrocities.”
The Foundation of Mourning (Majales A’azaa)
Another unique feature of Zainab’s character was her establishment of mourning ceremonies. This tradition which has lived in the memories and hearts of millions of Muslims to this day, has kept the sacrifices of Imam Hussein alive, and brought dynamism to every movement that aimed at removing injustices on earth.
After every Majlis, the women would offer their condolences to Zainab (s.a.) and the men to Imam Zain-ul-Abedeen. These majales made quite a stir in the cities, and the sound of crying and beating of chests and heads affected the minds of the inhabitants, and made them sadder and wiser to the events of Karbala.
In the end…
As it is said, “the word is mightier than the sword”, this should stay in the minds of all Muslims, particularly the women. They should realize that they could always make a difference. They can always reach for the better. Also, they can make their Ummah look better.
The Muslim women should read more about the hardships which faced the great women of Islam understand and practice the patience that characterized the life of Zainab (s.a.), and teach their children the value of these acts.
The men alone cannot win independence and prosperity, neither can the women. Together, and under the banner of Islam, they can achieve success.
She said:
“I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You’ll be accountable to Allah for your atrocities.”
Life history of Bibi Masooma Qum A.S
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At that time, the Prophet’s offspring were tortured by the governors and the kings, especially Imam Musa al-Kadhim (as) who was also being continuously suffered at the hands of the cruel Khalifas. Fatimah Ma’soomah’s heart hurt to see her father in discomfort and pain. She was grieved and very sad and it was only her brother, Imam Ridha (A.S.) who calmed and comforted her and her other family members.
Merv is the name of a city in Khurasaan. After Imam Kadhim’s death, Imam Ridha (A.S.) assured the office of the Imamate. He was 35 years old. He was now the protector of Islamic Ummah and the guide of the Muslims. He was the only successor who was given this responsibility by his father Imam Musa al-Kadhim (as). He was also the guardian of his children after his death.
The people of Qum made a mausoleum of straw structure, which was intended to be given the utmost respect and importance for this lady, the daughter and the sister of the Imam. After 50 years, the daughter of Imam Jawad called Zainab, instructed for first dome to be built. Then the making of the whole Haram was undertaken by the well wishers and the followers of the Ahlul-bayt. After a few years of the passing away of Fatemah Ma’soomah other children of Imam were also buried here. Hence, this place gained a lot of respect and importance, as now there were many children of Imams buried here. And we find in history that this noble place brought blessing for people and offered sanctuary to them, whoever would ask anything from this lady and the sick would be cured. These miracles still take place at this holy place. Imam Sadiq (A.S.) has said: Our followers who ask for Bibi Ma’soomah’s intercession will go to heaven. The importance and respect for this place grows day by day and because of this it has become a busy center. Also more and more Muslims are finding out about this place, because of the blessing of this Noble Lady there have sprung many fountains of learning in Qum and many learned people became religious scholars here.
Imam Hasan Askari a.s
| Name: Al Hasan bin Ali (a.s.)
Mother: Ummul Walad – Susan. Kunniyat (Patronymic): Abu Muhammad. Laqab (Title): Al Askari. Birth: He was born at Samarrah in the year 232 A.H. Martyrdom: He was poisoned in 260 A.H. at Samarrah and is buried there. |
BIOGRAPHY
His name is al-Hasan, Abu Muhammad. Being a resident of “Asgar a suburb of Samarra”, he is titled al-askari. His father was Imam “Ali An-Naqi (A.S.) and his mother was Salil Khatun, an ideal woman in piety, worship, chastity and generosity. He was born in Medina on the tenth of Rabi” al-Akhir, 232 A.H. (December 4, 846 AD).
Upbringing and Instruction
He lived under the care of his respected father upto the age of 11. When his father had to leave for Samarra” he was to accompany him and thus share the hardships of the journey with the family. At Samarra”, he passed his time with his father either in imprisonment or in partial freedom. He had, however, the chance to benefit from his father”s teaching and instruction.
Imamate
His father died in 254. A.H. (868 AD) when he was twenty-two. Four months before his death, the father declared his son to be his successor and executor of his will, asking his followers to bear witness to the fact. Thus the responsibilities of Imamate were vested upon him which he fulfilled even in the face of great difficulties and hostile environment.
In the early days of his lmamate, Al-Mu”tassam Al-“Abbasi was the caliph. When the latter was deposed, he was succeeded by al-Muhtadi. After his brief reign of only eleven months and one week, al-Mu”tamad came to the throne. During their regimes, Imam Hasan al-askari (A.S.) did not enjoy peace at all. Although the Abbaside dynasty was involved in constant complications and disorders, each and every king thought it necessary to keep the Imam (A.S.) imprisoned.
One of the Holy Prophet”s traditions ran that the Prophet (S.A.W) would be succeeded by twelve soccessors, the last of whom would be the Mahdi, Qa”im “Al-Muhammad (A.S.). The “Abbasides knew well that the true successors of the Prophet (S.A.W) were these very Imams. AI-Hasan (A.S.) being the eleventh, his son would surely be the 12th or the last. They, tried to put an end to his life in such a way, that it would ensure there would be nobody to succeed him. As the simple confinement inflicted on Imam “Ali an-Naqi (A.S.) was considered inadequate for Imam Hasan al-“askari (A.S.), so he was imprisoned, away from his family. No doubt the revolutionary intervals between two regimes gave him brief periods of freedom. Yet as soon as the new king came to the throne, he followed his predecessor”s policy and imprisoned the Imam again. The Imam”s brief life therefore was mostly spent inside dungeon cells.
Appointement of Deputies
Under all circumstances, the Imams carried out their duties of guiding the people. Imam Hasan Al-“askari was subjected to numerous restrictions,and those who sought to learn the teachings of AhI al-Bayt (A.S.) and their Shi”ah point of view could not reach him. In order to solve this problem, the Imam appointed certain confidants as his deputies in view of their knowledge of jurisprudence. These persons satisfied the curiosity of inquirers as much as they could. But if they could not solve certain theological problems, they would keep them pending the acquisition of their solutions from the Imam (A.S.) whenever they got the opportunity to see him. Of course the visit to the Imam (A.S.) by a few individuals could be allowed by the government but certainly not by groups who wished to see the Imam (A.S.) on a regular basis.
The Khums (1/5 of total savings), which was being paid to the Imams (A.S.) by the believers who cherished these Imams and regarded them as representatives of the Divine Law was spent by these sacred saints on religious matters, and to sustain the Prophet”s descendants. This Khums was secretly collected by these deputies, who spent it according to the directives of the Imam. They accordingly were in constant danger of being identified as such by the governments’ secret intelligence service. In order to divert this danger, Uthman ibn Sa”id and his son Abu Ja”far Muhammad, two prominent deputies of the Imam (A.S.) in the capital Baghdad, ran a big shop trading in oils. This provided them with free contact with the concerned people. It was thus that even under the very thumb of the tyrant regime that those devotees managed to run the system of the Divine law unsuspected.
Character and Virtues
Imam Hasan Al-“askari (A.S.) was one of that illustrious series of the immaculate infallible each member of whom displayed the moral excellence of human perfection. He was peerless in knowledge, forbearance, forgiveness, generosity, sacrifice and piety. Whenever Al-Mu”tamad asked anybody about his captive Imam Hasan al-“askari (A.S.), he was told that the Imam fasted during the day and worshipped during the night, and that his tongue uttered no word but remembrance of his creator. During the brief periods of freedom and stay at home, people approached him hoping to avail from his benevolence, and they went back well rewarded. Once when the “Abbaside caliph asked Ahmed ibn “Abd Allah ibn khaqan, his Minister for Charities (awqaf), about the descendants of Imam “Ali (A.S.), he reported: “I do not know anybody among them who is more distinguished than Hasan al-“askari. None can surpass him in dignity, knowledge, piety and abstinence, nor can anybody match him in the point of nobleness majestic grandeur, modesty and honesty”.
As Center of Learning
Imam Hasan al-“askari (A.S.) had a brief span of life, only twenty-eight years, but even in this short period, which was furled by a chain of troubles and tribulations, several high ranking scholars benefited from his ocean of knowledge. He also stemmed the flood of atheism and disbelief, which ensued, from the philosophers of that age, winning conspicuous success over them. One of those was Ishaq al-Kindi. He was writing a book on what he called “self-contradictions” in the Holy Qur”an. When the news reached the Imam (A.S.), he waited for an opportunity to refute and rebut him. By chance, some of Ishaq”s students came to him. The Imam asked them: “Is there anyone among you who can stop Ishaq from wasting his time in this useless effort fighting the Holy Qur”an?” The students said: “Sir, we are his students: how can we object to his teaching?” The Imam urged that they could at least convey to their teacher what he had to tell them. They replied that they would be ready to cooperate as much as they could in that respect.
The Imam (A.S.) then recited a few verses from the Holy Qur”an, which the philosopher thought as contradictory of one another. He then explained to them thus: “Your teacher thinks that some of the words in these verses have only one meaning. But according to the Arabic language, these words have other meanings too which, when taken into consideration, indicate no contradiction in he overall meaning. Thus, your teacher is not justified for basing his objections and claim of contradictions on the premises of the “wrong meaning” he himself selects for such verses”. He then put up some examples of such words before them so clearly that the students conceived the whole discussion and the precedents of more than one meaning.
When these students visited Ishaq al-Kindi and after routine talk, reproduced the disputed points, he was surprised. He was a fair-minded scholar and he listened to his students” explanations. Then he said: “What you have argued is beyond your capacity: tell me truly who has taught you these points?” The students said that it was their own reflection, but when he insisted that they could never have conceived those points, they admitted that, it was explained to them by Abu Muhammad Imam Hasan al-askari (A.S.). The instructor said: “Yes: this level of knowledge is the heritage of that House and only that House”. Then he asked the students to set fire to all such works of his.
Imam Hasan al-askari (A.S.) was a reliable authority for traditionalists who had recorded several traditions in their collections on his authority. One tradition about drinking runs thus: “The wine drinking is like an idolater”. It has been recorded by Ibn al-Jawzi in his book “Tahrim al-Khamr” (prohibition of wine drinking) with continuous chain of references tracing its narrators. Abu Na”im Fadl ibn Waki states that the tradition is true as it has been narrated by his companions such as Ibn “Abbas, Abu Hyrayra, Anas, AbdAllah ibn Awf al-Aslami and others.
Unfortunately, these storehouses of knowledge are not available.
Imam Al-Hasan al-“askari, peace be on him, said:
Generosity has a limit, when crossed becomes extravagance; caution has a limit when crossed becomes cowardice; thriftiness has a limit, when crossed becomes miserliness; courage has a limit, when crossed becomes fool-hardiness. Let this moral lesson suffice: refrain from doing anything which you would disapprove of if done by someone else.
A Part of Imam Hasan Al-askari’s Commandments to His Shia
Let piety be your provision, patience be your garment, and buy hardship in the path of Allah. Be true in your speech, trustworthy in performing your deeds, prolong your sajdah (prostration), deal with others with best behavior, and treat your neighbor amicably. Perform your prayers even with those whom you think to be your opposition; attend their funeral ceremonies, visit their sick, and give them their rights. Verily I tell you that whosoever is honest and has good behavior in the eyes of others, he is the pious Shia whom I will be proud of. Therefore, fear Allah, be as adornment on behalf of us and be not as shame that defames our name. This is the only way by which others shall be attracted toward us (the Ahlul Bayt of the Holy Prophet s.w.)
17th Rabi ul Awwal
On the auspicious, happy and joyous occasion of Id Milad un-Nabi(S.A.W.) and the Birthday Anniversary of Imam Jafar al-Sadiq(A.S.) we extend our Happy and Heartiest Greetings and Felicitations to the millions strong Muslim Ummah in the world.
A Brief Biography of the Holy Prophet of Islam(S.A.W.)
The State of the World before Islam
When Almighty Allah sent His last and greatest Prophet, Muhammad [s], mankind was immersed in a state of degeneration. The messages of the past prophets had been distorted and ignored, civilisation was on the decline and humanity had slumped into an age of darkness, with disbelief, oppression and corruption rife everywhere. The whole world presented the gloomiest picture ever of human history. Hence, the Qur’an’s terming of this chaotic state of affairs as ‘Ignorance’, or to put it exactly in the words the Holy Book has used ‘Jahiliyah’.
Consequently it is incorrect to view ‘Jahiliyah’ as something of the remote past, for it is quite clear from the Qur’an’s terminology that any people rejecting Divine Messengers, turning a deaf ear to the Almighty’s revelations and overcome with carnal desires, can aptly be termed an ignorant lot. Therefore broadly speaking, the term ‘Jahiliyah’ is not limited to any particular era cut can also be applied to all similar societies irrespective of whether they existed in the past or are still found in our contemporary era, the so-called, Space Age.
Accordingly, it is easy to recognise the symptoms of ‘Jahiliyah’, there is oppression and corruption, because the salient features of such a society are disbelief, deviation, breach of divine commandments, spread of injustice and vices such as usury, drinking alcohol, adultery, gambling, bloodshed, moral decadence, etc. Thus any society in which such perversions prevail is without doubt ‘Jahiliyah’.
Such was the sad state of affairs in which mankind lived, before Allah sent them a Prophet, describing him as a ‘Mercy for the creation’. The Arabs among whom Muhammad [s] was born were fragmented into a number of heterogeneous tribes constantly engaged in internecine bloodshed. They had replaced Abraham’s monotheism with the worship of idols, stars, angels and demons, turning the Ka’aba built for the One and Only Creator, into a pantheon of idols. Tribal rivalries and blood feuds, fuelled among them like the burning desert sands of Arabia.
Ignorance was not confined to the Arabs alone, for on the fringes of Arabia where the desert gives way to hospitable lands, met the ever changing borders of ‘World Arrogance’, the two superpowers of the age; the Persian and the Byzantine Empires. Both bidding for hegemony over the known world had bled white with wars, and despite their massive territories, it was obvious they were in their death throes.
The fire-worshipping Persians with their strange concept of dualism were further plagued by the still weirder Mazdakite doctrine which advocated communal ownership and went to such an extent as to rule women to be the common property of all men. Like Mani a few centuries earlier, who had claimed a new religion by combining the teachings of Jesus and Zoroaster, Mazdak’s movement was also a reaction to the corruption of the traditional priestly class. Both creeds had flattered to deceive and died away after the execution of their proponents, who more or less depended on royal patronage. On the other hand the Sassanian aristocracy aligned with the Zoroastrian clergy was steeped in pleasures burdening the downtrodden masses with heavy taxes and oppression.
At the other end was the Byzantine World, which though claiming to profess a divinely revealed religion had in fact polluted the monotheist message of Prophet Jesus [a] with the sediments of ancient Greek and Roman pagan thoughts, resulting in the birth of a strange creed called Christianity. Way back in 381 A.D., the Greco-Roman Church council had declared as heresy, the doctrine of Arius of Alexandria, to which most of the eastern provinces of the empire adhered, and in its place the council had coined the absurd belief that God and Jesus are of one substance and therefore co-existent. Arius and his followers had held the belief in the uniqueness and majesty of God, Who alone, they said has existed since eternity, while Jesus was created in time.
Throughout the 5th and 6th centuries the church continued to be racked by a myriad of controversies over its illogical attempts to define the alleged dual (divine and human) nature of Jesus in the light of Greek mythology and Persian Mithraism, the influence of both of which was quite visible on the Christian church. In addition, weirder beliefs like Holy Ghost, Mother of God (Mary) and Trinity cropped up which caused trouble in Syria, Egypt and North Africa, where the Monophysite Christians held ‘god the father’ to be infinitely superior to ‘god the son’. In short, terror, oppression and sectarian persecution were the order of the day in Christendom.
Scattered here and there across West Asia and North Africa were colonies of Jews, to whom several outstanding Messengers had been sent by the Almighty. But these divine favours had failed to reform the crime hardened Jews, whose very name had become synonymous for treachery. They had long deviated from the commandments of Allah, distorting the laws brought by Prophet Moses [a], tampering with divine scriptures, slaying prophets and in the end coining the chauvinist creed called Judaism. It was more a racial sedition rather than a set of beliefs and the Israelites’ vehement opposition to the last great reformer, Prophet Jesus Christ [a], was still fresh in the minds of the people.
Further to the east lay the once flourishing cultures of China and India which were now groping in the dark. Confucianism had confused the Chinese, robbing their minds of any positive thinking.
The Sui dynasty (581-618) espousing the cause of Buddhism had plunged China into a blood bath. If Buddhism was never intelligible to the masses, Taoism the religion of the former court was even more remote and expensive to practice looking like a huge complex of rites, cults and strange rituals. The victims of these feuds were of course the poor masses, bewildered as ever and seething under oppression.
In the subcontinent, the fabric of the Indian society was in even more shambles. Hinduism and the absurd philosophy of the caste system it preached, had created water-tight compartments between the human race reducing the so-called lower classes to the ranks of mere beasts of burden.
Hinduism had no universal pretensions whatsoever, and had evolved and was peculiar to the geographical confines of India, or more properly Northern India and its Aryan invaders. Conversion of foreigners was difficult because one had to be born in a particular caste and it was the mystery of ‘Karma’ that determined one’s fate.
In addition, India presented a confusion of castes and creeds and a pantheon of idols more weird and in erotic postures than found anywhere else. Tantric rites including demon-worship, sacrifice of humans and possibly cannibalism were the order of the day. No intermarriage, no inter-living, burning of the widows on the dead husband’s pyre, exploitation of the so-called lower class women dedicated to temples as devdasis but whose actual work was to satisfy the carnal desires of the priests, were some of the sordid affairs in practice.
Outside the periphery of the civilised world, beyond the River Jexartes in the endless steppes of Central Asia, dwelt the marauding Turks and other related tribes. They adhered to the magical rites of Shamanism and ancestor worship.
Africa, beyond the Sahara was steeped in animism while in Europe bands of barbarians such as Avars, Bulgars, Germans, Franks etc. wandered around pillaging what remained of the Roman civilisation.
In short, wars, bloodshed, slavery, oppression of women and the deprived held sway everywhere. Might ruled right. The world was in dire distress but no one seemed around to deliver it from darkness. No religion, ideology, creed or cult could offer any hope to the agonies and frustrations of humankind.
None of the religions in currency had any universal outlook or even pretensions and were limited to insurmountable geographical and psychological barriers, preaching discrimination and the narrow-minded superiority of a particular race.
Thus it was in such a chaotic state of depression that Almighty Allah sent His last great Prophet, with the universal Message of Islam to save mankind from disbelief, oppression, corruption, ignorance and moral decadence that was dragging humanity towards self-annihilation.
The Makkan Society
The society at obscure Makkah where Prophet Muhammad [s] opened his eyes, was rife with vices and oppression. It was as barren as the harsh Arabian landscape, with declining morals, rising perversion, ignorance and poverty. Like the rest of Arabia it was polytheist in nature, deeply engrossed in the worship of a multitude of idols.
The Makkan society roughly speaking was divided into three classes as follows:
1.The Arrogant Wealthy:
In their hands was vested the wealth, authority and leadership of Makkah, and it was this class which vehemently opposed the Messenger of Allah and his call to Islam. They terrorised and forbade people from believing him, for fear of losing their unjust hegemony over Makkah. To this class belonged Abu Jahal, Abu Sufyan, Abu Lahab, Walid bin Mughira, Uqba bin Abi Moayyit, Aas bin Wael Sahm and others, who had built up large fortunes by oppression and foul means.
2. The Deprived (slaves and the oppressed):
This class was composed of the downtrodden like Ammar and his parents Yaser and Sumaiyya, Bilal the Abyssinian, Suhaib the Roman, Khabbab bin Arat etc., who all eagerly hastened towards the call of Islam, because they found it to be the truth and a way of deliverance from oppression, slavery and disbelief.
3. The General Public:
These were neither part of the landed oligarchy nor were subjected to slavery. They could well be termed the middle class. Affiliated to their respective tribal chiefs or clan heads they blindly followed the path chosen by their leaders.
Thus since the Islamic Da’wah (call) strives for justice and equality among the human race, removing the artificial barriers of class set up by ‘Jahiliyyah’, the tyrants and oppressors did all they could to stop its eventual spread. Sensing that its Monotheist message, preaching submission to the One and Only Creator and forsaking the worship of idols and man-made images, would bring an end to their domination over Makkah, the pagan Quraish, decided to gang up against Prophet Muhammad [s].
Birth and Ancestry
Muhammad [s] was born at Makkah in the year 570 AC. known in the annals of Arabian history as the ‘Year of the Elephant’ because of a miraculous event. That year Abraha the Christian governor of the Abyssinian King, who had already subdued Yemen, marched upon Makkah with a huge army of elephants. His intention was to destroy the Ka’aba and shift the centre of pilgrimage to San’aa, where he had built an imposing church. But the very moment Abraha’s awesome army was poised for the attack, the Almighty sent a swarm of flying creatures, who blackened the sky pelting the mighty force with pebbles, and within minutes destroyed elephants and warriors alike. Thus Almighty Allah humbled the arrogantly ignorant by means of an obscure creature.
Muhammad [s] was born on the eve of 17th of the lunar month of Rabi-ul-awwal and according to some versions on the 12th of the same month. His father was Abdullah the son of Abdul Muttalib the son of Hashim and his mother, Amina, was the daughter of Wahab. His grandfather Abdul Muttalib had many wives and children, out of whom Abdullah and Abu Talib were from the same mother. Thus Prophet Muhammad [s] was a scion of the noble Bani Hashim clan a sub-division of the large Quraish tribe, descended from Prophet Ishmael [a] the elder son of Prophet Abraham [a].
He was a posthumous child, as his father Abdullah had died three months before his birth, while on a visit to Yathrib (Madina). The birth of the orphan turned the grief of the bereaved family into unbounded joy, and none were more happy than his mother, Amina and grandfather Abdul Muttalib, who were in a state of shock at Abdullah’s untimely death. The family burst into happiness, slaughtering sheep and throwing a grand banquet for the Quraish, to celebrate the auspicious occasion. Makkah overflowed with joy as throngs of people flocked to Abdul Muttalib’s house to congratulate him on the birth of his grandchild.
The Upbringing of the Prophet
As was the custom in those days, babies of noble families were normally entrusted to the care of strong and healthy wet nurses, who not only gave suck but taught their wards manners and etiquette. The young Muhammad [s] was accordingly put under the care of a noble wet-nurse called Halima bint Hareth As-Saadiyah, who brought him up along with her own children; Abdullah, Eisa and daughter Shaima.[1]
After four years Halima brought back the child to his mother and grandfather. Everyone was happy as the toddler started to grow up into a pretty, sober and intelligent boy, marked out from the rest of the children by his suave manners and loved and admired by all.
Mother and Grandfather Die
At the age of six, his mother took him to Yathrib to visit her family. Umm Ayman their maid accompanied them on the journey. At Yathrib, the young boy saw the grave of his father, whom he had never seen in life. What a moving scene it may have been when mother and son, set eyes on Abdullah’s grave!
After a short stay in Yathrib they started back, but on the way Amina became seriously ill. The party stopped to nurse her but her condition became worse and finally she breathed her last and was buried at a place called Abwa, situated between Makkah and Madina. The child was naturally sad at loosing his only surviving parent, at the tender age of 6. Now he was an orphan on both sides and alone in this wide world. But Almighty Allah is Great and Omnipresent and He alone decrees destinies. Umm Ayman escorted Muhammad [s] to Abdul Muttalib, who was shocked on hearing news of his daughter-in-law’s sudden death. The doting grandfather took upon himself the task of bringing up the young orphan, never letting him feel the slightest discomfort. But there was yet another shock in store for Muhammad [s], for when he reached the age of 8, he lost his loving grandfather too.
Abu Talib Assumes Guardianship
Before his death, Abdul Muttalib instructed his son Abu Talib to see his orphaned grandson’s upbringing. Accordingly, Abu Talib gladly assumed guardianship of his nephew and took young Muhammad [s] under his roof. Abu Talib and his wife Fatimah bint Asad raised the orphan as their own child, never making him feel the slightest thought of being a destitute. They loved him dearly and he loved them in turn. In later years he was often heard saying that Fatimah bint Asad, (the mother of Imam Ali) was like a mother to him.
Notes:[1] A deep affinity developed between the Prophet and his foster brothers and sister, and later in life they also accepted Islam.
The Prophet’s Marriage
Muhammad [s] grew up in his loving uncle’s house, blossoming into a handsome youth of exceptionally good character, which marked him out from rest of the young Makkans. He soon began to assist Abu Talib in trade and commerce and once accompanied his uncle’s trading caravan to Syria, ably revealing his talents and integrity. His honesty and reputation preceded him and sometime after his return to Makkah he took up a trading job with one of the wealthiest and noblest Quraishite women, Khadija bint Khuwailid. He accepted to work for Khadija and was entrusted with some money, with which he busied himself in commerce. He again travelled to Syria and made great profits for Khadija during the trip.
Naturally Khadija was pleased and soon came to admire Muhammad’s [s] intelligence and honesty. Eventually she offered her hand in marriage which was accepted by him. Muhammad [s] thus married Khadija and they lived a harmonious life full of love, co-operation and sincerity, sharing each other’s joys and sorrows. They formed a perfect husband and wife pair, the likeness of which is something rare in human history. When finally the Divine Message was revealed to Muhammad [s], the devout Khadija at once believed in her husband without ever expressing the slightest doubt. She was the first among women to accept Islam and subsequently put all her vast wealth and property at the Prophet’s disposal for the spread of truth and justice.
Khadija bint Khuwailid was from the Quraish tribe and was born and bred in Makkah. Even in the days of Jahiliyyah she was known among the Quraish women for her nobleness of character and virtue, that is why she was called by the Makkans as Tahera ‘the pure’. She married Muhammad [s], 15 years before revelation came to him from Allah. As long as she was alive the Prophet never took a second wife and even in later years of his life after numerous marriages, he used to cherish her loving memory and refer to her as the most beloved of his spouses. She endured with him hunger, poverty and calamities inflicted by the Makkan polytheists. She bore Muhammad [s] many children, all of whom except for Fatima [a] died in infancy, including son Qasim[2] from whom the Prophet’s kunya (agnomen) ‘Abul Qasim’ is derived.
Finally in the tenth year of the Prophetic mission, shortly after the small Muslim community quarantined by the heathens in Shaib Abi Talib had come out of the valley, Khadija breathed her last. It was a great tragedy for the Prophet. The year is known as the ‘Year of Grief’ in history because the Prophet suffered a further blow that year losing that other great benefactor, his uncle Abu Talib.[2] Khadija bore the Prophet one more son named Taher; who also died in infancy. Later in life Prophet Muhammad [s] had another son named Ibrahim, through his Egyptian wife Maria Qibtia, who also died in infancy. Hence, the Prophet’s progeny survives today through his daughter Fatima and her two sons Hasan and Husayn who are the ancestors of all ‘Seyyids’ (descendants of the Prophet).
Truthful and Honest
Muhammad [s], right from his childhood was known for his virtue and lofty conduct and was far removed from the prevalent vices of the day like idolatry, dishonesty, drinking, gambling, cowardice etc., which were the hallmarks of the Makkan society. His noble character stood him out as the most impeccable one ever, to the point that his people called him ‘as-Sadiq’ (the Truthful) and ‘al-Amin’ (the Honest). They put their complete trust in him and always turned to him as an impartial judge in their frequent disputes.
He was a born believer whose heart was free from the filth of disbelief and polytheism. Never had the boy been near idols let alone worship them. The All-Knowing Allah, Who had singled out the child for the greatest task and blessings that lay ahead, had inspired Muhammad’s [s] young heart with His Greatness, Power and Majesty. His pristine purity was indicative of his future greatness, for how could people believe in him and put their trust in him if they see him prostrating before manmade objects and indulging in vices like any ordinary Arab of the day. Surely, none would have responded to his call to Islam, towards virtue and towards deliverance from oppression, and none would have believed him if they were not sure of vouchsafing his truthfulness and honesty.
Thus Divine providence was at work, right from the beginning in his case, grooming, inspiring and educating the young Muhammad [s] and finally introducing him as a model of emulation and messenger for all of mankind.
Muhammad [s] The Good News of the Prophets
It is now clear that both Judaism and Christianity had completed their historical missions, for the process of abrogation and perfection is a natural matter with respect to the divine laws. It was known that humanity should resort to another divine law in accordance with the divine will. In addition to that, both religions had been distorted and tampered with. So, logically and with respect to following the revealed path, it is irrelevant to adopt them as ways of life. The substitute is Islam, the promised divine faith for all mankind. It is the faith about which the prophets Ibrahim (Abraham), Musa (Moses) and Isa (Jesus) [a] gave good news.
Should seekers of truth be certain of the fact that Muhammad [s] was the Prophet promised by Musa, and Isa [a], and that he was mentioned in the Old and New Testaments, this would constitute a miracle pertaining to him and be confirmation of his prophethood. It rests as a proof on the Jews and Christians who believe in the Pentateuch, the Bible and Pre-Islamic history.
Humanity was waiting for the advent of a new prophet. The Qur’an argues with the Jews and Christians on this point and reminds them of this fact:
“When there came to them a Book from Allah, confirming what was with them – and aforetimes they prayed for victory over those who disbelieve – When there came to them the truth which they recognised, they disbelieved therein. The curse of Allah is on the disbelievers.”
Holy Qur’an (2:89)
The Pentateuch and the Bible did mention the characteristics of the Prophet Muhammad [s], the place of his appearance and his message. A great number of Jewish and Christian religious scholars, at the time, embraced Islam, and believed in the Prophet [s], because they found his name and attribute in the Pentateuch and the Bible. The Qur’an drew their attention to this fact and called on them to return to the Pentateuch and the Bible:
“…the Prophet, the Ummi, whom they find written down with them in the Torah and Injeel…”
Holy Qur’an (7:157)
Let us, then, read the Old and New Testaments, and the works authored by the researchers and thinkers, particularly the Christian intellectuals like Professor David Benjamin Kildani,[3] concerning the coming of the Prophet Muhammad [s].
When emphasising the character of the promised Prophet, the other prophecy, attributed to Musa (Moses), is, in any case, conducive when it speaks of the ‘the bright light of God which comes from Faran'[4] which is the wilderness of Makkah.
In chapter 33, of the Pentateuch, the second sentence states:
“The Lord came from Sinai, and shined to them from Saer, and gleamed from the mountain of Faran. And ten thousand saints came with him. From his right hand the fire of a law for them appeared. So the brightness of the Lord is likened to the light of the sun, ‘The Lord came from Sinai, and shined to them from Saer.’ He gleamed with glory from Faran. He appeared with ten thousand of his followers, carrying a divine law for them in his right hand. None of the Israelites had anything to do, Christ included, with Faran. Hajar (Hagar) and Isma’il (Ismael), her son, wondered in the wilderness of Beersheba. Then, they settled in the wilderness of Faran.[5]
We read in another text, page 33:
“The other prophecy is mentioned in the Book of Isaiah, chapter 21, verses 13-17. It says: ‘This is a message about Arabia. You people of Dedan, whose caravans camp in the barren country of Arabia, give water to the thirsty people who come to you. You people of the land of Tema, give food to the refugees. People are fleeing to escape from swords that are ready to kill them, from bows that are ready to shoot, from all the dangers of wars.’ Then the Lord of Kedar will be at an end. The bow-men are the bravest men of Kedar, but few of them will be left.'”[6]
In another text, we openly and self-evidently read about the good news of the coming of the Prophet Muhammad [s]:
“During that rare chance, God sent His servant, the Prophet Haggai to console those sad people. He carried with him this important message:
“I will overthrow all the nations, and Hamada will come to all nations. I will fill this temple with wealth. Such the Lord of the soldiers said. All the silver and gold of the world is mine. And there I will give my people prosperity and peace. The Lord of the soldiers had spoken.”
“I had translated this paragraph from the only copy which was in my possession which was borrowed from a lady who is a cousin of mine. This copy was written in the national language.”
Let us return to the English translation of the Bible, which we believe to have changed the word ‘Hamada’ from the Hebrew origin to ‘Amniya’, and the word ‘Shalom’ to ‘Islam’.
The priest-professor Abdul-Ahad, who later on embraced Islam, said:
“… therefore we should view this prophecy truthful beyond question. It is identified with the character of Ahmad and his message Islam. That is because both the words Hamada and Shalom or Shalama give precisely the same meaning and have the same importance of Ahmad and Islam[7] … in many of Christ’s statements we read the good news of the Prophethood of Muhammad [s] and the mentioning of his name.
Jesus’ Prophecy about Muhammad [s]:
“And when Jesus son of Mary said: O Children of Israel! Surely I am the Apostle of Allah to you, verifying that which was (revealed) before me of the Torah, and giving the glad tidings of an Apostle who will come after me, whose name is Ahmad…”
Holy Qur’an (61:6)
“Those who follow the Apostle – Prophet, the Ummi whom they find ordained for them in the Torah and the Evangel, he enjoins them good and forbids them evil…”
Holy Qur’an (7:157)
The Gospel of Jesus [a] brought into sharper focus the identity of the one who would fulfil the promise to make the line of Ishmael [a] a great nation. In the Gospel of John – a New Testament book which is not the Gospel of Jesus [a] and which may be considered as representing only in general terms portions of his teachings. Christ informs his close companions that his work among them was drawing to conclusion, but God would send someone else after a time to carry forward the prophetic movement. This someone, however, would be the last of the prophets.
The following passages of the New Testament lend further proof to the Prophethood of Muhammad [s]:
“And this is the record of John (the Baptist) when the Jews sent priests and levites from Jerusalem to ask him, who art thou?
And he confessed, and denied not; but confessed I am not the Christ.
And they asked him, “what then? Art thou Elias?” And he said: “I am not.” “Art thou That Prophet?” And he answered, “No.”
And they asked him, and said unto him, “why baptizest thou then, if thou be not that Christ, nor Elias, neither That Prophet.”
John (1: 19-21, 25)
“If ye love me, keep my commandments.
And I will pray to the Father and He shall give you another Comforter, that he may abide with you forever.
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
John (14: 15-16-26-30)
“But when the Comforter is come, whom I shall send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.”
John (15:26)
“Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgement:
Of sin, because they believe not on me;
Of righteousness, because I go to my Father, and ye see me no more;
Of judgement because the prince of this world is judged.
I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
He shall glorify me: for he shall receive of mine, and shall shew it unto you.”
John (16:7-14)
A careful study of these passages brings to light the following facts:
Jesus Christ [a] prophesies the coming of a Comforter after him.
The coming of the Comforter depends on Christ’s departure.
He is sent by Almighty Allah.
He will teach everything.
He will draw attention towards what the Christ had foretold.
He will testify and glorify Christ.
He will not speak by himself but what he divinely hears.
He will foretell future events.
The world will follow his religion.
He will stay forever.
In view of these glaring facts if we cast a glimpse at the life of Prophet Muhammad [s] we will discover the amazing truth that these points perfectly tally with his mission and confirm beyond doubt that he is the Comforter Promised by Jesus.[3] *Father David Benjamin Kildani embraced Islam and changed his name to Professor Abdul Ahad Dawood. He was from the Kildani sect related to the Roman-Catholic Church, holding a bachelor’s degree in Theology. After embracing Islam he wrote a book under the name of ‘Muhammad in the Holy Qur’an’.[4] Faran is the wilderness of Makkah. It is a reference to the place where the Prophet Muhammad [s] was chosen to prophethood. He came to Madina at the head of ten thousand warriors to conquer Makkah. This is widely known as recorded by historians.[5] Abdul-Ahad Dawood, Muhammad fi al-Kitab al-Muqqaddas
(Muhammad in the Holy Bible), 3rd ed, pp.31-33.[6] Ibid, p.33.[7] Ibid, p.50.
The Beginning of the Prophetic Mission
Muhammad [s], though endeared and respected by Makkans for his wisdom and virtues, preferred solitude and kept his distance from the polytheist society. Disgusted with the corruption all around, he used to retire to the Cave of Hira, in a mountain a few kilometres from Makkah, meditating Allah’s Majesty and worshipping Him. Initially he used to remain in the cave for a day or two and sometimes even 10 nights or more but the next few years saw him spending a whole month in that cave, praying to Allah and contemplating guidance for the deviated people.
Finally the day dawned which was change the history of the world. When he had reached the age of 40 and was engrossed as usual in praying to Allah at his retreat of cave Hira, suddenly that harbinger of Divine tidings, the Archangel Gabriel, appeared with the first verses of the Holy Qur’an:
“Recite in the name of your Lord Who created. Created man from a clot. Recite and your Lord is most Generous. Who taught (to write) with the pen. Taught man what he knew not.”
Holy Qur’an (96:1-5)
With these verses, Gabriel [a] announced to Muhammad [s] that Almighty Allah had formally chosen him to be His last and final Messenger to humankind.
Muhammad’s [s] heart was filled with joy, and he thanked Almighty Allah for bestowing this great honour upon him. He hurried to his house to tell his wife Khadija about his appointment to Prophethood.
Khadija on hearing the event at once believed in her husband’s Prophethood and so did his young cousin Ali [a]. Consequently Ali and Khadija became the first ever male and female Muslims respectively. Thus started the beginning of a divine mission which was destined not only to cleanse the Arabian Peninsula of the filth of polytheism but whose radiance would eventually dispel darkness from all over the world.
Muhammad’s [s] formal announcement of his Prophethood had a mixed reaction on Makkan society. While the oppressed classes hastened towards the call of Islam, happy that the day of deliverance had finally dawned, the Makkan oligarchy and those who felt a danger to their vested interests and hegemony; ganged up to ridicule the Prophet, in their desperate bid to nip in the bud the final revelation to the human race.
Undeterred by Jahiliyah’s arrogant attempts, Muhammad [s] continued to propagate the great divine mission entrusted to him, and the next 23 years of his lifetime saw the gradual unfolding of the grand miraculous event; the Holy Qur’an, Allah’s own words sent down through the Archangel Gabriel.[8]
[8] Even today after 14 centuries, Allah’s book the Holy Qur’an stands as a living miracle for humanity. Its revelation was completed a couple of months before the Messenger’s passing away, and besides containing the ‘Shariah’ (canonical laws) for the Muslims, it is a source of knowledge goading man to contemplate and discover the mysteries of science, inspiring high ethical values and morals in its readers and showing the perfect path for mankind’s happiness both in this world and the hereafter.
The Making of Early Muslims
Despite the feverish attempts of the Arab infidels to suppress the call of truth, the young Muslim community began to grow in numbers, as more and more people flocked to the call of Islam.
The Prophet’s mission in Makkah can thus be classified under the following two periods:
The Secret Call
At first the Messenger of Allah called people to Islam secretly. He began with his immediate kinsmen, the Bani Hashim, explaining to them his divine mission. For three consecutive days he discoursed with them, without much success, and only his young cousin Ali [a], stood up every time saying ‘I bear witness Muhammad is the Messenger of Allah.’ The other members of his clan either mocked at him or remained silent, perhaps needing time to ponder over his words.
Without feeling the least discouraged, Muhammad [s] continued his work, encountering individuals and inviting them to Islam. By and large, the devoted group of Muslims increased around him, and he selected a secret secluded spot, to assemble the faithful and teach them the principles of Islam and the verses of Qur’an as they were gradually revealed. When the number of Muslims had reached 40, Almighty Allah ordered His Messenger to shun the garment of secrecy and make public the invitation to Islam.
The Public Call
As the number of committed Muslims began to grow, Almighty Allah commanded His Prophet to publicly announce the call to Islam. Some of the notable converts at this stage included Muhammad’s [s] kinsmen such as Ja’far bin Abi Talib, Ubaidah bin Hareth bin Abdul Muttalib and etc…
The growing presence of such a strong Muslim community in their midst naturally annoyed the obstinate polytheists, who felt increasing danger to their hegemony. The infidels, who had no logic to defend their worship of manmade objects and stop the awakened masses from flocking toward the light of Islam, resorted to torture and other methods of oppression against the fledgling Muslim society. Bilal the Abyssinian, Suhaib the Roman, Khabab bin Art, and others underwent the most rigorous forms of torture at the hands of arrogant Jahiliyah.
The Mission Continues
Despite the hardships, the infant community of Islam stood steadfast in its beliefs. The Prophet’s wife Khadija bint Khwailid who was blessed with a large fortune, put all her wealth and property at her husband’s disposal, to help the spread of Islam. The personality of Abu Talib, Muhammad’s [s] uncle, who was respected and admired by the Quraish, was instrumental in keeping the polytheist Arabs at a distance, and they were afraid of doing any bodily harm to the Prophet. The Prophet continued to teach the young Muslim community, the divine revelations and the basic tenets of Islam. His most enthusiastic disciple and student was none other than his young cousin, Ali, who was the closest personality to Muhammad [s].
A point to note is that while all the early Muslims were mature people and had experienced the fruits and bitterness of growing up among the idols of Arabia, it was only Ali, who entrusted to his cousin’s guardianship years before the call of Islam, was like Muhammad [s] – of a pristine pure personality and far removed from contemporary corruption. Perhaps it was divine providence that Ali should be groomed personally by the last and greatest Messenger to mankind. Hence, the young Ali imbibed all the knowledge directly from the Prophet himself.
Consequently the Da’wah (Islamic Call) of the Prophet falls into two clearly discernible periods as follows:
1. The period in Makkah, beginning with the age of 40 till his emigration to Madina 13 years later.
2. The period at Madina, beginning with the Prophet’s historical arrival till his sad demise 10 years later at the age of 63.
The Makkan Period
If the Prophet’s emigration to Madina opened new vistas for the message of Islam and its eventual expansion over the Arabian peninsula, nonetheless the Makkah period despite the persecution and hardships, was instrumental in laying the firm foundations of Monotheism, which were to flower in Madina later on.
Briefly speaking, the major landmarks of the Islamic call in this period are explained underneath for our readers:
1. The First Revelation
The coming of the Archangel Gabriel with the tidings of Prophethood and the first revelation, as we have already explained.
2. Da’wat Dhul-Ashira
The invitation to his kinsmen the Bani Hashim to accept Islam. The event known as Da’wat Dhul-Ashira was a formal announcement of Muhammad’s [s] mission and a turning point in the history of the divine message and its spread. Undeterred it set the tone for the making of the first group of dedicated Muslims, who despite severe persecution and hardships gathered around the Prophet to assimilate the teachings and principles of Islam.
3. Isra
The night journey Isra as described by the glorious verses of the Holy Qur’an.
“Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the Remote Mosque of which We have blessed the precinct…”
Holy Qur’an (17:1)
What is meant by Isra is the bodily ascension of Prophet Muhammad [s] from the Sacred Mosque (Ka’aba) to the Remote Mosque in Jerusalem[9] and thence to the heavens to the very presence of Almighty Allah, and back to earth in a very short span of the same night. It is related that Gabriel descended one night with the heavenly mount Buraq whose speed as the name suggests is far greater than the speed of light, and took the Prophet to the highest and furthest point of the heavens where no creature has ever set foot, and thence the wonder-struck Muhammad [s] proceeded alone to the very presence of the ‘Magnificent Light’, that only a curtain divided him from the Omnipotent Almighty. Then Allah spoke with his servant and showed him the signs of His Majesty. The event also known as Me’raj confirms that no creature ever, not even the past prophets or any heavenly being either, like the Archangel Gabriel, had been so near to the Almighty’s proximity, as the Habibullah (beloved of Allah) was summoned by Allah that night.
4. The First Martyrs
The idolaters maddened at Bani Hashim and other Makkans for accepting Islam, singled out some Muslims like Bilal the Abyssinian, Ichabab bin Art and Yasir, his wife Sumaiyya and their son Ammar for severe torture. Despite the barbarities inflicted, the new Muslims refused to forego their faith in monotheism and eventually Yasir and his wife Sumaiyya were savagely martyred at the hands of the infidels.
5. The Emigration to Abyssinia
When the Messenger of Allah felt the growing danger threatening the very lives of the infant Muslim community and its helplessness against the infidels, he instructed some of them to migrate to Abyssinia. The immigrants were led by the Prophet’s cousin Ja’far bin Abu Talib, and upon arrival there, were allowed to settle and practice their faith by the Abyssinian ruler Negus.
6. Siege and Social Boycott
Alarmed at the growing number of Muslims and fearing to do bodily harm to the Prophet, because of Abu Talib’s towering personality, the Makkan Jahiliyah devised a plan of social boycott of the whole Bani Hashim clan.
Hence a total boycott was imposed on the Bani Hashim and the new Muslims to such an extent that all links or contacts whether commercial or social, including buying or selling of goods and even matrimonial alliances were severed. But the faithful Abu Talib was determined to protect his nephew the Prophet, and together with all his clan members as well as the other Muslims retired to the valley known as Shi’b Abi Talib on the outskirts of Makkah, where together, they could easily override the difficulties and also protect themselves from any incursions. Steadfastly, the Muslims bore the consequences of the siege, enduring pain, hunger and other difficulties for three long years, and ultimately frustrated the infidel’s efforts, which forced the Makkan Jahiliyah to lift up the social boycott.
7. The Year of Great Grief
Shortly after the Bani Hashim and other Muslims emerged from Shi’b Abi Talib, a double calamity struck the Prophet. Umm al-Mu’mineen (mother of believers) Khadija al-Kubra who had given her husband unflinching support, sacrificing her great wealth and property for the cause of Islam, finally succumbed to the hardships and breathed her last. It was a great blow to the Prophet to lose his faithful beloved companion and the mother of his illustrious progeny. But another calamity was in store for Muhammad [s], and three days later that another great benefactor and sincere guardian, his uncle Abu Talib passed away from this mortal world.
These sad events occurred in the holy month of fasting, Ramadhan, three years before the Prophet’s historic migration to Madina. Accordingly the year is known in the annals of Islamic History as the ‘Year of Grief’.
8. The Retirement to Ta’if
Aggrieved by the double loss of his loving wife and doting uncle, and faced with the prospect of renewed hostility from the Makkan idolaters, who were emboldened by Abu Talib’s death, the Prophet set out for the oasis town of Ta’if. But in Ta’if the call to Islam fell on deaf ears. No one believed in Muhammad’s [s] invitation except an old Christian farmer called ‘Adhasu’ who embraced Islam. The Arabs of Ta’if ridiculed the Prophet, encouraging simpletons and ignorant children to pelt him with stones and obstruct his path, wherever he moved. The Messenger convinced that his divine mission would not make much progress with the stonehearted people of Ta’if, returned back to his birthplace Makkah.
9. Meeting with a Yathrib Delegation
Even though the arrogantly ignorant Quraishites and other tribes of Makkah and Ta’if had scoffed at the message, divine providence was already at work facilitating help and the spread of Islam from hitherto unknown quarters. In the eleventh year of the Prophetic mission, Muhammad [s] started contacts with delegations. He came across a group of people from Yathrib led by As’ad bin Zurara of the Khazraj tribe and invited them to Islam. His words received an attentive response, and the group believing in the truthfulness of this great monotheistic call became very happy. The leader asked the Prophet to send a Muslim with him to Yathrib to preach Islam, and hoped that the divine call would unite his tribe with the rival tribe of Aws, knitting them into a single Muslim people.
10. The First Allegiance of Aqaba
On returning to Yathrib the group started preaching Islam among the local people and made some progress. The next year a 12-member delegation of Yathrib Arabs came to Makkah and met the Messenger of Allah at a place called ‘Aqaba’ and swore allegiance to him as Muslims. On returning to their city they started inviting people towards truth. Thus Islam began to take roots and spread in Yathrib which was destined to be the Prophet’s seat of power and would eventually become famous as Madina – the shortened form of Madinat-an-Nabi (city of the Prophet).
11. The Second Allegiance of Aqaba
During the next year of pilgrimage following the first allegiance, 10 men and 2 women from Yathrib called on the Prophet at the same place of Aqaba and swore allegiance to him, promising to defend and spread Islam. The historic meeting was attended by the Prophet’s uncle Abbas bin Abdul Muttalib as a witness to the allegiance. The event was instrumental in spreading belief among a greater part of Yathrib citizens, who rallied to the cause of Islam as ‘Ansar’ (Helpers). Makkan Muslims to protect their beliefs now gradually started migrating towards Yathrib.
12. Conspiracy to Assassinate the Prophet
The Makkan Jahiliyah alarmed at the growing impact of Islam and their abject helplessness to contain its radiant rays conspired to assassinate the Prophet. Moreover, the death of Abu Talib that devoted guardian of infant Islam had removed an obstacle from their path, emboldening the haughty ignorants to plot Muhammad’s [s] murder. But Makkan arrogance had reckoned the whole thing without taking into account the Omnipotent Creator Who is always watching over peoples’ words and deeds and is even aware of the thoughts they entertain.
The Almighty Allah sent Gabriel to inform the Prophet of the dirty plot. As commanded, the Prophet asked his faithful cousin Ali [a] to sleep in his bed that night, and himself set out for Yathrib taking along one of his companions, the aged Abu Bakr, whom for some reasons he considered it unwise to leave behind at Makkah. That epoch-making night which marked a turning point in the message of Islam, Imam Ali [a] lay on the Prophet’s bed as calm and composed as ever, that even the scores of infidels besieging the house and peeping through the windows, not the least suspected the real identity of the sleeper.
It is related that each Makkan tribe or clan was represented in the gang of conspirators hovering around the abode of divine revelation in their vain bid to extinguish the eternal light, even Muhammad’s [s] own infidel uncle Abu Lahab was there claiming to represent the Bani Hashim.
At last before the break of dawn, the unholy gang burst into the Prophet’s house, full of confidence to accomplish their dirty deed. But their all-night vigil proved as worthless as their stone-made gods, for to their utter surprise, the figure which calmly emerged from the covers and stood facing them was the Lion of Allah, Ali [a], and not whom they were seeking.
Frustrated in their ungodly efforts, the infidels asked Ali the Prophet’s whereabouts, to which they received the crisp and to the point reply: “Did you entrust him to me?” Thus Almighty Allah protected His Prophet from the evil of the idolaters, and escorted him safely away from their very midst, without the blind-hearted Arabs perceiving the least.
The event has another significance, for it brings into sharper focus the personality of Imam Ali [a] and his selfless devotion to the cause of Islam and to his cousin’s life. He dauntlessly agreed to sleep on the Prophet’s bed risking his life and limbs, If the late Abu Talib’s personality had been until recently, a deterring factor for the Makkan polytheists from harming the Prophet, now his son the brave Ali had ably filled up the vacuum, showing readiness to sacrifice his own life for Muhammad’s [s] sake. Almighty Allah rewarded Ali’s selfless spirit of devotion by revealing the following verse of the Qur’an:
“And among people is he who sells himself to seek the pleasure of Allah…”
Holy Qur’an (2:207)
Thus the Almighty brought the stratagem of the plotters to nought. By the time the Makkan infidels recovered from their shock, the Prophet was safely out of Makkah and on his way to Yathrib. Cautious, not to be overtaken by the conspirators lest they start the chase, the Prophet along with his companion Abu Bakr, took refuge in a cave of a mountain called Thawr, three miles south of Makkah. The Quraish hastily set out to trace the Prophet, and a party of unbelievers arrived at the very cave of Thawr. Strangely, just as the idolaters neared the place, Abu Bakr, perhaps sensing danger suddenly started crying. His unwarranted cries, had not Almighty Allah descended tranquillity on him that very moment making him tight-lipped, would have been enough to lead the Quraish party to the Prophet’s hide-out, periling the whole brave selfless episode. The polytheists arrived at the cave’s mouth with an expert tracker and looked everywhere around, but by Allah’s command a spider had spun a cobweb over its entrance and a bird had come and laid eggs, presenting the semblance of an undisturbed virgin spot, where no soul had ventured of late.
Satisfied that no one was in the cave, the unbelievers turned back giving up all hope of finding the Prophet. Thus the Prophet safely proceeded to Madina. The Hijra (Migration) to Madina also marks the start of the Muslim Lunar Calendar and according to historians it took place on the 1st of Rabi-al-Awwal.
Yathrib – A Brief Description
It was an old oasis town with plenty of springs and wells and the brush surroundings abounded with date palms, vineyards and orchards of pomegranates and other fruits. Situated 450 kilometres north of Makkah it was inhabited by the idol worshipping Arab tribes of Aws and Khazraj.
Certain Jewish tribes like Bani Quradha, and Bani Mugheer and Bani Qainqa’e also dwelt in Madina and had migrated to the town centuries before, to await the last Messenger of Allah, whom they found foretold in their Scriptures. Deep enmity and a constant state of internecine warfare had sapped the energies of the two idolatrous Arab tribes, who had devastated each others’ wealth and properties, in their blind hatred. In addition there was no love lost between the Arab and Jewish tribes. The Jews flaunting their sacred books used to mock the pagan Arabs, saying that soon a Prophet will emerge in Arabia and come to Yathrib and will put an end to their wicked ways.
But strangely enough when Prophet Muhammad [s] did finally proclaim his Prophethood and emigrate to Yathrib, it were the Arab tribes of Aws and Khazraj who renounced idolatry and accepted Islam, while the chauvinistic Jews, whose forefathers had come to Arabia, for this very occasion, rejected the Prophet. Their pretext was he was an Arab descended from Prophet Abraham’s [a] elder son Ishmael [a], rather than Isaac [a] and therefore unacceptable to the racist Jews.
On the other hand, on Prophet Muhammad’s [s] historic entrance into Yathrib, the Aws and Khazraj recalling the Jews’ prophecy hastened towards him and accepted Islam, burying once and for all the bloody hatchet of tribal rivalry. Almighty Allah filled their hearts with unity, which Arabia had never known before, and gathered them under Islam’s majestic banner. The Jews, treacherous as ever, turned away from Prophet Muhammad [s] as they had rejected and betrayed Prophet Jesus [a] 6 centuries ago.[9] Beit-ul-Maqdis or simply Al-Qods in today’s Zionist occupied Jerusalem.
Important Events of Madina
The Prophet’s entry into Madina ushers in a new phase for the divine message. Islam gaining fresh followers began to assert its strength and soon started to spread out over the four corners of the Arabian Peninsula.
In the previous chapters we have already noted that the Prophet was 53 years of age at the time of his auspicious migration. In Madina he spent the remaining 10 years of his life and it was here that other brilliant aspects of his immaculate personality became fully manifest. The divine call now entered a decisive stage and many important events took place in Madina, which eventually laid a firm foundation for the spread of Islam to the furthest reaches of the globe. Here we shall study some of the major landmarks in the life of Prophet Muhammad [s] and Islam at Madina.
1. The Building of the First Mosque
The entry into Madina was followed by the building of the mosque, the first-ever for the Muslims who had just emerged from years of oppression in Makkah. It was one of the most important landmarks for Muslims who now had a centre of their own for open uninhibited gatherings, a school for learning the Qur’an and a headquarters for receiving necessary instructions from their leader. Gone were the days of secret underground meetings in Makkah, where the fear of persecution had always weighed heavily for the faithful. Yathrib which from now onwards was Madinat-an-Nabi (city of the Prophet) or Al-Madina al Munawwara (illuminated city), provided a free open atmosphere for the growth of the true faith.
Makkan immigrants mixed with the local populace, the ‘Ansar’ (Helpers), and cheerfully started giving shape to Islam’s first-ever mosque which would be known as Masjid-an-Nabi (Prophet’s Mosque). The building was soon constructed of clay and tree trunks with palm leaves serving as a thatched roof. The Messenger of Allah himself took part in the construction and the following year he enlarged its precincts to cover an area of 2475 square meters.
All Muslims enthusiastically assembled there for the daily prayers, which were led by the Prophet himself. He used to deliver sermons there, teach the Qur’an and the laws of Islam to the faithful, discourse with his companions, prepare them for ‘Jihad’ (holy struggle) and would look into their problems and other relevant issues. Thus, the Mosque was actually the headquarters of the first-ever Islamic State established by the Messenger. It still stands majestically today, frequently enlarged and beautified throughout the last fourteen centuries. The tomb of Prophet Muhammad [s] is situated within its enclosure, and draws millions of Muslims from all over the world.
2. Fraternisation
The second important step taken by the Prophet in Madina was the fraternising of ‘Muhajireen’ (Makkan Immigrants) with the ‘Ansar’ (Madinite Helpers) in the bonds of Islamic brotherhood. He fraternised each Muhajir with an Ansar, joining them together as brothers in faith. And he himself clasped the hand of his beloved cousin Ali bin Abi Talib [a] as the supreme symbol of brotherhood, fraternity and solidarity in the Islamic society.
Before proceeding further let us say a few words about the Muhajireen and the Ansar, who formed the pillars of the Islamic State. Allah, the Exalted describes them in the Qur’an as follows:
“And as for the first and foremost of the Muhajireen (emigrants) and the Ansar (helpers), and those who followed suit in good deeds; Allah is pleased with them and they are pleased with Him; and He has prepared for them gardens watered by running streams, therein dwelling forever; that is a supreme triumph.”
Holy Qur’an (9:100)
The Muhajireen as the name suggests were the Muslim emigrants from Makkah who had followed the Prophet of Madina to safeguard their faith and to escape persecution from the infidels. They had embraced Islam in its early formative years and most of them had steadfastly endured severe pain and hardship in the way of liberty, truth and justice.
On the other hand, the Ansar were the indigenous inhabitants of Madina, who believed in the Message of Islam and rallied to the help of the Prophet. They welcomed him to their city, and fought alongside him against the pagans of Arabia. It was their faith and selfless devotion which cemented Islamic unity and brought many a glorious victory for Islam.
At the time of the H4ra most of the Muhajireen were poor and possessed nothing, but the Ansar displaying the finest example of Islamic brotherhood, provided them with their needs such as houses, money and food. They lodged them in their own houses, shared their wealth with them and gave their daughters in marriage to the Makkan Muslims.
Such were the Muhajireen and the Ansar – brothers sharing food, clothing and residence, and defending and helping each other as ordered by the Almighty. From them we learn patience, self-sacrifice, fraternity, piety and devoted zeal to spread the call of Islam to less fortunate people around the world.
3. The Islamic State
The other important event after the Hijra was the establishment of the Islamic State and Government by the Prophet, who by applying the gradual unfolding of divine commandments, moulded the hitherto ignorant Arabs into a real Islamic society. Expounding the eternal miracle of the Holy Qur’an and setting his own divinely inspired personality as a practical example, he firmly erected the pillars of justice and virtue. In short, Prophet Muhammad [s] presented to the dark world seething under tyranny and oppression, the most perfect ever constitution – spiritual, social and political and a key to their salvation both in this mortal life and the hereafter.
4. Jihad
The next stage was Jihad or holy struggle, a thing not known in Makkah. It was the natural consequence to the setting up of a state. Unbelievers, ever-intent to stamp out the divine call but seeing Islam finely knit unto a secure state, resorted to arms, and the Muslims had to follow suit to defend their faith, and according to Allah’s injunctions went out to do battle with the aggressors.
The first ever battle between Islam and blasphemy occurred in the second year of the Hijra at a place called ‘Badr’ in which the new-found Islamic State, assembling a modest force of only 313 Muslims defeated a vastly outnumbering army of disbelievers. The victory led to many other battles and skirmishes with the Makkan infidels, who each time came out in larger numbers to avenge their previous setbacks, but by Allah’s Grace suffered defeat after defeat at the hands of the faithful.
The victories brought strength and courage to the Muslims and helped facilitate the spread of Islam and monotheism to the farthest reaches of polytheist Arabia.
5. End of Jewish Plots and Treacheries
Ever since the Prophet’s entry into Madina, the treacherous Jews had vehemently opposed him and his Islamic call, evoking memories of their hostility to the previous Prophet, Jesus Christ (a), half a millennium ago. The crafty Jews entered into an alliance with the polytheist Quraish in a bid to stamp out Islam. They conspired to kill Prophet Muhammad [s] despite the fact that he was lenient towards them and had treated them kindly, hoping to convince them of Islam’s truth. But eventually as Jewish plots and aggressions increased, he had no choice other than to take up arms against them, in order to protect Islam and the Muslims. At the battle of Khaiber which is famous for Imam Ali’s [a] heroic exploits, the Prophet defeated them ending Jewish intrigues and conspiracies in Arabia.
The Treaty of Hudaibiyah
Another important landmark in the Prophet’s life and progress of the Islamic call was the treaty of Hudaibiyah.
One night Prophet Muhammad [s] had a dream in which he saw that he and his companions were entering the precincts of the Holy Ka’aba in Makkah to perform the ‘Tawaf’ (circumambulation), but the infidel Arabs were trying to obstruct their entrance. Following the dream, he decided to go to Makkah with some 1,500 Muslims to perform the pilgrimage. It was in the sixth year of the Hijra, and when the party arrived at a place called Hudaibiyah, the infidels confronted them and blocked all routes to Makkah. After some deliberations the infidels and the Prophet concluded a treaty, stipulating that the Muslim party would for the moment go back to Madina, but would return the next year for performing the pilgrimage. There were some other terms too.
As per the treaty the Messenger and his companions turned back to Madina, but the next year the Prophet along with a group of Muslims entered Makkah – 7 years after his historical migration – to perform the Umrah ritual (the lesser pilgrimage). Thus, his dream came true, and it was another undeniable proof of his Prophethood.
7. The Conquest of Makkah
Next followed the great event in the history of Islam, that was the conquest of Makkah, the then bastion of ignorance and disbelief. With it, idolatry was purged from the greater part of Arabia once and for all, and Allah’s Sacred House the Ka’aba was cleansed of the filth of man-made objects. The event took place during the month of Ramadhan, in the year 8 A.H. and Makkah was liberated without a fight. Almighty Allah instilled the hearts of the idolaters with such fear that when Abu Sufyan, the leader of the infidels, and his men, saw the Muslim forces they were struck with awe and meekly surrendered. Thus the Messenger and his companions entered Makkah triumphantly, smashed the idols, performed the Tawaf, and returned to Madina.
The conquest of Makkah and the purging of idols from Holy Ka’aba proved a great victory for Islam. Following the event which is famous for Muhammad’s [s] magnanimity towards his archenemies, the Makkan pagans, who all accepted Islam, people started embracing the true faith in multitudes.
8. Monarchs, Heads of State and Tribal Chiefs Invited to Islam
Allah bestowed victory upon His Prophet in his many battles, and the Muslims were now strong. Since the light of Islam had expelled ignorance from the greater part of the Arabian Peninsula, the Messenger of Allah now felt it his duty to enlighten neighbouring people about the truth of Islam. Accordingly he sent envoys to the Emperors of Persia, Byzantine and Abyssinia (Ethiopia) and to other heads of state and tribes inviting them towards guidance and reform. Some accepted, some gave polite ‘diplomatic replies’, while some others such as Chosroes of Persia were arrogant enough to betray their ignorance, by haughtily tearing the letters from the ‘Mercy to the Worlds’.
Event of Mubahala[10]
Among the messages which the Prophet [s] sent to kings and heads of state inviting them to Islam, was the one addressed to the Christians of Najran in Yemen. On receiving the letter the Christians refused to accept Islam but however decided to come to Madina to challenge the Prophet and to defend their deviated belief in the divinity and purification of Prophet Jesus [a].
In Madina, the Prophet presented them with proof and facts about Islam’s eternal truth, citing references from the previously revealed Scriptures, but the Christians’ irrational obstinacy prevented them from seeing the manifest truth. In the end the two parties decided to meet at an open place and invoke divine curse and punishment upon the lying side. Allah thereby ordered His Prophet to take along with him his immediate family to the meeting ground for the Mubahala.
“And whosoever disputes with you concerning this after the knowledge that has come to you, say: ‘Come now, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray for Allah’s curse upon the ones who lie.'”
Holy Qur’an (3:61)
The Christian elders came to the venue with their whole flock, and the Prophet as ordered by Allah came with his immediate family members, namely: daughter Fatimah, son in-law Ali and their two children, Hasan and Husayn. Never had the Christians seen such enlightened visages before. The moment the Chief Priest beheld Prophet Muhammad [s] and his noble family, he was filled with awe. He realised that without doubt truth was with this blessed group of five and most surely Allah will respond to Muhammad [s] and his family’s invocation if they choose to curse and destroy the Christians of Najran. Thus the Christians backed away from the challenge of Mubahala, and wisely came to terms with the Prophet, pledging to pay an annual tribute to the Muslims.
10. The Farewell Pilgrimage
In the tenth year of the Hijra, the Messenger of Allah [s] performed the Hajj (pilgrimage), with all his wives and a fairly large number of his Companions.
He reached Makkah on the 4th of Dhul Hijja and was soon joined by Ali [a], who hastened back from his successful missionary deputation to Yemen. During the Hajj ceremonies, the Prophet addressed a great multitude from Mount Arafat, in words which are eternal to this day in the hearts of believers. After praising the Almighty, he expounded the laws and tenets of Islam and abolished all existing practices of the days of Jahiliyah, charging the gathering to inform those not present and also to convey to posterity his eternal message.
The famous tradition called ‘Thaqalain’ was part of this sermon and we reproduce it below from ‘Sahih Tirmidhi’ for the benefit of our readers.
“I have been summoned (by Allah) and the moment is near for me to answer (to die). I leave among you the ‘Thaqalain’ (two precious things): the Book of Allah and my progeny; Allah’s Book is like a rope extending from heaven to earth, and my progeny are the Ahlul-Bayt. The Merciful informed me that the two will not part with each other until they meet me at the pool (of Kawther in Paradise). I warn you against deserting them.”
11. Ghadir Khum
After performing the Hajj, he bade farewell to his native Makkah and set out for Madina. When the great procession reached the place from where the routes of the different caravans coming from various points of Arabia normally parted, suddenly the signs of divine revelation appeared and he stopped at a place called al-Juhfa near the spring (ghadir) of Khum. The Archangel Gabriel came with the following verse in order to impress the urgency of the divine command:
“O Prophet proclaim what has been revealed to you from your Lord, for if you do it not, you have not conveyed His message; and Allah will protect you from the (evil designs of) people…”
Holy Qur’an (5: 67)
At once the Prophet ordered the whole party to be assembled, even summoning back those who had already left, for he had an important message to be delivered.
A pulpit made of camel saddles was hastily set-up. Ascending it, he delivered a sermon asking the people to be witness that he had faithfully performed the task of Prophethood entrusted to him by the Almighty.
The multitude cried in one: “We bear witness O Messenger of Allah.”
He asked, who in their opinion was more worthy of obedience than their souls, to which they replied that Allah and His Prophet know better.
Then he said: “O people! Allah is my Maula (Master) and I am the Maula (master) of believers.”
“Verily O Prophet of Allah”, came the unanimous reply.
Prophet Muhammad [s] then bent down and lifting up Ali bin Abi Talib [a] in his hands, showed him to the vast crowd and proclaimed those famous words, which guaranteed the continuation of divine leadership:
“For whomsoever I am Maula (master), this Ali is his Maula (master)…”
Thrice he proclaimed these words before descending the pulpit, relieved by having performed the great task which would save the Ummah from going astray.
The great multitude of Muslims surged towards Ali bin Abi Talib [a], felicitating him on his divine appointment. According to such famous scholars as Zamakhshari and Nasai, the first one to congratulate and swear allegiance (bai’ah) to Imam Ali [a] was Umar bin Khattab, who later became the second Caliph.
Gabriel descended again with another revelation, showing that the Almighty was pleased with His Prophet for having excellently performed the great final mission to mankind.
“…Today have I perfected unto you your religion and completed upon you My blessings and approved for you Islam as your religion…”
Holy Qur’an (5:3)
This most important task ensured the continuity of divine guidance. Since the Prophets were divinely appointed, so should be the successors or trustees of the Prophets, especially so in the case of Islam, which is the final message to the human race.
All scholars and historians have testified that the event of Ghadir Khum[11] did take place, and moreover books of Hadith are witness that on many and occasion, the Prophet had emphasised his cousin’s pre-eminence, over all other Muslims.
12. The Prophet’s Death
Two months after his return to Madina, the Messenger of Allah fell ill, Madina wore a look of gloom, because for a fortnight, the Prophet of Islam was confined in bed. The dawning of 28th of the lunar month of Safar proved to be fateful, for on that day the ‘Mercy to the worlds’ although weak with fever made his way to the mosque to lead the prayers, which also proved to be for the last time. Following a brief speech he returned to the house and after giving necessary instructions to his divinely ordained successor Imam Ali [a], he breathed no more. The sad day marked the end of final Prophethood.
Allah, through His last and greatest Messenger has revealed the perfect and the most comprehensive set of laws for the entire human race, a constitution, which is capable of catering to the needs of all generations till doomsday. Now the need for further revelations will no more arise, for the Almighty in His Eternal Wisdom has embodied each and everything in the Holy Qur’an and taken upon Himself the responsibility of guarding it from interpolation. Moreover the Prophet practically showed the implementation of divine laws. The Qur’an together with the Prophet’s Sunnah (traditions) is to remain a guiding light for all mankind, and to ensure their correct meaning and application, Allah granted the leadership of the Ummah to the Prophet’s infallible household, the Ahlul-Bayt, who are the torch bearers of guidance for all Muslims.
Prophet Muhammad [s] was laid to rest in his mosque, and an aggrieved Imam Ali [a] performed the last rites of his noble cousin and father-in-law. He was survived by his daughter Fatimah and her two sons.
Today the grave of the Prophet is the site of pilgrimage and veneration for Muslims from all over the globe.[10] Mubahala means to invoke Allah’s curse upon the lying side when two parties are contesting for truth.[11] For more details on the historic event of Ghadir Khum refer to such famous books as: Musnad Ahmad bin Hanbal, Part 1, page 118 & 119, part 4, page 281-370-372-373, part 5, page 347-370. Sunan bin Maja, Chapter ‘Merits of Ali’. Mustadrik al-Hakim, part 3, page 109. Bin Kathir’s History, part 5, page 210.
Glimpses of the Prophet’s Conduct
Prophet Muhammad [s] is the finest example of a perfect man in every sense of the term. He was a paragon of virtue and is the best exemplar for the human race. The Almighty distinguished him from all and sundry by instilling in his sublime personality such fine qualities as modesty, truthfulness, kindness, patience, loyalty, honesty, courage, bravery, generosity, magnanimity, wisdom and the like. By studying his lofty character and the amazingly simple life he led with his household, companions, wives and others, we are apt to learn valuable lessons from his conduct and accordingly mould our own lifestyle.
Our society could never be an Islamic one unless we sincerely tread the footsteps of Allah’s final Messenger to mankind, heed his sayings, observe his glorious actions and attitudes, and most important of all follow them, as the faithful among his companions did.
In short, Allah the most Glorious enjoins upon us to take the Prophet’s behaviour as an example, because he guides us to virtue and righteousness:
“Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.”
Holy Qur’an (33:21)
Now, we shall study some aspects of his admirable character:
Contemplation and Wisdom
Prophet Muhammad [s] always used to contemplate the Greatness and Majesty of Allah, the Glorious and the welfare of the human race. He closely followed the affairs of his people and the spreading of the light of Islam. He talked only when necessary and when he did, his speech was devoid of any rhetoric and unnecessary words. It was precise, to the point and full of great meanings.
Punctuality and Daily Schedule
He was punctual, active and energetic, and led an orderly life in the strict sense of the word. His day was divided into four periods:
A time for worship.
A time for his household (Ahlul-Bayt) and wives, during which he behaved like any ordinary family-man giving the finest example of social behaviour.
A time for rest and contemplation.
A time for public affairs such as receiving Muslims, looking into their needs and requirements, answering their questions, teaching them the tenets of Islam and expounding to them the glorious verses of the Holy Qur’an.
Following are some of his wise sayings on the importance of time:
Blessed be my people for their early rising up.
Too much sleep does away with both religion and the world.
O People, you have certain (special) characteristics, so get to (emphasise) them and you have an end, so get to (be prepared for) it…, a servant of Allah should take (make provisions) for himself from his self: from his world (life) for his hereafter, during his youth before his old age, and in life before death. By the One in whose hand is Muhammad’s soul, after death there will be no blaming and after this world there is nothing except Paradise or Hell.[12]
Modesty and Simplicity
He was the finest embodiment of modesty, and deeply abhorred arrogance and haughtiness. Almost all of his companions in the early days were poor and oppressed people, as he was the champion of the downtrodden and the defender of the deprived masses.
His house was simple and modest, built of clay bricks, palm leaves and trunks. His food was simple like that of the poor, consisting mostly of barley bread. There were occasions when he might skip that meagre meal too. He socialised with his companions as one of them: talking, listening, smiling and displaying a sense of humour. Sometimes he might join in their laughter to cheer their sprits up. He would visit them when they fell sick or accept an invitation for a meal irrespective of whether the person concerned was poor, a slave or any other. In case a companion of his died, he used to participate in the funeral procession, walking alongside the bier.
Owing to his great modesty, he normally preferred riding a mule while moving around, using a saddle made of date-palm fibre. Sometimes he also rode his she-camel. If he was riding and somebody wished to accompany him on foot, he would ask him either to mount behind, and if the man declined out of respect, he would ask him to go ahead and await him at the fixed place, because he did not like the sight of people following him on foot, while he himself was mounted.
So modest was he that he hated to see people rising to their feet when he entered an assembly. And on entering he used to sit at the nearest vacant spot, so that his companions might not think that he was sporting an air of superiority over them. His magnetic personality drew love and respect from all. He used to sit on the ground, even while eating, and slept on the ground with a simple mat serving as his bed. He greeted even small boys, as well as women. If some man shook hands with him, he would not unclasp his hand till the other did it first.
Once, a Christian chieftain named Adi bin Hatim al-Ta’i, came for an audience with the Prophet of Islam, who happened to be sitting on a cushion. On seeing the visitor he took the cushion from underneath and offered it to his Christian guest, himself preferring to sit on the ground. This admirable display of modesty by the great Prophet so deeply affected Adi bin Hatim al-Ta’i, that the Christian chief immediately embraced Islam.
This is how Prophet Muhammad [s] taught us best of morals and excellent manners. By living a simple and ordinary life and treating everybody alike with courtesy and respect, he was able to spread the light of Islam. His immaculate personality and lofty character, coupled with his honesty and wisdom, attracted multitudes of people towards truth and justice.
Kindness and Generosity
The Messenger’s social ties with his companions portrays the most wonderful picture of Islamic brotherhood ever heard of. The following narratives give us a glimpse of his firm ties with the society in which he lived:
Anas bin Malik, who used to frequent the Prophet’s assembly, says that whenever the Prophet missed any one of his companions for a period of three days, he used to inquire about that person, would pray for him and if he happened to be ill, would pay him a visit.
Another companion Jarir bin Abdullah, says that once the Prophet entered a house, and soon it was full of people. When Jarir went in, he found no vacant spot and therefore sat outside. The Prophet observing Jarir took a piece of his clothing, rolled it up and threw it, indicating him to spread it underneath him. Jarir says he caught hold of the clothing, put it on his face and kissed it.
The above actions of the Prophet provide us the finest example of a leader unaffected by power and position whereas when we look at the lives of despots and other petty potentates, we see them sporting arrogant airs, trying to humiliate people, and always keeping a distance from the oppressed and the downtrodden.
It will not be out of context here to cite another example from the Prophet’s life. Once a man came to the Messenger of Allah but on entering his presence, started trembling with fear. Prophet Muhammad [s] seeing the visitor terribly shaken and nervous, smiled and comforted him with utmost tenderness, saying: “Be at ease. I am no king but the son of a Quraishite woman who used to eat dried meat”
How wonderfully he comforts a frightened Arab nomad, who accustomed to the days of Jahiliyah was scared to death on entering the Prophet’s presence. This is one of the many instances which prove that he is the Mercy for the human race and not one of those power-drunk despots who kill and terrorise Allah’s creatures.
Such supreme examples of kindness and generosity helped build a strong and coherent society and spread love and affection among the believers. Therefore it is obligatory for Muslims to learn a lesson from these admirable manners and tread the brilliant path blazed by Prophet Muhammad [s]. All Muslims should endeavour to acquire these lofty morals; especially those invested with power and authority, so that peace, love and harmony may prevail all around. If it is a real Islamic society, it will naturally be just and free, where everyone can defend their right and even advise those in authority if they happen to err.
Courage and Valour
Prophet Muhammad [s] was second to none in Allah’s creation, beginning from Adam till eternity. He was an excellent exemplar of the noblest manners and merits including courage and bravery. His valour was a byword among his contemporaries, for he stood up gallantly against the heaviest odds, endured pain and injuries and victoriously fought, overcame and showed mercy to the stone-hearted infidels of ignorant Arabia. Magnanimity is the finest form of valour and the Prophet excelled in this particular field, forgiving enemies and freeing multitudes from injustice, oppression, servitude and ignorance.
Following are some of the glimpses of his many gallant deeds:
He endured pain and sufferings for thirteen long years in Makkah, inviting people to Islam, without once being over-awed by the sheer force and numbers of arrogant Jahiliyah. And all these single-handedly without any group or supporters except his few weak but devoted followers.
After migrating to Madina he organised an army to defend against the idolaters and he himself led the faithful in many a battle against overwhelming odds, always coming out victorious. The Battles of Badr, Khandaq, Uhud, Khaibar, Hunayn and the conquest of Makkah were some of the epoch-making events.
His faithful and equally brave cousin Imam Ali [a], who was the standard bearer in several decisive battles and who while defending Islam and the Prophet, sent many obstinate bullies of ignorant Arabia to the eternal fire, describes the Messenger’s bravery as follows:
“You have beheld me on the day of Badr, all of us took refuge with the Prophet [s], and he was the nearest one to the enemy ranks. He was on that day, the bravest of us all.”
Anas bin Malik, a companion, describes the Prophet as the bravest and the most generous of all men. Anas citing an example says that one night Muslims heard loud noises coming from outside the town. Thinking it to be enemy forces they rushed out to the place from where the noises were coming but to their surprise found the Prophet of Islam at the spot well ahead of them. The incident indicates Prophet Muhammad’s [s] valour and courage; how he sallied forth in the dark night alone to trace the source of those strange sounds, without once being scared of the enemy or whatever that lurked around.
A Perfect Family-Man
Prophet Muhammad [s] is the supreme example of a family man. He was a loving husband, an affectionate father and a doting grandfather. As long as the faithful Khadija was alive, he never took another wife. Even later on in life, when he had married several women, he used to cherish the loving memory of the faithful Khadija.
His marriages were not for pleasure, but were a humanitarian means to further the cause of Islam, as is evident from the women he married. In the case of Sawda, Umm Salama and Zainab bint Khuzaima, it was to take care of poor and helpless widows well in their middle-ages, while the marriage to Juwairiyah was to grant her freedom from captivity. Still others such as those to Umm Habiba, Safiya, A’isha, Hafsa and Maimoona were meant for uniting some prominent Arab tribes, who were often at loggerheads with each other, and also to safeguard the internal political status of the new-found Islamic State.
And the marriage to Zainab bint Jahsh was for the sake of enacting a new law, because she was the divorcee of his adopted son Zaid bin Hareth. As the Holy Qur’an testifies, the Prophet married her in order to put an end to the then prevalent belief that adopted sons were like real sons and that wives or widows of adopted sons were like daughter-in-laws. In short, the philosophy behind his marriages was entirely revolutionary and ushered in positive changes in ignorant Arabia.
He was an affectionate father and his only surviving child, daughter Fatimah [a], was dearer to him than life. His famous Hadith: “Fatimah is a part of me, and whoever annoys her (in fact) annoys me,”[13] stands as a firm testimony to this fact. History is a witness that he used to stand up to greet his daughter. Many prominent and wealthy Arabs had approached him for Fatimah’s hand, but he politely refused them, and according to divine commandment married her to his faithful cousin, Ali [a].
Hence Fatimah and Ali were the parents of his two grandsons Hasan and Husayn; through whom the continuity of the Prophet’s noble progeny has been ensured. Hasan and Husain were the apple of his eyes and he affectionately doted on them. They used to play with him and accompany him to the mosque. Once when the two grandsons were seated on his shoulders, a companion remarked: “What an excellent mount.” to which the Prophet retorted: “What excellent riders too.” [14]
Thus, Prophet Muhammad’s [s] behaviour with his illustrious Ahlul Bayt (household) is a lesson for us. It was not blind love of a doting father or grandfather as some may misinterpret but was something divinely ordained as is clear from several verses of the Holy Qur’an. Therefore, it is obligatory for all Muslims to love and respect his chosen family, and adhere to their radiant path, which is the only way to save the Ummah from pitfalls.
Praise be to Allah, Lord of the Worlds.[12] Refer to our booklet ‘Do not Waste Time’, for the importance of time in Islam.[13] Refer to: Sahih Bukhari: Fadha’il as-Sahaba; vol. 5. Sahih Muslim: Fadha’il as-Sahaba. Sunan Abu Daud: Kitab-an-Nikah.[14] Refer to Mustadrak as-Sahihayn, Dhakha’ir al-Uqba etc.
The Sixth Holy Imam Imam Jafar-As-Sadiq(A.S.)
Name: Jafar
Title: As-Sadiq
Kunyat: Abu Abdullah
Born: at Medina on Monday the 17th Rabi-ul- Awwal 83 A.H.
Fathers Name: Imam Muhammad Baqir(A.S.)
Mother Name: Umm-e-Farwah
Martyred: aged 65 years at Medina on Monday, 25th Shawwal 148 A.H. Poisoned by Mansur Dawaniqi the Abbasid caliph.
Buried: at Jannat-ul-Baqi at Medina.
The Holy Imam Jafar-as-Sadiq(A.S.) was the sixth in the succession of the twelve Holy Imams. His epithet was Abu Abdullah and his famous titles were as-Sadiq, al-Fazil and al-Tahir. He was the son of Imam Muhammad Baqir(A.S.), the fifth Imam and his mother’s name was Umm-e-Farwah, the daughter of Qasim Ibn Muhammad Ibn Abu Bakr.
Born on Friday the 17th Rabi-ul-Awwal 83 A.H. at Medina, he was brought up by his grandfather, the Holy Imam Zain-ul-Abedin for 12 years and then remained under the sacred patronage of his father the Holy Imam Muhammad Baqir, for a period of nineteen years.
Imamat
After the martyrdom of his holy father in 114 A.H., he succeeded him as the sixth Imam, and thus the sacred trust of Islamic mission and spiritual guidance was relayed down to his custody right from the Holy Prophet(S.A.W.) through the succession of preceding Holy Imams.
Political Condition
The period of his Imamat coincided with the most revolutionary and eventful era of Islamic history which saw the downfall of the Ummayad Caliphate and the rise of the Abbasid Caliphate. The internal wars and political upheavals were bringing about speedy reshufflements in government. Thus the Holy Imam(A.S.) witnessed the reigns of various caliphs starting from Abdul Malik down to the Ummayyad ruler Marwan-e-Hemar. He further survived till the time of Abul Abbas al-Saffah and Mansur al- Dawaniqi among the Abbasid caliphs. It was due to the political strife between two groups viz the Umayyads and the Abbasids for power that the Holy Imam was left alone undisturbed to carry out his devotional duties and peacefully carry on his mission to propagate Islam and spread the teachings of the Holy Prophet(S.A.W.).
In the last days of the Ummayad rule, their Empire was tottering and was on the verge of collapse, and a most chaotic and demoralised state of affairs prevailed throughout the Islamic lands. The Abbasids exploited such an opportunity and availing themselves of this political instability, assumed the title of “Avengers of Holy Ahlul Bayt(A.S.)”. They pretended to have stood for the cause of taking revenge on the “Ummayads” for shedding the innocent blood of the Holy Imam Husain(A.S.).
The common people who were groaning under the yoke of the Ummayads, were fed up with their atrocities and were secretly yearning for the progeny of the Holy Prophet(S.A.W.) to take power. They realised that if the leadership went to the Holy Ahlul-Bayt, who were its legitimate heir, the prestige of Islam would be enhanced and the Holy Prophet’s misison would be genuinely propagated. However, a group of Abbasids secretly dedicated their lives to a campaign for seizing power from the hands of the Ummayads on the pretext that they were seizing it only to surrender it to the “Holy Ahlul Bayt(A.S.).” Actually they were plotting for their own ends. The common people were thus deceived into supporting them and when these Abbasids did succeed in snatching power from the Ummayads, they turned against the Holy Ahlul Bayt(A.S.).
Religious Condition
The downfall of the Ummayads and the rise of the Abbasids constituted the two principal plots in the drama Of Ismamic history. This was a most chaotic and revolutionary period when the religious morals of Islam had gone down and the teachings of the Holy Prophet(S.A.W.) were being neglected, and a state of anarchy was rampant. It was amidst such deadly gloom that the virtuous personage of Imam Jafar-as-Sadiq(A.S.) stood like a beacon of light shedding its lustre to illuminate the ocean of sinful darkness around. The world got inclined towards his virtuous and admirable personality. Abu Salma Khallal also offered him the throne of the Caliphate. But the Holy Imam(A.S.) keeping up the characteristic tradition of his ancestors flatly declined to accept it, and preferred to content himself with his devotional pursuits and service to Islam. On account of his great learning he was always triumphant in his many debates with the priests of rival orders like Atheists, Christians, Jews, etc.
Teachings
The versatile genius of Imam Jafar-as-Sadiq(A.S.) in all branches of knowledge was acclaimed throughout the Islamic world, which attracted students from far-off places towards him till the strength of his disciples had reached four thousand. The scholars and experts in Divine Law have quoted many traditions (Ahadith) from Imam Jafar-as-Sadiq(A.S.). His disciples compiled hundreds of books on various branches of science and arts. Other than “Fiqh” (religious laws), “Hadith” (tradition); “Tafsir” (Commentary), etc. The Holy Imam(A.S.) also imparted mathematics and chemistry to some of his disciples. Jabir ibne Hayyan Tartoosi, a famous scholar of mathematics, was one of the Holy Imam’s disciples who benefited from the Holy Imam’s knowledge and guidance and was able to write 400 books on different subjects.
It is an undeniable historical truth that all the great scholars of Islam were indebted for their learning to the very presence of the Ahlul Bayt(A.S.) who were the fountain of knowledge and learning for all.
Allama Shibli Numani writes in his book “Seerat-un-Numan”: “Abu Hanifa remained for a considerable period in the attendance of Imam Jafar-as-Sadiq(A.S.), acquiring from him a great deal of precious research on Fiqh and Hadith. Both the sects Shia and Sunni-believe that the source of Abu Hanifa’s knowledge was mostly derived from his association with Imam Jafar-as-Sadiq(A.S.).”
The Holy Imam(A.S.) devoted his whole life to the cause of religious preaching and propagation of the teachings of the Holy Prophet(S.A.W.) and never strove for power. Because of his great knowledge and fine teaching, the people gathered around him, giving devotion and respect that was his due. This excited the envy of the Abbasid caliph Mansur Dawaniqi, who fearing the popularity of the Holy Imam(A.S.), decided to do away with him.
Martyrdom
On 25th Shawwal 148 A.H. the Governor of Medina by the order of Mansur Dawaniqi, got the Holy Imam(A.S.) martyred through poison. The funeral prayer was conducted by his son Imam Musa al-Kazim(A.S.), the seventh Holy Imam, and his body was laid to rest in the cemetery Jannat-ul-Baqi in Medina.
28th Safar
“Muhammad is but a Prophet; (other) prophets have passed before him. If he dies or is slain, will you turn back on your heels? Anyone who turns back on his heels will not harm Allah in any way, and Allah will reward the grateful.” (Holy Qur’an 3:144)
God Almighty revealed the above ayah during the crucial Battle of Ohod in 3 AH when most of the Muslim combatants except for a very few steadfast ones – such as the Prophet’s cousin Imam Ali (AS) and his uncle Hamza (AS) who was eventually martyred that day – broke ranks and fled when the infidel leader Khalid bin Waleed ambushed them from behind the mountain pass.
Some of these fugitives from the battlefield divulged the disbelief concealed in their hearts by saying that if Prophet Muhammad (SAWA) has been killed – as rumours were rife that day – then it is better to renounce Islam and return to the freewheeling days of idolatry and immersion in sins, by making peace with the pagans.
Today on the eve of the Day of Grief, when the Last and Greatest of Divine Messengers, Prophet Muhammad (SAWA), left the mortal world, we have to ponder deeply on this ayah, especially in view of the catastrophic events that occurred in Medina immediately after his passing away, even while his shroud had not yet been soiled in the grave.
We now understand why the Creator chose to preserve for posterity in the glorious pages of the Holy Qur’an, the thoughts and words of apostasy of some of the Prophet’s companions, warning them that their lack of faith was to their own everlasting detriment, while Divine Grace will always be with the faithful.
As the most Excellent Exemplar to mankind, Prophet Muhammad (SAWA) had conveyed the universal message of Islam in the most beautiful manner, not just to his contemporaries in Arabia and the world – through his famous epistles to the ruling heads of other lands – but to all posterity till the end of time.
He did not leave anything incomplete or ambiguous. So perfectly did he accomplish his mission that not even the denial of pen and paper to him in the closing days of his life by one of his insubordinate companions who feared he might write a political will in favour of the person he did not like, could diminish the glory of Islam.
This particular companion, as is evident from the books of hadith and history written by all denominations of Islam, including our Sunni brethren, made the blasphemous remark of calling the Prophet “delirious”, despite the fact that God says the Prophet does not err nor goes astray and neither does he speak out of desire, but it is revelation revealed (Holy Qur’an 53:2-5).
Rather than referring to the scandalous event of Saqifa Bani Sa’dah where the hypocrisy of this and some of the Prophet’s other companions came out into the open and thus created the greatest discord in Islam, I mean to say without mincing words, that if not for the immortal proclamation at Ghadeer-Khom of Imam Ali (AS) as vicegerent preceded by the famous Hadith ath-Thaqalayn in which the Prophet made it clear that salvation of Muslims lies in adherence to the Book of God (the Holy Qur’an) and his progeny the Ahl al-Bayt, Islam would have met the fate of the missions of the past prophets.
Thus, the poignant event of Safar 28 that dealt a grievous blow to the heart of the Apple of the Prophet’s eyes – daughter Hazrat Fatema az-Zahra (SA) – as the “Mercy unto the creation” breathed his last with his immediate family, including his two little grandsons Imam Hasan (AS) and Imam Husain (AS) gathered around him, is a time of reflection of facts.
As Imam Ali (AS), who performed the last rites of his cousin and father-in-law – while those Sahaba (companions) whom the Prophet had ordered to leave his presence because of their disobedience of his instructions in his last moments, jockeyed at Saqifa for usurpation of political power – says: “When the Prophet (SAWA) passed away his head was on my chest, and his (last) breath blew over my palms and I passed it over my face. I performed his (funeral) ablution, may Allah bless him and his progeny, and the angels helped me. The house and the courtyard were full of them (angels). One party of them was descending and the other was ascending. My ears continually caught their humming voice as they invoked Allah’s blessings on him, till we laid him to rest in his grave. Thus, who can have greater rights with him than I during his life or after his departure?”
Therefore, it is not only an insult to the Prophet but rejection of the clear commandments of God when certain vested interests accuse him of leaving the world without naming his vicegerent, and praise what they call the ‘democratic’ spirit of the hitherto idolatrous and ignorant Arabs in choosing a political successor (caliph) after him, while these same political successors left no stone unturned in tormenting, persecuting and martyring his progeny the Ahl al-Bayt; love and affection for whom is an article of faith (Holy Qur’an 42:23).
The fact that on the 39th anniversary of the Prophet’s departure his beloved elder grandson was martyred through a fatal dose of poison by an heir of Saqifa (Mua’waiyah ibn Abu Sufyan, who as late as 8 AH till the surrender of Mecca to Muslims, was an open enemy of Islam), is ample proof of who the righteous successors of the Prophet are?
It is an irony of Islamic history that Imam Hasan (AS) was denied burial beside his beloved grandfather and arrows were shot at his coffin by infidels masquerading as Muslims such as Marwan ibn Hakam (later to be an Omayyid caliph).
No doubt, eleven years later, the Prophet’s younger grandson Imam Husain (AS), felt the necessity of giving his lifeblood at the Tragedy of Karbala for salvaging Islam and the Sunnah (practice) and Seerah (behaviour) of his grandfather – which the companions of the Prophet that ran away from the battlefield of Ohad had so criminally trampled and distorted.
Imam Hasan (as), a brief look into his Life
(This is) an account of the Imam after the Commander of the faithful, peace be on him, the date of his birth, the evidence for his Imamates the period of his succession, the time of his death, and the place of his grave. (It also provides) a brief outline of the reports about him.
The Imam after the Commander of the faithful, peace be on him, was his son al-Hasan, the son of the mistress of the women of the worlds, Fatima, daughter of Muhammad, the Lord of messengers, may God bless him and his pure family. (Al-Hasan’s) kunya was Abu Muhammad. He was born in Medina, on the night of the middle day of the month of Ramadan, three years after the hijra (624).
His mother, Fatima, peace be on her, brought him to the Prophet, may God bless him and his family, on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Prophet, may God bless him and his family. He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).
[It is reported by a group (of authorities), including Ahmad b. Salih. al-Tamimi on the authority of Abd Allah b. Isa, on the authority of Jafar al-Sadiq b. Muhammad, peace be on him;]
Al-Hasan, peace be on him, was the most similar person to the Apostle of God, may God bless him and his family, in form, manner and nobility.
[It is reported by a group (of authorities), including Ma’mar, on the authority of al-Zuhri, on the authority of Anas b. Malik, who said:]
No one was more like the Apostle of God, may God bless him and his family, than al-Hasan b. Ali, peace be on them.
[Ibrahim b. Ali al-Rafi’i reported on the authority of his father, on the authority of his grandmother Zaynab, daughter of Abu Rafi’ – and Shabib b. Abi Rafi’ al-Rafi’i on the authority of those who told him – she said:]
Fatima, peace be on her, brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of God, may God bless him and his family, at the time when he was suffering from the sickness from which he died.
“Apostle of God,” she said, “these are your two (grand) sons. Give them something as an inheritance.”
“As for al-Hasan,” he replied, “he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery.”
Al-Hasan b. Ali, peace be on him, was the testamentary trustee (wasi) of the Commander of the faithful, peace be on him, over his family, his children and his followers. He bequeathed him to look after his position and (the position of) his taxes (sadaqat) and he wrote him a covenant (of succession) which is well-known. His testamentary trusteeship is obvious in terms of the outlines of religion, the essential characteristic of wisdom and good-breeding. A great number of scholars have reported this trusteeship and many of the men of understanding have realised the truth of this through his (attitude to) the world.
Al-Hasan’s Succession to the Caliphate and his Abdication
When the Commander of the faithful, peace be on him, died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.
[Abu Mikhnaf Lut b. Yahya al-Azdi reported: Ashath b. Suwar told me on the authority of Abu Ishaq al-Sabi’i and others, who said;]
Al-Hasan b. Ali, peace be on them, addressed the people towards dawn on the night in which the Commander of the faithful, peace be on him, died. He praised and glorified God and blessed the Apostle of God, may God bless him and his family. Then he said:
There has died tonight a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life. The Apostle of God, may God bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands.
He, peace be on him, has died on this the night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, peace be on him, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata’), with which he was intending to buy a servant for his family.
Then tears overcame him and he wept and the people wept with him.
Then he continued:
I am the (grand) son of the one who brought the good news. I am the (grand) son of the warner. I am the (grand) son of the man who, with God’s permission, summoned (the people) to God. I am the (grand) son of the light which shone out (to the world) . I am of the House, from whom God has sent away abomination and whom God has purified thoroughly. I am of the House for whom God has required love in his Book, when God, the Most High, said: Say: I do not ask you for any reward except love for (my) kin. Whoever earns good, will increase good for himself [ XXXIII 33 ]. The good is love for us, the House.
Then he sat down.
Abd Allah b. al-Abbas, may God have mercy on him, arose in front of him and said:
People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him.
The people answered him saying:
No one is more loved by us nor has anyone more right to succession (khilafa).
They rushed forward to pledge allegiance to him as successor. That was on Friday on the eleventh of the month of Ramadan in the year 40 A.H. (660). Then he assigned (the posts of) the tax collectors and he gave instructions to the governors (of the provinces). He sent Abd Allah b. al-Abbas to Basra. He took charge of all the matters.
When Mu’awiya b. Abi Sufyan learnt of the death of the Commander of the faithful, peace be on him, and the people’s pledge of allegiance to his son, al-Hasan, peace be on him, he sent a man of secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for al-Hasan, peace be on him. Al-Hasan, peace be on him, learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.
Then al-Hasan, peace be on him, wrote to Muawiya:
You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if God wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:
Say to him who desires the contrary of the one who has died: Prepare for another like him, as if (from the same) root.
I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.
Muawiya replied to him with his letter, which there is no need to mention. There followed between him and al-Hasan, peace be on him, correspondences messages and disputes regarding the right of al- Hasan, peace be on him, to authority and the unlawful seizure of power of those who came before his father, peace be on him, and of Mu’awiya’s attempt to strip the nephew of the Apostle of God, may God bless him and his family, from his authority and of their (the House’s) right to it apart from them. (All these) matters would take too long to describe.
Muawiya set off towards Iraq. When he reached the bridge of Manbij, al-Hasan, peace be on him, reacted. He sent Hujr b. Adi to order the leaders of Amman to set out and to call the people together for war.
They were slow to (answer) him and then they came forward. (Al- Hasan) had a mixed band of men: some of them belonged to his Sh’ia and to his father’s: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discords and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.
He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he, peace be on him, wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu’awiya and the Syrians. He ordered the call to be made:
The prayer is a general one (which all should attend) (al-salat jamia).
They gathered and he went up on the pulpit and addressed them. He said:
Praise belongs to God whenever a man praises Him. I testify that there is no god but God whenever a man testifies to Him. I testify that Muhammad is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may God bless him and his family. By God, I hope that I shall always be with God’s praise and kindness. I am the sincerest of God’s creatures in giving advice to them.
I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune tor him. Indeed what you dislike about unity (jama’a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May God forgive both me and you and may He guide me and you to that in which there is love and satisfaction.
[He reported:]
The people began to look at one another and asked each other, “What do you think he intends by what he has just said?
“We think that he intends to make peace with Muawiya and hand over the authority to him” they answered.
“By Gods the man has become an unbelievers they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman b. Abd Allah b. Ja’al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:
Summon (the tribes of) Rabia and Hamdan to me.
They were summoned to him and they surrounded him and defended him, peace be on him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah b. Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:
God is greater (Allaku akbar)! You have become a polytheist, Hasan, just like your father became a polytheist before.
Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan’s Shi’a called Abd Allah b. Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan b. Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.
Al-Hasan, peace be on him, was carried on a stretcher to al- Mada’in where he was lodged with Sa’d b. Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.
Al-Hasan, peace be on him, was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu’awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over al-Hasan, peace be on him, when they got to his camp, or to kill him treacherously.
Al-Hasan, peace be on him, learnt of that when a letter came to him from Qays b. Sa’d, may God be pleased with him. He had sent Qays with Ubayd Allah b. Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama’a). He had said to Ubayd Allah:
If you are struck down, then the commander will be Qays b. Sad.
Qays b. Sad’s letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah b. Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya’s camp. In the morning the people found their leader missing. Qays b. Sa’d, may God be pleased with him, said the prayer with them and took charge of their affairs.
Al-Hasan’s awareness of the people’s desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father’s Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.
Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody’s interests would be served. Al-Hasan, peace be on him, did not trust him. He was aware of his deception and his attempts at assassination.
However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers’ understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin’s desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.
Therefore he, peace be on him, bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before God, the Most High, and all the Muslims, of what had taken place among them. He stipulated:
That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salat) (as prayer) against him should be set aside;
That his Shia, may God be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.
Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he Said
By God, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay zakat. Indeed you do that (already). I fought so that I might have power over you and God has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan, peace be on him, (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.
Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.
Al-Hasan and al-Husayn, peace be on them, were present. Al- Husayn, peace be on him, rose to reply but al-Hasan, peace be on him, took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:
O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of God and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.
Groups of the people in the mosque shouted out: “Amen, Amen”
When the peace between al-Hasan, peace be on him, and Muawiya was concluded in the way we have mentioned, al-Hasan, peace be on him, left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration. (Then) the latter decided to have the pledge of allegiance given to his son, Yazid, (as his successor).
He communicated secretly with Ju’da, daughter of al-Ash’ath b. Qays- she was the wife of al-Hasan, peace be on him – to urge her to poison him. He gave an undertaking to her that he would marry her to his son, Yazid, and he sent her a hundred thousand dirhams. Juda gave him the poison to drink but he lingered on sick for forty days. He passed along his (final) road in the month of Safar in the year 50 A. H. (670).
At that time, he was forty-eight years of age. His succession (to the Imamate) had been for ten years. His brother and testamentary trustee (wasp), al-Husayn, peace be on him, undertook the washing and shrouding of his body, and buried him with his grand mother, Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her, in (the cemetery) of al Baqi.
Reports of the Cause of the Death of al-Hasan, Peace be on him, and of Mu’awiya Poisoning him, the Story of his Burial and the Actions and Statements Concerning that.
[Isa b. Mihran reported: Ubayd Allah b. al-Sabb’ah told us: Jarir told us on the authority of Mughira, who said:]
Muawiya sent to Juda daughter of al-Ashath b. Qays:
I will arrange for you to marry my son, Yazid, on condition that you poison al-Hasan.
He also, sent her a hundred thousand dirhams.
She did that: she poisoned al-Hasan, peace be on him. (Mu’awiya) gave her the money but did not marry her to Yazid. Instead he gave her a man from the family of Talha as a substitute. The latter gave her children. Whenever any argument occurred between them and the clans of Quraysh, they would revile them saying:
Sons of a woman who poisons her husbands.
[Isa b. Mihran reported: ‘Uthman b. Umar told me Ibn Awn told us on the authority ot ‘Umar b. lshaq, who said.]
I was with al-Hasan and al-Husayn, peace be on them, in the house. Al-Hasan, peace be on him, came in from outside and then went out again. He said:
I have been given poison to drink several times but I have never been given poison like this. A bit of my liver has come out of my mouth and I began to turn it over with a stick I had.
Who gave you the poison to drink, al-Husayn, peace be on him, asked him, and what do you want for him? Do you want him killed? If he may remain as he is, then God will be more terrible in His vengeance than you. It he may not remain as he is, then I should like to be free of any blame.
[ Abd Allah b. Ibrahim reported on the authority of Ziyad al- Makhariqi, who said:]
When death was close to al-Hasan, peace he on him, he summoned al-Husayn, peace be on him, and said.
My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me.
When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there.
My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.
Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.
When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with (the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. ‘A’isha had joined them on a mule and she was saying:
What is there between you and me that you should allow someone I don’t want to, to enter my house?
Marwan began to recite:
O Lord, battle is better than ease.
(Then he went on:)
Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword.
Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn ‘Abbas hurried to Marwan and said to him;
Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.
Then he went to A’isha and said to her:
What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya’) of God? Go Back ! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, even if it is after some time.
Al-Husayn, peace be on him, said:
By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.
Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi’ beside his grandmother, Fatima daughter of Asad b. Hashim b. ‘Abd Manaf, may God be pleased with her.
Complete ref:
Kitab al Irshad (The Book of Guidance)
Pages 279 – 289
By Sheikh al Mufid
Translated by I.K.A Howard
Published by Tahrike Tarsile Quran
Life of Imam Zainul-Abideen (AS)
Birth
In the period of the second caliph “Ummer”, the Muslims conquered Iran. The daughters of Yazdgard were brought to Madina. All had gathered in the mosque of Madina to see what was the decision of the caliph, about them. He wanted to sell them but Imam Ali (A.S.) stopped him from doing so and said to Urnmer, “leave the girls free so that they marry whosoever they wish.”
One of the girls chose Hussain Ibn-e-Ali (A.S.) and the other chose Imam Hassan Mujtaba (A.S.). Imam Ali (A.S.) said to Hussain, “Look after this woman very well, because, from her an Imam will come into existence (born) who will be the best of the God’s creations upon the earth and the father of all the Imams (after himself). Not very long after that the sun of his existence arose, on Thursday, the 5th of Shaaban, 38th Hijrah, in Madina. He was named “Ali” later on titled as Zain-ul-Abidin (the decoration of the worshippers) and Sajjad (one who performs much prostration).
The Ethical and Moral Characteristics of Imam (A.S.)
1. Piety and Abstinence:
One of the special features of Imam’s character was his piety and abstinence. Imam Jaffar Sadiq (A.S.) said, “Ali Ibn-ul-Hussain (A.S.) resembled most of all the sons of Bani Hashim, with Ali (A.S.)”.
His son Imam Mohammad Baqir (A.S.) said, “One day I happened to see my father, I saw him (completely) immersed and (thoroughly pre occupied) in the prayers and with all the attention towards God. His color was faded and his eyes were sore and red due to weeping, his feet were swollen by (prostration) and legs, and knees had developed corns. I said humbly “Oh father, why do you loose your self control during the prayers and put yourself in such an inconvenience and discomfort.
My father wept and said, “Oh son however and whatsoever amount of prayers I perform even then it is meager and very little as compared to the prayers of your grandfather, “Ali Ibn-e-Abi Talib.” Taous Yamni says, I saw Imam lying in prostration saying, “Oh God your servant, needy towards you, is in your house waiting for your blessing, forgiveness and favor”.
2. Attention to the life and training of people:
Imam Zain-ul-Abidin (A.S.), like his grandfather, was busy in cultivating land and palm date orchards. He offered two Rakat of prayer near each palm date tree. During the prayers he would get himself so absorbed that he did not have any attention towards anything except God. He traveled to Mecca, on foot, twenty times. And continuously guided and conducted people through the attractive melody of the Qur’anic verses.
All the human qualities and attributes were collectively present in his personality. He was the complete specimen of tolerance, forgiveness and self-sacrifice. He looked after and administrated hundreds of houses of the poor and hunger stricken. Daily a number of goats were slaughtered in his house and he distributed all their meat among the afflicted. He dressed the naked and dress less ones and paid their debts and loans. But he himself took simple meals and put on simple dress.
A person came to Ali Ibn-ul-Hussain (A.S.) and started addressing him with filthy and abusive language. Imam (A.S.) turned his face towards him without the slightest anger and quarrel or strife and said, “Oh brother, if what you say is right and correct and these vices are present in me then God may pardon and forgive my sin. And if you are telling a lie then God may forgive you and pardon your sin.”
The man was very much ashamed and asked Imam (A.S.) to pardon him. Abu Hamza Somali who was one of the friends of Imam (A.S.) asked his servant to briefly define the character and morals of Imam (A.S.). He said so, “I am at his service for so many years. Whatever I saw was righteousness, piety and purity.
My lord helps and assists the people and solves their problems, with all the difficulties worries and pre occupations that he himself faces. Zaid bin Usama was lying on the deathbed. Imam Sajjad (A.S.) visited him, Zaid was weeping. When Imam (A.S.) asked him the reason of his weeping he said, “I have to pay fifteen thousand Dinnars as my loan and debt and my wealth is not so much as to pay off the debt.” Imam said, “Do not weep and be contented, I will pay all of your loan.”
When the nights would become dark and all the people went to sleep, Imam Sajjad (A.S.) would get up put the food in a sack and on his shoulder. He covered his face so that he is not recognized. Then he took that food to the houses of the inflicted and have-nots and gave it to them.He administrated and looked after nearly a hundred guardians less family in Madina, most of them comprised indigent, helpless and crippled, handicapped and paralytic ones.
What a surprise! None of these families knew that Imam Zain-ul-Abidin (A.S.) was the one who managed and run their lives. But after his death, when the aids were discontinued they came to know that Imam (A.S.) was their helper and friend.
Accompanying and keeping pace with his father
He was beside his father right from the moment of his migration towards Karbala and followed his father. Imam Hussain (A.S.) step by step so that, when his father asked for help on the day of Ashoora he got up to extend help to his father. But Hazrat Zainab (S.A.) stopped him and said, “You are the only memorial remnant of this family and the Imam after Imam Hussain (A.S.) and you are the guardian of all of us. Your divine mission is to convey the message of the martyrs to the people.
Although a segment of the people who are unaware consider the Imam to be a sick, invalid, handicapped and weak person. But they are seriously mistaken because the illness of Imam was an expedience and policy of God, so that he may remain safe from the harm of the enemy’s sword, and become the living history of Karbala.
Therefore, after the martyrdom of Imam Hussain (A.S.) and his companions Shimar came into the encampment of Imam along with a group of murderers of Bani Ommayide so that he may kill the remaining ones of the camp of Imam Hussain (A.S.). Since he was ill, Shimar’s companions objected upon him and Umer Saad came after them and reprimanded Shimar regarding this decision and turned him out of the encampment. And said, “He is an ill man and cannot do a thing, leave him alone.”
The movement of Imam (A.S.) and his clamor begins
Imam (A.S.) who along with the left behind families of martyrs was besieged by the enemy, came out on the morning of 11th Moharram, the 61st Hijrah. They had chained his hands and feet and placed the heads of the martyrs in front of him so that his sorrow and grief is increased.
There is no doubt about it that if Imam was not there in Karbala to see all the crimes of Yazeed from a close quarter and convey it to the people of Kufa and Syria, Bani Ommayide would not have become defamed and disgraced to that extent. The family of Hussain (A.S.), as against the concept of a foolish and silly group who think they were defeated, where ever they set foot, they would announce the success of their revolution and the defeat of Yazeed. What more and superb conquest could be imagined about, than this that the enemy was highly afraid of them. Where ever they opened their lips to speak people would manifest their feelings and emotions and paid them respect and homage and rebuked, reproached, and cursed their enemies.
Imam’s Speech in Kufa
When the carvan of the prisoners reached Kufa and all the people were keenly trying to see the prisoners. Imam (A.S.) noticed that Kufis did not recognize them otherwise they were not that indifferent. Therefore, Imam by his hand gave the people the signal to keep quiet. All of them adopted silence and lent ears to him. Suddenly the memorial of Hussain (Imam) opened his lips and said, “Oh the people of Kufa! I am the son of Hussain (A.S.), I am Ali the son of Ali (A.S.), Fatimah (S.A.) and Prophet (P.B.U.H.). I am the son of that Imam (A.S.) whose sons were killed and his properties looted and plundered and his family held prisoners before you. You wrote invitation letters to my father.
When he came towards you, you killed him. What will you reply to God and his Prophet (P.B.U.H.) on the justice day. You did not observe the honor and sanctity of your Prophet (P.B.U.H.) annoyed his soul. Woe to you, what a bad people you are.”
Imam (A.S.) arose and alerted the sleeping consciences by these statements and addresses broke and tore the hearts and rolled the tears out of the eyes and changed the celebrations and joys of Bani Ommayide into a sorrow and grief.
In the Court of Ibn-e-Ziad
Keeping in view the reports of the officials about the turmoil and disturbance of the Kufa city, Ibn-e-Ziad ordered that they (Prisoners) must be brought to the court, as soon as possible. The unclean, dirty, obnoxious and ostentatious son of Ziad held a grand aggregation comprising of all the nobles, notable, dignitaries of Kufa to show off his power to them. And threaten and intimidate them so that in future they do not pluck the courage of uttering any words. Others should know that whosoever opposes, shall meet the same fate. Thus they showed the remaining (family) of Imam Hussain (A.S.) in and all those present there gazed and looked at them. They were looking on at them with amazement; none of them took any notice of Ibn-e-Ziad, the killer of Kufa.
The son of Ziad was furious and enraged and wanted to show disrespect to them. But he could not dare it. Hazrat Imam Sajjad (A.S.) addressed him saying “Oh the son of Ziad! Today you are sitting on the seat and throne of Power and the sons of the Prophet (P.B.U.H.) are standing before you. Do not think you have any value in our eyes. These words proved so much effective that the ruler of Kufa lost his wits and was stunned and started using foul and rotten language and threatened them. Thereafter, he ordered that Imam Sajjad (A.S.) be slain, but due to the hue and cry of the prisoners and the objection of those present he refrained from it. But Imam (A.S.) addressed him saying: “You scare me from death. You must know that being killed and slain is our habit and martyrdom is our nobility and generosity.”
Ibn-e-Ziad did not know what to do and what to say. He did not have any alternative except to order the prisoners be taken away from the assembly as soon as possible.
In The Court of Yazeed
The family, kith and kin of the Prophet (P.B.U.H.), which were tired and exhausted, grieved and sorrowful, was all tied up with one single rope and were brought into the court and assembly of Yazeed. They adopted the same conduct and behavior with Yazeed, which they had previously shown towards Ibn-e-Ziad. None of them gave any attention and took any notice of Yazeed. Thereby, Imam (A.S.) raised his head and said, “You, who claim to be Muslim, say, what would the Prophet (P.B.U.H) do with you and say to you if he sees us in this condition that you have taken us prisoners.”
This strong sentence of Imam (A.S.) made those present on the occasion weep and Yazeed was embarrassed and bewildered and at once ordered the ropes to be let loose and open.
Then he started ill speaking and vilification. So, at once the children of Imam Hussain (A.S.) and Imam Sajjad (A.S.) resisted and withstood him and delivered speeches, which dishonored and disgraced his lineage and family. It came to it, that from inside his haram sarai (women’s apartment) a noise of objection, protest and crying raised. These shootings and voices of crying, and protests each one was striking upon the head of Yazeed like, as if it was a hammer.
And that woke him up from the deep slumber and sleep of drunkenness. He knew that if he detained the remaining of the family of Prophet (P.B.U.H.) for another few moments a revolt will start and his life will come to an end. He saw himself drowned in the ocean of the protest, objections, fury and anger of the people. He looked this way and that way to find a way out to get himself cleared off the crimes.
Suddenly, he shouted and said, “curse of God be upon Ibn-e-Ziad. I was not in favor of killing Hussain (A.S.) and taking his remaining family as prisoners. But then it was all over and water had crossed the bridges and all the people knew that he himself was the real criminal.
So he at once ordered the officials to take the prisoners to a place which had been provided in advance for them, so that he is not faced with any further shame and disgrace. They stationed the family of the Prophet (P.B.U.H.) in an unsuitable place. But they did not sit silent and quiet even there and whenever they laid their hands upon any chance they did inform the people about the crimes of Yazeed. So much so that the three years old daughter of Imam Hussain (A.S.) named Rukkia took part and played a role in this combat and campaign.
Imam (A.S.) in Syria’s Mosque
One day, Yazeed arranged and organized a grand aggregation and assembly in the mosque of Damascus (Syria) the seat of his power and government, to cover and make good his defeats. He ordered his ostentatious speakers to praise him and take liberty and adopt presumptuous attitude towards the family of Prophet (P.B.U.H.) and use foul and abusive language. So that he may make the people optimist as regards to his crime and manifest the children of the Prophet (P.B.U.H.) as if (God forbid) at fault, and to belittle them in the eyes of he people.
Imam Sajjad (A.S.) was sitting in a corner of the assembly and listening to the speech of the speaker of Yazeed when he praised Yazeed and used abusive language about the family and lineage of the Prophet (P.B.U.H.). Imam (AS.) shouted loudly at him saying. “Woe to you oh dishonest agent! You have raised the anger and enraged God and provided hell for yourself to please and make Yazeed happy.
Then he turned his face towards Yazeed and said, “Allow me to climb up these wooden (step of tribune) to speak and make the Almighty God and people happy.”
In the beginning Yazeed did not pay heed to him but those present asked him to allow and give permission to him. So he was obliged to give him permission but there was a huge tempest going on in his heart as to what will finally happen? Imam (A.S.) got himself seated up on the tribune and after the praise of God and thank giving to God said, “Oh people! God has bestowed upon us wisdom, knowledge, fortitude, forbearance, bravery, faith and piety. Be informed that the Prophet (P.B.U.H.) of Islam, Ali (A.S.) and Jaffar-e-Tayyar are ours. Hamza, the chief of martyrs, Imam Hassan and Imam Hussain (A.S.) who were the beloved ones of the Prophet (P.B.U.H.) are from (among) us.
All of a sudden the people were shocked and moved, the hearts started beating fast in the chests and they focused their eyes upon Imam (A.S.). They were astonished and said to themselves what a surprise they had told us that these are Kharijis (a group of rebellions and mutinous who was ousted from the religion) who have stood up against the government. That means they lied to us. These are the best of the creations of God on the earth. The sentences (of Imam [A.S.]), which followed, made the people more informed. The Imam (A.S.) said, “I am the son of Mecca and Mina, I am the son of Zam Zam and Safa (that meant all of these were connected to them).
I am the son of the one who ascended to the skies (Meraj), I am the son of the Prophet (P.B.U.H.) of God. I am the son of Ali Murtaza (A.S.), I am the son of Fatimab (S.A.). I am the son of Hussain (A.S.) who (they) killed in the Karbala without any fault and sin.” All of a sudden, people burst into a huge noise of crying and weeping. Yazeed saw himself besieged. He yelled, “Oh Muezzin (caller to the prayer), call the Azzan (call to the prayer).
The voice of Allah-o-Akber was raised. Imam said, ‘Nothing is greater than God.” The Muezzin said, “I witness to it that there is no God except the God.” Imam said, “My flesh, skin and bones do attest and stand witness to it.” The Muezzin said, “I give witness to it that Mohammad (P.B.U.H) is the Prophet of God.” Imam said, “Oh the caller for prayers Muezzin, for the sake of the same Prophet (P.B.U.H.) whose name you are calling stop for a while!!! Then he turned towards Yazeed and said, “Oh Yazeed this Prophet (P.B.U.H.) whose name is being called, is my grandfather or yours? If you say he was yours you have told a lie. And if you say he was my grandfather then why did you kill his sons in Karbala and take his children prisoners.”
When Yazeed saw that he was unable to reply, he at once stood up to offer his prayer, for deceiving the people. Imam (A.S.) walked out of the mosque, along with a group of Syrians, as a protest. These words and sentences proved so effective that Yazeed was obliged and forced to send the Ahl al-Bayt (member of the Prophet [P.B.U.H.] family) respectfully and graciously to Madina. Following these protests, hue and cry and turmoil, anger, and hate of the people, the flags of revolution against yazeed and government of Bani Ommayide were hoisted.
It was clear that the pivot and nucleus of the movement was the movement of Imam Sajjad (A.S.). A turmoil and revolt against Yazeed took shape in Madina. He decided to stop the movement by means of massacre and mass killings. But it was all in vain. Therefore, he sent his forces to Madina under the command of a dirty and wicked man named Muslim bin Aqba delegating him complete powers. He, along with his soldiers, kept attacking the house of the people for a period of three days. They plundered and looted the wealth of the people, and killed approximately ten thousand of them. But it either did not have any effect. Thereafter, Yazeed did not spend a single day happily and every moment he was getting closer to his death.
Finally, the dark, and black file of his life was closed in the year 64 Hijrah. He died and his son Muawiyah-II succeeded him. But after forty days time he resigned his post and abandoned the throne due to his father’s crimes and disgrace of his lineage and family. Abdullah Ibn-e-Zubair who had been lustful and greedy for power for many long years arose in Mecca and took hold and control of the government. Marwan grasped the seat of power in Syria. The war of power started and each one of the two got himself prepared for the annihilation of the other. After a short period Marwan died and his son Abdul Malik was enthroned in his father’s place. After gaining power, he besieged Mecca in the year 73 Hijrah and killed Abdullah bin Zubair.
Abdul Malik was a man; base and miser man and he did not have any human quality and mercy. So that one day he told Mussabbab, “I dislike good deeds and works.” One of his great crimes was to empower “Hajjaj bin Yousuf in Kufa and Basra, who was notorious for his mercilessness, cruelty, and brutality. He in a short span of time martyred one hundred and twenty thousand friends of Imam Ali (A.S.) and imprisoned a large segment of them. Abdul Malik was extremely vigilant regarding Hazrat Sajjad (A.S.) and he was after an excuse to arrest him (A.S.). As a result, he arrested him and brought him to Syria (Damascus). But due to the revolt and turmoil of the people, he was forced to send him back to Madina.
The Event of Imam (A.S.) and Hasham
After committing crimes for many long years, Abdul Malik passed away and his son hasham was enthroned in his father’s place. One day, he traveled to Mecca in the Hajj season so as to perform Hajj (as per his own version). That was to deceive the simple-minded people. He wanted to perform circumambulation but he could not do it, because there was such a big and huge gathering. So he was forced to sit in a corner to wait for the huge crowd and gathering to get thin.
All of a sudden Imam Sajjad (A.S.) arrived to the Haram and people recited benediction for him, and cleared the way for him. He, after performing circumambulation moved towards the Hajar ul Aswad (the black stone) to rub his hand on it. Hasham witnessed this scene and was greatly annoyed and uncomfortable. He said with carelessness and inattentively “who is this man”? “I do not know him?”
Farzdak who was a freedom-loving poet at once turned his face towards Hasham and said, “Oh Hasham I am surprised why you do not recognize him? If you do not know him, I know him very well. Listen, so that I introduce him to you.” He is someone that the land of Mecca and the House of the God know him. “He is the one whose grandfather is the Prophet (P.B.U.H.) of Islam. God keeps on bestowing his benediction and blessings upon them continuously.
He is the son of the best of the servants of God. He is that famous and well known pious. When you say you do not know him this thing does not harm him. If you do not know him (so what) the Arab and Ajam (Non Arab World) knows him.” Hasham was very enraged and got highly flared up by the words of Farzdak, and ordered him to be imprisoned. The Imam (A.S.) sent him a gift in the prison and appreciated his inconveniences. One day he got freed from the prison.
Hazrat Sajjad (A.S.) and the Sahifa-e-Sajjadia
When the Imam got stuck in a tight corner and was virtually besieged he was obliged to state his objects and motive in the form of the prayers. These prayers have been compiled in the shape of a book named “Sahifa-e-Sajjadia.” This is an ocean of topics and objects of science, mathematics, physics, astronomy, social and political sciences and ethics. Obviously and apparently this is a book of prayers. But, in fact, this is the expression of fact, pains, and difficulties. We present here a few sentences of it as a specimen.
1. Oh God! I take asylum and refuge with you from the revolt, and rebellious (attitude) refractoriness, of the anger and jealousy and the scarcity of patience, and extravagance and intemperance in life.
Oh God! Keep me alive till my life is led in your service and obedience and when it becomes the pasture and meadow of Satan, take me towards yourself and take my life.”
2. Oh sons! Respect you father and mother because if the father was not there you would not have come into existence. Look at the mother that she looks after you with all of her existence (energies). She is not afraid of it that she herself remains hungry and feeds you. She herself remains cloth less (without dress) and covers (dresses) you. She remains in the sun and places you in the Shadow. You cannot thank her. This is God who has the power of thanking her (giving her the reward).
3. Watch over and attend your child because his good or bad (virtues) are related and connected to you and you are responsible for his training and guidance.
4. Be kind to your brother and sister because he/she is your hand (helper) and your power. Help him against the enemy and be his well wisher.
5. Respect your teacher and be polite in his assembly (session) and listen carefully to his words. Do not talk loudly before him. If somebody questions him about something do not reply before he does although you may know the answer to that (question).
6. Respect your neighbor and help and assist him. If you happen to observe a fault or sin of him do hide it and when he slips (commits sin) admonish him.
7. Be just in your conduct and behavior with friend and love him as he loves you.
If he makes up his mind to commit a sin stop him from that and always be a blessing for him, not a torment for him.
Imam’s (A.S.) Martyrdom
At last after bearing grief’s and inconveniences the magnanimous and great Imam (A.S.) was poisoned and martyred by Hasham Ibn-e-Abdul Malik on 25th of Moharram, 95th Hijrah and was buried in the graveyard of Baqi, beside the grave of Imam Hassan (A.S.) and today his gave is the site of visit for the lovers and adorers of his path.
Imam Hussain ibne Ali A.S
| Name: Al-Husayn ibn Ali ibn Abi Talib (a.s.)
Mother: Fatimah az-Zahra (a.s.), the daughter of the Holy Prophet (s.a.w.s.). Kunniyat (Patronymic): Abu ‘Abdillah. Laqab (Title): Al Sibt, Shahid-e-Karbala. Birth: He was born in Madina in the month of Shaban in the year 4 A.H. Martyrdom: He was martyred with his companions by the army of Yazid in the month of Muharram 61 A.H. His tomb is in Karbala, a town of Iraq. |
BIOGRAPHY
His Birth
Imam Hossein (PBUH) was born on the 3rd of Sha’ban, in 4th year of Hijrah inMedina. When the Prophet (PBUH) heard the news of Imam Hossein’s birth, became very happy and came to the house of Fatima (PBUH). Asma, the maidservant ofFatima covered the child in a white cloth and brought him to the Prophet (PBUH). The Prophet (PBUH) picked the child up in his lap and recited the Azaan in his right ear and iqamah in the left one. As if, apparently, he (PBUH) made the ears of his son familiar and acquainted with the name of God for the first time. On the seventh day of the birth, an angel came from the God and he said, “Just as Haroon was the brother, sympathizer, and helper in each and every difficulty of Moses (PBUH) similarly Ali (PBUH) is your sympathizer, helper and brother in each and every matter of yours. Therefore, keep the name of this child upon the name of Haroon’s son “Shabeer,” which translated into Arabic becomes ‘Hossein’. Thus the name of the second child of Fatima (PBUH) was also selected by God.
His Life
Imam Husayn was Imam for a period of ten years, all but the last six months coinciding with the caliphate of Mu’awiyah. Imam Husayn lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Mu’awiyah and his aides made use of every possible means to put aside and move out of the way the Household of the Prophet (sawas) and the Shi’ah, and thus obliterate the name of Ali and his family. And above all, Mu’awiyah wanted to strengthen the basis of the caliphate of his son, Yazid, who because of his lack of principles and scruples was opposed by a large group of Muslims. Therefore, in order to quell all opposition, Mu’awiyah had undertaken newer and more severe measures. By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Mu’awiyah and his aides,until in the middle of the year 60 A.H. Mu’awiyah died and his son Yazid took his place.
Paying allegiance (bay’ah) was an old Arab practice which was carried out in important matters such as that of kingship and governorship. Those who were ruled, and especially the well known among them, would give their hand in alleging, agreement and obedience to their king or prince and in this way would show their support for his actions. Disagreement after allegiance was considered as disgrace and dishonour for a people and it was like breaking an agreement after having signed it officially, it was considered as a definite crime. Following the example of the Holy Prophet (sawas), people believed that allegiance, when given by free will and not through force, carried authority and weight.
Mu’awiyah had asked the well-known among the people to give their allegiance to Yazid, but had not imposed this request upon Imam Husayn. He had especially told Yazid in his last will that if Husayn refused to pay allegiance he should pass over it in silence and overlook the matter, for he had understood correctly the disastrous consequences which would follow if the issue were to be pressed. But because of his egoism and recklessness, Yazid neglected his father’s advice and immediately after the death of his father ordered the governor of Medina either to force a pledge of allegiance from Imam Husayn or send his head to Damascus.
After the governor of Medina informed Imam Husayn of this demand, the Imam, in order to think over the question, asked for a delay and overnight started with his family toward Mecca. He sought refuge in the sanctuary of God which in Islam is the official place of refuge and security. This event occurred toward the end of the month of Rajab and the beginning of Sha’ban of 60 A.H. For nearly four months Imam Husayn stayed in Mecca in refuge. This news spread throughout the Islamic world. On the one hand many people who were tired of the iniquities of Mu’awiyah’s rule and were even more dissatisfied when Yazid became caliph, corresponded with Imam Husayn and expressed their sympathy for him. On the other hand a flood of letters began to flow, especially from Iraq and particularly the city of Kufa, inviting the Imam to go to Iraq and accept the leadership of the populace there with the aim of beginning an uprising to overcome injustice and iniquity. Naturally such a situation was dangerous for Yazid.
The stay of Imam Husayn in Mecca continued until the season for pilgrimage when Muslims from all over the world poured in groups into Mecca in order to perform the rites of the hajj. The Imam discovered that some of the followers of Yazid had entered Mecca as pilgrims (hajjis) with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (ihram). The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up and in a short speech announced that he was setting out for Iraq. In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. The next day he set out with his family and a group of his companions for Iraq.
Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed. He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq. Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny. He added that he knew that wherever he turned or went he would be killed. He would leave Mecca in order to preserve the respect for the house of God and not allow this respect to be destroyed by having his blood spilled there. While on the way to Kufa and still a few days’ journey away from the city, he received news that the followers of Yazid in Kufa had put to death the representative of the Imam in that city and also one of the Imam’s determined supporters who was a well-known man in Kufa. Their feet had been tied and they had been dragged through the streets. The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him, There was no way open to him but to march ahead and to face death. It was-here that the Imam expressed his definitive determination to go ahead and be martyred; and so he continued on his journey.
Approximately seventy kilometres from Kufa, in a desert named Kerbala, the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemy’s army increased. Finally the Imam, with his household and a small numbers of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions. At night he called his companions and during a short speech stated that there was nothing ahead but death and martyrdom. He added that since the enemy was concerned only with his person he would free them from all obligations so that anyone who wished could escape in the darkness of the night and save his life. Then he ordered the lights to be turned out and most of his companions, who had joined him for their own advantage, dispersed. Only a handful of those who loved the truth–about forty of his close aides–and some of the Banu Hashim remained.
Once again the Imam assembled those who were left and put them to a test. He addressed his companions and Hashimite relatives, saying again that the enemy was concerned only with his person. Each could benefit from the darkness of the night and escape the danger. But this time the faithful companions of the Imam answered each in his own way that they would not deviate for a moment from the path of truth of which the Imam was the leader and would never leave him alone. They said they would defend his household to the last drop of their blood and as long as they could carry a sword.
On the ninth day of the month the last challenge to choose between “allegiance or war” was made by the enemy to the Imam. The Imam asked for a delay in order to worship overnight and became determined to enter battle on the next day.
On the tenth day of Muharram of the year 61/680 the Imam lined up before the enemy with his small band of followers, less than ninety persons consisting of forty of his companions, thirty some members of the army of the enemy that j joined him during the night and day of war, and his Hashimite family of children, brothers, nephews, nieces and cousins. That day they fought from morning until their final breath, the Imam, the young Hashimites and the companions were all martyred. Among those killed were two children of Imam Hasan, who were only thirteen and eleven years old; and a five-year-old child and a suckling baby of Imam Husayn.
The army of the enemy, after ending the war, plundered the haram of the Imam and burned his tents. They decapitated the bodies of the martyrs, denuded them and threw them to the ground without burial. Then they moved the members of the haram, all of whom were helpless women and girls, along with the heads of the martyrs, to Kufa. Among the prisoners there were three male members: a twenty-two year old son of Imam Husayn who was very ill and unable to move, namely Ali ibn Husayn, the fourth Imam; his four year old son, Muhammad ibn Ali, who became the fifth Imam; and finally Hasan Muthanna, the son of the second Imam who was also the son-in-law of Imam Husayn and who, having been wounded during the war, lay among the dead. They found him near death and through the intercession of one of the generals did not cut off his head. Rather, they took him with the prisoners to Kufa and from there to Damascus before Yazid. The event of Kerbala, the capture of the women and children of the Household of the Prophet (sawas), their being taken as prisoners from town to town and the speeches made by the daughter of Ali; Zaynab, and the fourth Imam who were among the prisoners, disgraced the Umayyads. Such abuse of the Household of the Prophet (sawas) annulled the propaganda which Mu’awiyah had carried out for years. The matter reached such proportions that Yazid in public disowned and condemned the actions of his agents.
The event of Kerbala was a major factor in the overthrow of Umayyad rule although its effect was delayed. It also strengthened the roots of The Followers of Ahlu Bayt. Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years. Among those who were instrumental in the death of the Imam not one was able to escape revenge and punishment. Anyone who studies closely the history of the life of Imam Husayn and Yazid and the conditions that prevailed at that time, and analyses this chapter of Islamic history, will have no doubt that in those circumstances there was no choice before Imam Husayn but to be killed. Swearing allegiance to Yazid would have meant publicly showing contempt for Islam, something which was not possible for the Imam, for Yazid not only showed no respect for Islam and its injunctions but also made a public demonstration of impudently, treading under foot its basis and its laws. Those before him, even if they opposed religious injunctions, always did so in the guise of religion, and at least formally respected religion. They took pride in being companions of the Holy Prophet (sawas) and the other religious figures in whom people believed. From this it can be concluded that the claim of some interpreters of these events is false when they say that the two brothers, Hasan and Husayn, had two different tastes and that one chose the way of peace and the other the way of war, so that one brother made peace with Mu’awiyah although he had an army of forty thousand while the other went to war against Yazid with an army of forty. For we see that this same Imam Husayn, who refused to pay allegiance to Yazid for one day, lived for ten years under the rule of Mu’awiyah, in the same manner as his brother who also had endured for ten years under Mu’awiyah, without opposing him.
It must be said in truth that if Imam Hasan or Imam Husayn had fought Mu’awiyah they would have been killed without there being the least benefit for Islam. Their deaths would have had no effect before the righteous appearing policy of Mu’awiyah, a competent politician who emphasised his being a companion of the Holy Prophet (sawas), the “scribe of the revelation,” and “uncle of the faithful” and who used every stratagem possible to preserve a religious guise for his rule. Moreover, with his ability to set the stage to accomplish his desires he could have had them killed by their own people and then assumed a state of mourning and sought to revenge their blood, just as he sought to give the impression that he was avenging the killing of the third caliph.
Excellenes of Imam Hussain (as) in Ahadeeth
- Hassan (as) and Hossein (as) are the leaders of the Youths of Paradise.
- Hassan (as) is from me and I am from Hossein (as), Allah befriends those who befriend Hossein (PBUH) and He is the enemy of those who bear enmity to him.
3. Whoever wishes to see such a person who lives on earth but whose dignity is honored by the Heaven dwellers should see my grandson Hossein (as).
4. O my son! your flesh is my flesh and your blood is my blood, your are a leader, the son of a leader and the brother of a leader; your are a spiritual guide, the son of a spiritual guide and the brother of a spiritual guide; you are an Apostolical Imam, the son of an Apostolical Imam and the brother of an Apostolical Imam; your are the father of nine Imams, the ninth of whom would be the Oa”im (the last infallible spiritual guide).
5. The punishment inflicted on the murderer of Hossein (as) in Hell would be equal to half of the total punishment to be imposed on the entire sinners of the world.
- When the Holy Prophet (as) informed Hazrat Fatima of the Martyrdom in store for his grandson, she burst into tears and asked, “O my father! When would my son be martyred?” “In such a critical moment,” he replied,” When neither I nor you, nor Ali would be alive. ” This accentuated her grief and she inquired again,” Who then, O my father, would commemorate Hossein”s martyrdom?” The Holy Prophet (as) said, “The men and the women of a particular sect of my followers, who will befriend my Ahl-ul-Bayt, will mourn for Hossein and commemorate his martyrdom each year in every century.”
Complete Khutba of Prophet Mohammad(p.b.u.h) on Eid-e-Ghadeer
(10 A.H./632 A.D.)
Non-Muslims who like to attack Islam accuse the Prophet of Islam of having neglected to name his successor, not knowing that he actually did exactly so in accordance with the Divine order which he had received on Thul-Hijja 17, 10 A.H./March 18, 632 A.D., announcing the name of his successor the very next day, and here are the details:
In 10 A.H./632 A.D., immediately following Hijjatul-Wada’ (the Farewell Pilgrimage, the last pilgrimage performed by Prophet Mohammed), a divine order was revealed to the Prophet to convey the remaining Islamic tenets: the annual pilgrimage to Mecca and the Imamate of the Twelve Infallible Imams. The Prophet called upon the faithful to accompany him on his last pilgrimage; he knew that it would be his last and that he would soon have to leave this temporary abode for the eternal one. More than one hundred and twenty thousand Muslims responded to his call.
The Prophet and his company put on the ihram garbs at the appropriate time at Masjid al-Shajara, a short distance from Mecca, his birthplace, which he entered on Thul-Hijja 5, 10 A.H./March 6, 632 A.D. The Prophet’s call reached Yemen where’ Ali ibn Abu Talib was acting as his representative. Twelve thousand Yemenite pilgrims came out headed by’ Ali in response to the Prophet’s call to accompany him on his historic Pilgrimage, bringing the total number of those early pilgrims to more than one hundred and thirty-two thousand.
The Islamic pilgrimage starts in the month of Thul-Hijja (month of the pilgrimage), the last Islamic lunar calendar month, and continues for at least ten days. First, each pilgrim dons a special garb called ihram; males’ ihram consists of two white sheets or towels covering the upper and lower parts of the body, whereas females wear a full white cotton outfit, simple and modest. This ihram reminds the pilgrim of his/her death and of the
equality of all before God. All pilgrims perform the same rituals; none receives any favourable treatment or distinction on account of his status, power, or wealth.
The pilgrimage starts by the tawaf the circling of the Ka’ba seven times. The Ka’bais identified in Islamic literature as an earthly counterpart to the Almighty’s Throne (‘ Arsh) in heaven where the angels circle it in adoration. Likewise, in imitation of those angels, Muslim pilgrims circle the Ka’ba in adoration of their Lord. The tawaf is followed by the sa’i: the pilgrims run back and forth seven times between the -Safa and the Marwa in commemoration of Hagar (Hajar), mother of Ishmael, frantically searching for water for her newborn son Ishmael.
After that, the pilgrims drink of the well of Zamzam which had appeared miraculously for Hagar and Ishmael, wash with it or use it to make ablution for prayers at the Ka’ba but never to use it in the toilet; Zamzam is too sacred for such an application. Then the pilgrims leave Mecca for Muzdalifa, ‘Arafa, and finally Mina to perform certain rites which fall outside the scope of this book which is intended to be a historical account of the Prophet of Islam, not one of fiqh. The author is a writer, a researcher, someone who, according to a friend of mine, “insists on finding out who the foundling’s father is!” But he is not a faqih. Now let us go back to our original story after having cast a glimpse at the rite of the pilgrimage in Islam.
It was at’ Arafa that the divine command was received by Prophet Muhammad to appoint ‘Ali as “Ameerul-Mo’mineen,” the Commander of the Faithful, title of the bearer of the highest temporal and religious powers in the Islamic State, one reserved solely for caliphs, those who are supposed to be the most knowledgeable of all people of secular and religious problems and of how to solve them.
Muhammad was also ordered to convey to’ Ali the knowledge which the Almighty had bestowed upon him so that it would not be lost once he is dead. In Mina, the Prophet delivered two sermons in preparation of the great announcement to come.
In the first, he referred to’ Ali’s caliphate and reminded the audience of one particular hadith which he had conveyed to them on various occasions and which is identified in books of hadith as ” hadith al-thaqa-lain,” tradition of the two weighty things (the first being the Holy Quran and the second being the Prophet’s Progeny, the” Ahl al-Bayt” mentioned in verse 33 of Chapter 33 [al-Ahzab] of the Holy Qur’an). He delivered his second sermon at Masjid al-Khaif, also located in Mina in the Meccan valley. In it, the Prophet reminded his audience of’ Ali’s Imamate, emphasizing the necessity of disseminating the contents of his sermon, announcing that those present were duty-bound to convey it to those who were absent. In both of these sermons, the Prophet publicly vested upon’ Ali both powers referred to above.
As soon as the rituals of the pilgrimage were completed, and to be exact on Thul-Hijja 17, 10 A.H./March 18, 632 A.D., the divine order came to the Prophet embedded in verse 67 of Chapter 5 (a1-Ma’ida) quoted in the text of the Prophet’s sermon to follow. The Prophet immediately ordered Bilal ibn Rabah, his caller to prayers and one of his faithful sahaba, to convey the following order to the faithful: “Tomorrow, nobody should lag
behind but should go to Ghadir Khumm.”
The word “ghadir” means “swamp,” an area where rain water gathers to form a shallow lake. Ghadir Khumm is located near the crossroads of trade and pilgrimage caravans coming from Medina, Egypt, Iraq, Syria, and Nejd on their way to Mecca. The presence of water and a few old trees there served as a resting place for trade caravans for centuries. A mosque, called Masjid al-Ghadir, was later built on the same spot where the great gathering took place to commemorate that momentous event, an event which has unfortunately been forgotten by the vast majority of the Muslims who, by thus forgetting, forgot the most important part of their creed, one without which their faith is not complete at all according to the Prophet’s sermon to follow and according to the text of the Holy Qur’an…
The announcement conveyed by Bilal was transmitted by one person to another till it reached as far as Mecca proper, and people were wondering about what it could be. They had expected the Prophet to linger a little bit longer at Mecca where the pilgrims could meet him and ask him whatever questions they had about this new institution called “hajj” and about other religious matters.
In the morning of the next day, Thul-1:1ijja 18, 10 A.H./March 19, 632A.D., the Prophet and his 120,000 companions went to Ghadir Khumm, and so did’ Ali with his 12,000 Yemenite pilgrims who had to change their route to the north instead of to the south where they would be home-bound. The Prophet also issued an order to four of his closest sahaba, namely Selman-al-Farisi, Abu Tharr al-Ghifari, Miqdad ibn al-Aswad al-Kindi and’ Ammar ibn yasir, with whom the reader is already familiar, to clear the area where the old trees stood, to uproot the thorn bushes, collect the rocks and stones, and to clean the place and sprinkle it with water. Then these men took a piece of cloth which they tied between two of those trees, thus providing some shade.
The Prophet told those sahaba that a ceremony that would last for three continuous days would be held in that area. Then the same men piled the rocks on top of each other and made a makeshift pulpit over them of camel litters as high as the Prophet’s own length. They put another piece of cloth on the pulpit which was installed in the middle of the crowd, giving the Prophet an overview of the whole gathering. A man was selected to repeat loudly what the Prophet was saying so that those who stood the furthermost would not miss a word.
The athan for the noon prayers was recited, and the congregational (jama ‘a) prayers were led by the Prophet. After that, the Prophet ascended the pulpit and signaled to’ Ali ibn Abu Talib to stand on his right. ‘ Ali did so, standing one pulpit step below the Prophet. Before saying anything, the Prophet looked right and left to make sure that people were prepared to listen to every word of his. The sun was so hot that people had to pull some of their outer mantles over their heads and under their feet in order to be able to somehow tolerate the heat. Finally the Prophet delivered his historic sermon which he intended, as the reader will see, to be not only for the assembled crowd but for all those who were not present at that gathering and for all their offspring, one generation after another, till the Day of Judgment.
Here is the text of the Prophet’s sermon. We hope it will bring the reader guidance in the life of this world and happiness and success in the life to come through the intercession of Muhammad, the one loved most by Allah, peace and blessings of the Almighty be upon him, his progeny, and true companions who obeyed him during his lifetime and after his demise and who did not forget or pretend to forget his following khutba:
PROPHET’S HISTORIC GHADlR SERMON
There is a humble translation of the Prophet’s historic Ghadir Khumm sermon. The reader can review the original Arabic text included in this book.
All Praise is due to Allah Who is Exalted in His Unity, Near in His Uniqueness, Sublime in His Authority, Magnanimous in His Dominance. He knows everything; He subdues all creation through His might and evidence. He is Praised always and forever, Glorified and has no end. He begins and He repeats, and to Him every matter is referred.
Allah is the Creator of everything; He dominates with His power the earth and the heavens. Holy, He is, and Praised, the Lord of the angels and of the spirits. His favours overwhelm whatever He creates, and He is the Mighty over whatever He initiates. He observes all eyes while no eye can observe Him. He is Generous, Clement, Patient. His mercy encompasses everything, and so is His giving. He never rushes His revenge, nor does He hasten the retribution they deserve. He comprehends what the breast conceals and what the conscience hides.
No inner I thought can be concealed from Him, nor does He confuse one with another. He encompasses everything, dominates everything, and subdues everything. Nothing is like Him. He initiates the creation from nothing; He is everlasting, living, sustaining in the truth; there is no god but He, the Omnipotent, the Wise One.
He is greater than can be conceived by visions, while He conceives all visions, the Eternal, the Knowing. None can describe Him by seeing Him, nor can anyone find out how He is, be it by his intellect or by a spoken word except through what leads to Him, the Sublime, the Mighty that He is.
I testify that He is Allah, the One Who has filled time with His Holiness, the One Whose Light overwhelms eternity, Who effects His will without consulting anyone; there is no partner with Him in His decisions, nor is He assisted in running His affairs. He shaped what He made without following a preexisting model, and He created whatever He created without receiving help from anyone, nor did doing so exhaust Him nor frustrated His designs.
He created, and so it was, and He initiated, and it became visible. So He is Allah, the One and Only God, the One Who does whatever He does extremely well. He is the Just One Who never oppresses, the most Holy to Whom all affairs are referred.
I further testify that He is Allah before Whom everything is humbled, to Whose Greatness everything is humiliated, and to Whose Dignity everything submits. He is the King of every domain and the One Who places planets in their orbits. He controls the movements of the sun and of the moon, each circles till a certain time. He makes the night follow the day and the day follow the night, seeking it incessantly. He splits the spine of every stubborn tyrant and annihilates every mighty devil.
Never has there been any opponent opposing Him nor a peer assisting Him. He is Independent; He never begets nor is He begotten, and none can ever be His equal. He is One God, the Glorified Lord. His will is done; His word is the law. He knows, so He takes account. He causes death and gives life. He makes some poor and others rich. He causes some to smile and others to cry .He brings some nearer to Him while distancing others from Him. He withholds and He gives. The domain belongs to Him and so is all the Praise. In His hand is all goodness, and He can do anything at all.
He lets the night cover the day and the day cover the night; there is no god but He, the Sublime, the oft-Forgiving One. He responds to the supplication; He gives generously; He computes the breath; He is the Lord of the jinns and of mankind, the One Whom nothing confuses, nor is He annoyed by those who cry for His help, nor is He fed-up by those who persist. He safeguards the righteous against sinning, and He enables the winners to win. He is the Master of the faithful, the Lord of the Worlds Who deserves the appreciation of all those whom He created and is praised no matter what.
I praise Him and always thank Him for the ease He brings me and for the constriction, in hardship and in prosperity, and I believe in Him, in His angels, in His Books and messengers. I listen to His Command and I obey, and I initiate the doing of whatever pleases Him, and I submit to His decree hoping to acquire obedience to Him and fear of His penalty, for He is Allah against Whose designs nobody should feel secure, nor should anyone ever fear His “oppression.”
I testify, even against my own soul, that I am His servant, and I bear witness that he is my Lord. I convey what He reveals to me, being cautious lest I should not do it, so a catastrophe from Him would befall upon me, one which none can keep away, no matter how great his design may be and how sincere his friendship. There is no god but He, for He has informed me that if I do not convey what He has just revealed to me in honor of’ Ali in truth, I will not have conveyed His Message at all, and He, the Praised and the Exalted One, has guaranteed for me to protect me from the (evil) people, and He is Allah, the One Who suffices, the Sublime. He has just revealed to me the following (verse):
In The Name of Allah, the Most Gracious, the Most Merciful.
O Messenger! Convey what has (just) been revealed to you (with regard to ‘Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall Protect you from (evil) people; surely Allah will not guide the unbelieving people.
(Qur’an, 5:67)
O people! I have not committed any shortcoming in conveying what Allah Almighty revealed to me, and I am now going to explain to you the reason behind the revelation of this verse: Three times did Gabriel command me on behalf of the Peace, my Lord, Who is the source of all peace, to thus make a stand in order to inform everyone, black and white, that: ‘ Ali ibn Abu Talib is my Brother, Wasi, and successor over my nation and the Imam after me, the one whose status to me is like that of Aaron to Moses except there will be no prophet after me, and he is your master next only to Allah and to His Messenger, and Allah has already revealed to me the same in one of the fixed verses1 of His Book saying, “Your Master is Allah and His Messenger and those who believe, those who keep up prayers and pay zakat even as they bow down” (Qur’an, 5:55), and, Ali ibn Abu Talib the one who keeps up prayers, who pays zakat even as he bows down, seeking to please Allah, the Sublime, the Almighty, on each and every occasion.
I asked Gabriel to plead to the Peace to excuse me from having to convey such a message to you, O
1 Fixed verses are those which are never abrogated; the injunction(s) they contain remain valid forever.
people, due to my knowledge that the pious are few while the hypocrites are many, and due to those who will blame me, and due to the trickery of those who ridicule Islam and whom Allah described in His Book as saying with their tongues contrarily to what their hearts conceal, thinking lightly of it, while it is with Allah magnanimous, and due to the abundance of their harm to me, so much so that they called me “ears” and claimed that I am so because of being so much in his (‘ Ali’s) company, always welcoming him, loving him and being so much pleased with him till Allah, the Exalted and the Sublime One, revealed in this regard the verse saying: ” And there are some of them who harm the (feelings of the) Prophet and say: He is an ear (uthun; i.e. he always listens to’ Ali).
Say: One who listens (to’ Ali) is good for you; He The pious are always few in any age or time, creed or faith or clime,in any place, in every space. As many as 72 verses in the Holy Qur’an condemnthe majority, praising the minority, underscoring what mankind knew, that thepious are always few. Indeed, the Prophet’s statement is quite weighty, wise,terse, and not hasty. Nowadays, only a few pious ones remember this historic sermon and try their best to keep its memory alive.
Yes; it is true, the pious are always few … believes in Allah and testifies to the conviction of the believers and a mercy for those of you who believe; and those who (thus ) harm the Messenger of Allah shall have a painful punishment” (Qur’an, 9:61). Had I wished to name those who have called me so, I would have called them by their names, and I would have pointed them out. I would have singled them out and called them by what they really are, but I, by Allah, am fully aware of their affairs. Yet despite all of that, Allah insisted that I should convey what He has just revealed to me in honor of’ Ali. Then the Prophet recited the following verse:)
O Messenger! Convey what has (just) been revealed to you (with regard to ‘Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall protect you from (evil) people. (Qur’an, 5:67)
O people! Comprehend (the implications of) what I have just said, and again do comprehend it, and be (further) informed that Allah has installed him (‘ Ali) as your Master and Imam, obligating the Muhajirun and the Ansar and those who follow them in goodness to obey him, and so must everyone who lives in the desert or in the city, who is a non-Arab or an Arab, who is a free man or a slave, who is young or old, white or black, and so should everyone who believes in His Unity. His decree shall be carried out. His (‘ Ali’s) word is binding; his command is obligating; cursed is whoever opposes him,blessed with mercy is whoever follows him and believes in him, for Allah has already forgiven him and forgiven whoever listens to him and obeys him.
O people! This is the last stand I make in such a situation; so, listen and obey, and submit to the Command of Allah, your Lord, for Allah, the Exalted and the Sublime One, is your Master and Lord, then next to Him is His Messenger and Prophet who is now addressing you, then after me ‘Ali is your Master and Imam according to the Command of Allah, your Lord, then the lmams from among my progeny, his offspring, till the Day you meet Allah and His Messenger.
Nothing is permissible except what is deemed so by Allah, His Messenger, and they (the Imams), and nothing is prohibitive except what is deemed so by Allah and His Messenger and they (the Imams). Allah, the Exalted and the Sublime One, has made me acquainted
with what is permissible and what is prohibitive, and I have conveyed to you what my Lord has taught me of His Book, of what it decrees as permissible or as prohibitive.
O people! Prefer him (‘ Ali) over all others! There is no knowledge except that Allah has divulged it to me, and all the knowledge I have learned I have divulged to Imam al-Muttaqin (leader of the righteous), and there is no knowledge (that I know) except that I
divulged it to’ Ali, and he is al-Imam al-Mubin (the evident Imam) whom Allah mentions in Surat ya-Sin: “… and everything We have computed is in (the knowledge of) an evident Imam” (Qur’an, 36:12).
O people! Do not abandon him, nor should you flee away from him, nor should you be too arrogant to accept his authority, for he is the one who guides to righteousness and who acts according to it. He defeats falsehood and prohibits others from acting according to it, accepting no blame from anyone while seeking to please Allah. He is the first to believe in Allah and in His Messenger; none preceded him as such. And he is the one
who offered his life as a sacrifice for the Messenger of Allah and who was in the company of the Messenger of Allah while no other man was. He is the first of all people to offer prayers and the first to worship Allah with me. I ordered him, on behalf of Allah, to sleep in my bed, and he did, offering his life as a sacrifice for my sake.
O people! Prefer him (over all others), for Allah has preferred him, and accept him, for Allah has appointed him (as your leader).
O people! He is an Imam appointed by Allah, and Allah shall never accept the repentance of anyone who denies his authority, nor shall He forgive him; this is a must decree from Allah never to do so to anyone who opposes him, and that He shall torment him with a most painful torment for all time to come, for eternity; so, beware lest you should oppose him and thus enter the fire the fuel of which is the people and the stones prepared for
the unbelievers.
O people! By Allah! All past prophets and messengers conveyed the glad tiding of my advent, and I, by Allah, am the seal of the prophets and of the messengers and the argument against all beings in the heavens and on earth. Anyone who doubts this commits apostasy similar to that of the early jahiliyya, and anyone who doubts anything of what I have just said doubts everything which has been revealed to me, and anyone
who doubts any of the Imams doubts all of them, and anyone who doubts us shall be lodged in the fire.
O people! Allah, the most Exalted and the Almighty, has bestowed this virtue upon me out of His kindness towards’ Ali and as a boon to’ Ali and there is no god but He; to Him all praise belongs in all times, for eternity, and in all circumstances.
O people! Prefer’ Ali (over all others), for he is the very best of all people after me, be they males or females, so long as Allah sends down His sustenance, so long as there are beings. Cursed and again cursed, condemned and again condemned, is anyone who does
not accept this statement of mine and who does not agree to it. Gabriel himself has informed me of the same on behalf of Allah Almighty Who he said (in Gabriel’s words):
“Anyone who antagonizes’ Ali and refuses to accept his wilayat shall incur My curse upon him and My wrath.” “… and let every soul consider what it has sent forth for the morrow, and be careful of (your duty to) Allah” (Qur’an, 59:18), “And do not make your oaths a means of deceit between you lest a foot should slip after its stability” (Qur’an, 16:94), ” Allah is fully aware of all what you do” (Qur’an, 58: 13).
O people! He (‘ Ali) is janb-Allah mentioned in the Book of Allah, the Sublime One: The Almighty, forewarning his (‘ Ali’s) adversaries, says, “Lest a soul should say: O woe unto me for what I fell short of my duty to Allah, and most surely I was of those who laughed to scorn” (Qur’an, 39:56).
O people! Study the Qur’an and comprehend its verses, look into its fixed verses and do not follow what is similar thereof, for by Allah, none shall explain to you what it forbids you from doing, nor clarify its exegesis, other than the one whose hand I am taking and whom I am lifting to me, the one whose arm I am taking and whom I am lifting, so that I may enable you to understand that: Whoever among you takes me as his master, this, Ali is his master, and he is’ Ali ibn Abu Talib, my Brother and wasi, and his appointment as your wali is from Allah, the Sublime, the Exalted One, a commandment which He revealed to me.
O people! ‘ Ali and the good ones from among my offspring from his loins are the Lesser Weight, while the Qur’an is the Greater One: each one of them informs you of and agrees with the other. They shall never part till they meet me at the Pool (of Kawthar).
They are the Trustees of Allah over His creation, the rulers on His earth.
Indeed now I have performed my duty and conveyed the Message. Indeed you have heard what I have said and explained. Indeed Allah, the Exalted One and the Sublime, has said, and so have Ion behalf of Allah, the Exalted One and the Sublime, that there is no Ameerul-Mo’mineen (Commander of the Faithful) save this Brother of mine; no authority over a believer is permissible after me except to him.
Then the Prophet patted ‘ Ali’s arm, lifting him up. Since the time when the Messenger of Allah ascended the pulpit, Ameerul-Mo’mineen was one pulpit step below where the Messenger of Allah had seated himself on his pulpit, while’ Ali was on his (Prophet’s) right side, one pulpit step lower, now they both appeared to the gathering to be on the same level; the Prophet lifted him up. The Prophet then raised his hands to the heavens in
supplication while’ Ali’s leg was touching the knee of the Messenger of Allah. The Prophet continued his sermon thus:
O people! This is’ Ali, my Brother, Wasi, the one who comprehends my knowledge, and my successor over my nation, over everyone who believes in me. He is the one entrusted with explaining the Book of Allah, the most Exalted One, the Sublime, and the one who invites people to His path. He is the one who does whatever pleases Him, fighting His enemies, befriending His friends who obey Him, prohibiting disobedience to Him. He is the successor of the Messenger of Allah and Ameerul- Mo’mineen, the man assigned by Allah to guide others, killer of the renegades and of those who believe in equals to Allah, those who violate the Commandments of Allah. Allah says, “My Word shall not be changed, nor am I in the least unjust to the servants” (Qur’an, 50.29), and by Your Command, O Lord, do I (submit and) say, O Allah! Befriend whoever befriends him (Ali) and be the enemy of whoever antagonizes him; support whoever supports him and abandon whoever abandons him; curse whoever disavows him, and let Your Wrath descend on whoever usurps his right.
O Lord! You revealed a verse in honor of’ Ali, Your wali, in its explanation and to effect Your own appointment of him this very day did You say, “This day have I perfected your religion for you, completed My favour on you, and chosen for you Islam as a religion”
(Qur’an, 5.3); “And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers” (Qur’an, 3:85).
Lord! I implore You to testify that I have conveyed (Your Message).
O people! Allah, the Exalted and the Sublime, has perfected your religion through his (‘ Ali’s) Imamate; so, whoever rejects him as his Imam or rejects those of my offspring from his loins who assume the same status (as lmams) till the Day of Judgment when they shall all be displayed before Allah, the Exalted and the Sublime, these are the ones whose (good) deeds shall be nil and void in the life of this world and in the hereafter, and in the fire shall they be lodged forever, ” …their torture shall not be decreased, nor shall they be given a respite” (Qur’an,2:162).
O people! Here is’ Ali, the one who has supported me more than anyone else among you, the one who most deserves my gratitude, the one who is closest of all of you to me and the one who is the very dearest to me. Both Allah, the Exalted and the Sublime, and I are
pleased with him, and no verse of the Holy Qur’an expressing Allah’s Pleasure except that he is implied therein, nor has any verse of praise been revealed in the Qur’an except that he is implied therein, nor has the Lord testified to Paradise in the (Qur’anic) Chapter starting with “Has there not come over man a long period of timewhen he was nothing (not even) mentioned?” (Qur’an, 76:1) nor was this Chapter revealed except in his praise.
O people! He is the one who supports the religion of Allah, who argues on behalf of the Messenger of Allah. He is the pious, the pure, the guide, the one rightly guided. Your Prophet is the best of all prophets, and your wasi is the best of all wasis, and his offspring
are the best of wasis .
O people! Each prophet’s progeny is from his own loins whereas mine is from the loins of Arneerul-Mo’mineen ‘ Ali.
O people! Iblis caused Adam to be dismissed from the garden through envy; so, do not envy him lest your deeds should be voided and lest your feet should slip away, for Adam was sent down to earth after having committed only one sin, and he was among the elite of Allah’s creation. How, then, will be your case, and you being who you are, and among you are enemies of Allah?
Indeed, none hates’ Ali except a wretch, and none accepts ‘ Ali’s wilayat except a pious person. None believes in him except a sincere mu’min, and in honor of, Ali was the Chapter of ‘Asr (Ch. 103) revealed, I swear to it by Allah: “In the Name of Allah, the
Beneficent, the Merciful. I swear by time that most surely man is in loss” (Qur’an, 103:1-2) except’ Ali who believed and was pleased with the truth and with perseverance.
O people! I have sought Allah to be my Witness and have conveyed my Message to you, and the Messenger is obligated only to clearly convey (his Message).
O people! ” Fear Allah as Re ought to be feared, and do not die except as Muslims” (Qur’an, 3:102). O people! ” …Believe in what We have revealed, verifying what you have, before We alter faces then turn them on their backs or curse them as We cursed the
violators of the Sabbath” (Qur’an, 4:47). By Allah! Redid not imply anyone in this verse except a certain band of my sahaba whom I know by name and by lineage, and I have been ordered (by my Lord) to pardon them; so, let each person deal with ‘ Ali according to what he finds in his heart of love or of hatred.
O people! The noor from Allah, the Exalted One and the Sublime, flows through me then through ‘Ali ibn Abu Talib then in the progeny that descends from him till al-Qa’imal-Mehdi, who shall effect the justice of Allah, and who will take back any right belonging to us because Allah, the Exalted and the Sublime, made us Hujjat over those who take us lightly, the stubborn ones, those who act contrarily to our word, who are treacherous, who are sinners, who are oppressors, who are usurpers, from the entire world.
O people! I warn you that I am the Messenger of Allah; messengers before me have already passed away; so, should I die or should I be killed, are you going to turn upon your heels? And whoever turns upon his heels shall not harm Allah in the least, and Allah shall reward those who are grateful, those who persevere. ‘Ali is surely the one described with perseverance and gratitude, then after him are my offspring from his loins.
O people! Do not think that you are doing me a favour by your accepting Islam. Nay! Do not think that you are doing Allah such a favour lest He should void your deeds, lest His wrath should descend upon you, lest He should try you with a flame of fire and brass; surely your Lord is ever-watchful.
O people! There shall be Imams after me who shall invite people to the fire, and they shall not be helped on the Day of Judgment.
O people! Allah and I are both clear of them.
O people! They and their supporters and followers shall be in the lowest rung of the fire;
miserable, indeed, is the resort of the arrogant ones. Indeed, these are the folks of the sahifa; so, let each one of you look into his sahifa!
This reference to the sahifa has been overlooked by most people with the exception of a small band, and we will, Insha-Allah, shed a light on this sahifa later on. The Prophet continued his historic sermon thus:
O people! I am calling for it to be an Imamate and a succession confined to my offspring till the Day of Judgment, and I have conveyed only what I have been commanded (by my Lord) to convey to drive the argument home against everyone present or absent and on
everyone who has witnessed or who has not, who is already born or he is yet to be born; therefore, let those present here convey it to those who are absent, and let the father convey it to his son, and so on till the Day of Judgment.
And they shall make the Imamate after me a property, a usurpation; may Allah curse the usurpers who usurp1, and it is then that you, O jinns and mankind, will get the full attention of the One Who shall cause a flame of fire and brass to be hurled upon you, and you shall not achieve any victory!
O people! Allah, the Exalted and the Sublime, is not to let you be whatever you want to be except so that He may distinguish the bad ones from among you from the good, and Allah is not to make you acquainted with the unknown.
O people! There shall be no town that falsifies except that Allah shall annihilate it on account of its falsehood before the Day of Judgment, and He shall give al-lmam al-Mehdi (U authority over it, and surely Allah’s promise is true.
O people! Most of the early generations before
This is surely a Prophetic prediction that’ Ali’s right to the caliphate would be usurped. The usurpers were the very first to swear the oath of allegiance to Ameerul-Mo’mineen ‘ Ali and the very first to violate it.
you have strayed, and by Allah, He surely annihilated the early generations, and He shall annihilate the later ones. Allah Almighty has said, “Did We not destroy the former generations? Then did We follow them up with later ones. Even thus shall We deal with the guilty. Woe on that Day to the rejecters!” (Qur’an, 77: 16-19).
O people! Allah has ordered me to do and not to do, and I have ordered ‘Ali to do and not to do, so he learned what should be done and what should not; therefore. you should listen to his orders so that you may be safe, and you should obey him so that you may be
rightly guided. Do not do what he forbids you from doing so that you may acquire wisdom. Agree with him, and do not let your paths be different from his.
O people! I am al-Sirat al-Mustaqeem (the Straight Path) of Allah whom He commanded you to follow, and it is after me ‘Ali then my offspring from his loins, the Imams of Guidance: they guide to the truth and act accordingly.
Then the Prophet recited the entire text of Surat al-Fatiha and commented by saying:
It is in my honor that this (Sura) was revealed, including them (the Imams) specifically; they are the friends of Allah for whom there shall be no fear, nor shall they grieve; truly the Party of Allah are the winners.
Indeed, it is their enemies who are the impudent ones, the deviators, the brethren of Satan; they inspire each other with embellished speech out of their haughtiness.
Indeed, their (Imams’) friends are the ones whom Allah, the Exalted One, the Great, mentions in His Book saying, “You shall not find a people who believe in Allah and in the latter Day befriending those who act in opposition to Allah and to His Prophet, even though they may be their own fathers or sons or brothers or kinsfolk; these are they into whose hearts He has impressed conviction” (Qur’an, 58:22).
Indeed, their (Imams’)
friends are the mu’mins (believers) whom Allah, the Exalted One, the Sublime, describes as: “Those who believe and do not mix up their faith with iniquity, those are the ones who shall have the security, and they are the rightly guided” (Qur’an, 6:82).
Indeed, their friends are those who believed and never doubted. Indeed, their friends are the ones who shall enter Paradise in peace and security; the angels shall receive them with welcome saying, “Peace be upon you! Enter it and reside in it forever!”
Indeed, their friends shall be rewarded with Paradise where they shall be sustained without having to account for anything.
Indeed, their enemies are the ones who shall be hurled into the fire.
Indeed, their enemies are the ones who shall hear the exhalation of hell as it increases in intensity, and they shall see it sigh.
Indeed, their enemies are the ones thus described by Allah: “Whenever a nation enters, it shall curse its sister…” (Qur’an, 7:38).
Indeed, their enemies are the ones whom Allah, the Exalted One and the Sublime, describes thus: “Whenever a group is cast into it, its keepers shall ask them: Did any warner not come to you? They shall say: Yea! Indeed, there came to us a warner but we rejected (him) and said: Allah has not revealed anything; you are only in a great error. And they shall say: Had we but listened or pondered, we would not have been among the
inmates of the burning fire. So they shall acknowledge their sins, but far will be forgiveness) from the inmates of the burning fire” (Qur’an, 67:8-11).
Indeed, their friends are the ones who fear their Lord in the unseen; forgiveness shall be theirs and a great reward.
O people! What a difference it is between the fire and the great reward! .
O people! Our enemy is the one whom Allah censures and curses, whereas our friend is everyone praised and loved by Allah.
O people! I am the Warner (nathir) and’ Ali is the one who brings glad tidings (bashir).
O people! I am the one who warns (munthir) while ‘Ali is the guide (hadi).
O people! I am a Prophet (nabi) and’ Ali is the successor (wasi).
O people! I am a Messenger (rasul) and’ Ali is the Imam and the Wasi after me, and so are the Imams after him from among his offspring. Indeed, I am their father, and they shall descend from his loins.
Indeed, the seal of the lmams from among us is al-Qa’im al-Mehdi. He, indeed, is the one who shall come out so that the creed may prevail. He, indeed, is the one who shall seek revenge against the oppressor. He, indeed, is the one who conquers the forts and demolishes them. He, indeed, is the one who subdues every tribe from among the people of polytheism and the one to guide it.
He is the one who shall seek redress for all friends of Allah. He is the one who supports the religion of Allah. He ever derives (his knowledge) from a very deep ocean. He shall identify each man of distinction by his distinction and every man of ignorance by his
ignorance. He shall be the choicest of Allah’s beings and the chosen one. He is the heir of all (branches of) knowledge, the one who encompasses every perception. He conveys on behalf of his Lord, the Exalted and the Sublime, who points out His miracles. He is the wise, the one endowed with wisdom, the one upon whom (Divine) authority is vested.
Glad tidings of him have been conveyed by past generations, yet he is the one who shall remain as a Hujja, and there shall be no Hujja after him nor any right except with him, nor any noor except with him.
None, indeed, shall subdue him, nor shall he ever be vanquished. He is the friend of Allah on His earth, the judge over His creatures, the custodian of what is evident and what is hidden of His.
O people! I have explained (everything) for you and enabled you to comprehend it, and this ‘Ali shall after me explain everything to you.
At the conclusion of my khutba, I shall call upon you to shake hands with me to swear your allegiance to him and to recognize his authority, then to shake hands with him after you have shaken hands with me.
I had, indeed, sworn allegiance to Allah, and ‘Ali had sworn allegiance to me, and I on behalf of Allah, the Exalted One and the Sublime, I require you to swear the oath of allegiance to him: “Surely those who swear (the oath of) allegiance to you do but swear
allegiance to Allah; the hand of Allah is above their hands; therefore, whoever reneges (from his oath), he reneges only to the injury of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward” (Qur’an,48:10).
O people! The pilgrimage (hajj) and the ‘umra are among Allah’s rituals; “So whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them [Safa and Marwa] both” (Qur’an, 2:158).
O people! Perform your pilgrimage to the House, for no members of a family went there except that they became wealthy, and receive glad tidings! None failed to do so except that their lineage was cut-off and were impoverished.
O people! No believer stands at the standing place [at ‘Arafa] except that Allah forgives his past sins till then; so, once his pilgrimage is over, he resumes his deeds.
O people! Pilgrims are assisted, and their expenses shall be replenished, and Allah never suffers the rewards of the doers of good to be lost.
O people! Perform your pilgrimage to the House by perfecting your religion and by delving into fiqh, and do not leave the sacred places except after having repented and abandoned (the doing of anything prohibited).
O people! Uphold prayers and pay the zakat as Allah, the Exalted One and the Sublime, commanded you; so, if time lapses and you were short of doing so or you forgot, ‘ Ali is your wali and he will explain for you.
He is the one whom Allah, the Exalted and the Sublime, appointed for you after me as the custodian of Hiscreation. He is from me and I am from him, and he and those who will succeed him from my progeny shall inform you of anything you ask them about, and they
shall clarify whatever you do not know.
Halal and haram things are more than I can count for you now or explain, for a commandment to enjoin what is permissible and a prohibition from what is not permissible are both on the same level, so I was ordered (by my Lord) to take your oath of allegiance and to make a covenant with you to accept what I brought you from Allah, the Exalted One and the Sublime, with regards to’ Ali Ameerul-Mo’mineen and to the wasis after him who are from me and from him, a standing Imamate whose seal is al-Mehdi till the Day he meets Allah Who decrees and Who judges.
O people! I never refrained from informing you of everything permissible or prohibitive; so, do remember this and safeguard it and advise each other to do likewise; do not alter it; do not substitute it with something else.
I am now repeating what I have already said: Uphold the prayers and pay the zakat and enjoin righteousness and forbid abomination.
The peak of enjoining righteousness is to resort to my speech and to convey it to whoever did not attend it and to order him on my behalf to accept it and to (likewise) order him not to violate it, for it is an order from Allah, the Exalted and the Sublime, and there is no
knowledge of enjoining righteousness nor prohibiting abomination except that it is with a ma’soom Imam.
0 people! The Qur’an informs you that the Imams after him are his (‘ Ali’s) descendants, and I have already informed you that they are from me and from him, for Allah says in His Book, ” And he made it a word to continue in his posterity so that they may return ” (Qur’an, 43:28) while I have said: “You shall not stray as long as you uphold both of them (simultaneously).”
O people! (Uphold) piety, (uphold) piety, and be forewarned of the Hour as Allah, the Exalted and the Sublime, has said, “0 people! Guard (yourselves) against (punishment from) your Lord; surely the violence of the Hour is a grievous thing” (Qur’an, 22:1).
Remember death, resurrection, the judgment, the scales, and the account before the Lord of the Worlds, and (remember) the rewards and the penalty. So whoever does a good deed shall be rewarded for it, and whoever commits a sin shall have no place in the Gardens.
O people! You are more numerous than (it is practical) to shake hands with me all at the same time, and Allah, the Exalted and the Sublime, commanded me to require you to confirm what authority I have vested upon ‘Ali Ameerul-Mo’mineen and to whoever
succeeds him of the Imams from me and from him, since I have just informed you that my offspring are from his loins.
You, therefore, should say in one voice: “We hear, and we obey; we accept and we are bound by what you have conveyed to us from our Lord and yours with regard to our Imam’ Ali (V’ Ameerul-Mo’mineen, and to the Imams, your sons from his loins. We swear the oath of allegiance to you in this regard with our hearts, with our souls, with our tongues, with our hands. According to it shall we live, and according to it shall we die, and according to it shall we be resurrected.
We shall not alter anything or substitute anything with another, nor shall we doubt nor deny nor suspect, nor shall we violate our covenant nor abrogate the pledge. You admonished us on behalf of Allah with regard to’ Ali (V’ Ameerul-Mo’mineen, and to the Imams whom you mentioned to be from your offspring from among his descendants after him: al-Hasan and al-Husain and to whoever is appointed (as such) by Allah after them. The covenant and the pledge are taken from us, from our hearts, from our souls, from our tongues, from our conscience, from our hands.
Whoever does so by his handshake, it shall be so, or otherwise testified to it by his tongue, and we do not seek any substitute for it, nor shall Allah see our souls deviating there from. We shall convey the same on your behalf to anyone near and far of our offspring and families, and we implore Allah to testify to it, and surely Allah suffices as the Witness and you, too, shall testify for us.”
O people! What are you going to say?! Allah knows every sound and the innermost of every soul; “Whoever chooses the right guidance, it is for his own soul that he is rightly guided, and whoever strays, it is only to its detriment that he goes astray” (Qur’an, 17:15).
O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to’ Ali Ameerul-Mo’mineen, and to al-Hasan and al-Husain and to the Imams from their offspring in the life of this world and in the hereafter, a word that shall always remain so. Allah shall annihilate anyone guilty of treachery and be merciful upon everyone who remains true to his word: “Whoever reneges (from his oath), he reneges only to the
harm of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward” (Qur’an, 48:10).
O people! Repeat what I have just told you to, and greet’ Ali with the title of authority of “Ameerul-Mo’mineen” and say: “We hear, and we obey, O Lord! Your forgiveness (do we seek), and to You is the eventual course” (Qur’an, 2:285), and you should say: “All praise is due to Allah Who guided us to this, and we would not have found the way had it not been for Allah Who guided us” (Qur’an, 7:43).
O people! The merits of’ Ali ibn Abu Talib with Allah, the Exalted and the Sublime, the merits which are revealed in the Qur’an, are more numerous than I can recount in one speech; so, whoever informs you of them and defines them for you, you should believe him.
O people! Whoever obeys Allah and His Messenger and’ Ali (U and the Imams to whom I have already referred shall attain a great victory. O people! Those foremost from among you who swear allegiance to him and who pledge to obey him and who greet him with the greeting of being the Commander of the Faithful are the ones who shall win the Gardens of Felicity.
O people! Say what brings you the Pleasure of Allah, for if you and all the people of the earth disbelieve, it will not harm Allah in the least.
O Lord! Forgive the believers through what I have conveyed, and let Your Wrath descend upon those who renege, the apostates, and all Praise is due to Allah, the Lord of the Worlds.
CONCLUSION:
Thus did the Prophet of Allah speak on behalf of the Almighty Who sent him as the beacon of guidance not only for the Muslims but for all mankind. But the question that forces itself here is: “What happened after that historic event? Why did the Muslims forget, or pretend to have forgotten, their Prophet’s instructions with regards to’ Ali and “elected” someone else in his stead? To answer this question requires another book,and indeed many such books have been written. May the Almighty grant all of us guidance, and may He count us among His true servants who recognize the truth when they see it, who abide by His tenets, Who revere His Prophet and follow his instructions in all times, in all climes, Allahomma Ameen.
REFERENCES: KHUTBA OF AL-GHADEER
The following constitutes only major references of the components of Khutba of Ghadeer. In these references the reader can deliberate on the various portions of this historic sermon as quoted in bits and pieces in those references. Most of these references are considered reliable by the majority of Muslims (of the Shi’a or Sunni persuation):
1. Jalaal ad-Deen al-Sayyuti, Kitaab Al-Itqaan, Vol. 1, p. 31.
2. al-Majlisi, Bihaar.al-Anwaar, Vol. 21, pp. 360-90, Vol. 37, pp. 111-235, and Vol. 41, p. 228.He Quotes book al-Ih’tijaj by al-Tibrisi (vol.2)
3. Al-Bldaaya wal Nihaaya, Vol. 5, p. 208.
4. Badee’ al-Ma’aani, p. 75
5. Tareekh Baghdad, V01. 1, p. 411 and V01. 8, p. 290.
6. Tareekh Dimashq, Vol. 5, p. 210.
7. Ibn al-Jawziyya, Tadh’kirat al-Khawaas, pp. 18-20.
8. Ibn al-Sa’ud’s Tafseer, Vol. 8, p. 292.
9. Al-Tibari, Tafseer al-Qur’an, Vol. 3, p. 428 and Vol. 6, p. 46.
10. al-Fakhr al-Razi, Al-Tafseer al-Kabeer, Vol. 3, p. 636.
11. Al-Tamhid fi USool al-Deen, p. 171.
12. Tayseer al-Wusul, Vol. 1, p. 122.
13. Ghiyaath ad-Din ibn Hammaam, Tareekh Habib al-Siyar, V01. 1, p. 144.
14. al-Maqrizi, Khutat, p. 223.
15. al-Sayyuti, Al-Durr al-Manthur, Vol. 2, pp. 259, 298.
16. Thakhaa’ir al-‘Uqba, p. 68.
17. Ruh al-Ma’aani, Vol. 2, p. 348.
18. Mohibb al-Tabal-;, AI.Riyadh al-r:adhirah, Vol. 2, p.169.
19. Al-Siraaj al-Munir, Vol. 4, p. 364.
20. al-Hakim, Al-Seera al-Halabiyya, Vol. 3, p. 302.
21. Shar’h al-Mawaahib, V01. 7, p. 13.
22. Ibn Hajar al-‘ Asqalaani, Al-Sawaa’iq al-Muhriqa, p. 26.
23. Ibn al-Badriq, Al-‘Umda, p. 52.
24. Badr ad-Deen, ‘Umdat al-Qari fi Shar’h al-Bukhari, V01. 8, p. 584.
25. al-Ghadeer, V01. 2, p. 57.
26. Sharafud-Deen al-Musawi, AI-Fusul al-Muhimma, pp. 25-27.
27. Fadha ‘il al-Sahaaba, p. 272.
28. Faydh al-Ghadeer, V01. 6, p. 218.
29. Kashf al-Ghumma, p. 94.
30. Kifaayat al- Taalib, pp. 17, 28.
31. al-Muttaqi al-Hindi, Kanz al-‘Ummaal, Vol. 6, p. 397.
32. Imam Ibn Hanbal, Mus’nad, V01. 4, p. 281.
33. Mishkaat al-Masabeeh, p. 272.
34. Mushkil al-aathaar, Vol. 3, p. 196.
35. Mataalib al-Su’ul, p. 16.
36. Muftah al-Najaat, p. 216.
37. al-Shahristaani, AI-Milal wal Nihal, V 01. 1, p. 220.
38. al-Khawarizmi, Manaaqib, pp. 80, 94.
39. Ibn al-Maghaazli, Manaaqib, p. 232.
40. al-Qastalani, Al-Mawaahib, Vol. 2, p. 13.
41. al-Samhudi, Wafaa’ al-Wafaa’, Vol. 2, p. 173.
42. al-Qanduzi, Yanabi al-Mawadda, p. 120.
HAZRAT MUHAMMAD BIN ALI AL-BAQIR (AS)
Birth and Imamate
Imam Muhammad baqir (pbuh) was born in the 57th year of the Hijra, on Friday the first day of the month of Rajab, in the city of Medina. His honored father is Imam Sajjad (pbuh) and his revered mother, Fatima, daughter of Imam Hasan (pbuh). He was the only Imam who was Alawiite from both the side of the Mother and the Father. Imam Sajjad (pbuh), according to the command of Allah and the decree of the Prophet (pbuh), appointed his son, Imam Muhammad baqir (pbuh), to Imamate and leadership of the people in the 95 A.H. He remained Imam for the rest of his life until 114 A.H. and the total period of his Imamate is 19 years. Allama Hajr Makki writes in Sawa’eq-e-Moharaqa (Page 120) that He was the true copy of his father Imam Sajjad (pbuh) in knowledge, piousness and prayers & supplications.
Meaning of baqir
baqir is a derivate of the word “Baqara” which means to open up or to expand. Imam Mohammad baqir (pbuh) was named as such since he introduced and spread the knowledge and teachings of various dimensions and implemented the knowledge streams in a manner which had never been seen earlier. Allama Noor Allah Shostri says in Majalis-al-Momineen (Page 117) that Prophet Mohammad (pbuh) said that Imam Mohammad baqir (pbuh) will introduce, spread and open up knowledge just like the ground is opened up for cultivation. Imam Muhammad baqir (pbuh) instructed people in percepts of religion, taught exegesis of Quran, taught them the ethics of life, and used to strive very hard to educate culture and guide the people. During the course of his life, he taught the people thousands of theological and religious principles, as well as scientific subjects, and his teachings have been handled down to us.
Imam Muhammad baqir (pbuh), like the other Imams, in knowledge and science had no equal. Great learned men benefited from his knowledge and science and used to ask him to solve their problems.
Presence in Karbala
Imam Mohammad baqir (pbuh) was about two and a half years old when he had to accompany Imam Hosein (pbuh) and the rest of his family members on the journey to Karbala. After the tiring journey from Medina to Karbala, he witnessed the shocking and tragic events ofKarbala and then the heart-rupturing events inSyria and Iraq. After one year of detention in Damascus he returned in 62 A.H. to Medina when he was 4 years.
His traditions and students
During the Imamate of the Imam baqir, as a result of the injustice of the Umayyads, revolts and wars broke out in some corner of the Islamic world every day. Moreover, there were disputes within the Umayyad family itself which kept the caliphate busy and to a certain extent left the members of the Household of the Prophet alone. From the other side, the tragedy of Karbala and the oppression suffered by the Household of the Prophet , of which the Fourth Imam was the most noteworthy embodiment , had attracted many Muslims to the Imam. These factors combined to make it possible for people and especially the Shiites to go in great numbers toMedina and to come into the presence of the Imam. Possibilities for disseminating the truth about Islam and the sciences of the Household of the Prophet, which had never existed for the Imams before him, were presented by Imam baqir. The proof of this fact is the innumerable traditions recounted from the Fifth Imam and the large number of illustrious men of science and Shiite scholars who were trained by him in different Islamic sciences. These names are listed in books of biographies of famous men in Islam.
Meeting with Jabir bin Abdullah Ansari
It is a proven fact that Prophet Mohammad (pbuh) had informed about the birth of Imam Mohammad baqir (pbuh) about 64 years before his birth. Sheikh Saduq states in his book Amali (page 353) – Imam Jafer Sadiq (pbuh) narrates that one day Prophet Mohammad (pbuh) said to Jabir bin Abdullah Ansari “you will stay alive until you meet my son Mohammad bin Ali bin Hosein bin Ali bin Abi Talib (pbuh)who is mentioned in the Torah as baqir. Give him my salutation (salam) when you meet him”. One day when Jabir visited Imam Zain-ul-Abideen (pbuh), he saw the young boy sitting next to the Imam (pbuh). He addressed the young boy and asked him to come closer and show his back. Then he proclaimed that by God, that young boy had the features and traits of the Prophet Mohammad (pbuh). Then he asked Imam Sajjad (pbuh) who the young boy was and Imam (pbuh) replied that he was his son and the successor to the Imamate and his name was Mohammad baqir (pbuh). Hearing this, Jabir rose up and kissed the young Imam and said “Son of Prophet (pbuh), may I be taken ransom for you, accept the salutation (salam) of Prophet (pbuh). He asked me to convey it to you”. Imam Jafer Sadiq (pbuh) states that his father burst into tears on hearing this and said “Jabir my salutation to my grand father until this sky and earth survives. You conveyed the salam of my grandfather to me so I convey my salam to you as well”.
Imam Mohammad baqir and Abu Hanifa
The founder of the Hanafi School of thought, Imam Abu Hanifa was a disciple and student of Imam Mohammad baqir (pbuh) for a long period. He used to study fiqh and ilm-e-hadees and other branches of knowledge from the Imam (pbuh) and both Shiite and Sunni scholars agree that most of his knowledge was derived and obtained from Imam Mohammad baqir (pbuh). Allama Shabrawi Shafaee writes that on several occasions Imam Mohammad baqir (pbuh) tested Abu Hanifa on matters of fiqh and Abu Hanifa could not answer them and then Imam baqir (pbuh) explained the reasoning and logics to him.
Abu Hanifa was also an associate of his son Imam Jafer Sadiq (pbuh) and benefited a lot from his knowledge as well.
His Death and burial
In 100 A.H., Hasham bin Abdul Malik became the Caliph. He was a known enemy of the Ahle Bait (pbuh) and he did not waste any opportunity to bring hardship to the Ahle Bait (pbuh). Allame Majlisi writes that during the last days of his caliphate, Hasham came toMecca for Hajj. Imam Mohammad baqir (pbuh) and his son Imam Jafer Sadiq (pbuh) were also present. Hasham was informed that Imam Jafer Sadiq (pbuh) delivered a sermon among the Hajis that he and his father were the Allah”s vicegerent and His command on earth and whoever was their friend and well wisher will go to heaven and whoever is their enemy will be destined to hell. This infuriated Hasham and when he reached Damasacus, he ordered the governor ofMedina, Ibrahim bin Walid to send the two Imams (pbuh) to his court. Hasham had planned to malign the Imams in his court but the Imams (pbuh) overturned his plans which further ignited his enmity and he ordered the Imams (pbuh) to be jailed. While in the jail, Imam Mohammad baqir (pbuh) gave sermons to the other prisoners which created an atmosphere of great enthusiasm and devotion towards the Imam (pbuh) and against Hasham and sensing the gravity of the situations and the risk of a revolt, Hasham ordered the release of the Imam (pbuh). He then ordered the governor of Medina that Imam Mohammad baqir (pbuh) should be poisoned as he is becoming a constant threat (Jala-ul-Ayoon Page 262). The governor ofMedina – Ibrahim bin Walid carried out the orders and poisoned the Imam (pbuh) in 114 A.H.
Imam Muhammad baqir (pbuh), lived in this world for a period of 57 years, and in the 114th year of the Hijra, on the seventh day of the month of Zil-Hijjah, in Medina he left this world. His body was buried in Baqi cemetry alongside the graves of Imam Hasan (pbuh) and Imam Sajjad (pbuh) inMedina.
His last will and instructions
Before his martyrdom, Imam Mohammad baqir (pbuh) instructed his son Imam Jafer Sadiq (pbuh) about several issues and said to him that he is hearing the voice of his father who is calling him (Noor ul Absar Page 131). He gave special instructions for his kafan and burial since only an Imam can say the prayers of an Imam (Shawahi-un-Nabowah page 181). Allama Majlisi states that in his will, he also mentioned that 800 Dirhams should be spent on his mourning and arrangement should be made thatthe Hajj pilgrims would commemorate his martyrdom inMedina for the next 10 years. scholars also mention that in his will, the Imam (pbuh) also mentioned that his kafan should be opened after his burial and his grave should not be higher that 4 fingers.
Imam Reza A.S
Name : Ali ar-Riza(a.s.) – the 8th Holy Imam
Title : Gharib al-Ghuraba, Moeen-uz-Zoafa-e-wal-Fuqara, Shah-e-Khurasaan
Agnomen : Abul-Hasan
Father : Imam Moosa-e-Kazim(a.s.) – the 7th Holy Imam
Mother : Ummul-Baneen Bibi Najma
Birth : At Madina on 11th of Zi-Qadah 148 AH (765 AD)
Martyred : in Mashhad at age 55, on 23rd Zi-Qadah 203 AH (817 AD)
Cause of Death/Buried : Martyred by Abbasid Khalifa Mamoon in Mashhad, Iran and buried there.
Birth and Demise
Historians disagree a great deal about the year of his birth and even in determining the month as well, and they also disagree about determining the year and the month of his death. Their disagreements are not confined to the limit of a short span of time but they may be five years apart, and the disagreement is so confusing that it is very difficult to determine clearly such matters; however, we shall point out the statements recorded in this regard without favouring any of them due to the lack of purpose of such favouring which naturally requires research and investigation and a proof for selecting what seems to be the most accurate.
He was born in Medina on Friday, or Thursday, Zi-Qadah 11, or Zil-Hijjah, or Rabi’ul-Awwal, of the Hijri year 148 or the year 153. He died on Friday, or Monday, near the end of the month of Safar, or the 17th of Safar, or Ramzan 21, or Jamadi-al-Awwal 18, or Zil-Qadah 23, or the end of Zi-Qadah, of the year 202 or 203 or 206. In his ‘Uyoon Akhbar al-Rida, al-Saduq states: “What is accurate is that he died on the 13th of Ramadan, on a Friday, in the year 203.”
What is most likely is that his death took place in the year 203 as stated by al-Saduq. It is the same year in which al-Mamoon marched towards Iraq. To say that he died in 206 is not to agree with the truth because al-Mamoon marched towards Baghdad in the year 204, and the Imam died while he was heading in the same direction.
His early Life
Imam Ali ar-Riza(a.s.) lived in the care of his father for almost 35 years. He imbibed from his father his knowledge, morals and good manners. He was, thus, the most acknowledged scholar and the most qualified to be the leader and the guide of Muslims. He would later lead and feed the school of Ahl al-Bayt(a.s.) with knowledge and religious sciences.
Every Imam made public the name of the Imam who would succeed him so that Muslims would know and follow him, ask him about what they did not know from the shari’ah and Islamic sciences, and receive his guidelines and teachings. Imam Musa Kazim(a.s.), accordingly, explained the position of his son Imam Ali ar-Riza(a.s.), emphasizing that he was the inheritor of his office, the trustee of his school and the Imam to whom Muslims should refer after him. Imam Musa al-Kazim(a.s.) was well aware of the aggressive designs of the government in power against the Imamate and therefore, during his lifetime he declared Imam al-Riza(a.s.) as his successor in the presence of 171 prominent religious men and called upon his sons and his family to submit to him and refer to him in all matters after him. He also left behind a written document declaring the succession of Imam ar-Ridha duly signed and endorsed. by not less than 16 prominent persons. All these necessary steps were taken by the great Imam to avoid any confusion that may have arisen after his death.
Period of Imamate and conditions
The period of his imamate coincided with the caliphate of Harun al-Rashid and then his sons Amin and Ma’mun. After the death of his father, Ma’mun fell into conflict with his brother Amin which led to bloody wars and finally the assassination of Amin, after which Ma’mun became the caliph. Until that day the policy of the Abbasid caliphate toward the Shi’ites had been increasingly harsh and cruel. Every once in a while one of the supporters of Imam Ali(a.s.) (alawis) would revolt, causing blood wars and rebelions which were of great difficulty and consequence for the caliphate
The Shi’ite Imams would not cooperate with those who carried out the these rebellions and would not interfere with their affairs. The Shi’ites of that day, who comprised a considerable population, continued to consider the Imams as their religious leaders to whom obedience was obligatory and believed in them as the real caliphs of the Holy Prophet(pbuh&hf). They considered the caliphate to be far from the sacred authority of their Imams, for the caliphate had come to seem more like the courts of the Persian kings and Roman emperors and was being run by a group of people more interested in worldly rule than in the strict application of religious principles. The continuation of such a situation was dangerous for the structure of the caliphate and was a serious threat to it.
Government’s Attitude Towards the Imam
The attitude of the then rulers towards Imam al-Rida(a.s.) and the other Imams may provide us with a clear view of the distinctions which raised their personalities to the zenith. And it is essential to explain the phenomenon of the government’s attitude towards them which manifested itself in the surveillance imposed upon them rather than upon other distinguished dignitaries or chiefs of the Alawides, monitoring their movements and counting their steps in all their social and personal encounters. What we can mention here to explain this phenomenon are the following reasons:
1) The belief of a large number of Muslims in their Imamate and in their being the most worthy of the caliphate, and their conviction that all other caliphs are considered usurpers of authority, trespassers upon the rights ordained by God to others. This is why the politicians of the time considered them their competitors whose mere presence increased the dangers surrounding them and jeopardized the security of the very existence of their government structure.
2) Their being the magnet which attracted leading scholars and thinkers who shrank in their presence despite their intellectual advancement and distinction in the fields of the arts and knowledge and despite their genius and intellectual prowess. This caused the caliphs to feel a stronger animosity towards them and be more grudgeful towards them due to the public fascination by them and to their attempts to be close to them and to being emotionally distant from the center of the government.
3) Their being the better alternative from the public’s political standpoint to take charge of the responsibilities of government, bear its burdens, carry out its obligations and doing all of that most efficiently. This frightened the rulers and made the obscure future seem to their eyes even more so.
4) The vicious incitements about them by their opponents who bore animosity towards them and who wished thereby their elimination, and the tell-tales of even some of their own kin whose judgement was blinded by jealousy, so they kept fabricating stories and attributing them to those Imams and telling them to the rulers who were pleased to hear them since they became outlets to the grudge they felt towards those Imams and, at the same time, found in them the pretexts for annihilating and harassing them and in the end a justification to put an end to their lives and rid themselves of the complex they were suffering from due to their existence.
By these and by others can we explain the phenomenon of the rulers pursuing them and desperately trying to alienate them from the stage of events affecting the nation in order to secure a distance from the ghost of competition which could haunt them had they permitted the Imams to do as they pleased. Thus can we understand the general characteristics of the significant distinctions the personalities of those Imams enjoyed in all sectors of the society in its various centers of activity and in its various aspirations; otherwise, how do you explain this phenomenon, and why should those rulers pay the Imams so much attention?
His Knowledge
He inherited the knowledge of his grandfather the Messenger of Allah(pbuh&hf), thus becoming its pioneering fountainhead that quenched the thirst of those who were thirsty for knowledge. History narrates a great deal of his scholarly stances and intellectual discourses in which he achieved victory over those who opposed the Divine Message, excelling in various branches of scholarship with which he provided the seekers of knowledge and the thinkers of the time.
Ibrahim ibn al-Abbas al-Suli is reported to have said: “I never saw al-Riza(a.s.) unable to provide the answer to any question he received, nor have I ever seen any contemporary of his more learned than he was. Al-Mamoon used to put him to test by asking him about almost everything, and he always provided him with the answer, and his answer and example was always derived from the Holy Qur’an.”
Rajaa ibn Abul-Dahhak, who was commissioned by al-Mamoon to escort Imam Riza(a.s.) to his court, said: “By God! I never saw anyone more pious than him nor more often remembering God at all times nor more fearful of God, the Exalted. People approached him whenever they knew he was present in their area, asking him questions regarding their faith and its aspects, and he would answer them and narrate a great deal of hadith from his father who quoted his forefathers till Ali(a.s.) who quoted the Messenger of Allah(pbuh&hf). When I arrived at al-Mamoon’s court, the latter asked me about his behaviour during the trip and I told him what I observed about him during the night and during the day, while riding and while halting; so, he said: `Yes, O son of al-Dahhak! This is the best man on the face of earth, the most learned, and the most pious.'”
Al-Hakim is quoted in Tarikh Nishapur as saying that the Imam(a.s.) used to issue religious verdicts when he was a little more then twenty years old. In Ibn Maja’s Sunan, in the chapter on “Summary Of Cultivating Perfection,” he is described as “the master of Banu Hashim, and al-Mamoon used to hold him in high esteem and surround him with utmost respect, and he even made him his successor and secured the oath of allegiance for him.”
Al-Mamoon said this once in response to Banu Hashim: “As regarding your reaction to the selection by al-Mamoon of Abul-Hassan al-Riza(a.s.) as his successor, be reminded that al-Mamoon did not make such a selection except upon being fully aware of its implications, knowing that there is no one on the face of earth who is more distinguished, more virtuous, more pious, more ascetic, more acceptable to the elite as well as to the commoners, or more God-fearing, than he (al-Riza,a.s.) is.”
Abul-Salt al-Harawi is quoted saying: “I never saw anyone more knowledgeable than Ali ibn Mousa al-Riza(a.s.). Every scholar who met him admitted the same. Al-Mamoon gathered once a large number of theologians, jurists and orators and he (al-Rida, A.S.) surpassed each and every one of them in his own respective branch of knowledge, so much so that the loser admitted his loss and the superiority of the winner over him.”
He is also quoted saying: “I have heard Ali ibn Mousa al-Riza(a.s.) saying, `I used to take my place at the theological center and the number of the learned scholars at Medina was quite large, yet when a question over-taxed the mind of one of those scholars, he and the rest would point at me, and they would send me their queries, and I would answer them all.”
Al-Manaqib records the following: “When people disputed regarding Abul-Hassan al-Riza(a.s.), Muhammad ibn ‘Isa al-Yaqtini said, `I have collected as many as eighteen thousand of his answers to questions put forth to him.’ A group of critics, including Abu Bakr the orator in his Tarikh and al-Tha’labi in his tafsir and al-Sam’ani in his dissertation and in al-Mu’tazz in his work, in addition to others, have all quoted hadith from him.”
We do not need the testimony of anyone to convince us of the distinction enjoyed by Imam al-Riza(a.s.) due to his knowledge over all others. Suffices us to review the books of hadith which are filled with his statements and dictation in various arts which every individual, regardless of the loftiness of his degree of knowledge, became dwarfed upon meeting him, feeling his inferiority and the superiority of Imam al-Riza(a.s.).
Ma’mun’s Problem and tactics
Ma’mun thought of finding a new solution for the rapid growth of Shiaism and revolt of the Alawis which the seventy-year old policy of his Abbasid predecessors had not been able to solve. To accomplish this end he thought of choosing the eighth Imam as his successor, hoping in this way to overcome two difficulties: first of all to prevent the descendants of the Prophet(pbuh&hf) from rebelling against the government since they would be involved in the government themselves, and secondly, to cause the people to lose their spiritual belief and inner attachment to the Imams. This would be accomplished by having the Imams become engrossed in wordly matters and the politics of the caliphate itself, which had always been considered by the Shi’ites to be evil and impure. In this way their religious organization would crumble and they would no longer present any dangers to the caliphate. Obviously, after accomplishing these ends, the removal of the Imam would present no difficulties to the Abbasid.
Al-Ma’mun was also conscious of the fact that he would not survive for long if he also did not express his loyalty to the great leader and his intelligence department had made it clear to him that the Iranian people were truly and sincerely loyal to the Imam(a.s.) and he could only win them over if he also pretended to give respect and sympathetic consideration to Imam al-Riza(a.s.). AI-Ma’mun was a very shrewd person. He made a plan to invite Imam al-Riza(a.s.) and to offer him the heirship to the throne. The Imam(a.s.) was summoned by a royal decree and was compelled, under the circumstances, to leave Medina where he was living a quiet life and present himself at the royal court of al-Ma ‘mun.
On his arrival, al-Ma’mun showed him hospitality and great respect, then he said to him: “I want to get rid of myself of the caliphate and vest the office in you.” But Imam al-Riza(a.s.) refused his offer. Then al-Ma’mun repeated his offer in a letter saying: “lf you refuse what I have offered you, then you must accept being the heir after me.” But again Imam al-Riza(a.s.) refused his offer vigorously. Al-Ma’mun summoned him. He was alone with al-Fadhl ibn Sahl, the man with two offices (i.e., military and civil). There was no one else in their gathering. Al-Ma’mun said to Imam al-Riza(a.s.), “I thought it appropriate to invest authority over the Muslims in you and to relieve myself of the responsibility by giving it to you.” When again Imam al-Riza(a.s.) refused to accept his offer, al-Ma’mun spoke to him as if threatening him for his refusal. In his speech he said, “Umar ibn al-khattab made a committee of consultation (shura) to appoint a successor. Among them was your forefather, the Commander of the Faithful, Imam Ali ibn Abi Talib. (Omar) stipulated that any of them who opposed the decision should be executed. So there is no escape for you from accepting what I want from you. I will ignore your rejection of it.”
In reply, Imam al-Riza(a.s.) said: “I will agree to what you want of me as far as succession is concerned on condition that I do not command, nor order, not give legal decisions, nor judge, nor appoint, nor dismiss, nor change anything from how it is at present.” al-Ma’mun accepted all of that. This event occurred in 200 AH/814 AD.
On the day when al-Ma’mun ordered to make the pledge of allegiance to al-Redha, one of the close associates of al-Redha, who was present, narrates, “On that day I was in front of him. He looked at me while I was feeling happy about what had happened. He signalled me to come closer. I went closer to him and he said so that no one else could hear, Do not occupy your heart with this matter and do not be happy about it. It is something which will not be achieved. Quoting al-Allamah ash-Shibli from his book al-Ma’mun, we get a very clear picture of how al-Ma’mun decided to offer his leadership to Imam al-Redha (a.s.)
Even after the declaration of succession when there was every opportunity for the Imam to live a splendid worldly royal life, he did not pay any heed to material comforts and devoted himself completely to imparting the true Islamic conception of the Prophet’s teachings and the Holy Qur’an. He spent most of his time praying to God and serving the people.
Taking full advantage of the concessions given to him by virtue of his elevated position in the royal court, he organized the majalis (meetings) commemorating the martyrdom of the martyrs of Karbala. These majalis were first held during the days of Imam Muhammad Baqir(a.s.) and Imam Jafar Sadiq(a.s.), but Imam al-Riza(a.s.) gave the majalis a new impetus by encouraging those poets who wrote effective poems depicting the moral aspects of the tragedy and the suffering of Imam Hussain(a.s.) and his companions.
decided once and for all to check his growing popularity . , he was buried in Tus (Mashhad) and his Grand Shrine speaks well for the great personality the Imam possessed. Millions of Muslims visit his Shrine every year to pay their homage to this Imam.
Martyrdom
Soon Ma’mun realized that he had committed an error, for there was a rapid spread of Shi’ism a growth in the attachment of the populace to the Imam(a.s.) and an astounding reception given to the Imam by the people and even by the army and government agents. Al-Ma ‘mun had been very scared of the growing popularity of the Imam and he had appointed him as his heir to the throne only for the fulfilment of his own most ambitious and sinister designs and getting the Imam’s endorsement to his tricky plans. But the Imam(a.s.) naturally refused to give his endorsement to any such plans which were against the teaching of Islam.
Ma’mun sought to find a remedy for this difficulty and to ensure his own survival by acting according to the old traditions of killing the Imam. Wanting to do it in a more subtle manner, he invited the Imam to dinner, and fed him poisoned grapes. The Imam died on 23rd Zi-Qadah 2O3 AH. After his death the Imam(a.s.) was buried in the city of Tus in Iran, which is now called Mashhad
Words of historians on the status of Hazrat Abu Talib (A.S)
The year 619(a.d) was declared by the Chief of Prophets Prophet Muhammad Mustafa, peace be upon him and his holy progeny, Year of Grief as after the death of Sayyideh Khadijah tul Kubra, peace be upon her, holy Prophet, peace be upon him and his holy progeny, sustained another shock in the death of his uncle and guardian and the bulwark of Islam Abu Talib, peace be upon him. He was overwhelmed with sorrow.
Muhammad ibn Ishaq, the biographer of the Prophet, peace be upon him and his holy progeny, writes: “With the death of Abu Talib, he lost a source of strength in his personal life and a defense and protection against his tribe. Abu Talib died three years before he (Muhammad) migrated to Medina, and it was then that Quraysh began to treat him in an offensive way which they did not dare to follow in his uncle’s lifetime. A young lout actually threw dust on his head. Hisham on the authority of his father, Urwa, told me that the Prophet went into his house, and he was saying: ‘Quraysh never treated me like this when Abu Talib was alive’.” (The Life of the Messenger of Allah)
Jurji Zaydan writes: “The reason why Abdul Muttalib made Abu Talib the guardian of Muhammad was that Abu Talib and Abdullah were the children of the same mother. Without a doubt, the protection of Abu Talib was the major cause not only of the success of Muhammad’s mission but also of his physical survival. Abu Talib was a dignitary of Quraysh, and a man of great prestige. Muhammad lived in his house like one of his children…” (Complete Works, published by Dar-ul-Jeel, Beirut, Lebanon, Volume 1, page 91. 1981)
Lt. General Sir John Glubb writes about Abu Talib, peace be upon him, in his book The Life and Times of Muhammad “…if it had not been for the staunch courage with which he stood by his nephew, Islam might have died in its cradle.”
Amin Dawidar, the modern Egyptian historian, says that Abu Talib was like a fortress for Muhammad which sheltered him from all the heat and cold and the contrariness and cussedness of the world outside. “And when Abu Talib died, Muhammad found himself face to face with the enemy for the first time in his life. Without a doubt, the death of Abu Talib was a great tragedy for him.”
Abu Talib, peace be upon him, could not but be a Muslim and a Momin. No man can love Muhammad, peace be upon him and his holy progeny, and idolatry at the same time; the two loves are mutually exclusive. And no man can love Muhammad, peace be upon him and his holy progeny, yet hate Islam. The love of Muhammad, peace be upon him and his holy progeny, and the hatred of Islam cannot coexist. Whoever loves Muhammad, peace be upon him and his holy progeny, must inevitably love Islam. If there is any one thing beyond any doubt in the history of Islam, it is the love of Abu Talib, peace be upon him, for Muhammad, peace be upon him and his holy progeny.
Allah in His Book identified the protection that Abu Talib, peace be upon him, gave to holy Prophet Muhammad Mustafa, peace be upon him and his holy progeny, as His own protection as per the following verse:
DID HE NOT FIND THEE AN ORPHAN AND GIVE THEE SHELTER (AND CARE)?
Allah gave shelter (protection) and care to His Messenger, Muhammad Mustafa, peace be upon him and his holy progeny, through His slave – Abu Talib, peace be upon him.
Abu Talib, peace be upon him, worked in Mecca for the glory and power of Islam, and he was the guardian of its absolute and incontestable values. His deeds are an integral part of the story of Islam, and they are also the most eloquent testimony of his faith in Allah and His Messenger – in Islam!
Imam jafar Sadiq’s Contribution
Imam Sadiq (pbuh) lived at a time when there was a deep and active interaction between Islamic thought and knowledge and the peoples of other nations. During that era, numerous works from different scholars and thinkers were widely translated into various languages. Sciences, philosophies and thought from other nations, too, were translated from their native languages into Arabic. Muslims studied these sciences, added to them, enriched them, and broadened their scopes. As a result, an active, ideological and scientific movement emerged. Muslims indulged in the sciences of medicine, astronomy, chemistry, physics, and mathematics, among other ones. Philosophy, logic, the fundamentals of reasoning and other sciences were translated especially from Greek and the Persian languages.
It was during these times that the Muslims were also introduced to a new line of philosophical thought. This cultural interaction and intrusion that had both its pros and cons did not pass without drawing reactions from the Muslims. Consequently, a current of suspicion, complication, and unbelief rose in the Muslim community. Groups of people started adopting dialectics and embracing deviant views. But after a long and bitter struggle as well as long drawn out ideological fighting, the solid Muslim domestic front succeeded in stopping the cultural invasion, and exposing its flaws and weaknesses.
In addition to these scientific and cultural developments, during Imam Sadiq’s (pbuh) times, there wasa remarkably great movement in many fields. New political, economic, and social events and problems surfaced which needed to be settled according to Islamic laws. The consequent result was the emergence of new, unheard-of views and schools of thought. Scholars (ulama) became actively involved in trying to deduce the right answers for the new problems.
Amid these hard conditions and the scientific and cultural activities, after the emergence of alien schools of thought, Imam Sadiq (pbuh) lived and carried out his responsibilities, as a scholar and an unmatched teacher in the cultural and religious domains. Hard, though the rulers and their hired writers tried to obliterate the image of this great man, he remained a shining star in the sky of Islam, and a rich spring of Islamic knowledge.
During his father Imam Baqir’s lifetime, Imam Sadiq (pbuh) helped in the establishment of the Ahl ul-Bait University in the Mosque of the Prophet (pbuh). Both these Imams spread pure knowledge throughout the Islamic homeland – among the circles of jurisprudents (fuqaha), preachers, philosophers – and other scholars highly praised Imam Sadiq (pbuh) and his firm scientific background.
In the words of Sheikh Mufid: “From among all his brothers, (Imam) Sadiq, jafar bin Muhammad bin Ali bin Hosein (pbuh) emerged as the successor to his father Baqir, Muhammad bin Ali (pbuh), and as his trustee and the next Imam after him. He was distinguished among his people by his virtues. He was the cleverest, the greatest in stature, and the most venerated among the scholars and the common people. People took from him so much knowledge that men conveyed it to the remotest areas. He was well known in all parts of the Islamic lands. No other member of the Ahl ul-Bait matched him in being the conveyor of so much scientific knowledge. No other member of the Ahl ul-Bait was also remembered and praised by the historians and biographers as he was. Nor had the historians ever quantitatively reported from anyone as they had done from Abu Abdillah (Imam Sadiq) (pbuh). Scholars concerned with the Prophetic Traditions (Ahadith) made a list of the authoritative narrators from different schools of thought who reported from Imam Sadiq (pbuh)- they amounted to 4,000 men.
The great scholar, Allamah Sayyid Muhsin Amin in his book, Manaqib Aal Abi Talib (Virtues of the Family of Abi Talib) says that Bin Shahrashub quotes Abu Naim as writing in his book Al-Hilyah, “The Ornament”, as follows:
“Umar bin Muqdam said: Whenever I looked at jafar bin Muhammad (pbuh), I would know that he was a descendant of the line of the Prophets (PBUT). Never did a book on Prophetic Traditions, wisdom, asceticism, or morals, contradict his words. They said: jafar bin Muhammad Sadiq (pbuh) said an-Naqqash, al-Thalabi, al-Qishri and al-Qizwini mentioned him in their Qur’anic exegeses.”
The famous historian, Al-Yaqubi described him in these words:
“He was the best of men, and the most knowledgeable about the faith. The famous intellectuals who learned from him would refer to him, when quoting him as, `The Scholar told us….’.”
Muhammad Farid Wajdi, the compiler of Dairat Ma’arif al-Qarn al-Ishrin (the 20th Century Encyclopedia) writes thus about jafar bin Muhammad Sadiq (pbuh), the sixth Imam of the Shi’as:
“Abu Abdillah jafar bin Muhammad Sadiq bin Muhammad Baqir bin Zain al-Abidin bin Hosein bin Ali bin Abi Talib (pbuh) was one of the leading men of the Household of the Prophet (pbuh). His words were always true hence the title “Sadiq”. He was one of the most virtuous among people. In the field of chemistry, he wrote and expressed views.”
In his book Al-Milal wa al-Nihal (Religions and Creeds) Abul Fath Shahristani writes:
“Imam jafar Sadiq (pbuh) was a man of immense knowledge in religion; complete competence in wisdom; extreme asceticism in life; and thorough piety; thus, protecting him against committing sins. He settled in Medina, benefiting the Muslims who followed him; and conferring on the trustworthy ones, the secrets of sciences. He then went on to Iraq and stayed there for sometime, during which he never got involved in fighting over the right to caliphate. He who is drowned in the Sea of Knowledge, never covets a seashore, nor does the one who attains the pinnacle of truth fear falling.”
The founder of the Malikis (an Islamic School of Thought), Sheikh Malik bin Anas describes Imam jafar Sadiq (pbuh) as follows:
“Occasionally, I met jafar bin Muhammad (pbuh). He had a smiling disposition and a sense of humor. When the Prophet (pbuh) was mentioned, his face would turn pale. For some time that I visited him regularly, I would see him doing one of these three things: Praying, fasting or reciting the Qur’an; He would first make ablution before citing Prophetic Traditions. He never talked about anything that did not concern him.”
In his introduction to the book, Imam Sadiq (pbuh), Sheikh Muhammad Abu Zahrah, writes:
“With the help and blessings of Allah, we had decided to write about Imam jafar Sadiq (pbuh). We had already earlier written about seven of the honorable Imams (pbuh). We have not delayed writing about Imam as-Sadiq because he is less meritorious than them. On the contrary, he matched the seven Imams in his virtues. He is distinguished from the great men by his outstanding merits.”
Abu Hanifah has been quoted saying: “He (Imam Sadiq) believed he was the most knowledgeable man among people, though diverse their opinions were. He was the most well versedfaqih. Malik used to call on him as a scholar and a narrator of Traditions. He was the teacher of Malik and Abi Hanifa, and even if that were his only credit it would be enough for him. Nor would there be a man who could exceed him in his virtues. And above all that, he was the grandson of Zain Abidin (pbuh), who was the master of the city of Medina in his time; due to his virtues, honor, faith, and knowledge. Among his students was Ibn Shihab Zuhri and others from the later generations of Muslims. He is the son of Muhammad Baqir (pbuh) who slashed the `knowledge’ open and got its kernel. He was the one on whom Allah, the Exalted, bestowed great personal honor and the additional honor of being from a noble lineage of the Household of Muhammad (pbuh).
Thus was the great Imam of the Muslims, the Master of the Fuqaha and the Eloquent, and the worthy Scion of Prophethood – Imam jafar Sadiq (pbuh) – May Allah bless him.
The last user’s opinions
Paul Revell
Any Passage of Biographical Facts that speak of the Great Ja`Far Sadiq is a Pleasure to read.
The More the Better for such a Veritable `Leading Light` of The Islamic World.
Being The Godfather of Astronomy, just alone, earned him the Homage he so deserved and received, and should have gained him far more Rightful Recognition in the West. Divinely Inspired-The Perfect Man.
The Life of the Commander of the Faithful Ali Ibn Abu Talib (as)
(This part gives) an account of the Commander of the faithful, peace be on him, the first of the Imams of the believers, of the rulers (wulat) of the Muslims and of God’s (appointed) successors in religion after the Apostle of God, the truthful one and the trusted one, Muhammad Ibn Abd Allah, the seal of the Prophets, blessings on him and his pure family.
(He was) the brother of the Apostle of God and his paternal cousin, and his helper (wazir) in his affair, his son-in- law (being married) to his daughter, Fatima the chaste, mistress of the women of the universe. (The full name of) the Commander of the faithful is ‘Ali Ibn Abi Talib Ibn Abd al Muttalib Ibn Hashim Ibn Abd Manaf. (He was) the Lord of the testamentary trustees of authority (wasiyyin), the best of blessing and peace be on him. His kunya was Abu al-Hasan.
He was born in the Sacred House (i.e. the Kaba) in Mecca on Friday, the thirteenth day of the month of Rajab, thirty years after the Year of the Elephant (c.570). Nobody before or after him has ever been born in the House of God, the Most High. (It was a mark) of him being honored by God, the Most High, may His name be exalted, and of his position being dignified in its greatness.
His mother was Fatima, daughter of Asad Ibn Hashim Ibn Abd Manaf, may God be pleased with her. She was like a mother to the Apostle of God, may God bless him and his family, and he (the Apostle) was brought up under her care.
He was grateful for her kindness and she was among the first to believe in him and she emigrated with him in the group of the emigrants. When she died, the Prophet shrouded her with his own shirt in order to protect her from the insects of the earth, and he laid her to rest in her grave in order that, through that, she might be protected from (the crushing pressure of) the narrow space within the grave.
She dictated him her last words (which were) the statement of the authority (wilayah) of her son, the Commander of the faithful, peace be on him, so that at the examination after burial, she would be able to reply with those words. He singled her out with this great favour because of her position with God, may He be magnified and exalted, and with him, peace be on him. The report of that is well known.
The Commander of the faithful, ‘Ali Ibn Abi Talib, peace be on him, and his brothers were among the leading members of the second generation of descendants of Hashim. In this way he gained two marks of nobility, through his growing up under the care and education of the Apostle of God, may God bless him and his family.
He was the first of the family of the House and of the Companions to believe in God and His Apostle. He was the first male whom the Prophet, may God bless him and his family, summoned to Islam and who answered. He never ceased to support the religion and to strive against the polytheists. He constantly defended the faith and fought against those who supported deviation (from the truth) and despotism. He spread the teachings of the sunnah (the practice of the Prophet) and the Qur’an, judged with justice and enjoined (people) to do good.
He was with the Apostle of God, may God bless him and his family, twenty-three years after the (coming) of the (prophetic) mission. Of these, thirteen years were in Mecca before thc migration when he shared with him all the persecutions and bore most of his hardships. Then there were ten years in Medina after the emigration when he defended him against the polytheists and strove with him against the unbelievers. He protected him with his own life from the enemies of religion until the time God, the Exalted, took (the Prophet) to His heaven, raised him to the highest place in heaven and bestowed His blessings and peace on him and his family. On that day the Commander of the faithful, peace be on him, was thirty-three years of age.
On the day of the death of the Prophet, may God bless him and his family, the community differed over his Imamate. His Shia who were all the Banu Hashim, Salman, Ammar, Abu Dharr, al-Miqdad, Khuzayma Ibn Thabit – the man who is known as the possessor of two testimonies – Abu Ayyub al-Ansari, Jabir Ibn Abd Allah al-Ansari Abu Said al-Khudri and people like them among the important emigrants and Ansar, (all these) maintained that he was the successor (khalifa) after the Apostle of God, may God bless him and his family, and the Imam.
(They did this) because of his outstanding merit (fadl) above all mankind, through the fact that there were gathered in him the qualities of outstanding merit, judgment and perfection, such as him being the first of the community to enter the faith, his superiority over them in knowledge of the laws, his precedence over them in fighting (jihad) and the distinction which set him apart from them in the extent of his piety, asceticism and righteousness.
Furthermore he had been specially singled out by the Prophet from among (all) his relations because of (the qualities) which no other relation, apart from him, shared with the Prophet and because of the nomination (nass) of his authority (wilaya) by God, may God be magnified and exalted, in the Qur’an where He, may His name be exalted, says:
إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
“Your authority (wali) is God and His Apostle and those believers who perform the prayer and pay alms (zakat) while they are bowing (in prayer)…….” [ 5:55 ]
It is known that no one except him paid alms while bowing (in prayer).
It has been established in language that wali means “the most appropriate for authority” (awla), without there being any opposition (to this definition). If the Commander of the faithful, peace be on him, was, by the stipulation of the Qur’an, more appropriate for authority among the people than themselves because of his being their wali according to the textual nomination (nass) in the Clear Explanation (i.e. the Qur’an, tibyan), it was obviously necessary for all of them to obey him, just as obedience to God, the Most High, and obedience to His Apostle, peace be on him and his family, was required because of the information about their authority (wilaya) over creatures which is given in this verse with clear proof.
(Another reason for their support for the Commander of the faithful was) because of what the Prophet, may God bless him and his family, said on the day (of the assembly) at his house. He had especially gathered the Banu Abd al-Muttalib there in order to make the (following) solemn pledge:
Whoever helps me in this matter will be my brother, my testamentary trustee (wasi) my helper (wazir), my heir and my successor after me.
Then the Commander of the faithful, peace be on him, stood up before him among all the gathering of them, and on that day he was the youngest of them, and he said:
O Apostle of God, I will help you.
Then the Prophet, may God bless him and his family, said:
Sit down, you are my brother, my trustee, my helper, my inheritor and successor after me.
This is a clear statement about the succession (after the Prophet).
In addition, there is also what (the Prophet), peace be on him and his family, said on the day of Ghadir Khumm. The community had gathered to listen to the sermon (in which he asked):
Am I not more appropriate for authority (awla) over you than yourselves?
Yes, they answered.
Then he spoke to them in an ordered manner without any interruption in his speech:
Whomsoever I am the authority over (mawla), ‘Ali is also the authority over.
Thus he (the Prophet) required for him (‘Ali), through laying down obedience to him and his authority (over them), the same authority as he had over them, and which he made them acknowledge and which they did not deny. This is clear (evidence) of the nomination (nass) of him for the Imamate and for succession to his position.
Furthermore there is (the Prophet’s), peace be on him and his family, statement to him at the time of setting out to Tabuk:
You are in the same position with respect to me as Aaron (Harun) was to Moses (Musa) except that there is no prophet after me.
Thus he required him (to have) the office of helping (i.e. administering) and to be characterized by love and outstanding merit over everyone. (He also required) his deputizing for him both during his life and after his death. The Qur’an gives evidence for all that coming to Aaron (Harun) from Moses, peace be on them, when God, may He be magnified and exalted, said in giving a report of what Moses, peace be on him, said:
وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي {29} هَارُونَ أَخِي {30} اشْدُدْ بِهِ أَزْرِي {31} وَأَشْرِكْهُ فِي أَمْرِي {32} كَيْ نُسَبِّحَكَ كَثِيرًا {33}وَنَذْكُرَكَ كَثِيرًا 34}
“Make Aaron, my brotherly a helper for me from my family. Give me support through him and make him participate in my affair so that we may glorify You much and we may remember You frequently in that You have been a watcher over us.………“ [20:29-35]
God, the Most Exalted said:
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ
“Your request is granted Moses……”. [ 20: 36 ]
This (verse) confirmed that Aaron had a share with Moses in prophecy, and in helping in delivering the message and his support was strengthened through him by his aid. (Moses) also told him of deputizing for him (when he said):
وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
“Deputize for me among my people. Act for (their) benefit and do not follow the path of the corrupter…..”. [ 7:142 ]
This confirms his succession by the precise statement of revelation. Therefore when the Apostle of God, may God bless him and his family, gave all the ranks which Aaron had from Moses to the Commander of the faithful, peace be on him, in the same extent, except for prophecy, (all such things) were required of him as helping the Apostle, giving him support, outstanding merit and love, because these qualities were definitely required by that.
Then by the clear statement there is his deputizing for him during his life and “after the prophethood” which (gives evidence of his succession) by specification of the exception, (of Prophethood) when he excludes him from it by mentioning “after”.
The Imamate of the Commander of the faithful, peace be on him, was for thirty years after the Prophet, may God bless him and his family. For twenty-four years and six months of these he was prevented from administering the laws (of the office) (and had to) exercise precautionary dissimulation (taqiyya) and withdrawal.
For five years and six months of these, he was troubled by wars against the hypocrites, those who broke their pledges, the unjust and those who deviated (from the religion) and he was plagued by the seditions of those who had gone astray. In the same way the Apostle of God, may God bless him and his family, had been prevented from (administering) the laws (of his office) through fear and through being spied upon, and through being a fugitive and through being exiled, so that he had no power to fight the unbelievers and no means of defending the believers.
Then he emigrated and for ten years after the emigration he remained making war on the unbelievers and being troubled by the hypocrites until the time that God, may His name be exalted, took him unto Himself and made him dwell in the gardens of Paradise.
The death of the Commander of the faithful, peace be on him occurred before dawn of Friday, the twenty-first of the month of Ramadan, in the year 40 A.H. He was a victim of the sword. Ibn Muljam al-Muradi, may God curse him, killed him at the mosque of Kufa, which he had come out to in order to wake the people for the dawn prayer on the night of the nineteenth of the month of Ramadan. He had been lying in wait for him from the beginning of the night.
When he (the Commander of the faithful) passed by him while the latter was hiding his design by feigning sleep amid a group of people who were asleep, he (Ibn Muljam) sprang out and struck him on the top of his head with his sword which was poisoned. He lingered through the day of the nineteenth and the night and day of the twentieth and the first third of the night of the twenty-first. Then he, peace be on him, died a martyr and met his Lord, Most High, as one who has been wronged.
He, peace be on him, knew of that before its time and he told the people of it before its time. His two sons, al- Hasan and al-Husayn, peace be on them, performed (the tasks) of washing him and shrouding him according to his bequest. Then they carried him to al-Ghari at Najaf in Kufa and they buried him there. They removed the traces of the place of his burial according to his bequest which was made about that to hath of them by him, because of what he, peace be on him, knew about the regime of the Umayyads (which would come) after him, and their hostile attitude towards him.
(For he knew) the evil action and abuse to which they would be led by their wicked intentions if they had been able to know that (place). His grave, peace be on him, remained hidden until al-Sadiq Jafar Ibn Muhammad, peace be on them, pointed it out during the Abbasid regime. For he visited it when he came to visit Abu Ja’far (al-Mansur) while the latter was in al-Hira. Then the Shi’a knew of it and they began from that time to make visitation to his (grave), peace be on him and on his pure offspring.
On the day of his death he was 63 years of age.
Ref:
Kitab al Irshad – Pages 1 – 6
The Book Of Guidance
By Shaykh al Mufid
Translated by I.K.A Howard
Imam ‘Ali (as) First in many Fields
1. He was the only man to be born in the Kabah (The house of God)
2. He was the first to offer homage to the Holy Prophet (PBUH&HF)
3. He was the first to offer prayers after the Holy Prophet (PBUH&HF)
4. He was the first to offer his services for Jihad.
5. He was the first to receive religious instructions from the Holy Prophet (PBUH&HF)
6. He was the first to compile and codify the Quran
7. He was the first to be styled as “brother” by the Prophet (PBUH&HF) and on every occasion
8. He was the first to give burial to the Prophet (PBUH&HF)
9. He was the first to offer to sleep in the Prophet’s (PBUH&HF) bed on the night of his emigration to Medina
10 He was the first to be appointed commander in all those battles in which the Holy Prophet (PBUH&HF) did not participate personally
11. The honor of the propagation of the Quranic Sura, “al Bara’at” fell to Imam ‘Ali’s (as) lot
12. He was the only man to be titled as the “Second Aaron” by the Prophet (PBUH&HF)
13. The honor of owning a house which opened into the courtyard of the Prophet’s (PBUH&HF) mosque was reserved for Imam ‘Ali (as) alone
14. He was the first to have the honor of being nominated by the Holy Prophet (PBUH&HF) as his successor, testator and vice regent.
… and many many more
Imam ‘Ali and the Ancient Prophets
1. God gave Adam the knowledge of His names, while ‘Ali held the entire knowledge of the Book of Allah.
2. Adam was married with Eve in the Garden of Paradise, while God married Imam ‘Ali (as) with Fatima (as) in heaven
3. God styled Noah as a “Grateful Creature” and he was called the Second Adam, while Imam ‘Ali (as) was styled as “Abu’l Ummah”
4. God made Abraham the “Imam” or the “Leaders of men”, while Imam ‘Ali (as) was the Imam of all creation, men and Jinnis
5. Moses was brought up in the house of Pharaoh, while Imam ‘Ali (as) was brought up in the house of the Prophet (PBUH&HF)
6. Moses threw his rod which became a serpent, whereas Imam ‘Ali (as), while still in the cradle, cleaved the snake into two
7. Moses name has been mentioned 230 times in the Quran, while Imam ‘Ali’s (as) has been referred to in 300 places in the Quran
… and many many more
Life History of Bibi Khadija S.A
Name : Khadija bint-e-Khawailad(SA)
Title : Umm-ul-Momineen
Agnomen: Tahira
Father : Khawailad bin Asad
Mother : Fatemah bint-e-Zaedeh
Birth : Makkah
Death : 10th Ramazan 3 years before Hijrah at the age of 64 years. Buried : in Makkah
Birth and Geneology
Hazrat Khadija(SA) was the first wife of the Holy Prophet(pbuh&hf). She was born in Makka. Her father’s name was Khuwaylid bin Asad and he was a wealthy trader.
The Geneology of both Prophet Mohammad(pbuh&hf) and Hazrat Khadija(SA) was the same reaching upto Qusayy.
Early Life
Her mother and father both died within 10 years of each other. Their wealth was divided amongst the children but it was Hazrat khadija(SA) who took over the family business and expanded it. With the profit she made she helped the poor, widows, orphans, sick and the disabled people of Makka.
She had a cousin called Waraqa bin Naufal who was very learned man and who was not an idol worshipper. Both Waraqa and Hazrat Khadija were monothiests and believed in one Allah.
First contact with Prophet Mohammad(pbuh&hf)
Because of her excellent Akhlaq the Arabs (who at that time used to look down upon women) called her Tahira – the pure one. She was also known as the ‘Princess of Makkah’ because of her wealth. A lot of Arab nobles and princess wanted to marry her but she refused all of them.
In 595 AD, Hazrat Khadija was looking for someone to be in charge of her caravan to Syria. Hazrat Abu Talib(AS) suggested the Prophet Mohammad(pbuh&hf) to her. She had heard of his trustworthiness and agreed to employ him although he did not have much trading experience. To help him she sent her slave Maysara.
The trading caravan was a great success and when Hazrat Khadija(SA) heard of the Prophet’s skills and excellent conduct, she became his admirer.
Marriage with Prophet Mohammad(pbuh&hf)
Soon it was arranged for Hazrat Khadija(SA) to be married to the Prophet Mohammad(pbuh&hf). At that time, Prophet Mohammad(pbuh&hf) was aged 25 and Hazrat Khadija(SA) was 40 years of age.
According to Shiite tradition, this was her first marriage and that she was not a widow as is narrated by non-shiite sources. Hazrat Abu Talib(AS) read the Nikah on behalf of the Prophet whilst Waqara bin Noufal read it for Hazrat Khadija.
Hazrat Abu Talib(AS) paid the mehr for his nephew and fed the people of Makka for 3 days in celebration. Hazrat Khadija too fed the people. The marriage was a very happy one and their first child was a son called Qasim. The second was Abdullah. Both died in infancy. Their third and last child was Hazrat Fatema Zahra(SA).
Her services for Islam
When the Prophet used to go to meditate in the cave of Hira on Jabel-e-Noor, it was Hazrat Khadija(SA) herself who would climb up there to give him his food and necesseries. She was the first person to accept Islam as taught by the Prophet(pbuh&hf).
In 616 AD, the Quraish isolated the Bani Hashim (the family of the Prophet) and they took refuge in a ravine called Shib-e-Abu Talib. Hazrat Khadija(SA) was there too and it was her wealth (which she donated for Islam) that sustained the Muslims at that time. The siege lasted for 3 years during which time they experienced hunger, thirst, and the cold and heat of the desert.
Her Death
Hazrat Khadija(SA) was married to the Holy Prophet(pbuh&hf) for 25 years. Shed died in 619 AD on the 10th of Rmazan 3 years before the Hijrah. When she died nothing was left of her wealth – all of it was served for the propagation of Islam.
She was buried in Makkah in a cloak of the Holy Prophet(pbuh&hf). Hazrat Abu Talib(AS) died in this year too. The Prophet(pbuh&hf) called the year Aam-ul-Huzn (the year of grief).
While Hazrat Khadija(SA) lived, the Holy Prophet(pbuh&hf) did not marry another woman and in later years he always said that she was the best of his wives.
He also said that she was one of the four perfect women who had ever lived. The other three are Hazrat Aasiya, the wife of Firaun, Hazrat Maryam, the mother of Prophet Isa(AS), and Hazrat Fatima Zahra(s.a.).
Brief History Of Imam Taqi A.S
Muhammad Ibn `Ali al-Jawad (at-Taqi)
(peace be Upon him)
Name: Muhammad
Title: al-Jawad or at-Taqi
Agnomen: Abu Ja`far
Father’s name: `Ali ar-Ride
Mother’s name: Sabikah (or khayzuran)
Birth: In Medina, on Friday, 10th Rajab 195 AH”
Death: Died at the age of 25 ,in al-kazimiyyah on Wednesday, 29th Dhi’l-qi`dah 220 AH, poisoned by Mu`tasim, the `Abbasid caliph; buried in al-kazimiyyah, Baghdad. Imam Muhammad al-Jawad (or at – Taqi) is the Ninth Apostolic Imam. his epithet was Abuja `far and his famous titles were al-jawad and at-Taqi. Since Imam Muhammad al-Baqir, the Fifth Imam was called Abu Ja`far the Second.
________________________________________
Childhood:
Imam Muhammad al-jawad was brought up by his Holy father Imam `Ali ar-Rida for four years. under the force of circumstances Imam ` Ali ar-Rida had to migrate form Medina to khurasan (Iran), leaving his young son behind him. the Imam was fully aware of the treacherous character of the ruling king and was sure that he would return to Medina no more. So before his departure from Medina he declared his son Muhammad al-Jawad as his successor, and imparted to him all his stores of divine knowledge and spiritual genius.
* * *
Imamate:
Imam Ali ar-Rida was poisoned on 17th safari 203 AH and with effect from the same date Imam Muhammad al-jawad was commissioned by Allah to hold the responsibility of Imamate. At the tender age of eight there was no apparent chance or means of the young Imam reaching great heights of knowledge and practical achievements. But after a for days hi is known not only to have debated with his contemporary scholars on subjects pertaining to fiqh ( Islamic jurisprudence), hadith ( tradition), tafsir (Qur’anic exegesis), etc. and outwitted them, but also to exhort their admiration and acknowledgment of his learning and superiority. right from then the world realized that he possessed divine knowledge and that the knowledge commanded by the Holy Imam was not acquired, but granted by Allah.
* * *
Literary Attainments and excellence:
The span of the life of Imam Muhammad al-Jawad was shorter than that of his predecessors as well as his successors. He become Imam at the age of eight years and was poisoned at the age of twenty – five ; yet his literary attainments were many and his commanded great respect and esteem. The Holy Imam al-Jawad was the symbol of Prophet Muhammad’s affability and Imam `All’s attainments. His hereditary qualities comprised of gallantry, boldness, charity, learning, forgiveness and tolerance, The brightest and most outstanding phases of his nature and character were to show hospitality and courtesy to all without discrimination , to help the needy; to observe equality under all circumstances, to live a simple life; to help the orphans, the poor and the homeless; to impart learning to those interested in the acquisition of knowledge and guide the people to the right path.
* * *
Migration to Iraq:
For the consolidation of his empire, it was realized by al-Ma’mun, the ` Abbasid king, that it was necessary to win the sympathy and support of the Iranians who had always been friendly to the Ahlul-Bayt. consequently, al-Ma’mun was forced , from a political point of view , to establish contacts with the tribe of Banu Fatimah at the expense of the ties with Banu ` Abbas and thereby win the favour of the shi`ah. Accordingly, he declared Imam `Ali ar-Rida as his heir even against the Imam’s will and got his sister umm Habibah married to him. al-Ma’mun expected that Imam ` Ali ar-Rida would lend his support in political affairs of the state. But when he discovered that the Imam was little interested in political matter and that the masses were more and more submitting themselves to him due to his spiritual greatness, he got him poisoned.
Yet the exigency which directed him to nominate Imam ` Ali ar-Rida as his heir and successor still continued. Hence he desired to marry his daughter ummau` l-fadl to Muhammad al-Jawad, the son of Imam `Ali ar-Rida and with this object in view, he summoned the Imam from Medina to Iraq. The Banu ` Abbas were extremely disconcerted when they come to know that al-Ma’mun was planning to marry his daughter to Imam Muhammad al-Jawad. A delegation of some leading persons waited on him in order to dissuade him from his intention. But al-Ma`mun continued to admire the learning and excellence of the Imam. He would say that though Imam Muhammad al-Jawad was still young , yet he was a true successor to his father in all his virtues and that the profoundest scholars of the Islamic world could not compete with him” when the `Abbasides noticed that al-Ma’mun attributed the Imam’s superiority to his learning they chose yahya ibn Aktham, the greatest scholar and jurist of Baghdad, to contend with him.
Al-Ma’mun issued a proclamation and organized a grand meeting for the contest which resulted in huge gathering of people from all parts of the kingdom. apart from noble and high officials, there were as many as nine hundred chairs reserved for scholars and learned men only. The world wondered how a young child could contest with the veteran judge in religious laws (qadi’l-qudat) and the greatest scholar of Iraq. Imam Muhammad al-Jawad was seated beside al-Ma’mun on his throne face to face with Yahya ibn Aktham , who addressed the Imam thus: “Do you permit me to ask you a Question?” ” Ask me whatever you wish , ” said the Imam in the typical tone of his ancestors. yahya then asked the Imam, O what is your verdict about a man who indulges in hunting while he is in the state of Ehram.” (In the code of religious law hunting is supposed to be forbidden for a pilgrim.)
The Imam at once replied , ” Your question is vague and misleading. You should have definitely mentioned whether he hunted within the jurisdiction of the Ka`bah or outside; whether he was literate of illiterate; whether he was a slave of a free citizen; whether he was a minor or a major; whether it was for the first time of he had done it previously; also whether, that victim was a bird or some other creature; whether the prey was small or big; whether he hunted in the day or at night; whether the hunter repented for his action of persisted in it ; whether he hunted secretly of openly ; whether the Ehram was for ` umrah of for hajj. Unless all these points are explained no specific answer can be given to this question.” al-Qadi Yahya was staggered in listening to these word of the Imam and the entire gathering was dumbfounded.
There was no limit to al-Ma’mun’s pleasure. he expressed his sentiments of joy and admiration thus, ” Bravo! well done ! o Abu Ja`far ! ( Ahsanta, ahsanta ya Aba Ja`far ) , your learning and attainments are beyond all praises.” As al-Ma’mun wanted that the Imam’s opponent be fully exposed , he said to the Imam, ” You may also put some question to Yahya ibn Aktham.” Then Yahya also reluctantly said to the Imam, “Yes, you may ask me some questions. If I know the answer, I will tell it ; otherwise , I shall request you to give its answer.” Thereupon, the Imam asked a Question to which Yahya could not reply. Eventually, the Imam answered his question.
Then al-Ma’mun addressed the audience thus: Did I not say that the Imam comes of a family which has been chosen by Allah as the repository of knowledge and learning? Is there any one in the world who can match even the children of this family? ” All of them shouted, ” Undoubtedly there in no one parallel to Muhammad ibn ` Ali al-Jawad.” In the some assemble al-Ma’mun wedded his daughter ummu ‘l-Fadl to the Imam and liberally distributed charity and gifts among his subjects as a mark of rejoicing. One year after his marriage the Imam returned to Medina from Baghdad with his wife and there he set about preaching the commandments of Allah.
* * *
Death:
when after the death of al-Ma’mun, al-mu`tasim ascended the throne, he got and opportunity to persecute the Imam and to ventilate spite and malice against him. He summoned the Imam to Baghdad. The Imam arrived at Baghdad on 9th Muharram 220 AH and al-Mu`tasim got him poisoned in the same year. He died on 29 th Dhi’lqi`dah 220 AH and was buried beside his grandfather, Imam Mussa al-Kazim the Seventh Imam , in al-Kazimiyyah , in the suburb of Baghdad (Iraq).
al-Imam al-Jawad, peace be Upon him, said:
The trust in Allah is the price of every thing that is precious and the ladder to every goal which is high and sublime.
One who follows his desires, concedes to the wishes of his enemy.
Do not be an apparent friend of Allah in open and a secret enemy of His in private.
* * *
________________________________________
(A Brief History of The Fourteen Infallibles, p. 145-150)
Brief History Of Imam Ali Naqi A.S
BIOGRAPHY
Parents, Birth & Childhood
Imam Ali un Naqi (a.s.)’s mother was a very pious lady who spent her whole life fasting. The 10th Imam has said that his mother was one of the ladies of paradise and one of those from ‘Ahlul Haqq’ (people of truth).
Imam Ali un Naqi (a.s.) became an Imam at the age of 8 years. The khalifa wrote to the governor of Medina asking him to send the young Imam to a person called Junaydi for tutorage (the governor of Madina was threatened that if he did not do this than the people of Madina would be annihilated). Junaydi was a well-known poet of that time and ‘anti – Ahlulbayt’ and was 80 years old. The Khalifa felt that if this was done than anything that the Imam did or said could be attributed to Junaydi i.e. it was taught to Imam by Junaydi. When Junaydi was once asked about the progress of his student he said :
“I am the student and he is the teacher. I now know what knowledge is. What I say is because of what I have been taught by Imam”.
The Khalifa’s plan had failed yet again.
For a while the Khalifa left Imam in peace and freedom as they were engrossed in sorting out their own affairs (Removing the Iranians from power; adding the Turks and establishing power in Samarra). Imam used the time to open Madrasas and the atmosphere in the mosque of the Prophet was once again like in the time of the 6th Imam Ja’fer As-Sadiq (a.s.)
Imamate – His Life and Works
Imam Ali un Naqi (as) served the longest period of Imamate (besides the 12th Imam) – 34 years which can be divided into two parts – 17 years of freedom and 17 years under arrest.
In 234 A.H. came one of the most tyrannical rulers of the Abbasid Khilafate – Mutawakkil. He ruled with tyranny, killing, looting and terrorising especially those who were the followers of Ahlulbayt. Mutawakkil is also the one who ordered the desecration of the grave of Imam Husayn (a.s.) wanting to remove Imam’s body and burn it (He did not succeed). He tried running water over the grave so no traces of the grave would remain but was unsuccessful. He ordered that all those wanting to visit Kerbala would have their fingers cut off, then hand and feet cut then only be able to go if one other from the family was killed. Imam still asked Shias to visit Kerbala. When Mutawakkil saw that all had failed and it did not discourage the visits than he banned all visits to Kerbala completely.
Mutawakkil called Imam to Samarra. Imam was called under the pretext of respect and love towards him. Imam was aware of Mutawakkil’s intentions but went knowing that this would be an opportunity to show the Turks too what true Islam was. On arriving in Samarra the Turkish spies sent with Imam were amazed at Imam’s knowledge of the Turkish language when he had never visited the Turks before.
It was an opportunity for Imam to prepare the Mu’mineen in Samarra for ghaibat. Imam was put up in an Inn which was meant for beggars, destitute and criminals. From this Inn he was removed and put into the custody of an evil man called Zarraqui (who changed to be an avid supporter of Imam) and then a man called Seyyid.
Mutawakkil knew of the progress Imam had made in Madina in 14 years of spreading knowledge. In fact he himself had to ask Imam when the Caesar of Rome wrote to him (Mutawakkil) to ask him:
“I have heard that there is a chapter of a divinely revealed book which does not contain the letters ( t d k S X ) and if this chapter is recited it grants the reciter paradise! I would like to know which chapter and in which book and why these letters are not present”.
Mutawakkil’s ‘Ulema’ were confused and eventually Mutawakkil turned to Imam. Imam told him that the chapter was Suratul Fatiha in the Qur’an and the above letters were not present because it was a chapter of mercy and each of the above letters represented words of Adhab (punishment) or Ghadhab (anger of Allah).
e.g.*- jaheem (hell), *- khusr (loss), *- zaqqum (fruit of Jahannam)
Mutawakkil seeing that he could not humiliate Imam in any way, he announced his arrival in Samarra as Ibnur Ridha (son of 8th Imam) and subjected him to things such as handing him a glass of wine in his hands in his court, asking him to sing, making him run in front of his (Mutawakkil’s) carriage..etc. Imam Hasan Al-Askery (a.s.) was placed under separate house arrest than his father at the young age of 5 years as Mutawakkil did not want the birth of the 12th Imam.
Whilst under house arrest Imam Ali An-Naqi (a.s.) arranged for the coming of Bibi Nargis to Samarra and for her to be well versed in Fiqh by his learned sister Bibi Hakima.
Imam spent his life making the imminent ghaibat of the 12th Imam easier. Soon after, Mutawakkil was killed by his own son who could not withstand the behaviour of his father.
After Mutawakkil’s death his son Muntasir was the successor and he lifted the restrictions of visiting Kerbala. His rule was unlike his father’s tyranny but remained in power for only 6 months and died at the age of 25 years. Then came Mustan Billah (Ahmed bin Mo’tasam) followed by Mo’taz Billah who continued his tyranny on Imam and his followers.
Rulers of the Time
The thirtythree years of imamate of Imam ‘Ali an-Naqi coincided with the caliphate of the following six caliphs Mu‘tasim bin Hârun, Wâthiq bin Mu‘tasim, Mutawakkil bin Mu‘tasim, Muntasir bin Mutawakkil, Musta‘in, and Mu‘tazz bin Mutawakkil.
Wâthiq bin Mu‘tasim had a very promiscuous lifestyle, and had no time to harass the Shi‘as and the Imams of the Ahlul Bayt. During his caliphate, a large number of the descendants of Imam ‘Ali (a.s.) had settled in Samarra, the ‘Abbasid capital. But the peaceful days for the ‘Alids and the Imam did not last long. After Wâthiq, his brother Mutawakkil, came to power. Mutawakkil was the most cruel of all the ‘Abbasid caliphs; he is comparable to Yazîd bin Mu‘âwiyah of the Umayyads.
Mutawakkil, on the one hand, started promoting the Shâfi‘i madhhab in order to distract the masses away from the Ahlul Bayt. And, on the other hand, he intensified harassment of the Shi‘as. He had such hatred for the Ahlul Bayt that in 236 A.H. he ordered the grave of Imam Husayn (a.s.) be leveled to the ground, and that the surrounding area be transformed into farmlands so that no trace of the grave be left. This all was done to stop the Shi‘as from visiting (ziyârat) the graves of Imam Husayn (a.s.) and the other martyrs of Karbala. But when Allâh wishes to protect His “light” no human can do anything about it!
The attempt to erase all traces of Imam Husayn’s grave angered many Muslims; people starting writing anti-‘Abbâsid slogans on the walls. Opposition poets also expressed their feelings on this issue. A famous poem against Mutawakkil is given below: By Allâh, if the Umayyids unjustly killed Husayn, son of the Prophet’s daughter, his cousins have committed a similar crime for I swear that Husayn’s grave has been erased.
It seems that they regret for not participating in the massacre, so they now go after the grave!
Mutawakkil enjoyed torturing the followers of the Ahlul Bayt; even the persons appointed by him as governor in Medina and Mecca were instructed to prevent people from being kind and courteous towards the Ahlul Bayt. In 234 A.H., Mutawakkil ordered Imam ‘Ali an-Naqi (a.s.) to be brought from Medina to Samarra where he was placed in a house next to the caliph’s garrison. The Imam lived under constant surveillance until Mutawakkil was murdered by his own troops at the instigation of his own son, Muntasir.
Muntasir bin Mutawakkil reversed the policies of his father towards the Ahlul Bayt (a.s.); he was kind and generous to them; he returned the property of Fadak to the descendants of Imams Hasan and Husayn (a.s.). Unfortunately his caliphate did not last for more than six months when he died in 248 A.H.
Musta‘in came to power after Muntasir and continued the oppressive policies of his ancestors. But soon his own Turkish troops rebelled against him and pledged allegiance to Mu‘tazz bin Mutawakkil whom they rescued from prison. Finally, Musta‘in was killed and Mu‘tazz become the caliph.
Martydom
It was during the reign of Mu‘tazz bin Mutawakkil that Imam ‘Ali an-Naqi was martyred by poisoning.
Mo’taz arranged for the poisoning of Imam through an ambassador and Imam was martyred on Monday 3rd Rajab 254 a.h. nobody except Imam Hasan Askery (a.s.) was present at the time of his death. he gave his father ghusl and kafan and wept bitterly.
Children of Imam Ali Naqi (a.s.)
It is reported that Imam had 5 children
Imam Hasan Al-Askery (a.s.) the Eleventh Imam.
Husayn.
Muhammad (known as Syed Muhammad – Tomb near tomb of Balad).
Ja’fer.
Aaliya.
Hazrat Ummul Baneen (a.s.)
13 Jamadi-ul-Aakhar Wafat Anniversary of
Hazrat Ummul Baneen (a.s.)
13th Jamadi-us-Sani – the death anniversary of Hazrat Fatima bint-e-Hazm bin Khalid (also known as Umm-ul-Baneen) – the wife of Imam Ali (a.s.) and mother of Hazrat Abbas (a.s.). On the sad occasion of her death anniversary, we extend our condolences to Prophet Mohammad (s.a.w.w), Imam Zamana (a.s.), the Ahl-e-Bait (a.s.) and to all Momineen and Mominaat.
Hazrat Fatima binte Hazam bin Khalid Ibn-e-Rabi’e Ibn-e-Amer Kalbi, popularly known as Hazarat Ummul Baneen (a.s.) belonged to the clan of Banu Kilah, which was one the noblest families amongst the Hashimites and famous for the bravery and valour of its warriors.
She was born in 5 A.H. Some years after the martyrdom of Hazrat Fatima Zahra (s.a.), Imam Ali (a.s.) expressed his desire to his brother Aqil bin Abi Talib (a.s.) to marry a women of a brave and warrior tribe. Hazrat Aqeel was a very knowledgeable in tribe genealogy and he immediately proposed the name of Hazrat Fatima binte Hazam bin Khalid and the marriage took place soon after.
Much earlier during 8 A.H., Imam Ali (a.s.) had been given the prophecy by Prophet Mohammad (s.a.w.w) of a brave son who would be martyred alongside with his brother Imam Hussain (a.s.) on the day of Ashura. Ever since then, Imam Ali (a.s.) had been waiting for the birth of that son which came in the person of Hazrat Abbas (a.s.). Hazrat Umm-ul-Baneen came to the house of Imam Ali (a.s.) knowing very well that before her the chief of the women of paradise, Hazrat Fatima Zahra (s.a.) was living in that house. She served Imam Ali (a.s.) in the same manner as Hazrat Umm-e-Salma had served the Holy Prophet (s.a.w.w) after the demise of Hazrat Khadija (a.s.). Immediately stepping in the house, she vowed herself to act as a slave of the children of Hazrat Fatima (s.a.). Her sincerity was much respected by the children of Hazrat Fatima (s.a.) that they always gave her a high status and respect.
Fatima Binte Hazam was an accomplished and cultured lady, and bore Hazrat Ali’s four sons, Abbas, Abdullah, Jafer and Usman. The meaning of ‘Ummul Baneen’ is ‘Mother of Sons’. All of her sons were martyred along with Imam Husain (a.s.). After their martyrdom, she requested people not to call her ‘Ummul Baneen’ ever again. When Imam Husain (a.s.) was leaving Madinah for Iraq, Hadrat Ummul Baneen asked her four sons, Hadrat Abbas (a.s.), Abdulla, Ja’far and Usman to sacrifice their lives in the sacred cause of Imam Husain (a.s.).
The First Noha Recitor of the martyrdom of Imam Hussain(a.s.)
After the arrival of Imam Sajjad (a.s.) and Hazrat Zainab (s.a.) in Madinah, Hadrat Ummul Baneen used to gather women in her house and used to narrate them how Imam Husain (a.s.) and his companions were martyred by Yazidi forces. Hadrat Ummul Baneen was a great poet and she is considered as the first Noha (lamentation poetry) reciter for the martyrdom of Imam Husain (a.s.). She used to visit regularly the famous Jannat al-Baqi cemetery in Madinah and recite her Nohas in a very sad voice that everybody present there used to weep bitterly. She transformed the Jannat al-Baqi cemetery in Madinah as “the Centre of Azadari of Imam Husain (a.s.)”. The Nohas recited by Hadrat Ummul Baneen for the martyrdom of Imam Hussain (a.s.) are recorded in history and are considered as masterpieces in Arabic literature.
It is recorded in historical accounts that Hazrat Ummul Baneen died on 13th Jamadi us-Sani 64 A.H. and was buried in the Jannat al-Baqi cemetery in the holy city of Madinah.
Book detailing the life of Hazrat Ummul Baneen is located here:
Eid-e-Zahra(s.a)
| Eid-E-Zehra or Eid-E-Shuja Celebration (Eid-E-Zahra): | |
| The extraordinary two-month period of Azadari (mourning) reaches its climax with the death of our 11th Imam, Imam Hassan Askari (as) on the 8th of Rabi al-Awwal. The day that follows, according to tradition, is the greatest Eid (celebration) for the lovers of the Ahlul Bayt (as). Known as Eid-E-Zehra, this day honours the daughter of Prophet Muhammad (peace be upon him and his family) as a day of great joy and happiness for the believers. One of the important things that we mark is the first official day of the leadership of our living Imam, al-Hujjat ibn Hassan al-Askari [may Allah (SWT) hasten his return]. As narrated in our Duas, Ziyaraat and traditions, the return of our 12th Imam will mark the revenge of the blood spilled in Karbala. It is with this important event that we celebrate Eid-E-Zahra and sincerely ask Allah (SWT) to hasten the return of His final proof. Through the justice that the Imam will show, this day will truly be marked as the day of Eid for Fatima al-Zahra (sa) and all her true followers. |
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| Four Historical Events of this Day of 9th Rabi al-Awwal: |
| Narrators of history suggest four historic events which mark the day of 9th Rabi al-Awwal as significant. Firstly, some historians are of the opinion that the Prophet Muhammad (pbuh) was born on the 9th of Rabi al-Awwal. There are two other opinions: 12th Rabi al-Awwal and 17th Rabi al-Awwal respectively. For the Shia’s, the most popular narration is the one which states that the Prophet Muhammad (pbuh) was born on the 17th Rabi al-Awwal 570 AD. |
| Secondly, in regards to the importance of this day, it is noted that the Prophet Muhammad (pbuh) himself was seen smiling and ‘celebrating’ once in the gathering in the city of Madinah on this day while in the presence of Imams Ali, Imam Hassan and Imam Hussain (as) and said, “It is on this day that Allah (SWT) will destroy your enemies and the enemies of your grandfather and it is on this day when Allah (SWT) will accept the actions of your Shia and those who love you. This is the day when the words of Allah (SWT) came true where He said (in the Glorious Qur’an): ‘So those are the houses fallen down because they were unjust …’ (27:52). And this is the day when the Pharaoh (Firawn) of the time of the Ahlul Bayt was destroyed …” |
| Thirdly, the 9th of Rabi al-Awwal is also known as Eid-E-Zahra meaning the festival of Fatima al-Zahra (sa), because 3 to 4 years after the tragedy of Karbala, it was on this day that joy and happiness was restored in the family of Ahlul Bayt (as). From the tragedy of Karbala in 61 AH till this day, the family members of the Prophet Muhammad (pbuh) had continuously mourned and grieved the martyrdom of Imam Hussain (as). |
| Then Mukhtar ibn Ubaydullah al-Thaqafi, together with Ibrahim ibn Malik al-Ashtar and others rose to avenge the blood of Imam Hussain (as). They arrested every killer of karbala and executed them. Finally, Mukhtar arrested Umar ibn Saad ibn abi Waqqas (commander-in-chief of Yazeed’s army at Karbala) and Ubaydullah ibn Ziyad (governor of Yazeed in Kufa). He beheaded them and sent their heads to Imam Ali ibn al-Hussain al-Zainul Abideen (as) in Madina. These two heads reached the Imam Ali ibn al-Hussain al-Zainul Abideen (as) on the 9th Rabi al-Awwal and on seeing them, Imam (as) went into prostration (Sajda-E-Shukr) and said, “I thank Allah (SWT) who kept me alive to this day so that I could see the heads of the tyrants who killed my father.” Imam Ali ibn al-Hussain al-Zainul Abideen (as) then instructed the members of his family to remove the clothes of mourning, adorn themselves and celebrate the day with joy and happiness. |
| Hence, 9th of Rabi al-Awwal is the day of glory, honour, dignity and blessings. It is a great Eid day also named as “Eid-E-Shuja.” |
| Fourth or finally, 9th Rabi al-Awwal is the first day of the Imamate of our living Imam, al-Hujjat ibn Hassan al-Askari [may Allah (SWT) hasten his return] – a day of rejoicing and celebration. |
| It is true that an Imam is an Imam from birth but every Imam assumed the official role of his Imamate after the death of the previous Imam. The reason why we celebrate, in particular, the Imamate of our living Imam, al-Hujjat ibn Hassan al-Askari [may Allah (SWT) hasten his return] is to perhaps remind ourselves of his presence and about our responsibilities towards him. His father and our 11th Imam, Imam Hassan Askari (as) passed away on the 8th of Rabi al-Awwal 260 AH and our 12th Imam Muhammad al-Mahdi [may Allah (SWT) hasten his return] assumed his Imamate formally at a young age of 5 years on the 9th Rabi al-Awwal 260 AH. |
| We pray to Allah (SWT) to keep us firm on His path, and to always protect us from negligence in discharging our duties towards Him and our living Imam Muhammad al-Mahdi [may Allah (SWT) hasten his return], and to also include us among the Imam Muhammad al-Mahdi [may Allah (SWT) hasten his return] helpers and companions – Elahi Ameen. |
| Last but not least: Ahmad ibn Ishaq al-Qummi was a great companion of our 11th Imam, Imam Hassan Askari (as). On the 9th Rabi al-Awwal, Muhammad Hamadani and Yahya Baghdadi came to visit him and were informed that Ahmad ibn Ishaq al-Qummi was busy performing Ghusl (Ablution) for that day. When they inquired what the Ghusl was about, they were told that Ahmad ibn Ishaq al-Qummi had heard from 10th Imam, Imam Hadi (as), who said: “9th of Rabi al-Awwal is the day of Eid. It is our greatest Eid and the Eid of our followers.” |
| After performing his Ghusl Ahmad ibn Ishaq al-Qummi said to the two visiting men: “I have performed Ghusl because today is the Eid of 9th Rabi al-Awwal. I visited Imam Hassan Askari (as) on this day and noticed that his ring was shinning. The people of his household wore new clothes and had applied perfume. When I asked the reason, Imam Hassan Askari (as) said, ‘Today is 9th Rabi al-Awwal. It is the day of Eid for us and for our followers'”. (Chauda Sitaare) |
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| Recommended Acts on the day of Eid-E-Zehra (Eid-E-Zahra) or Eid-E-Shuja: |
On the 9th of Rabi al-Awwal, it is highly recommended to:
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20th Safar (Arbaeen) & Ziarat of Arbaeen
The stillness of the night was almost suffocating. The only noise that could be heard for miles around was the chirping of the night insects and the monotonous rippling of the waters of the stream, which recounting the mournful events of the day that had seen the death of those who lay buried in the nearby graves.
Suddenly there was a stir one of the tents, as if somebody had been awakened from his sleep. The flap of the tent was lifted and an old man, walking with a bent back and supporting himself in a staff, came out of it followed by a young person who apparently was his valets or orderly. Slowly he advanced towards the other tents and, standing a few paces away, shouted for the inmates of the other tents to come out.
Apparently the old man was speaking with a tone of authority as, hearing his voice the other persons sleeping in the tents rushed out showing obvious concern for his safety and welfare. He seemed to their leader or chieftain as they reverentially addressed him with bent heads.
One of these persons, who perhaps was closer to him, a friend if not a blood relation and quite advance in age, came hurriedly to where the old man was standing and said: O’ Jaber (r), what is the matter with you that you woke up so early before the break of dawn? May Allah bless you and your noble revered father, we all felt frightened by the thought that some illness had come to you some pain had awakened you from your sleep. Pray tell us the cause of your perturbation, if it is not connected in any way with your health.
The old man was no other than Jaber Ibn Abdullah Ansari (r). He had on hearing about martyrdom of Imam Hussain (a.s) and his companions and the imprisonment and humiliation of the surviving members of his family hastened towards Karbala with his devoted friends and follower. He had heard that bodies of the martyrs of Karbala were left without any burial.
On reaching Karbala, he saw that the Bani Asad who were having their nomadic camps some distance away from Karbala have covered the bodies with sand to protect them from ravages but no proper burial had been given to the martyrs. Jaber (r), with the help of his friends prepared the graves of the martyrs.
Jaber Ibn Abdullah (r) explained to his friends and companions that the reason why he had awakened them so early that morning was that in his dream he had seen the Holy Prophet who had told him the captives caravan, comprising Ali Zainul Abedeen (a), his infant son Muhammad al Baqir (a), Hussein (a)’s sisters were to reach Karbala that morning. The Prophet had asked him to go forward to greet them and to convey to them his salaams and condolences. He told his friends that he had awakened after this and he wanted them to accompany him so that they could go forward to receive the caravan and play hosts to the family of the Prophet (s).
By this time the first streak of dawn was visible on the eastern horizon. One of the entourage of Jaber (r) recited the call to prayers and all offered their morning prayers and thanked Almighty Allah for giving them the opportunity of being nor only the first pilgrims at the graves of the martyrs of Karbala, but also the first ones to greet the family of the prophet (s) on their return visit to the land rendered scared by the Holy blood of the martyrs.
As soon as they finished the prayers than they saw a cloud of dust rising in the distant horizon, indicating the approach of a caravan. Jaber (r) and his friends rode their mounts to receive and welcome the Prophet (s)’s family. As soon as they were at a hailing distance, they got down from their steed and, with profound respect offered their salutation to Imam Ali Zainul abadeen (a).
Jaber went over to the imam and holding the bridle of his horse respectfully led him towards his camp on the banks of the river with the rest of the caravan following them. He told the Imam about the purpose of his visit to Karbala what he had seen and heard during his halt there, and what he had done. He also respectfully enquired from Imam Zainul abadeen (a) about treatment meted out to him and the ladies of the prophet (s)’s family. When this question was put to him the Imam wept silently for quite some time and then softly replied:
“O’ Jaber it is a story of sufferings which will be written in blood and tears for future generations to read! What suffering shall I recount to you, which we endured after the tragedy here? The defy description”.
When the women of the family of the Prophet saw the graves of their dear ones, they fell one by one from their camels, overcome by grief and sorrow. Each one rushed towards the grave of her son, brother, father or husband. Each lady poured her heart over the grave of her dearest departed relation, narrating all the sufferings she endured. Zaineb (a) darted straight towards grave of Hussain (a).
Zaineb (a) was heard to say on Imam Hussain (a)’s grave: “My beloved brother, I have returned to you but without Sakina (a), whom you had at the time of departing entrusted to my care. My dearest brother, your beloved Sakina (a) bore all the suffering mutely and with fortitude till she could no longer endure them and surrendered her soul to her Maker. Forgive me my dear brother, if I faltered in any way in fulfilling the mission you entrusted to me.”
This incident occurred 40 days after the martyrdom of Imam Hussein. Ever since that incident, the followers of Imam Hussein commemorate that incident each year by gathering and remembering the tragedies that Imam Hussein and his family went through on the day of Ashura and the 40 days following Ashura.
20th Safar is observed as the day of Arbae’en the 40th day,after martyrdom of Imam Husayn (AS), his friends and relatives in Karbala on the 10th Muharram.
According to Imam Hasan bin Ali Al Askaree (AS) today it is highly desirable to:
1) Pray 51 Raka’t Prayer during the 24 hours of the day of Arbae’en, (17 Rak—a’ts in obligatory, and 34 Rak—a’ts in Naafilah Salaats).
2) Be in Karbala for Ziyaarat of Imam Husayn and other martyrs, if not possible, recite Ziyaarat of the Holy Imam and other martyrs of Karbala.
3) To wear a ring in the right hand.
4) To put the forehead on the earth (preferably on the earth of Karbala) in prostration.
5) To pronounce “Bismillahir-Rah’maanir-Rah’eem” in clear and loud voice while praying the salaats.
6) Imam Jaa’far bin Muhammad Al Saadiq (AS) had advised the faithfuls to recite the following “Ziyaarat” on the day of Arbae’en:
اَلسَّلامُ عَلى وَلِىِّ اللَّهِ وَحَبيبِهِ اَلسَّلامُ عَلى خَليلِ اللَّهِ وَنَجيبِهِ اَلسَّلامُ عَلى صَفِىِّ اللَّهِ وَابْنِ صَفِيِّهِ اَلسَّلامُ عَلىَ الْحُسَيْنِ الْمَظْلُومِ الشَّهيدِ اَلسَّلامُ على اَسيرِ الْكُرُباتِ وَقَتيلِ الْعَبَراتِ
assalaamu a’laa waliyyillaahi wa h’abeebihee assalaamu a’laa khaleelillaahi wa najeebihee assalaamu a’laa s’afiyyillaahi wabni s’afiyyihee assalaamu a’lal h’usayni l maz’loomsih shaheed assalaamu a’laa aseeril kurubaati wa gateeli l a’baraat
Peace be on the favourite of Allah, Peace be on the beloved friend of Allah, His distinguished hero! Peace be on the choicest confidant of Allah, sincerely attached precisely like his father! Peace be on Husayn, who gave his life in the way of Allah, a martyr, underwent untold hardships Peace be on the hostage surrounded by the-tightening circle of sorrow and grief, killed by a horde of savages.
اَللّهُمَّ اِنّى اَشْهَدُ اَنَّهُ وَلِيُّكَ وَابْنُ وَلِيِّكَ وَصَفِيُّكَ وَابْنُ صَفِيِّكَ الْفاَّئِزُ بِكَرامَتِكَ اَكْرَمْتَهُ بِالشَّهادَةِ وَحَبَوْتَهُ بِالسَّعادَةِ وَاَجْتَبَيْتَهُ بِطيبِ الْوِلادَةِ وَجَعَلْتَهُ سَيِّداً مِنَ السّادَةِ وَ قآئِداً مِنَ الْقادَةِ وَذآئِداً مِنْ الْذادَةِ وَاَعْطَيْتَهُ مَواريثَ الاَْنْبِياَّءِ
allaahumma innee ash-hadu annahoo waliyyuka wabnu waliyyika wa s’afiyyuka wabnu s’afiyyikal faa-izu bl-karaamatika akramtahoo bish shahaadati wa h’abawtahoo bis sa-a’adati waj-tabaytahoo bi-t’eebi l wi laadati wa ja-a’ltahoo sayyidan minas.saadati wa gaa-idan minal oaadati wa d’aa-idan minad’d’aadati wa aa’-t’aytahoo mawaareethal ambiyaaa-i
O my Allah I give witness that beyond a shadow of doubt he is Thy favourite and choicest confidant, who enjoys Thy confidence and favour, precisely like his father!
Thou looked upto him and elected him in Thy cause, picked and chose him for the good fortune, selected for him the best purified parents, appointed him guardian, leader, and defender of rights, a true representative (inheritor and progenitor) of guardians, leaders and defenders of rights, gave him much and more from the inheritance of the Prophets,
وَجَعَلْتَهُ حُجَّةً عَلى خَلْقِكَ مِنَ الاَْوْصِياَّءِ فَاَعْذَرَ فىِ الدُّعآءِ وَمَنَحَ النُّصْحَ وَبَذَلَ مُهْجَتَهُ فيكَ لِيَسْتَنْقِذَ عِبادَكَ مِنَ الْجَهالَةِ وَحَيْرَةِ الضَّلالَةِ وَقَدْ تَوازَرَ عَلَيْهِ مَنْ غَرَّتْهُ الدُّنْيا وَباعَ حَظَّهُ بِالاَْرْذَلِ الاَْدْنى وَشَرى آخِرَتَهُ بِالثَّمَنِ الاَْوْكَسِ
wa ja-a’ltahoo h’ujjatan a’laa khalqika minalaws’iyaaa-i fa-aa’-d’ara fid du-a’a-i wa man h’an nus’h’a wa bad’ala muhjatahoo feeka ll-yastangid’a i’baadika minal jahaalati wa h’ayratiz” z”alaalati wa qad tawaazara a’layhi man gharrathud dunyaa wa baa-a’h’az’z’ahoo bil-ard’alil adnaa wa sharaa aakhiratahoo bith-thamanilawkasi
put him forward as a decisive argument, along with the other successors (of the Holy Prophet-the twelve lmams) to the mankind. He met with deadly dangers, acted justly and fairly, made use of everything belonging to him to pay full attention to give sincere advice, took pains, made every effort and put his heart, mind, soul and life at the disposal of Thy mission to liberate the people from the yoke of ignorance and evil of bewilderment, but an evildoer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (eternal bliss) for the meanest and lowest bargain,
وَتَغَطْرَسَ وَتَرَدّى فى هَواهُ وَاَسْخَطَكَ وَاَسْخَطَ نَبِيَّكَ وَاَطاعَ مِنْ عِبادِكَ اَهْلَ الشِّقاقِ وَالنِّفاقِ وَحَمَلَةَ الاَْوْزارِ الْمُسْتَوْجِبينَ النّارَ فَجاهَدَهُمْ فيكَ صابِراً مُحْتَسِباً حَتّى سُفِكَ فى طاعَتِكَ دَمُهُ وَاسْتُبيحَ حَريمُهُ
wa taghat’rasa wataraddaa fee hawaahu wa askhat’aka wa askhat’a nabiyyaka wa at’aa-a’ min i’baadika ahlash shiqaaqi wan nifaaqi wa h’amalatal awzaaril mustawjibeenan naar fa-jaahada hum feeka s’aabiran muhtasiban h’attaa su fika fee t’aa-a-rika damuhoo wastubeeh’a h’areemuhoo
betrayed his “day of judgement” for a vulgar return, took pride in insolence, fell into the fathom- well of silly stupid follies, provoked Thee and Thy Prophet to anger, did as the harsh discordant, the hypocrite, the heavily burdened bearers of sin, condemned to Hellfire, advised to him, however, he (the Holy lmam), steadily, rightly and justly coped With them, till, in Thy obedience, gave his life after which his family was set adrift.
اَللّهُمَّ فَالْعَنْهُمْ لَعْناً وَبيلاً وَعَذِّبْهُمْ عَذاباً اَليماً اَلسَّلامُ عَلَيْكَ يَا بْنَ رَسُولِ اللَّهِ اَلسَّلامُ عَلَيْكَ يَا بْنَ سَيِّدِ الاَْوْصِياَّءِ اَشْهَدُ اَنَّكَ اَمينُ اللَّهِ وَابْنُ اَمينِهِ عِشْتَ سَعيداً وَمَضَيْتَ حَميداً وَمُتَّ فَقيداً مَظْلُوماً شَهيداً
allaahumma fal-a’nhum laa’-nan wa bee lan wa a’d’d’i b h u m a’d’aaban aleemaa assalaamu alayka yabna rasulullah assalaamu alayka yabna sayyedel awsia ashhadu annaka aminullah wabnu amineh eshtu saidan wa madaytu hamidan wa muttu faghidan mazluman shahida
O my Allah, therefore, condemn them to hell as a denunciation and conviction; and crack-down on them with a painful Punishment. Peace be on you O the son of the Messenger of Allah! Peace be on you O the son of the first of the successors (of the Holy Prophet)!
وَاَشْهَدُ اَنَّ اللَّهَ مُنْجِزٌ ما وَعَدَكَ وَمُهْلِكٌ مَنْ خَذَلَكَ وَمُعَذِّبٌ مَنْ قَتَلَكَ وَاَشْهَدُ اَنَّكَ وَفَيْتَ بِعَهْدِ اللَّهِ وَجاهَدْتَ فى سَبيلِهِ حَتّى اَتيكَ الْيَقينُ فَلَعَنَ اللَّهُ مَنْ قَتَلَكَ وَلَعَنَ اللَّهُ مَنْ ظَلَمَكَ وَلَعَنَ اللَّهُ اُمَّةً سَمِعَتْ بِذلِكَ فَرَضِيَتْ بِهِ
wa ash-hadu annallaaha munjizun maa wa-a’daka wa muh-li kun man khad’alaka wa mu-a’d’d’ibun man oatalaka wa ash-hadu annaka wafayta bi-a’hdillaahi wa jaahadta fee sabeelihee hattaa ataykal yageen fa-la-a’nallaahu man oatalaka wa la-a’nallaahu man z’alamaka wa la-a’nall.aahu ummatan sami-a’t bi-d’aalika faraz”iyat bihee
I bear witness that Allah put faith in you like He had full confidence in your father, and that you always looked for and collected good and virtue, lived a highly praiseworthy life and departed from this world a martyr, forsaken and abused; I bear witness that Allah will promptly fulfill the promise, He made to you, and destroy those who left you helpless and punish those who killed you; I bear witness that you kept your promise made with Allah, and strived in His way till what was certain came upon you, so curse of Allah be an those who killed you, curse of Allah be on those who oppressed you, curse of Allah be on the people who came to know and approved.
اَللّهُمَّ اِنّى اُشْهِدُكَ اَنّى وَلِىُّ لِمَنْ والاهُ وَعَدُوُّ لِمَنْ عاداهُ بِاَبى اَنْتَ وَاُمّى يَا بْنَ رَسُولِ اللَّهِ اَشْهَدُ اَنَّكَ كُنْتَ نُوراً في الاَْصْلابِ الشّامِخَةِ وَالاَْرْحامِ الْمُطَهَّرَةِ لَمْ تُنَجِّسْكَ الْجاهِلِيَّةُ بِاَنْجاسِها وَلَمْ تُلْبِسْكَ الْمُدْلَهِمّاتُ مِنْ ثِيابِها
allaahumma innee ush-hiduka annee waliyyun liman walaahu waa’duwwun liman a’adaahu bi-abee anta wa ummee yabna rasoolili aah ash-hadu annaka kunta nooran fil as’laabish shaamikhati wal arh’aamil mut’ahharah lam tunajjiskal jaahiliyyatu bi-anjaasihaa wa lam tulbiskal mudlahimmaatu min thiyaabihaa
O my Allah be my witness that I make friends with those who love him and oppose those who deny him. I, my father and mother, are at your disposal 0 the son of the Messenger of Allah. I know and bear witness that you were “light” in the sublime loins and in the pure wombs, never touched you the dirt of ignorance, nor ever obscurity concealed you in its folds;
وَاَشْهَدُ اَنَّكَ مِنْ دَعاَّئِمِ الدّينِ وَاَرْكانِ الْمُسْلِمينَ وَمَعْقِلِ الْمُؤْمِنينَ وَاَشْهَدُ اَنَّكَ الاِْمامُ الْبَرُّ التَّقِىُّ الرَّضِىُّ الزَّكِىُّ الْهادِى الْمَهْدِىُّ
wa ash-hadu an naka min da-a’aa-imid deeni wa arkaanil muslimeena wa maa’-qilil moo-mineen wa ash-hadu annakal imaamul barrut taqqiyyur raz”iyyuz zakiyyul haadi l mahdiyy
I bear witness that you are the pillar of “Deen”, support of the Muslims, refuge of the faithfuls; I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam);
وَاَشْهَدُ اَنَّ الاَْئِمَّةَ مِنْ وُلْدِكَ كَلِمَةُ التَّقْوى وَاَعْلامُ الْهُدى وَالْعُرْوَةُ الْوُثْقى وَالْحُجَّةُ على اَهْلِ الدُّنْيا وَاَشْهَدُ اَنّى بِكُمْ مُؤْمِنٌ وَبِاِيابِكُمْ مُوقِنٌ بِشَرايِعِ دينى وَخَواتيمِ عَمَلى وَقَلْبى لِقَلْبِكُمْ سِلْمٌ وَاَمْرى لاَِمْرِكُمْ مُتَّبِعٌ وَنُصْرَتى لَكُمْ مُعَدَّةٌ
wa ash-hadu annal a-immata min wuldika kalimatut taqwaa wa aa’ laamul hudaa wal u’rwatul wuthqaa wa l h’ujjatu a’laa ah lid dunyaa wa ash-hadu annee bikum moo-minun wa bi iyaabikum moo-qinun bi-sharaa-yi-i’deenee wa khawaateemi a’malee wa qalbee ll-qalbi kum silmun wa amree li-amrikum muttabi-u’n wa nus’ratee lakum mu-a’ddatun
I bear witness that the Imams among your descendants are the symbols of “conscious piety” and signs of “true guidance”, the “safe handle”-Islam, and the decisive arguments over mankind; I declare positively that I have full faith in you and I know for certain that you shall return. I am, fully committed to the laws of my religion, certain of my deeds, my mind and heart ready for your return, and my affairs carried out in the light of your instructions,
حَتّى يَاْذَنَ اللَّهُ لَكُمْ فَمَعَكُمْ مَعَكُمْ لامَعَ عَدُوِّكُمْ صَلَواتُ اللَّهِ عَلَيْكُمْ وَعلى اَرْواحِكُمْ وَاَجْسادِكُمْ وَشاهِدِكُمْ وَغاَّئِبِكُمْ وَظاهِرِكُمْ وَباطِنِكُمْ آمينَ رَبَّ الْعالَمينَ
h’attaa yaad’anallaahu lakum fa-ma-a’kum ma-a’kum laa ma-a’a’dduwwikum s’alawatullaahi a’laykum wa a’laa arwaah’ikum wa ajsaadi kum wa shaahidikum wa ghaa-ibikum wa z’aahirikum wa baat’inikum aameen rabbal a’alameen
till Allah gives you permission, together with you, along with you, not at the same time with your enemies. Blessings of Allah be on you, on your souls, on your bodies when you are visible, when you are invisible, on your perceivable aspects, on your innermost genius be it so, O Lord of the worlds.
Imam Sajjad (AS)’s Sahifa Sajjadiyah
The fourth Holy Imam, Ali ibn Husayn Zain-ul-Abedin (AS) was born in Medina on 5th Shaban 38 A.H. His epithet was Abu Muhammad and was popularly titled as “Zain-ul-Abedin”. The mother of this Holy Imam was the royal personage, Shahr Banoo, the daughter of King Yazdjerd III, the last Sasanid emperor of Iran.
The Holy Imam Ali-Zain-ul-Abedin (AS) spent the first two years of his infancy in the lap of his grandfather Imam Ali Ibn Abi Talib (AS) and then for twelve years he had the gracious patronage of his uncle, the second Holy Imam Hasan Ibn Ali (AS). In 61 H.A. he was present in Karbala, at the time of the gruesome tragedy of the wholesale massacre of his father, his uncles, his brothers, his cousins and all the godly comrades of his father; and suffered a heartless captivity and imprisonment at the hands of the devilish forces of Yezid.
The Holy Imam Ali-Zain-ul-Abedin (AS) lived for about 34 years after his father and all his life he passed in prayers and supplication to God and in remembrance of his martyred father. It is for his ever being in prayers to God, Mostly lying in prayerful prostration, that this Holy Imam was popularly called “Sajjad”.
His recorded Du’as in a book known as “As-Sahifatus-Sajjadiyah” and “As-Sahifatul-Kamilah”; and also called “Psalm of ‘Ale Muhammad” and “Injil of Ahlul Bait”, indicates that these invocations were not just a prayer, but also a means of guidance for the Muslims.
How could anyone tell him not to ask his wants from Allah? How could anyone come between Allah and His servant, when raising his hands he called his Lord in a heart-rending voice to come to his aid and to help him out of his difficulties. But those recorded duas are a treasure of Islamic knowledge. One finds in them almost all theological and ethical questions answered eloquently and eruditely. Reading them, the heart is filled with true belief and sincere love of Allah; and the light of virtue and nobleness illuminates the character.
When this book “As-Sahifatus-Sajjadiyah” was shown to Egyptian scholars, they were thunderstruck and awed by its beauty. They were amazed and stunned by the purity of thought and perfection of character to which this book irresistibly leads its reader.
The renowned scholar, late Al-Tantawi wrote:
“I have studied this book with utmost care. I have gone through the Du’as (invocations) and Munajats (supplications) with a searching eye. I was stunned by the lofty meanings and deep sense contained therein. I was deeply impressed by the value and magnificence of these invocations. I wonder how the Muslims all along been ignorant of such valuable treasure. They have been in deep slumber all these centuries.
They could not even feel that Allah had supplied them with such a precious store of knowledge.
The invocations in this book have two distinct approaches: the one seeks for the knowledge and guidance to keep away from sins and evil things, while the other persuades and exhorts one to enable one’s ‘self’ by performance of virtuous deeds. We may say that these Invocations, full of knowledge and guidance, are a wonderful treasure of secrets, and contain hints regarding self-reproachment, admission of shortcomings, with tears and self-purification, warding off vicissitudes and difficulties, safe-guarding oneself from the tyrannies of the enemy, recovery from various diseases and so on. All such Du’as are found mostly in the first part of the book, while the later part consists of the loftiness and grandeur of Allah, His creation and other wonders of His power and might.
Is it not wonderful? Does not it show that these holy personages are unveiling many secrets of learning and unravellirig many mysteries of knowledge for Muslims, who happen to be completely ignorant of it. It is a fact that the affairs of human beings are divided into two parts: The one is to keep away from evil, the other to acquire good traits together with the knowledge of Divine existence, which is essential for self-purification and spiritual perfection.”
Then he goes on expounding these points with help of many invocations. In another article, he compares an invocation of Imam Zayn al-‘Abidin(AS) with the prayer of the Prophet Nuh (Noah). Just to give an example of the high religious and ethical standard taught by our Holy Imam, I am quoting here extracts from a Du’a, known as Makarim-ul-Akhlaq (Noble Character). This Du’a is enough to lead the reciter on the right path, making him a perfect Muslim and a virtuous believer.
O Lord, Thou art my shelter if I grow sad, and Thou art my resource if I am in need and unto Thee I cry for help, when deeply afflicted, and with Thee is recompense for what is lost, and reformation for what is corrupted, and alteration for what Thou disapprovest:
Therefore, favour me with security before calamity, and bounty before begging (for it) and right direction before error and spare me from bearing me peace on the day of resurrection and favour me with hand some guidance.
O Lord, bless Muhammad and his Al (family) and ward off (evil) from me with Thy grace, and nourish me with Thy blessing, and reform me with Thy graciousness and cure me with Thy goodness and hide me in the shelter of Thy mercy and clothe me with Thy approbation, and help me, when matters grow difficult about me, (to choose) the most righteous of them, and when actions become dubious, (to select) the purest of them, and when the creeds conflict, (to adopt) the most praiseworthy of them.
O Lord, bless Muhammad and his Al (family) and crown me with sufficiency and adorn me with the grace of Thy love and grant me true guidance and do not try me with prosperity and confer on me the beauty of comfort and do not make my life a succession of trials, and do not reject my prayer with repulsion; for, I do not recognise any as Thy rival, and I do not call upon any as Thy equal.
O Lord, bless Muhammad and his Al (family) and restrain me from extravagance and preserve my subsistence from waste and increase my possessions by giving blessing therein and let me walk along the path of benevolence; in whatever I spend my (wealth).
THE EVENT OF MUBAHALA FROM ‘TAFSIR AL-MIZAN’
But whoever disputes with you in this after what has come to you of knowledge, then sat:
“Come let us call our sons and your sons and our women and your women and our selves and your selves, then let us pray earnestly and bring about the curse of Allah on the liars” (61). Most surely this is the true story, and there is no god but Allah,’ and most surely Allah is the Mighty, the Wise (62). But if they turn back then surely Allah knows the mischief makers (63).[Surah Ale Imran verses 61-63]
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COMMENTARY
Qur’an: But whoever disputes with you in this after what has come to you of knowledge: “Fa” (translated here as “But”) shows that the offer of al-mubahalah (means earnest imprecation) branches out from the Divine teaching explained above so clearly and convincingly about ‘Isa son of Maryam (a), and ended so emphatically with the words, The truth is from your Lord, so be not of the doubters (60). “in this”: The pronoun “this” refers either to ‘Isa or to the “truth” mentioned in the preceding verse. The preceding verses were Divine Revelation in which there could be no doubt at all. Apart from that, they contained a clear logical proof, that is, the verse: Surely the likeness of ‘Isa is with Allah as the likeness of Adam. ..(59). Thus, the knowledge emanating from these verses is two-fold: one, because it is a Divine Speech: two, because of its rational proof. That is why this knowledge was not reserved for the Prophet only; others too could understand it. Even if someone did not believe it to be a Divine Revelation, he could not entertain any doubt about the truth of the subject discussed, because it contained rational argument which unbiased mind was bound to accept. Perhaps that is why Allah said: “after what has come to you of knowledge” and did not say, after what We have explained to them.
Another point: By reminding the Prophet of the Divine Knowledge, Allah wanted to assure him that he would overwhelm his adversaries by Allah’s permission and that Allah would surely be on his side supporting him in that dispute.
Qur’an: then say: “Come, let us call our sons and your sons and our women and your women and our selves and your selves: The first person plural pronoun in “let us call” has a different import from the plural pronouns in “our sons” “our women” and “our selves”. The former refers to the both parties of the argument, that is, the advocates of Islam and those of Christianity; while the latter refer to the side of Islam only. Accordingly, the meaning would be as follows: Let us both call the sons, the women and the ‘selves’ ; -we should call our sons, our women and our ‘selves’, and you should call your sons, your women and your ‘selves’. The verse thus has shortened a long sentence in a meaningful and pleasant way.
Al-Mubahalah and al-mula’anah both have the same meaning: to curse each other. The actual parties of the argument were the Messenger of Allah on one side, and the Christians men on the other. But in the challenge for the imprecation, the call was extended to the sons and women, as it would show more convincingly that the claimant is perfectly sure of the truth of his claim, that he is absolutely right. Allah has put in man the love of his children and family, to such an extent that he puts himself in jeopardy to save them, plunges into perilous situations to keep them safe. And precisely for this reason, sons have been mentioned before women, because man loves his sons more than his women.
An exegete has said: “The verse means, let us call your sons, your women and your selves; and let you call our sons, our women and our selves.” But the explanation given by us above shows how absurd this meaning is. This meaning does not leave any justification for including the sons and the women in the earnest imprecation.
The detailed description of the invitees is a further proof that the caller (i.e., the Prophet) has absolute confidence in the truth of his claim. The import of the call is as follows: Let my whole group and your whole group enter into earnest imprecation, so that both groups pray earnestly to Allah and bring about the curse of Allah on the liars. In this way, the Divine curse and chastisement shall cover the sons, women and selves of the liars, and the enemies of truth shall be annihilated completely, they shall be rooted out without leaving any trace.
Consequently, the truth of this speech does not depend on numerousness of the sons, the women or the ‘selves’. The main brunt of the challenge is that one party -that which is on wrong -should perish together with all its near and dear ones -male and female, old and young. The exegetes unanimously say -and traditions and history support them -that when the Messenger of Allah (s) came out for the imprecation, the only persons whom he brought with him were: ‘Ali, Fatimah, al-Hasan and al-Husayn (peace be on them all). Therefore, the only participants, on the side of Islam, were two ‘selves’, two sons and one woman -and yet the Prophet did fully comply with the Divine Command.
Moreover, the meaning of a word in a verse is one thing, and it is quite another matter as for whom, or on how many people, could that word be applied in practice. We find numerous examples in the Qur’an where an order, a promise or a threat has been mentioned using plural words, but the circumstances of its revelation show that it was revealed for one person only. For example: (As for) those of you who put away their wives by likening their backs to the backs of their mothers, they are not their mothers (58: 2) ; And (as for) those who put away their wives by likening their backs to the backs of their mothers then would recall what they said. ..(58: 3) ; Allah has certainly heard the saying of those who said: “Surely Allah is poor and we are rich” (3:181); And they ask you as to what they should spend. Say: “Whatever can be spared” (2:219). There are a lot of verses which were revealed with plural words, although the events for which they were revealed concerned one person only.
QUR’AN: “then let us pray earnestly and bring about the curse of Allah on the liars”: “al-Ibtihal” is derived from al-bahlah also pronounced al-buhlah (curse). This is its basic meaning; then it was commonly used for earnest prayer.
The words, “and bring about the curse of Allah”, are a sort of explanation for the preceding verb, “then let us pray earnestly.” The verse said, “and bring about the curse of Allah”; it did not say, and ask from Allah to curse. It was an indication that that prayer would surely be granted because at that juncture it was the only way to distinguish the truth from the falsehood.
The word, “the liars”, does not refer to all the liars found anywhere in the world, nor does it mean the genes of the liars. It refers to a particular group -that party of the argument (between the Prophet and the Christians) which was wrong in its claim. The Prophet was saying that Allah is One, there is no god besides Him, and that ‘Isa was His servant and messenger; while the Christians said that ‘Isa was God, and son of God, and that God had three persons.
This observation leads us to another reality. All those who came out for the proposed imprecation were equal partners in their respective claim. Had the claim and the resulting imprecation been between the Prophet only and the Christians, one party (i.e., the Prophet) would demand singular words, and the other, plural. In such cases, it is necessary to use an expression which would cover singular and plural both. For example, the sentence under discussion could have been written like this: and bring about the curse of Allah on whosoever is lying. But it says: “… on the liars.” It proves that indeed there were liars (in plural) in one party of the argument, either on the side of the Prophet or on the Christians’ side. Consequently, all those who came out for the imprecation would be partners in the claim -because lie presupposes a claim. Therefore, those who were present on the side of .the Prophet for the imprecation -i.e., ‘Ali, Fatimah, al-Hasan and al-Husayn -were partners in the claim of the Messenger of Allah (s) and his Mission. 1t is one of the most excellent virtues which were given exclusively to these family-members of the Prophet (peace be on them all). Another exclusive excellence: Allah gave them the names of ‘selves’, women and sons of the Prophet to the exclusion of all the men, women and children of the ummah.
Question: You have mentioned above that the Qur’an uses, more often than not, plural words for singular; and even this verse says “our women” while it was only one lady, i.e. , Fatimah (a), who participated in the imprecation. Then why should the plural, “the liars”, be not explained in the same way?
Reply: There is a vast difference between the two. There is a situation which may happen again and again, and there is another which is not expected to repeat itself. In the former situation, it is perfectly all right to use a plural in place of a singular, so that the rule or comment would cover even those who would be doing the same thing in future. But in the latter situation it is not allowed to use plural in place of singular, because the event is not to repeat itself and no one else is expected to be included in that order or comment, etc. Look for example at the following verses:-
And when you said to him to whom Allah had shown favour and to whom you had shown favour: Keep your wife to yourself and fear Allah.(33 :37).
The tongue of him whom they are inclined to blame (for it) is barbarous and this is clear Arabic tongue(16: 103)
O Prophet! surely We have made lawful to you your wives whom you have given their dowries, …and a believing woman if she gave hereself to the Prophet. if the Prophet desired to marry her -specially for you, not for the (rest of) believers; …(33: 50)
And the order for calling to the: imprecation could not be extended beyond that particular situation, that is, the imprecation between the Prophet and the Christians. Therefore, when Allah uses a plural, there should be more than two in both parties which were called; otherwise, the use of the plural “the liars” would be out of place.
Question: All the Christians w ho had come in the delegation of the Najran were a party to a claim -the claim that ‘Isa was God, and the son of God, and one of the three persons of God. There was no discord among them in this matter, nor was there any difference in this claim between their men and women. Like- wise, the claim on the side of the Prophet -that Allah is One, there is no god but He; and ‘Isa, the son of Maryam (a) was His servant and His messenger -was upheld by all the believers; it was not confined to anyone of them -not even the Prophet. Therefore, it is out of place to say that those who were brought by the Prophet for the imprecation had any superiority or excellence over the rest of the believers.
In fact, the Prophet had brought them just as examples of the sons, women and selves mentioned in the verse.
Moreover, claim and mission are two different things. Those who participated in the imprecation were party to the claim. How is it that you have made them partners in the Mission too?
Reply: Had the Prophet brought them just as samples, it was necessary for him to bring at least two other men, three women and three sons -to comply with the demand of the plurals. Yet, he did not do so. It proves that only those who came with him were worthy of being called his sons, his women and his selves -to the exclusion of all the others. Only on accepting this fact, we can say that he obeyed the Divine Order given in this verse. In other words, he could not find anyone worthy of being included in these categories, except the one man, one woman and two sons whom he brought with him. There was no one else whom he could include in compliance with the plural words of the verse. In these circumstances, he fully complied with the order, although he could not bring three persons in any category.
Moreover, if you ponder on the events, you will see that the only aim of the Christians of Najran in coming to Medina was to confront the Messenger of Allah (s) and to argue with him” about ‘Isa, the son of Maryam (a). It was the Messenger of Allah who was claiming that ‘Isa was a servant of Allah and His messenger. It was he who called others to believe in this claim, saying that it was based on Divine Revelation -the revelation which, he said, was sent to him. As for the rest of the believers, the Christians had nothing to do with them; nor did they argue with them. That is why Allah has used singular verbs and pronouns in the beginning of this verse, when referring to the Prophet: “But whoever disputes with you (literally: thee) in this after what has come to you (lit.: thee) of knowledge, then say (lit.: say thou)…” The same is the case of the verse: But if they dispute with you (lit.: thee), say (lit.: say thou): “I have submitted myself (entirely) to Allah and (so has) every one who follows me” (3: 20).
The above explanation shows that the Messenger of Allah (blessings of Allah be on him and his progeny) had not brought those personalities as samples or examples of other believers – because the believers, per se, had no part in that disputation or imprecation; and there was no reason why they should be offered as targets for the curse and punishment which were to come to one of the two parties (the Christians and their adversary, i.e., the Prophet). The Prophet himself was a party of that argument and it was his obligation to offer himself as the target of the calamity which could come to him in case his claim was (God forbid!) wrong. Now, there was no reason why he should bring ‘Ali, Fatimah, al-Hasan and al-Husayn (a) with him, if his claim were not dependent on them also, as it was on his own self.
He had come with them for imprecation because they were the only sons, woman and self on whom his claim depended. Surely he had not brought them as samples or examples. It is now crystal clear that these personalities were his partners in his claim; the claim depended on them as it did on him.
Furthermore, the Christians had come to argue with the Prophet not just because he believed that ‘Isa son of Maryam (a) was the servant and messenger of Allah. They had taken upon themselves to come upto Medina because, in addition to claiming those things about ‘Isa, he had called and invited them to believe likewise. This call, this mission, was the main reason why they had come in delegation for argument. Consequently, when the Prophet came to the appointed place of imprecation, bringing with him the four personalities, it was because of that claim and that call together. Thus these personalities were his partners in his mission, as they had been his partners in his claim.
Question: We accept that the Prophet came with them because they were a part of him; and this attribute was not found in others, it was their exclusive excellence. But it appears -and normal practice confirms it -that when a man brings his near and dear ones, his women and children, in dangerous and frightening places, it shows that he is fully confident of his and their safety and comfort. His bringing them for imprecation proves only that he was absolutely sure of his truth -it does not show anything else. It is quite irrelevant to say that his action proves that they were his partners in the mission.
Reply: It is true that the beginning of the verse does not show more than that which has been mentioned above. But the end of the verse, that is, “on the liars”, shows that there were surely liars (in plural) in one of the two sides of the argument and imprecation. Such expression could only be used if there were several people in each group, all making some claim -be it true or false. Therefore, those who were brought there by the Prophet were indeed his partners, both in the claim and in the mission, as was explained above. It is thus proved that those who were present there with the Prophet -all of them were parties to the claim and the mission, together with the Prophet, and were his partners in it.
Question: It follows, from what you have said that they were his partners in the prophethood.
Reply: Not at all. We have explained earlier where we have discussed “Prophethood”[l] that the Call and Propagation are not one and the same with the prophethood, although they are among its conditions and concomitants, and are parts of the divinely-bestowed responsibilities which a prophet takes upon himself. Likewise, we have made it clear in the discourse about the Imamah [2] that they are not identical with Imamah either, although they are in a way among its concomitants.
Qur’an: Most surely this is the true story, and there is no god but Allah: The demonstrative pronoun “this” refers to the earlier mentioned stories of ‘Isa (a). There is a fine literary transposition in the sentence. What it says is as follows: Most surely the stories We have told you concerning ‘Isa are the truth -not that which is told by the Christians.
“There is multiple emphasis in this sentence: Inna (surely) and la (surely) followed by an additional pronoun huwa (this) are all combined together to put utmost emphasis on this statement. It was done to cheer the Prophet and to encourage him and strengthen his heart for the coming imprecation, by augmenting his certainty and insight, and fortifying his confidence in the revelation which Allah had sent to him. It is further strengthened by additional emphasis contained in the next sentence which describes an accompanying reality: “and there is no god but Allah”. This fact once again shows that the preceding stories are truth.
Qur’an: and most surely Allah is the Mighty, the Wise: The conjunctive “and” joins it to the first sentence of the verse.
The same modes of emphasis have again been used here. It aims at further comforting the Prophet and strengthening his heart. It says that Allah is Mighty: He has power to help the side of the truth. And He is Wise: He cannot neglect or forget this aid, because ignorance or oblivion cannot reach Him. He is not like those false deities whom the enemies of the truth have taken for themselves besides Him.
This explanation shows why these two Divine Names were chosen for concluding this verse. The sentence contains an exclusiveness: Only Allah is the Mighty and the Wise.
Qur’an: But if they turn back then surely Allah knows the mischief makers: What should be the actual aim of any argument or imprecation? The manifestation of the truth. If so, then it is unthinkable for a seeker of truth to turn back from it. If the Christians really wanted the truth to be manifested -and they knew that Allah was the Guardian of truth and that He would never allow it to be destroyed or invalidated -they would not turn back from the proposed imprecation. And if they did, it would show that their aim by all this argumentation and disputation was not the manifestation of truth; they only wanted apparent victory, preservation of the status they had and beliefs they followed, and continuation of the customs and traditions with which they were familiar. Their only goal was that which their desire, lust and greed had made to seem fair to them – and it was not the good life which conforms with truth and happiness; it was but a semblance of life. In other words, they did not want reform and improvement; they wanted to make mischief in the world by corrupting the good life. Their turning back would mean that they were mischief-makers.
The sentence uses a metaphorical device of putting the cause in place of the effect; it mentions their mischief-making instead of saying that they do not want the truth to be manifested.
The second part of the sentence refers to the Divine Attribute of knowledge, and it has been emphasized with addition of inna (surely), as it says: “then surely Allah knows”. It was to show that mischief-making and thwarting the manifestation of truth was ingrained in their psyche, and Allah knows that as a result of that deep rooted trait they will surely turn back from the imprecation. And so they did and by doing so proved the truth of the Divine Words.
TRADITIONS
as-Sadiq (a) said: “When the Christians of Najran came to the Messenger of Allah (s) as a delegation -and their leaders were al-Ahtam, al-‘Aqib, and as-Sayyid -and (the time of) their prayer came, they began to ring hand-bells and prayed. The Companions of the Messenger of Allah said: ‘O Messenger of Allah! This in your Mosque? ‘ He said: ‘ Let them be!’ When they finished (their prayer) they came near the Messenger of Allah and said: ‘To what do you call (us)? ‘ He said: ‘To bearing the witness that there is no god except Allah, and that I am the Messenger of Allah, and that ‘Isa was a servant created (by Allah) , he used to eat, drink and relieve himself.’ They said: ‘Then who was his father? , Thereupon came the revelation to the Messenger of Allah saying: ‘Say to them, “What do you say about Adam? Was he a servant created (by Allah) who used to eat, drink, relieve himself and cohabit?” , The Prophet put this question to them and they replied: ‘Yes.’ He said: ‘Then who was his father? ‘ and they became speechless. Then Allah sent down (the verse) : Surely the likeness of ‘Isa is with Allah as the likeness of Adam; He created him from dust. ..; and the verse: But whoever disputes with you in this after what has come to you of knowledge. ..and bring about the curse of Allah on the liars.
“Then the Messenger of Allah said: ‘(If you do not agree with what I say) then enter into earnest imprecation with me; thus if I am truthful the curse will be sent down on you and if I am a liar it will be sent down on me.’ The said: ‘You have done justice.’
“So they made an appointment for the imprecation. When they returned to the place they were staying, their leaders as-Sayyid, al-‘Aqib and al-Ahtam, said: ‘If he comes for the imprecation against us with his nation (i.e., people unrelated to him), we shall enter into imprecation against him, because then he is not a prophet. But if he enters into imprecation against us with only the people of his House, we shall not enter into imprecation against him, because he will not put the People of his House forward unless he is truthful.’
“When the morning came, they came to the Messenger of Allah (s) -and there were with him the Leader of the Faithful (‘Ali), Fatimah, al-Hasan and al-Husayn (a). The Christians said: ‘Who are these? ‘ They were told: ‘This is his cousin, al-waisy (executor of will) and son-in-law, and this is his daughter Fatimah, and these are his sons al-Hasan and al-Husayn.’ So they were frightened and said to the Messenger of Allah: ‘We shall pay you whatever you are pleased with, but excuse us from the imprecation.’ Thereupon the Messenger of Allah (s) made agreement with them on (the condition of) al-jizyah (tax); and they went away.”
(at- Tafsir, al-Qummi)
Ar-Rayyan ibn as-Salt narrates a talk of ar-Rida (a) with al-Ma ‘mun and the scholars about the difference between the Prophet’s progeny and the rest of the ummah and the former’s superiority over the latter, in which he, inter alia, says: “The scholars said: ‘Has Allah explained (this) selection in His Book?, ar-Rida (a) said: ‘He has explained the selection manifestly in twelve places -apart from the hidden (references).’ Then he described those places of the Qur’an, during which he said: ‘As for the third (verse, it was) when Allah distinguished His purified creatures and ordered His Prophet to earnestly pray with them for His curse on the liars, in the verse of imprecation. So Allah, the Mighty, the Great, said: But whoever disputes with you in this 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 selves and your selves”, The scholars said: ‘our selves means the Prophet himself.’ Abu’1-Hasan (ar-Rida) said: ‘You are mistaken. He only meant ‘Ali ibn Abi Talib. And one of the proofs to show it is the saying of the Prophet (himself): “Banu Wali’ah should give up (their mischief) ; otherwise, I will surely send to them a man like my own self” -referring to ‘Ali ibn Abi Talib.
And He meant al-Hasan and al-Husayn with “sons”, and meant Fatimah with “women”. So this is an exclusive virtue in which no one can precede them, and an excellence in which no man can reach them, and an honour in which no creature can overtake them, because He made ‘Ali’s person like his (Prophet’s) own self (person) …’ ” (‘Uyunu ‘ l-akhbar)
As-Saduq narrates through his chain from al-Imam Musa ibn Ja’far (peace be on both of them), that he had a talk with (Harun) ar-Rashid, during which ar-Rashid said to him: “How is it that you say, ‘We are the offspring of the Prophet’, while the Prophet did not leave any offspring? And progeny is through male, not through female; and you are the children of the daughter and her child is not (her father’s) progeny.” The Imam said: “I said to him: ‘I ask you by the right of kinship and that of the grave (i.e., of the Prophet) and of him who is therein, that you should excuse me from (replying to) this question.’ He said: ‘You shall tell me of your proof for it, O son of ‘Ali, and you, O Musa! are their leader and their present Imam -thus I have been informed -and I am not going to excuse you from any question I put to you until you bring me a proof from the Book of Allah; because you claim, O children of ‘Ali! that nothing of it (the Book) comes out from you -not even an alif or a waw -but you know its interpretation; and you advance the word of Allah, the Mighty, the Great, as your proof; We have not neglected anything in the Book [6: 38], and you are not in need of the opinion of scholars and their analogy “
“Then I said: ‘Do you permit me to reply? ‘ He said: ‘Let me have.’ I said (reciting the Qur’anic verse) : ‘I seek refuge of Allah from the cursed Satan. In the name of Allah, the Beneficent, the Merciful. ., .and of his (Ibrahim’s) offspring, Dawud and Sulayman and Ayyub and Yusuf and Musd and Harun; and thus do We reward those who do good; and Zakariyya and Yahya and ‘Isa and Ilyas; everyone was of the good ones (6: 84- 5). Who was the father of ‘Isa? O Leader of the Faithful!’ He said: ‘He had no father.’ Then I said: ‘Yet He (Allah) has joined him with the progenies of the Prophets through Maryam; and in the same way Allah, the High, has joined us with the progenies of the Prophet through our mother, Fatimah.’ (Then I said): ‘Should I tell you more? O Leader of the Faithful!’ he said: ‘Let me have.’ I said: ‘(It is) the word of Allah, the Mighty, the Great: But whoever disputes with you in this 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 selves and your selves, then let us pray earnestly and bring about the curse of Allah on the liars. ” And nobody has ever claimed that the Prophet -on the occasion of the imprecation with the Christians -made anyone enter under the drape except ‘Ali ibn Abi Talib, Fatimah, al-Hasan and al-Husayn. So (this) was the interpretation of His Word: “our sons” meant al-Hasan and al-Husayn; and “our women”, Fatimah; and “ourselves”, ‘Ali ibn Abi Talib.’ ” (ibid. )
al-Ma’mun had asked ar-Rida (a) several questions, one of which was as follows:
al-Ma’mun said: “What is the proof for the caliphate of your grandfather, ‘Ali ibn Abi Talib ? “
(The Imam) said: “The verse of our selves.”
He (al-Ma’mun) said: “If there were not our women.”
He (the Imam) said: “If there were not our sons.”
The author says: The Imam argued on the strength of the word, Ourselves. He meant that Allah had made ‘Ali (a) like the person of the Prophet. (And who could have more right to succeed the Prophet than his own person?). al-Ma’mun said: “If there were not our women.” He wanted to say that the reference to “women” indicates that the word “our selves” means “our men”, and as such it would not show any excellence. The Imam replied: “If there were not our sons.” That is, if “our selves” -referred to the men, then why should the sons be mentioned separately? They would have been included in “our men”.
Hariz narrates from Abu ‘Abdillah (a) that he said: “The Leader of the Faithful, ‘Ali, (a) was asked about his excellent virtues. He mentioned some of them. Then they said to him: ‘Tell us (some) more.’ So he said: ‘Verily two Bishops of the Christians of Najran came to the Messenger of Allah, and talked (with him) on the subject of ‘Isa (a). Thereupon Allah revealed the verse: Surely the likeness of ‘Isa is with Allah as the likeness of Adam. .. Then the Messenger of Allah entered (the house), and held the hands of ‘Ali, al-Hasan, al-Husayn and Fatimah; then he came out, and raised his palms to the heaven and separated his fingers one from another; and called them (the Christians) to the imprecation.’ ” (Abu ‘Abdillah, (a) then said: ” And Abu Ja’far (a) has said: ‘And that is the way of imprecation; one intertwines his hand in one’s (adversary’s) hand raising them to the heaven.'” Thereupon when the two Bishops saw him, one of them said to his companion: “By God! If he is a prophet, we shall surely perish; and if he is not a prophet his (own) people would save us (from the trouble of confronting him) .” So they gave up (the imprecation) and went back.’ “
(al-‘Ayyashi)
The author says: This or nearly the same meaning has been narrated in other traditions through the Shi’i chains. All of them unanimously say that those who were brought by the Prophet for the imprecation were ‘Ali, Fatimah, al-Hasan and al-Husayn only.
Ash-Shaykh at-Tusi has narrated it in his al-Amali, through his chains from ‘Amir ibn Sa’d from his father; and also through his chains from ‘Abdu ‘r-Rahman ibn Kathir from a-adiq (a); and also through his chains from Salim ibn Abi ‘l-Ja’d, raising it to Abu Dharr; and also through his chains from Rabi’ah ibn Najid from ‘Ali (a).
Al-Mufid has narrated it in his al-Ikhtia, through his chains from Muhammad ibn az-Zibriqan from Musa ibn Ja’far (a); and also from Muhammad ibn al-Munkadir from his father from his grandfather.
Al-‘Ayyashi has narrated it in his at- Tafsir from Muhammad ibn Sa’id al-Urdunni from Musa ibn Muhammad ibn ar-Rida (a) from his brother; and also from Abu Ja’far al-Ahwal from as-Sadiq (a); and also from al-Mundhir from ‘Ali (a); and also through his chains from ‘Amir ibn Sa’d.
Al-Furat has narrated it in his at-Tafsir several traditions to this effect, which separately reach to Abu Ja’far (a), Abu Rafi’, ash-Sha’bi, ‘Ali (a), and Shahr ibn Hawshab and several other traditions to the same effect have been narrated in Rawdatu ‘l-wa’z,in, I’llimu ‘I’lamu ‘l-wara, al-Khara’ij and other books.
It has been narrated in at-Tafsir of ath-Tha’labi [3] from Mujahid and al-Kalbi: “When the Prophet called the Christians for the imprecation, they said: ‘Let us return and think over it.’ When they were alone, they asked al-‘Aqib -and he was a man of good judgment among them: ‘O ‘Abdu ‘l-Masih! What is your opinion? , He said: ‘ By Allah! You are well-aware, O ye Christians! that Muhammad is a prophet, sent by Allah, and that he has brought to you the decisive word about your Companion (‘Isa). By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
“So they came to the Messenger of Allah; and he had come out in the morning carrying al-Husayn in his lap, holding the hand of al-Hasan, with Fatimah walking behind him and ‘Ali was behind her; and he was saying: ‘When I pray, you say “Amen” ‘. Then the Bishop of Najran said: ‘O ye Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection.
“Then they said: ‘O Abu’l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.’ He said: ‘Well, if you refuse imprecation, then accept Islam -you will have (the rights) which (other) Muslims have, and on you shall be (the duties) which are on them.’ But they refused. So (the Prophet) said: ‘Then I shall fight you.’ They said: ‘We do not have strength to fight against the Arabs. But we shall make peace with you that you will not fight against us or frighten us; nor will you turn us away from our religion, on the condition that we shall pay to you every year two thousand robes -one thousand in Safar and one thousand in Rajab and thirty coats of mail, (of) common (quality), made of iron.’ So the Prophet made agreement with them on these conditions. And he said, ‘By Him in Whose hand is my soul! Surely destruction had almost descended on the people of Najran.’ And if they had entered into imprecation they would have been transformed into monkeys and pigs, and there would have erupted in the valley a conflagration of fire engulfing them all; and surely Allah would have annihilated Najran and its inhabitants -even the birds on tree tops; and the year would not have ended for all the Christians but they would have perished.”
The author says: The event, nearly in similar words, has also been narrated in Kitabu ‘I-Maghdzi from Ibn Ishaq. Also al-Maliki has narrated it in his al- Fusulu ‘l-muhimmah from many exegetes; and al-Hammuyi has narrated nearly similar tradition from Ibn Jurayh. (To be continued)
THE EVENT OF MUBAHILA (TAFSIR AL-MIZAN)PART 2
The agreement contains the phrase, “one thousand in Safar;” it means al-Muharram of Islamic calender, which was the first month of the year in Arabia. In pre-Islamic days it was called “Safar” -the first two months were called Safar al- Awwal and Safar ath- Thdni. Arabs in the days of ignorance used to postpone Safar al-Awwal. Then Islam confirmed the sacredness of the Safar al-Awwal; so it was called, “the sacred (al-Muharam), month of Allah;” then it became known as al-Muharram.
‘Amir son of Sa’d ibn Abi Waqq:as narrates from his father that he said: “Mu’:iwiyah ibn Abi Sufyan ordered Sa’d telling him, ‘What prevents you from abusing Abu Tur:ab (‘Ali, a.s.)?’ He said, ‘As for this matter, as long as I remember three things which the Messenger of Allah (s) has said (about ‘Ali) I will never abuse him; if even one of them were for me, it would have been dearer to me than red livestocks.’ I heard the Messenger of Allah (s) saying, when he left him (‘Ali) as his Deputy (when going) for one of his battles. ‘Ali said to him, ‘O Messenger of Allah! Are you leaving me behind with women and children?’ Thereupon, the Messenger of Allah (s) said to him: ‘Are you not pleased that you should have the same position with me that Harun had with Musa -except that there is no prophet after me ? ‘ And I heard him saying on the day of Khaybar:’ Most surely tomorrow I will give the standard (of army) to a man who loves Allah and His Messenger, and whom Allah and His Messenger do love.’ (Sa’d) said: ‘So we held our heads high (hoping to catch the eye of the Prophet). But he said: ‘Call ‘Ali to me.’ So he was brought (before .him), sore-eyed; and (the Prophet) put (his) saliva in his eyes (and he was cured); and gave the standard to him. And Allah conquered (Khaybar) on his hand. And when this verse was revealed: …then say: “Come let us call our sons and your sons and our women and your women and our selves and your selves, then let us pray earnestly. ..”, the Messenger of Allah called ‘Ali, Fatimah, al-Hasan and al-Husayn, and said: O Allah! These are the People of my House.’ “(as-Sahih, Muslim)
The author says: This tradition has been narrated by at-Tirmidhi in his a-Sa!zi!z, Abu ‘I-Mu’ayyad al-Muwaffaq ibn Al:lmad in his Kitiib Fa{iii’il li, Abu Nu’aym in his /filyatu ‘l-awliyt:l , (from the same narrator as above), and al-l:Iammuyi in his Fart:l’idu ‘s-sim!ayn.
Abu Nu’aym narrates through his chains from ‘Amir ibn Sa’d ibn Abi Waqqas from his father that he said: “When this verse was revealed, the Messenger of Allah (s) called ‘Ali, Fatimah, al-Hasan and al-Husayn and said: ‘O Allah! These are the People of my House.” (Hilyatu ‘l-awliya)
Also he narrates in the same book through his chains from ash-Sha’bi from Jabir that he said: “al-‘Aqib and at-Tayyib came to the Messenger of Allah (s) and he invited them to Islam. They said: ‘We are (already) Muslims, O Muhammad! He said: ‘You tell a lie. If you wish, I would tell you what prevents you from (accepting) Islam.’ They said: ‘Then let us have.’ He said: ‘The love of the cross, drinking liquor, and eating the flesh of pig.’ Jabir further said: “Then the Prophet invited them to imprecation, and they promised him to come to him in the morning.
When the morning came, the Messenger of Allah held the hands of ‘Ali, al-Hasan, al-Husayn and Fatimah. Then he sent (someone) to them. But they refused to accept his call (for imprecation); instead they acknowledged to him (his sovereignty). Then the Messenger of Allah (s) said: ‘By Him Who has sent me with truth! Had they done (the imprecation) the valley would have rained fire on them.’ “Jabir said: “About them was revealed the verse: …let us call our sons and your sons. Jabir further said “ourselves refers to the Messenger of Allah and ‘Ali; and our sons to al-Hasan and al-Husayn; and our women to Fatimah.”
The author says: This tradition has been narrated by Ibn al-Maghazili in his al-Manaqib through his chains from the same ash-Sha’bi from Jabir; by al-Hammuyi in his Fara ‘idu ‘s-simtayn, through his chains from the same narrator; by al-Maliki in his al- Fusulu’l-muhimmah from the same; by Abu Dawud at-Tayalisi from the same; and by as-Suyuti in his ad-Durru ‘l-manthur from al-Hakim (who has said that this tradition is correct), and from Ibn Marduwayh as well as Abu Nu’aym (in his Dala ‘ilu ‘l-khayrat)
Abu Nu’aym has narrated in his Dala ‘ilu ‘l-khayrat through the chain of al-Kalbi from Abu Salih from Ibn ‘Abbas that he said: “Verily a delegation of the Christians of Najran came to the Messenger of Allah (s), and there were fourteen persons of their nobles. Among them were as-Sayyid (and he was the leader) and al-‘Aqib, the second in rank and a man of good judgment among them.” {Then he has described the event as given above.) (ad-Durru ‘l-manthur)
al-Bayhaqi has narrated in his Dala ‘ilu ‘n-Nubuwwah through the chain of Salmah ibn ‘Abd Yashu’ from his father from his grandfather that he said: “The Messenger of Allah (s) wrote to the people of Najran, before the (chapter of) Ta Sin Sulayman [4] was revealed: ‘In the name of Allah, the God of Ibrahim and Ishaq and Ya’qub. From Muhammad, the Messenger of Allah to the Bishop of Najran and the people of Najran. If you accept Islam, then I extol before you Allah, the God of Ibrahim and Ishaq and Ya’qub. Now after (the praise of Allah), I call you to the worship of Allah leaving aside the worship of the servants (of Allah), and I invite you to (come under) the guardianship of Allah instead of the guardianship of the servants. But if you refuse (it), then (you should pay) the head-tax; and if you refuse (even this), then I declare war against you. And peace (be on you).’
When the Bishop read the letter, he was shocked and extremely terrified. So he sent (someone) to call a man of Najran Shurahbil ibn Wada’ah by name; and gave him the letter of the Prophet and he read it. Then the Bishop said to him: ‘What is your opinion?’ Shurahbil said: ‘You surely know the promise which Allah made to Ibrahim about the prophethood in the progeny of Isma’il. Therefore, how can one be sure that it is not this very man? I would not give any opinion regarding the prophethood. If it were an opinion about a worldly matter, I would have advised you about it and made efforts on your behalf.’ Then the Bishop called the people of Najran one after another, but all said as Shurahbil had said. Thereupon, they decided to send Shurahbil ibn Wada’ah, ‘Abdullah ibn Shurahbil and Jabbar ibn Fayd, so that they might bring them the (correct) news of the Messenger of Allah (s)
“So the delegation proceeded until they came to the Messenger of Allah (s). And he asked them (questions) and they asked him, and this questioning between him and them continued, until they said to him: ‘What do you say about ‘Isa son of Maryam?’ The Messenger of Allah (s) said: ‘Today, I do not have anything about him; therefore you stay (here), in order that I may tell you tomorrow morning what is to be said about ‘Isa.’ Then Allah sent down this verse: Surely the likeness of ‘Isa is with Allah as the likeness of Adam; He created him from dust. ..and bring about the curse of Allah on the liars.
“But they refused to agree to that (truth). Thus, when the next morning came after the Messenger of Allah (s) had given them that information, he proceeded for the imprecation to a place thick with trees that belonged to him, carrying al-Hasan and al-Husayn, and Fatimah was walking behind him; and he had many wives those days (but did not take any of them with him). And Shurahbil said to his two companions: ‘Surely, I see a (serious) matter coming (to us). If this man is a prophet sent (by Allah) and we ventured to imprecate against him, there would not remain on the face of the earth any hair or claw of us (i.e., any cattle or bird belonging to us), but it will perish.’ They said to him: ‘What is your view?’ He said: ‘My opinion is that we should leave the judgment to him, because I see (in him) a man who will never exceed the proper limits in his decision. They said: ‘You may do as you like in this matter. ‘Thereupon, Shurahbil met the Messenger of Allah (s) and said: ‘I have thought (of one thing) better than the imprecation against you.’ He said: ‘And what is it?’ He said: ‘(We give you the authority) to decide (between us) this day upto the night and from the night to the (next) morning. Whatever you will decide will be binding on us.
“So the Messenger of Allah (s) returned without doing imprecation, and made agreement with them on the head-tax.”
(ad-Durru ‘l-manthur)
Ibn Jarir has narrated from’ Ilba ‘ibn Ahmar al-Yashkuri that he said: “When the verse was revealed:. …then say: ‘ Let us call our sons and your sons. ..” the Messenger of Allah (s) sent (someone) to (call) ‘Ali, Fatimah and their sons, a1-Hasan and al-Husayn; and invited the Jews to enter into imprecation against them. Then a young Jew said: ‘Woe unto you! Are you not familiar with (the story) of your brothers who were yesterday transformed into monkeys and pigs? Do not enter into (this) imprecation.’ So they desisted (from it).”
(ibid.)
The author says: This tradition supports the view that the pronoun “this” in the opening sentence, disputes with you in this, refers to “truth” in the preceding verse, The truth is from your Lord. In this way, the order of imprecation- would cover other matters too, besides the controversy about ‘Isa son of Maryam. In that case, it would be another story [5] after the events which took place with the delegation of Najran as narrated in numerous traditions which supports each other, and a large portion of which has been quoted above.
Ibn Tawus has written in Sa’du ‘s-su ‘ud: “I saw in the book Manazala mina ‘l-Qur’ani fi ‘n-Nabiyyi wa Ahli baytih (by Muhammad ibn al-‘Abbas ibn Marwan) that he has narrated the tradition of the imprecation through fifty-one chains from the Companions and others; and some of them are: al-Hasan ibn ‘Ali (peace be on them both), ‘Uthman ibn ‘Affan, Sa’d ibn Abi Waqqas, Bakr ibn Sammal, Talhah, az-Zubayr, ‘Abdu’r-Rahman ibn ‘Awf, ‘Abdullah ibn ‘Abbas, Abu Rafi’ (slave of the Prophet), Jabir ibn ‘Abdillah, al-Bara’ ibn ‘Azib and Anas ibn Malik.”
Likewise (Ibn Shahrashub) has narrated this tradition in al-Manaqib, from a number of narrators and exegetes. as-Suyuti has done the same in ad-Durru ‘l-manthur.
A very strange thing has been written by an exegete who said:
“The traditions unanimously say that the Prophet selected ‘Ali, Fatimah and their two sons for the imprecation; and they apply the word our women to Fatimah, and ourselves to ‘Ali only. The source of these traditions are the Shi’ahs, and their motive in this respect is well- known. They have tried as much as they could to propagate such traditions until it has spread among a vast number of the Sunnis too.
“But those who forged these traditions did not succeed in properly fitting their interpretation on the verse. When an Arab says, our women’ he never means his daughter -especially when he has wives too. Such thing is not known in their language. Even more far-fetched is the claim that ‘our selves’ means ‘Ali. Moreover, the delegation of Najran -concerning whom the verse is said to be revealed -had not come to Medina with their women and children.
“The only thing which the verse shows is that tile Prophet was ordered to call the People of the Book (who were disputing with him about ‘Isa) to gather all -men, women and children – together; and he was to gather the believers -men, women and children -together, in order that they might earnestly pray to Allah to curse the party which was in the wrong regarding its claim about ‘Isa (a).
“Such thing would prove that the Prophet had strong conviction of the truth of his claim and had utmost confidence in it. And likewise, the desistence of those who were challenged to imprecation -the Christians or other People of the Book – would show that they had no confidence in their own claim and were disputing not for the purpose of ascertaining the truth; their belief was shaky and they had no clear proofs. How can a believer in Allah agree to gather such a group -consisting of the truthful ones and the liars -in one place to fix their attention to Allah asking for His curse, to pray to remove the liars from His mercy? Can anyone be more daring than such a person? Can anything be more mocking to the Divine Power and Majesty than this?
“The Prophet and the believers had full confidence in the truth of what they believed about ‘Isa (a). It may be understood from the words of Allah, after what has come to you of knowledge; because knowledge in matters of belief means certainty only.
“The words of Allah, let us call our sons and your sons…, may be interpreted in either of the two ways:
“First: Each group should call the other; you should call our sons and we should call your sons and likewise about the other two categories of women and selves.
“Second: Each group should call his family. We, the Muslims, should call our sons, women and ourselves, and you should do likewise with your family.
“There is no difficulty in either case in calling the’ selves’. The difficulty arises when this phrase is restricted to one person, as the Shi’ahs and their followers do.”
COMMENT: This is such a non-sense that no knowledgeable person would ever like to write it in academic books; and perhaps someone might venture to say that we have wrongly attributed it to such a renowned man! Yet, we have quoted it in full to show how Iowa man can sink in misapprehension and jaundiced views because of his bias and prejudice. He goes on demolishing what he had earlier built, and reconfirms what he had rejected before, without caring or even knowing what he was doing. Also, we wanted evil to be known to all, so that they could protect themselves from it.
We may comment on this talk in two ways:-
1. To show that the verse proves utmost excellence and superiority of ‘Ali (a). But it is a subject more appropriate for the books of theology, and is not so much related to our subject, that is, explanation of the meanings of the Qur’anic verses.
2. To review what the above exegete has written about the meaning of the verse of imprecation and concerning the traditions showing what had happened between the Prophet and the Christians of Najran. This comes within the purview of exegesis, and we shall deal with it here.
You have already seen what the verse means. Arid the numerous traditions (which support each other), quoted by us, perfectly fit the meaning of the verse. If you ponder on what we have written earlier, you will see where and how his innovated “proof” has gone wrong, and at what points his blinkered vision has made him stumble. Here are some details:
He says: “The source of these traditions are the Shi’ahs, and their motive in this respect is well-known. They have tried as much as they could to propagate such traditions until it has spread among a vast number of the Sunnis too.” This he says after admitting that the traditions are unanimous! Would that I knew which traditions he speaks about. Does he mean the above-mentioned traditions which support and strengthen each other, which the scholars of traditions have unanimously accepted and narrated? They are not one, two or three; they are countless in number. The traditionalists have quoted them with one voice; the compilers of traditions have written them in their books, including Muslim and at- Tirmidhi in their collections of’ correct’ traditions; and the historians have confirmed them by describing the events in a similar way. The exegetes of the Qur’an have unanimously quoted and copied them, without expressing any doubt or levelling any objection against them -and there are among them stalwarts of traditions and history, like at-Taban, Abu’l-Fida’, Ibn Kathir and as-Suyuti etc.
And who were those Shi’ahs .who were the source of this story? Does he mean those companions who narrated it in the first place? Like Sa’d ibn Abi Waqqas, Jabir ibn ‘Abdillah, ‘Abdullah ibn ‘Abbas and others? Or the disciples of the companions who took this tradition from them and conveyed it to others? Like Abu -Salih, al-Kalbi, as-Suddi, ash-Sha’bi and others? Does he want to say that those companions and their disciples became Shi’ahs -just because they narrated a tradition which he does not like? It is these companions and disciples, together with other like them -who are the final links in the chains of the narrators of the Prophet’s traditions. Discard them, and you will be left neither with any tradition nor any biography of the Prophet. How can a Muslim -nay, even a non- Muslim researcher -aspire to know the details of the Prophet’s message, if he rejects the traditions? How can he know the teachings and laws brought by the Messenger of Allah? The Qur’an clearly upholds the authority of the sayings and actions of the Prophet; and declares that the religion is based on his life. Reject the authority of the traditions and you have lost the Qur’an as well; there will remain no trace of the Divine Book, nor will there be any fruit of this revelation.
Or perhaps he thinks that the Shi’ahs have interpolated and surreptitiously inserted these traditions in the books of traditions and history? But then the problem, instead of going away, would rather increase and be more overwhelming: the tradition will lose its authority and the shari’ah will be nullified.
He says: “They apply the word our women to Fatimah and our selves to Ali.” Probably he wants to say that according to the Shi’ahs, the words our women and our selves literally mean only Fatimah and ‘Ali respectively. Perhaps he got the idea from an earlier quoted tradition in which Jabir said: “Ourselves refers to the Messenger of Allah and ‘Ali; …and our women to Fatimah.” But obviously he has not understood its meaning.
The traditions do not say so. They only mean that because the Prophet when acting on the verse, did not bring (any other person for imprecation) except ‘Ali and Fatimah, it made it clear that she was the only one worthy of being included in the category our women, as he was the only one qualified for the category ourselves; and likewise al-Hasan and al-Husayn were the only two for the category our sons. The words: sons, women and selves taken together meant the family. Therefore, these four were the family of the Messenger of Allah and his closest relatives, as we have seen in some traditions that he (s) said after coming with them at the appointed place: “O Allah! These are the people of my house.” The sentence implies: I did not find anyone whom I could call, except these four.
That this is the correct explanation may be seen in the wording of some traditions which say: “ourselves refers to the Messenger of Allah and ‘Ali.” It clearly shows that the tradition aims at describing who had come under which category -not at explaining the literal meaning of the words.
He says: “But those who forged these traditions did not succeed in properly fitting their interpretation on the verse. When an Arab says our women he never means his daughter – especially when he has got wives too. Such thing is not known in their language. Even more far-fetched is the claim that our selves means ‘Ali.”
First he has given an imaginary meaning to the traditions, then he uses it as an excuse to discard all those narrations -in spite of their numerousness, in spite of their great number. Then he discredits its narrators and all those who have accepted them by accusing them of the crime of Shi’ism! Had he been a true seeker of knowledge, he should have studied the books of exegesis, and remembered the vast multitude of the masters of eloquence and authorities of rhetorics, since they have quoted and written these traditions in their books of exegesis and other subjects without any hesitation, without any objection.
Look at the author of Tafsiru ‘l-Kashshaf. He is a recognized authority on Arabic–language, grammar and literature. He has often pronounced judgment on various recitations of the Qur’an, showing why a certain recitation was not in keeping with the norms of language or usage. And see what he has to say about this verse: “And this verse contains a proof -unsurpassed in strength -of the excellence of the people of the mantle, peace be on them. And there is in it a clear proof of the truth of the prophethood of the Prophet, because nobody -either a supporter or an antagonist has ever narrated that they (the Christians) answered that call (for imprecation).”
How come that those giants of rhetorics and champions of literature could not realize that these traditions -in spite of their vast multitude and their repeated narrations in the books of traditions -accuse the Qur’an of using incorrect expression by employing a plural (women) for one woman only?
Not, by my life! This exegete is in fact confused; he does not know the difference between the literal meaning of a word and its application. Obviously, his thinking goes like this: ” Allah said to His Prophet, But whoever disputes with you in this 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 selves and your selves. ..’ Now if we admit that the disputers at that time were the delegates of Najran numbering according to some traditions, fourteen men; and that there were no women or children with them; and if after that we admit that when the Messenger of Allah (s) went for the imprecation, he had with him only: ‘Ali, Fatimah, al-Hasan and al-Husayn, then the phrase, whoever disputes with you, would literally mean the delegation of Najran; our women would mean one woman; our selves would mean one ‘self’ ; and your sons and your women would become words without meaning because there were neither women nor sons in that delegation! “
I wonder why he forgot to add that it would also mean use of our sons (a plural, meaning at least three sons) for only two sons, because it is more repugnant than the use of plural for singular. Since post-classical period, people have been using plural in place of singular -although such use is not found in the classical Arabic, except when done as a mark of respect. But the use of plural for dual is an unheard of thing -it has no justification at all. However, it was this trend of thought which led him to discard all these traditions, saying that they were forged. But he has completely misunderstood the talk.
The fact is that an eloquent talk conforms with the situation which it is related to, and throws light on what in a given context is important to explain. Sometimes the talk is between two strangers, neither knowing the other’s life condition. Then they use normal expressions which are applied in general talk. Suppose two groups are facing each other; one of them wants the other to know that their conflict is deep-rooted, and that the whole tribe, men and women, elders and youngsters -shall continue the fight till the last. In such a situation, he will say: We shall fight you with our men, women and children. Now this sentence is based on the assumption that normally and naturally a tribe does have women and children. The statement aims at making it clear to the enemy that the speaker’s tribe is one in its determination to fight against their adversary .On the other hand, if he were to say, ‘We shall fight against you with our men, a woman and two sons’, it would be a superfluous detail, uncalled for in this context -unless there be some good reason for it in a particular situation.
But when the talk is between friends who know each other’s family, then it may be couched in general terms. For example, one may say while inviting the other to his home: We are at your service -we ourselves as well as our women and children. Or, he may wish to be more specific and say: All of us will be at your service -the men, the daughter and the two children.
In short, normal way of expression is one thing and its application on real facts is another matter. Sometimes they may coincide, at other times they may be different. If a man speaks in normal and general terms and then it appears that the real situation is different, he is not accused of telling a lie.
This verse is based on the same principal. Accordingly the words, …then say: “Come let us call our sons and your sons and our women and your women and our selves and your selves …”, means as follows: Tell them that you are coming with your closest relatives who are your partners in your claim and knowledge and invite them to come with their closest relatives. Thus, the verse proceeds in the normal way assuming that the Messenger of Allah had in his family men, women and sons, and the Christian delegates had likewise men, women and sons in their families; it was a challenge couched in general and usual terms. But when the time came to act on that challenge, it was found that the Prophet did not have any men, women and sons except one man, one woman and two sons, while his adversaries had no woman or son with them -there were only men in their group. But this difference in implementation did not falsify the challenge. That is why when the Prophet came out with one man, one woman and two sons, the Christians did not accuse him of lying or of not fulfilling the conditions; nor did they cover their refusal by saying that the Prophet had told them to bring their women and sons which they did not have with them at that time and therefore they were unable to enter into imprecation. Also, it was because of this that those who heard this story never imagined that it was a forgery.
The above explanation also shows the absurdity of his assertion where he says: “Moreover, the delegation of Najran -concerning whom the verse is said to be revealed -had not come to Medina with their women and children.”
He says: “The only thing which the verse shows is that the Prophet was ordered to call the People of the Book (who were disputing with him about ‘Isa) to gather all -men, women and children -together; and he was to gather the believers -men, women and children -together; in order that they might earnestly pray to Allah to curse the party which was in the wrong in its claim about ‘Isa …How can a believer in Allah agree to gather such a group -consisting of the truthful ones and the liars -in one place to fix their attention to Allah asking for His curse, to pray to remove the liars from His mercy? Can anyone be more daring than such a person? Can anything be more mocking to the Divine Power and Majesty than this? “
In short, the verse invites both parties to gather together with their “selves”, their women and their sons in one place and then to earnestly pray for Allah’s curse on the liars. Now let us find out what is the meaning of this gathering which he talks about.
Was it a call to gather together all the believers and all the Christians? But the believers at that time [6] included all, or almost all, Arabs of the tribes of Rabi’ah and Mudar residing from Yemen and Hijaz to Iraq and beyond. And the Christians included those in Najran (then forming a part of Yemen), Syria and the regions around the Mediterranean Sea; the Romans and the Franks, as well as the people of the Britain, Austria and other places.
Such a vast multitude of people, scattered from the East to the West, must have exceeded millions upon millions, counting men, women and children all together. There can be no doubt whatsoever in the mind of a sane person that it was almost impossible for all of them to gather in one place. Normal ways and means reject such a proposition altogether. If the Qur’an had offered this proposal then it had asked for an impossible. It would mean that the Prophet was offering a conditional proof for the authenticity of his claim -and the condition, on which it depended, was an impossible one! It would have given an excuse -a valid excuse -to the Christians not to accept his call of imprecation; in fact it would have been more damaging to his claim, rather than weakening their case.
Or, does he mean that it was a call to gather from both groups only those who were present thereby -the believers of Medina and nearby places, and the Christians of Najran and the places in its vicinity? This alternative -although less absurd than the preceding one -was no less impossible. Who was capable that day of gathering all the residents of Medina and Najran and their neighboring places, not leaving a single woman and child out, in one place for the intended imprecation? Such proposal would have been an admission that the truth was impossible to prove, because the proof depended on an impossible condition.
Or, was it a call covering only those who were actively engaged in the disputation and arguments? That is, the Prophet and the believers around him, and the delegation of the Christians of Najran. But then his own objection would boomerang: “Moreover, the delegation of Najran -concerning whom the verse is said to be revealed -had not come to Medina with their women and children.” So the problem would not go away.
Further he says: “The Prophet and the believers had full confidence in the truth of what they believed about ‘Isa (a). It may be understood from the words of Allah, after what has come to you of knowledge,” because knowledge in matters of belief means certainty only.”
It is true that the knowledge, as used in this verse, means certainty. But would that I knew where does it say that the believers were sure of the truth of their belief concerning ‘Isa? The verse does not speak about anyone except the Prophet in singular pronouns: But whoever disputes with you (lit. thee) in this after what has come to you (lit. thee) of knowledge, then say (lit. say thou). And there was no reason why the verse should have addressed anyone except the Prophet alone; the Christians’ delegation had only one aim before their eyes -to dispute and argue with the Prophet. It was not their intention to meet the believers; they had not argued at all with the believers, nor had the believers spoken to them.
If the verse shows at all that anyone other than the Prophet had attained knowledge and certainty, it does so about those whom the Prophet had brought with himself for imprecation, as we have inferred from the words, and bring about the curse of Allah on the liars”
On the other hand, the Qur’an shows that not all the believers had attained knowledge and certainty. For example :
And most of them do not believe in Allah without associating others (with Him) (12:106). Here Allah announces their polytheism. How can polytheism co-exist with certainty?
And when the hypocrites and those in whose heart was a disease began to say: “Allah and His Messenger did not promise us (victory) but only to deceive II ( 33 : 12).
And those who believe say: “Why has not a chapter been revealed?” But when a decisive chapter is revealed, and fighting is mentioned therein you see those in whose hearts is a disease look to you with the look of one fainting because of death. Woe to them then! …Those it is whom Allah has cursed so He has made them deaf and blinded their eyes
(47:20- 23).
Imam Muhammad Ibn Ali al-Jawad (at-Taqi) A.S
Muhammad Ibn `Ali al-Jawad (at-Taqi)
(peace be Upon him)
Name: Muhammad
Title: al-Jawad or at-Taqi
Agnomen: Abu Ja`far
Father’s name: `Ali ar-Ride
Mother’s name: Sabikah (or khayzuran)
Birth: In Medina, on Friday, 10th Rajab 195 AH”
Death: Died at the age of 25 ,in al-kazimiyyah on Wednesday, 29th Dhi’l-qi`dah 220 AH, poisoned by Mu`tasim, the `Abbasid caliph; buried in al-kazimiyyah, Baghdad. Imam Muhammad al-Jawad (or at – Taqi) is the Ninth Apostolic Imam. his epithet was Abuja `far and his famous titles were al-jawad and at-Taqi. Since Imam Muhammad al-Baqir, the Fifth Imam was called Abu Ja`far the Second.
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Childhood:
Imam Muhammad al-jawad was brought up by his Holy father Imam `Ali ar-Rida for four years. under the force of circumstances Imam ` Ali ar-Rida had to migrate form Medina to khurasan (Iran), leaving his young son behind him. the Imam was fully aware of the treacherous character of the ruling king and was sure that he would return to Medina no more. So before his departure from Medina he declared his son Muhammad al-Jawad as his successor, and imparted to him all his stores of divine knowledge and spiritual genius.
* * *
Imamate:
Imam Ali ar-Rida was poisoned on 17th safari 203 AH and with effect from the same date Imam Muhammad al-jawad was commissioned by Allah to hold the responsibility of Imamate. At the tender age of eight there was no apparent chance or means of the young Imam reaching great heights of knowledge and practical achievements. But after a for days hi is known not only to have debated with his contemporary scholars on subjects pertaining to fiqh ( Islamic jurisprudence), hadith ( tradition), tafsir (Qur’anic exegesis), etc. and outwitted them, but also to exhort their admiration and acknowledgment of his learning and superiority. right from then the world realized that he possessed divine knowledge and that the knowledge commanded by the Holy Imam was not acquired, but granted by Allah.
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Literary Attainments and excellence:
The span of the life of Imam Muhammad al-Jawad was shorter than that of his predecessors as well as his successors. He become Imam at the age of eight years and was poisoned at the age of twenty – five ; yet his literary attainments were many and his commanded great respect and esteem. The Holy Imam al-Jawad was the symbol of Prophet Muhammad’s affability and Imam `All’s attainments. His hereditary qualities comprised of gallantry, boldness, charity, learning, forgiveness and tolerance, The brightest and most outstanding phases of his nature and character were to show hospitality and courtesy to all without discrimination , to help the needy; to observe equality under all circumstances, to live a simple life; to help the orphans, the poor and the homeless; to impart learning to those interested in the acquisition of knowledge and guide the people to the right path.
* * *
Migration to Iraq:
For the consolidation of his empire, it was realized by al-Ma’mun, the ` Abbasid king, that it was necessary to win the sympathy and support of the Iranians who had always been friendly to the Ahlul-Bayt. consequently, al-Ma’mun was forced , from a political point of view , to establish contacts with the tribe of Banu Fatimah at the expense of the ties with Banu ` Abbas and thereby win the favour of the shi`ah. Accordingly, he declared Imam `Ali ar-Rida as his heir even against the Imam’s will and got his sister umm Habibah married to him. al-Ma’mun expected that Imam ` Ali ar-Rida would lend his support in political affairs of the state. But when he discovered that the Imam was little interested in political matter and that the masses were more and more submitting themselves to him due to his spiritual greatness, he got him poisoned.
Yet the exigency which directed him to nominate Imam ` Ali ar-Rida as his heir and successor still continued. Hence he desired to marry his daughter ummau` l-fadl to Muhammad al-Jawad, the son of Imam `Ali ar-Rida and with this object in view, he summoned the Imam from Medina to Iraq. The Banu ` Abbas were extremely disconcerted when they come to know that al-Ma’mun was planning to marry his daughter to Imam Muhammad al-Jawad. A delegation of some leading persons waited on him in order to dissuade him from his intention. But al-Ma`mun continued to admire the learning and excellence of the Imam. He would say that though Imam Muhammad al-Jawad was still young , yet he was a true successor to his father in all his virtues and that the profoundest scholars of the Islamic world could not compete with him” when the `Abbasides noticed that al-Ma’mun attributed the Imam’s superiority to his learning they chose yahya ibn Aktham, the greatest scholar and jurist of Baghdad, to contend with him.
Al-Ma’mun issued a proclamation and organized a grand meeting for the contest which resulted in huge gathering of people from all parts of the kingdom. apart from noble and high officials, there were as many as nine hundred chairs reserved for scholars and learned men only. The world wondered how a young child could contest with the veteran judge in religious laws (qadi’l-qudat) and the greatest scholar of Iraq. Imam Muhammad al-Jawad was seated beside al-Ma’mun on his throne face to face with Yahya ibn Aktham , who addressed the Imam thus: “Do you permit me to ask you a Question?” ” Ask me whatever you wish , ” said the Imam in the typical tone of his ancestors. yahya then asked the Imam, O what is your verdict about a man who indulges in hunting while he is in the state of Ehram.” (In the code of religious law hunting is supposed to be forbidden for a pilgrim.)
The Imam at once replied , ” Your question is vague and misleading. You should have definitely mentioned whether he hunted within the jurisdiction of the Ka`bah or outside; whether he was literate of illiterate; whether he was a slave of a free citizen; whether he was a minor or a major; whether it was for the first time of he had done it previously; also whether, that victim was a bird or some other creature; whether the prey was small or big; whether he hunted in the day or at night; whether the hunter repented for his action of persisted in it ; whether he hunted secretly of openly ; whether the Ehram was for ` umrah of for hajj. Unless all these points are explained no specific answer can be given to this question.” al-Qadi Yahya was staggered in listening to these word of the Imam and the entire gathering was dumbfounded.
There was no limit to al-Ma’mun’s pleasure. he expressed his sentiments of joy and admiration thus, ” Bravo! well done ! o Abu Ja`far ! ( Ahsanta, ahsanta ya Aba Ja`far ) , your learning and attainments are beyond all praises.” As al-Ma’mun wanted that the Imam’s opponent be fully exposed , he said to the Imam, ” You may also put some question to Yahya ibn Aktham.” Then Yahya also reluctantly said to the Imam, “Yes, you may ask me some questions. If I know the answer, I will tell it ; otherwise , I shall request you to give its answer.” Thereupon, the Imam asked a Question to which Yahya could not reply. Eventually, the Imam answered his question.
Then al-Ma’mun addressed the audience thus: Did I not say that the Imam comes of a family which has been chosen by Allah as the repository of knowledge and learning? Is there any one in the world who can match even the children of this family? ” All of them shouted, ” Undoubtedly there in no one parallel to Muhammad ibn ` Ali al-Jawad.” In the some assemble al-Ma’mun wedded his daughter ummu ‘l-Fadl to the Imam and liberally distributed charity and gifts among his subjects as a mark of rejoicing. One year after his marriage the Imam returned to Medina from Baghdad with his wife and there he set about preaching the commandments of Allah.
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Death:
when after the death of al-Ma’mun, al-mu`tasim ascended the throne, he got and opportunity to persecute the Imam and to ventilate spite and malice against him. He summoned the Imam to Baghdad. The Imam arrived at Baghdad on 9th Muharram 220 AH and al-Mu`tasim got him poisoned in the same year. He died on 29 th Dhi’lqi`dah 220 AH and was buried beside his grandfather, Imam Mussa al-Kazim the Seventh Imam , in al-Kazimiyyah , in the suburb of Baghdad (Iraq).
al-Imam al-Jawad, peace be Upon him, said:
The trust in Allah is the price of every thing that is precious and the ladder to every goal which is high and sublime.
One who follows his desires, concedes to the wishes of his enemy.
Do not be an apparent friend of Allah in open and a secret enemy of His in private.
Imam jafar Sadiq’s Contribution To The Sciences
Imam Sadiq (pbuh) lived at a time when there was a deep and active interaction between Islamic thought and knowledge and the peoples of other nations. During that era, numerous works from different scholars and thinkers were widely translated into various languages. Sciences, philosophies and thought from other nations, too, were translated from their native languages into Arabic. Muslims studied these sciences, added to them, enriched them, and broadened their scopes. As a result, an active, ideological and scientific movement emerged. Muslims indulged in the sciences of medicine, astronomy, chemistry, physics, and mathematics, among other ones. Philosophy, logic, the fundamentals of reasoning and other sciences were translated especially from Greek and the Persian languages.
It was during these times that the Muslims were also introduced to a new line of philosophical thought. This cultural interaction and intrusion that had both its pros and cons did not pass without drawing reactions from the Muslims. Consequently, a current of suspicion, complication, and unbelief rose in the Muslim community. Groups of people started adopting dialectics and embracing deviant views. But after a long and bitter struggle as well as long drawn out ideological fighting, the solid Muslim domestic front succeeded in stopping the cultural invasion, and exposing its flaws and weaknesses.
In addition to these scientific and cultural developments, during Imam Sadiq’s (pbuh) times, there wasa remarkably great movement in many fields. New political, economic, and social events and problems surfaced which needed to be settled according to Islamic laws. The consequent result was the emergence of new, unheard-of views and schools of thought. Scholars (ulama) became actively involved in trying to deduce the right answers for the new problems.
Amid these hard conditions and the scientific and cultural activities, after the emergence of alien schools of thought, Imam Sadiq (pbuh) lived and carried out his responsibilities, as a scholar and an unmatched teacher in the cultural and religious domains. Hard, though the rulers and their hired writers tried to obliterate the image of this great man, he remained a shining star in the sky of Islam, and a rich spring of Islamic knowledge.
During his father Imam Baqir’s lifetime, Imam Sadiq (pbuh) helped in the establishment of the Ahl ul-Bait University in the Mosque of the Prophet (pbuh). Both these Imams spread pure knowledge throughout the Islamic homeland – among the circles of jurisprudents (fuqaha), preachers, philosophers – and other scholars highly praised Imam Sadiq (pbuh) and his firm scientific background.
In the words of Sheikh Mufid: “From among all his brothers, (Imam) Sadiq, jafar bin Muhammad bin Ali bin Hosein (pbuh) emerged as the successor to his father Baqir, Muhammad bin Ali (pbuh), and as his trustee and the next Imam after him. He was distinguished among his people by his virtues. He was the cleverest, the greatest in stature, and the most venerated among the scholars and the common people. People took from him so much knowledge that men conveyed it to the remotest areas. He was well known in all parts of the Islamic lands. No other member of the Ahl ul-Bait matched him in being the conveyor of so much scientific knowledge. No other member of the Ahl ul-Bait was also remembered and praised by the historians and biographers as he was. Nor had the historians ever quantitatively reported from anyone as they had done from Abu Abdillah (Imam Sadiq) (pbuh). Scholars concerned with the Prophetic Traditions (Ahadith) made a list of the authoritative narrators from different schools of thought who reported from Imam Sadiq (pbuh)- they amounted to 4,000 men.
The great scholar, Allamah Sayyid Muhsin Amin in his book, Manaqib Aal Abi Talib (Virtues of the Family of Abi Talib) says that Bin Shahrashub quotes Abu Naim as writing in his book Al-Hilyah, “The Ornament”, as follows:
“Umar bin Muqdam said: Whenever I looked at jafar bin Muhammad (pbuh), I would know that he was a descendant of the line of the Prophets (PBUT). Never did a book on Prophetic Traditions, wisdom, asceticism, or morals, contradict his words. They said: jafar bin Muhammad Sadiq (pbuh) said an-Naqqash, al-Thalabi, al-Qishri and al-Qizwini mentioned him in their Qur’anic exegeses.”
The famous historian, Al-Yaqubi described him in these words:
“He was the best of men, and the most knowledgeable about the faith. The famous intellectuals who learned from him would refer to him, when quoting him as, `The Scholar told us….’.”
Muhammad Farid Wajdi, the compiler of Dairat Ma’arif al-Qarn al-Ishrin (the 20th Century Encyclopedia) writes thus about jafar bin Muhammad Sadiq (pbuh), the sixth Imam of the Shi’as:
“Abu Abdillah jafar bin Muhammad Sadiq bin Muhammad Baqir bin Zain al-Abidin bin Hosein bin Ali bin Abi Talib (pbuh) was one of the leading men of the Household of the Prophet (pbuh). His words were always true hence the title “Sadiq”. He was one of the most virtuous among people. In the field of chemistry, he wrote and expressed views.”
In his book Al-Milal wa al-Nihal (Religions and Creeds) Abul Fath Shahristani writes:
“Imam jafar Sadiq (pbuh) was a man of immense knowledge in religion; complete competence in wisdom; extreme asceticism in life; and thorough piety; thus, protecting him against committing sins. He settled in Medina, benefiting the Muslims who followed him; and conferring on the trustworthy ones, the secrets of sciences. He then went on to Iraq and stayed there for sometime, during which he never got involved in fighting over the right to caliphate. He who is drowned in the Sea of Knowledge, never covets a seashore, nor does the one who attains the pinnacle of truth fear falling.”
The founder of the Malikis (an Islamic School of Thought), Sheikh Malik bin Anas describes Imam jafar Sadiq (pbuh) as follows:
“Occasionally, I met jafar bin Muhammad (pbuh). He had a smiling disposition and a sense of humor. When the Prophet (pbuh) was mentioned, his face would turn pale. For some time that I visited him regularly, I would see him doing one of these three things: Praying, fasting or reciting the Qur’an; He would first make ablution before citing Prophetic Traditions. He never talked about anything that did not concern him.”
In his introduction to the book, Imam Sadiq (pbuh), Sheikh Muhammad Abu Zahrah, writes:
“With the help and blessings of Allah, we had decided to write about Imam jafar Sadiq (pbuh). We had already earlier written about seven of the honorable Imams (pbuh). We have not delayed writing about Imam as-Sadiq because he is less meritorious than them. On the contrary, he matched the seven Imams in his virtues. He is distinguished from the great men by his outstanding merits.”
Abu Hanifah has been quoted saying: “He (Imam Sadiq) believed he was the most knowledgeable man among people, though diverse their opinions were. He was the most well versedfaqih. Malik used to call on him as a scholar and a narrator of Traditions. He was the teacher of Malik and Abi Hanifa, and even if that were his only credit it would be enough for him. Nor would there be a man who could exceed him in his virtues. And above all that, he was the grandson of Zain Abidin (pbuh), who was the master of the city of Medina in his time; due to his virtues, honor, faith, and knowledge. Among his students was Ibn Shihab Zuhri and others from the later generations of Muslims. He is the son of Muhammad Baqir (pbuh) who slashed the `knowledge’ open and got its kernel. He was the one on whom Allah, the Exalted, bestowed great personal honor and the additional honor of being from a noble lineage of the Household of Muhammad (pbuh).
Thus was the great Imam of the Muslims, the Master of the Fuqaha and the Eloquent, and the worthy Scion of Prophethood – Imam jafar Sadiq (pbuh) – May Allah bless him.
The last user’s opinions
Paul Revell
Any Passage of Biographical Facts that speak of the Great Ja`Far Sadiq is a Pleasure to read.
The More the Better for such a Veritable `Leading Light` of The Islamic World.
Being The Godfather of Astronomy, just alone, earned him the Homage he so deserved and received, and should have gained him far more Rightful Recognition in the West. Divinely Inspired-The Perfect Man.
Imam Hussain A.S
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Name: Al-Husayn ibn Ali ibn Abi Talib (a.s.) Mother: Fatimah az-Zahra (a.s.), the daughter of the Holy Prophet (s.a.w.s.). Kunniyat (Patronymic): Abu ‘Abdillah. Laqab (Title): Al Sibt, Shahid-e-Karbala. Birth: He was born in Madina in the month of Shaban in the year 4 A.H. Martyrdom: He was martyred with his companions by the army of Yazid in the month of Muharram 61 A.H. His tomb is in Karbala, a town of Iraq. |
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BIOGRAPHY
His Birth
Imam Hossein (PBUH) was born on the 3rd of Sha’ban, in 4th year of Hijrah inMedina. When the Prophet (PBUH) heard the news of Imam Hossein’s birth, became very happy and came to the house of Fatima (PBUH). Asma, the maidservant ofFatima covered the child in a white cloth and brought him to the Prophet (PBUH). The Prophet (PBUH) picked the child up in his lap and recited the Azaan in his right ear and iqamah in the left one. As if, apparently, he (PBUH) made the ears of his son familiar and acquainted with the name of God for the first time. On the seventh day of the birth, an angel came from the God and he said, “Just as Haroon was the brother, sympathizer, and helper in each and every difficulty of Moses (PBUH) similarly Ali (PBUH) is your sympathizer, helper and brother in each and every matter of yours. Therefore, keep the name of this child upon the name of Haroon’s son “Shabeer,” which translated into Arabic becomes ‘Hossein’. Thus the name of the second child of Fatima (PBUH) was also selected by God.
His Life
Imam Husayn was Imam for a period of ten years, all but the last six months coinciding with the caliphate of Mu’awiyah. Imam Husayn lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Mu’awiyah and his aides made use of every possible means to put aside and move out of the way the Household of the Prophet (sawas) and the Shi’ah, and thus obliterate the name of Ali and his family. And above all, Mu’awiyah wanted to strengthen the basis of the caliphate of his son, Yazid, who because of his lack of principles and scruples was opposed by a large group of Muslims. Therefore, in order to quell all opposition, Mu’awiyah had undertaken newer and more severe measures. By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Mu’awiyah and his aides,until in the middle of the year 60 A.H. Mu’awiyah died and his son Yazid took his place.
Paying allegiance (bay’ah) was an old Arab practice which was carried out in important matters such as that of kingship and governorship. Those who were ruled, and especially the well known among them, would give their hand in alleging, agreement and obedience to their king or prince and in this way would show their support for his actions. Disagreement after allegiance was considered as disgrace and dishonour for a people and it was like breaking an agreement after having signed it officially, it was considered as a definite crime. Following the example of the Holy Prophet (sawas), people believed that allegiance, when given by free will and not through force, carried authority and weight.
Mu’awiyah had asked the well-known among the people to give their allegiance to Yazid, but had not imposed this request upon Imam Husayn. He had especially told Yazid in his last will that if Husayn refused to pay allegiance he should pass over it in silence and overlook the matter, for he had understood correctly the disastrous consequences which would follow if the issue were to be pressed. But because of his egoism and recklessness, Yazid neglected his father’s advice and immediately after the death of his father ordered the governor of Medina either to force a pledge of allegiance from Imam Husayn or send his head to Damascus.
After the governor of Medina informed Imam Husayn of this demand, the Imam, in order to think over the question, asked for a delay and overnight started with his family toward Mecca. He sought refuge in the sanctuary of God which in Islam is the official place of refuge and security. This event occurred toward the end of the month of Rajab and the beginning of Sha’ban of 60 A.H. For nearly four months Imam Husayn stayed in Mecca in refuge. This news spread throughout the Islamic world. On the one hand many people who were tired of the iniquities of Mu’awiyah’s rule and were even more dissatisfied when Yazid became caliph, corresponded with Imam Husayn and expressed their sympathy for him. On the other hand a flood of letters began to flow, especially from Iraq and particularly the city of Kufa, inviting the Imam to go to Iraq and accept the leadership of the populace there with the aim of beginning an uprising to overcome injustice and iniquity. Naturally such a situation was dangerous for Yazid.
The stay of Imam Husayn in Mecca continued until the season for pilgrimage when Muslims from all over the world poured in groups into Mecca in order to perform the rites of the hajj. The Imam discovered that some of the followers of Yazid had entered Mecca as pilgrims (hajjis) with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (ihram). The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up and in a short speech announced that he was setting out for Iraq. In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. The next day he set out with his family and a group of his companions for Iraq.
Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed. He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq. Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny. He added that he knew that wherever he turned or went he would be killed. He would leave Mecca in order to preserve the respect for the house of God and not allow this respect to be destroyed by having his blood spilled there. While on the way to Kufa and still a few days’ journey away from the city, he received news that the followers of Yazid in Kufa had put to death the representative of the Imam in that city and also one of the Imam’s determined supporters who was a well-known man in Kufa. Their feet had been tied and they had been dragged through the streets. The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him, There was no way open to him but to march ahead and to face death. It was-here that the Imam expressed his definitive determination to go ahead and be martyred; and so he continued on his journey.
Approximately seventy kilometres from Kufa, in a desert named Kerbala, the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemy’s army increased. Finally the Imam, with his household and a small numbers of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions. At night he called his companions and during a short speech stated that there was nothing ahead but death and martyrdom. He added that since the enemy was concerned only with his person he would free them from all obligations so that anyone who wished could escape in the darkness of the night and save his life. Then he ordered the lights to be turned out and most of his companions, who had joined him for their own advantage, dispersed. Only a handful of those who loved the truth–about forty of his close aides–and some of the Banu Hashim remained.
Once again the Imam assembled those who were left and put them to a test. He addressed his companions and Hashimite relatives, saying again that the enemy was concerned only with his person. Each could benefit from the darkness of the night and escape the danger. But this time the faithful companions of the Imam answered each in his own way that they would not deviate for a moment from the path of truth of which the Imam was the leader and would never leave him alone. They said they would defend his household to the last drop of their blood and as long as they could carry a sword.
On the ninth day of the month the last challenge to choose between “allegiance or war” was made by the enemy to the Imam. The Imam asked for a delay in order to worship overnight and became determined to enter battle on the next day.
On the tenth day of Muharram of the year 61/680 the Imam lined up before the enemy with his small band of followers, less than ninety persons consisting of forty of his companions, thirty some members of the army of the enemy that j joined him during the night and day of war, and his Hashimite family of children, brothers, nephews, nieces and cousins. That day they fought from morning until their final breath, the Imam, the young Hashimites and the companions were all martyred. Among those killed were two children of Imam Hasan, who were only thirteen and eleven years old; and a five-year-old child and a suckling baby of Imam Husayn.
The army of the enemy, after ending the war, plundered the haram of the Imam and burned his tents. They decapitated the bodies of the martyrs, denuded them and threw them to the ground without burial. Then they moved the members of the haram, all of whom were helpless women and girls, along with the heads of the martyrs, to Kufa. Among the prisoners there were three male members: a twenty-two year old son of Imam Husayn who was very ill and unable to move, namely Ali ibn Husayn, the fourth Imam; his four year old son, Muhammad ibn Ali, who became the fifth Imam; and finally Hasan Muthanna, the son of the second Imam who was also the son-in-law of Imam Husayn and who, having been wounded during the war, lay among the dead. They found him near death and through the intercession of one of the generals did not cut off his head. Rather, they took him with the prisoners to Kufa and from there to Damascus before Yazid. The event of Kerbala, the capture of the women and children of the Household of the Prophet (sawas), their being taken as prisoners from town to town and the speeches made by the daughter of Ali; Zaynab, and the fourth Imam who were among the prisoners, disgraced the Umayyads. Such abuse of the Household of the Prophet (sawas) annulled the propaganda which Mu’awiyah had carried out for years. The matter reached such proportions that Yazid in public disowned and condemned the actions of his agents.
The event of Kerbala was a major factor in the overthrow of Umayyad rule although its effect was delayed. It also strengthened the roots of The Followers of Ahlu Bayt. Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years. Among those who were instrumental in the death of the Imam not one was able to escape revenge and punishment. Anyone who studies closely the history of the life of Imam Husayn and Yazid and the conditions that prevailed at that time, and analyses this chapter of Islamic history, will have no doubt that in those circumstances there was no choice before Imam Husayn but to be killed. Swearing allegiance to Yazid would have meant publicly showing contempt for Islam, something which was not possible for the Imam, for Yazid not only showed no respect for Islam and its injunctions but also made a public demonstration of impudently, treading under foot its basis and its laws. Those before him, even if they opposed religious injunctions, always did so in the guise of religion, and at least formally respected religion. They took pride in being companions of the Holy Prophet (sawas) and the other religious figures in whom people believed. From this it can be concluded that the claim of some interpreters of these events is false when they say that the two brothers, Hasan and Husayn, had two different tastes and that one chose the way of peace and the other the way of war, so that one brother made peace with Mu’awiyah although he had an army of forty thousand while the other went to war against Yazid with an army of forty. For we see that this same Imam Husayn, who refused to pay allegiance to Yazid for one day, lived for ten years under the rule of Mu’awiyah, in the same manner as his brother who also had endured for ten years under Mu’awiyah, without opposing him.
It must be said in truth that if Imam Hasan or Imam Husayn had fought Mu’awiyah they would have been killed without there being the least benefit for Islam. Their deaths would have had no effect before the righteous appearing policy of Mu’awiyah, a competent politician who emphasised his being a companion of the Holy Prophet (sawas), the “scribe of the revelation,” and “uncle of the faithful” and who used every stratagem possible to preserve a religious guise for his rule. Moreover, with his ability to set the stage to accomplish his desires he could have had them killed by their own people and then assumed a state of mourning and sought to revenge their blood, just as he sought to give the impression that he was avenging the killing of the third caliph.
Excellenes of Imam Hussain (as) in Ahadeeth
1. Hassan (as) and Hossein (as) are the leaders of the Youths of Paradise.
2. Hassan (as) is from me and I am from Hossein (as), Allah befriends those who befriend Hossein (PBUH) and He is the enemy of those who bear enmity to him.
3. Whoever wishes to see such a person who lives on earth but whose dignity is honored by the Heaven dwellers should see my grandson Hossein (as).
4. O my son! your flesh is my flesh and your blood is my blood, your are a leader, the son of a leader and the brother of a leader; your are a spiritual guide, the son of a spiritual guide and the brother of a spiritual guide; you are an Apostolical Imam, the son of an Apostolical Imam and the brother of an Apostolical Imam; your are the father of nine Imams, the ninth of whom would be the Oa”im (the last infallible spiritual guide).
5. The punishment inflicted on the murderer of Hossein (as) in Hell would be equal to half of the total punishment to be imposed on the entire sinners of the world.
6. When the Holy Prophet (as) informed Hazrat Fatima of the Martyrdom in store for his grandson, she burst into tears and asked, “O my father! When would my son be martyred?” “In such a critical moment,” he replied,” When neither I nor you, nor Ali would be alive. ” This accentuated her grief and she inquired again,” Who then, O my father, would commemorate Hossein”s martyrdom?” The Holy Prophet (as) said, “The men and the women of a particular sect of my followers, who will befriend my Ahl-ul-Bayt, will mourn for Hossein and commemorate his martyrdom each year in every century.”
Imam Moosa Kazim A.S
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Ali ibn e Abi Talib A,S
| Name: Ali ibne Abi Talib (as)
Father: Abu Talib bin Abdul Muttalib bin Hashim. Mother: Fatimah bint Asad bin Hashim bin Abd Munaf. Kunniyat (Patronymic): Abul Hasan and Husayn, Abu Turab Laqab (Title): Al-Wasi, Amir al-Mu’minin Birth: He was born in the Ka’ba , in thirty ‘Am al-Fil (the year of the elephant). Martyrdom: He was martyred by the Khwariji named Abd al-Rahman ibn Muljam at Kufa during the month of Ramadhan in the fortieth year of Hijrah and is buried in Najaf on the outskirts of Kufa. |
Biography
Amir al-mu’minln Ali (upon whom be peace) was the son of Abu Talib, the Shaykh of the Banu Hashim. Abu Talib was the uncle and guardian of the Holy Prophet (sawas) and the person who had brought the Prophet (sawas) to his house and raised him like his own son. After the Prophet (sawas) was chosen for his prophetic mission, Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh.
According to well-known traditional accounts Ali was born ten years before the commencement of the prophetic mission of the Prophet (sawas). When six years old, as a result of famine in and around Mecca, he was requested by the Prophet (sawas) to leave his father’s house and come to the house of his cousin, the Prophet (sawas). There he was placed directly under the guardianship and custody of the Holy Prophet (sawas).
A few years later, when the Prophet (sawas) was endowed with the Divine gift of prophecy and for the first time received the Divine revelation in the cave of Hira’, as he left the cave to return to town and his own house he met Ali on the way. He told him what had happened and Ali accepted the new faith. Again in a gathering when the Holy Prophet (sawas) had brought his relatives together and invited them to accept his religion, he said the first person to accept his call would be his vicegerent and inheritor and deputy. The only person to rise from his place and accept the faith was Ali and the Prophet (sawas) accepted his declaration of faith. Therefore Ali was the first man in Islam to accept the faith and is the first among the followers of the Prophet (sawas) to have never worshipped other than the One God.
Ali was always in the company of the Prophet (sawas) until the Prophet (sawas) migrated from Mecca to Medina. On the night of the migration to Medina (hijrah) when the infidels had surrounded the house of the Prophet (sawas) and were determined to invade the house at the end of the night and cut him to pieces while he was in bed, Ali slept in place of the Prophet (sawas) while the Prophet (sawas) left the house and set out for Medina. After the departure of the Prophet (sawas), according to his wish Ali gave back to the people the trusts and charges that they had left with the Prophet (sawas). Then he went to Medina with his mother, the daughter of the Prophet (sawas), and two other women.
In Medina also Ali was constantly in the company of the Prophet (sawas) in private and in public. The Prophet (sawas) gave Fatimah, his beloved daughter from Khadijah, to Ali as his wife and when the Prophet (sawas) was creating bonds of brotherhood among his companions he selected Ali as his brother.
Ali was present in all the wars in which the Prophet (sawas) participated, except the battle of Tabuk when he was ordered to stay in Medina in place of the Prophet (sawas). He did not retreat in any battle nor did he turn his face away from any enemy. He never disobeyed the Prophet (sawas), so that the Prophet (sawas) said, “Ali is never separated from the Truth nor the Truth from Ali.”
On the day of the death of the Prophet (sawas), Ali was thirty-three years old. Although he was foremost in religious virtues and the most outstanding among the companions of the Prophet (sawas), he was pushed aside from the caliphate on the claim that he was too young and that he had many enemies among the people because of the blood of the polytheists he had spilled in the wars fought alongside the Prophet (sawas). Therefore Ali was almost completely cut off from public affairs. He retreated to his house where he began to train competent individuals in the Divine sciences and in this way he passed the twenty-five years of the caliphate of the first three caliphs who succeeded the Prophet (sawas). When the third caliph was killed, people gave their allegiance to him and he was chosen as caliph.
During his caliphate of nearly four years and nine months, Ali followed the way of the Prophet (sawas) and gave his caliphate the form of a spiritual movement and renewal and began many different types of reforms. Naturally, these reforms were against the interests of certain parties that sought their own benefit. As a result, a group of the companions (foremost among whom were Talhah and Zubayr, who also gained the support of A’ishah, and especially Mu’awiyah) made a pretext of the death of the third caliph to raise their heads in opposition and began to revolt and rebel against Ali.
In order to quell the civil strife and sedition, Ali fought a war near Basra, known as the “Battle of the Camel,” against Talhah and Zubayr in which Ummul Mu’mineen A’ishah, was also involved. He fought another war against Mu’awiyah on the border of Iraq and Syria which lasted for a year and a half and is famous as the “Battle of Siffin.” He also fought against the Khawarij at Nahrawan, in a battle known as the “Battle of Nahrawan.” Therefore, most of the days of Ali’s caliphate were spent in overcoming internal opposition. Finally, in the morning of the 19th of Ramadan in the year 40 A.H., while praying in the mosque of Kufa, he was wounded by one of the Khawarij and died as a martyr during the night of the 21st of Ramadan.
According to the testimony of friend and foe alike, Ali had no shortcomings from the point of view of human perfection. And in the Islamic virtues he was a perfect example of the upbringing and training given by the Prophet (sawas). The discussions that have taken place concerning his personality and the books written on this subject by Shi’ites, Sunnis and members of other religions, as well as the simply curious outside any distinct religious bodies, are hardly equalled in the case of any other personality in history.
In science and knowledge Ali was the most learned of the companions of the Prophet (sawas), and of Muslims in general. In his learned discourses he was the first in Islam to open the door for logical demonstration and proof and to discuss the “divine sciences” or metaphysics (ma’arif-i ilahlyah). He spoke concerning the esoteric aspect of the Quran and devised Arabic grammar in order to preserve the Quran’s form of expression. He was the most eloquent Arab in speech (as has been mentioned in the first part of this book).
The courage of Ali was proverbial. In all the wars in which he participated during the lifetime of the Prophet (sawas), and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq the aides to the Prophet (sawas) and the Muslim army trembled in fear or dispersed and fled, he never turned his back to the enemy. Never did a warrior or soldier engage Ali in battle and come out of it alive. Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitively established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away. Also on the day when Mecca was conquered the Prophet (sawas) ordered the idols to be broken. The idol “Hubal” was the largest idol in Mecca, a giant stone statue placed on the top of the Ka’bah. Following the command of the Prophet (sawas), Ali placed his feet on the Prophet (sawas)’s shoulders, climbed to the top of the Ka’bah, pulled “Hubal” from its place and cast it down.
Ali was also without equal in religious asceticism and the worship of God. In answer to some who had complained of Ali’s anger toward them, the Prophet (sawas) said, “Do not reproach Ali for he is in a state of Divine ecstasy and bewilderment.
” Abu Darda”, one of the companions, one day saw the body of Ali in one of the palm plantations of Medina laying on the ground as stiff as wood. He went to Ali’s house to inform his noble wife, the daughter of the Prophet (sawas), and to express his condolences. The daughter of the Prophet (sawas) said, “My cousin (Ali) has not died. Rather, in fear of God he has fainted. This condition overcomes him often.” There are many stories told of Ali’s kindness to the lowly, compassion for the needy and the poor, and generosity and munificence toward those in misery and poverty. Ali spent all that he earned to help the poor and the needy, and himself lived in the strictest and simplest manner. Ali loved agriculture and spent much of his time digging wells, planting trees and cultivating fields. But all the fields that he cultivated or wells that he built he gave in endowment (waqf) to the poor. His endowments, known as the “alms of Ali,” had the noteworthy income of twenty-four thousand gold dinars toward the end of his life.
GLIMPSES INTO THE FAMILY LIFE OF HAZRAT FATIMA (AS)
Relationship with Children:
The Fundamental Role of a Mother in the Well Being and Prosperity of a Generation:
There is no doubt that to a very large extent, the future of a child depends greatly on the mental and psychological influence that he is exposed to, through people closest to him in childhood. And naturally since the mother is the closest to a child during his growing years, her role in his upbringing is of utmost importance. Therefore, we could say that the starting point of success or failure of an individual’s life is the mother’s lap and the overall environment of his upbringing, of which the mother constitutes the main pillar. The child is therefore like a soft lump of wax which is molded in the hands of his mother.
If we carefully examine the emotional and logical approach of Hazrat Fatima (sa) in the upbringing of her great children, we will be able to discover very subtle and delicate methods used by her in their upbringing. Behavioral psychologists and other experts who have studied these methods closely, have developed faith in the positive effects of the approach adopted by this great lady. This unique success in the upbringing of children has its roots in the profound understanding of nature of man as has been explained by Islam.
Every school of thought has recommended methods of upbringing of children, based on its interpretation and understanding of innate human nature. An unbiased research and analysis easily proves that the definition and explanation that the divine religion of Islam has revealed, regarding the complete innate nature of man (taking in consideration, all his physical, emotional, material as well as spiritual needs), is the most perfect and objective. Moreover, since the method of child’s training and parenting used by Hazrat Fatima (sa) was based in this divine source, studying and practically adopting this method could ensure the success and well being of our children both in this world and the hereafter.
One of the most critical factors determining the characters of the children of Hazrat Fatima (sa) was genetics. As we all believe, she was an infallible (Mas’um) and was thus free from all kinds of sins and pollution. Imam Hussain (as) had himself emphasized on the purity of Hazrat Fatima (sa) on the Day of Ashura when he announced: “The virtues of courage, freedom and generosity, I owe to the purity of my mother Hazrat Fatima (sa)”. All of us are aware of the importance of the greatness of Ashura (10th of Muharram), and as a matter of fact, the extraordinary roles that the children of Hazrat Fatima (sa) played throughout the historical even were the result of her powerful upbringing and training. In other words, the Kerbala phenomenon is one of the best testimonies of the divine nature of her methods of child rearing.
The Methods of Child-Upbringing Adopted by Hazrat Fatima (sa):
Psychologists and child training experts have always debated regarding the best age to commence child training, and have not reached to any substantial conclusion regarding the issue even today. However, according to Islam, the point that actually starts affecting the soul of the child is the moment a name is chosen for him. And this is the first stage in the molding of the character of a child. It is because of this very important reason that Islam has laid great emphasis on care and attention in naming of children. Thus, a good name has a very deep and lasting affect on the soul of a child. In this context, Imam Ali (as) has advised thus in one of his sayings mentioned in “Nahjul Balagha”: “… while the right of the father is that he should give him a new name.” (Saying No. 409).
In other words one of the primary duties of parent’s, especially the father, is the selection of a worthy name for his child. It is for this very and important scientific reason that Fatima (sa), after consulting her husband, Imam Ali (as) and her beloved father, Prophet Muhammad (saw), chose the best name’s for her children.
Sacrifice of a Goat or Sheep (Aqiqah):
Aqiqah (sacrifice of a goat or sheep) and also almsgiving are highly recommended acts that have been greatly emphasized in Islamic traditions. It has been recorded that whenever Fatima (sa) would be blessed with a child, she would sacrifice a sheep and distribute the meat among the people. Then on the 7th day of the child’s birth, she would shave of his/her head and distribute charity (alms), the equivalent in silver, of the weight of the shaved-hair of the child. Also she would send gifts to the mid wife as well as the neighbour’s such that they too, would share the happy event with her family (Bihar ul-Anwar, vol.43, p257).
Adhan & Iqamah:
Another custom followed by Fatima (sa) was that as soon as her child would be born, she would recite the ‘Adhan’ in his/her right ear and would recite the ‘Iqamah’ in his/her left ear. This was because she was well aware that if the child would be acquainted with the names of Allah, Muhammad (saw), salat, etc., from the beginning of his early life, it would have deep and lasting effects onhis/her psychological inclinations.
The Role of Maternal Emotions in Childs Upbringing:
The soul of a human being is created in such ways that love and compassion are among one of its most basic needs. This is the reason why children who have been deprived of love, care and attention, become prone to various psychological and physical illnesses, a fact that has been proved scientifically. Research indicates that many crimes committed are rooted in the vacuum created by lack of love and affection in the life of an individual.
Fatima (sa) who had herself grown up saturated with the love and affection of her beloved father (saw), showered the same love and warmth upon her children. An incident that has been narrated by one of the close companions of the Prophet named Salman, says: “One day, I saw Fatima (sa) who was busy grinding some grain. In the meanwhile, her son Hussain (as) became impatient and started crying. I offered my help to Fatima (sa), asking her whether she would prefer me to take over grinding of grain or whether it would help her if I comforted the child. She answered by saying that it would be better for me to take over the grinding, since she would be better at comforting her child” (Biharul-Anwar, vol. 43, p280).
This incident gives us the knowledge of the importance of a mother’s soothing presence for a child. It indicates how no one else can soothe and comfort a child, better than his own mother, an important message to mother’s in today’s “crèche and milk-bottle” culture. She showed us just how important it is for a child to have his mother around when he need’s her and how these little moment’s of attention go a long way in shaping a confident, secure and powerful personality for a human being.
By Azra Ansari
Syeda Zainab S.A
Sayyeda Zainab (s.a.), the daughter of Imam Ali (a.s.) and Sayyeda Fatima (s.a.), was an exemplary woman of great ability, intelligence, knowledge, insight, courage and perseverance; she performed her divine duties to the best of her ability. She was born to a family formed by the Prophet (SAW), the most outstanding figure in history. The Prophet’s wife Sayyeda Khadija (s.a.) a devoted woman, was her maternal grandmother, and her paternal grandmother was Fatima daughter of Assad, who mothered and nursed the Prophet (SAW). The members of the family, in trio hierarchical order, were all great.
Sayyeda Zainab (s.a.) was a brilliant star in the mandate sky that received rays of holiness from the five suns. It was through her holy origins and pious edification that she manifested so great a fortitude in Karbala (Iraq).
The life of the daughter of Sayyeda Al-Zahra (s.a.) was always laden with hardships, but she never feared coping with difficulties, this enhanced her endurance and elevated her soul.
The Birth of Sayyeda Zainab (s.a.)
There is divergence of opinions about the birth date of Sayyeda Zainab (s.a.). Some say it was in Medina 5th of Jamadi Al-Awwal, and others say it was 1st in the month of Shabaan, in the 6th Hijra year.
It was five years after the Muslims had accompanied the Prophet (SAW) and his family in the migration (Hijrah) to Medina, when the Holy Prophet’s daughter, Sayyeda Fatima (s.a.), gave birth to a little girl.
When her father, Imam Ali (AS), saw his daughter for the first time Imam Hussain (a.s.), who was then almost three years old, was with him. The boy exclaimed in delight, “O father, Allah has given me a sister.”
At those words Imam Ali (a.s.) began to weep, and when Hussain (a.s.) asked why he was crying so, his father answered that he would soon come to know.
Sayyeda Fatima (s.a.) and Imam Ali (a.s.) did not name their child until a few days after her birth, for they awaited the Prophet’s return from a journey so that he could propose the name.
When finally the baby girl was brought before him he held her in his lap and kissed her. The Angel Gabriel came to him and conveyed the name that was to be hers, and then he began to weep. The Prophet (SAW) asked why Gabriel wept and he answered, “O Prophet of Allah. From early on in life this girl will remain entangled in tribulations and trials in this world. First she will weep over your separation (from this world); thereafter she will bemoan the loss of her mother, then her father, and then her brother Hassan. After all this she will be confronted with the trials of the land of Karbala and the tribulations of that lonely desert, as a result of which her hair will turn gray and her back will be bent.”
When the members of the family heard this prophecy they all broke down in tears. Imam Hussain (a.s.) now understood why earlier his father had also wept. Then the Prophet (SAW) named her Zainab (s.a.).
One day, when Zainab (s.a.) was about five years old, she had a strange and terrible dream. A violent wind arose in the city and darkened the earth and the sky. The little girl was tossed hither and thither, and suddenly she found herself stuck in the branches of a huge tree. But the wind was so strong that it uprooted the tree. Zainab (s.a.) caught hold of a branch but that broke. In a panic she grabbed two twigs but these top gave way and she was left falling with no support. Then she woke up. When she told her grand father, the Prophet (SAW), about this dream he wept bitterly and said, “O my daughter. That tree is me who is shortly going to leave this world. The branches are your father Ali and your mother Fatima Zahra, and the twigs are your brothers Hassan and Hussain. They will all depart this world before you do, and you will suffer their separation and loss.”
She had barely attained the tender age of seven when her beloved mother passed away. Her mother’s death had closely followed her cherished grand father’s passing away. Some time later Imam Ali (a.s.) married Umm ul-Banin, whose devotion and piety encouraged Zainab (s.a.) in her learning.
Whilst still a young girl she was fully able to care for and be responsible for the running of her father’s household. As much as she cared for the comforts and ease of her brothers and sisters, in her own wants she was frugal and unstintingly generous to the poor, homeless and parentless. After her marriage her husband is reported as having said, “Zainab is the best housewife.”
From very early on she developed an unbreakable bond of attachment to her brother Imam Hussain (a.s.). At times when as a baby in her mother’s arms she could not be pacified and made to stop crying, she would quieter down upon being held by her brother, and there she would sit quietly gazing at his face. Before she would pray she used to first cast a glance at the face of her beloved brother.
One day Fatima (s.a.) mentioned the intensity of her daughter’s love for Imam Hussain (a.s.) to the Prophet (SAW). He breathed a deep sigh and said with moistened eyes, “My dear child, this child of mine Zainab would be confronted with a thousand and one calamities and face serious hardships in Karbala.”
Zainab (s.a.) grew into a fine stature young woman. Of her physical appearance little is known. When the tragedy of Karbala befell her in her mid fifties she was forced to go out uncovered. It was then that some people remarked that she appeared as a ‘shining sun’ and a ‘piece of the moon’.
In her character she reflected the best attributes of those who raised her. In sobriety and serenity she was likened to Umm ul-Muminin Khadija, her grandmother (s.a.); in chastity and modesty to her mother Fatima Zahra (s.a.); in eloquence to her father Imam Ali (a.s.); in forbearance and patience to her brother Imam Hassan (a.s.); and in bravery and tranquility of the heart to Imam Hussain (a.s.). Her face reflected her father’s awe and her grandfather’s reverence.
Ibn Abbas quoted Sayyeda Zahra (s.a.) as having said that her daughter Zainab, like her father, was unparalleled in literary eloquence and courage. The speech she delivered in the assembly in presence of Yazid was at the zenith of eloquence and impressiveness. (Refer Famous Women, Dr. Ahmed Beheshti, and p.51)
After the demise of the Holy Prophet (SAW), there came the period of distress and hardship in the life of Sayyeda Zainab (s.a.). She stood by her mother as far as the question of supreme mandate of her father was concerned. When her mother delivered the Fadak sermon, she was only 4 years old, but narrated the sermon so lucidly and expressively that the people from Bani Hashim remembered it by heart. Later the Shiite scholars recorded it that is why she is called Zainab the narrator of traditions.
Sayyeda Zainab’s Marriage
When the time came for marriage, she was married in a simple ceremony to her first cousin, Abdullah Ibn Ja’far Tayyar. Her marriage settlement was equal to that of her mother’s. Imam Ali (a.s.) told Ja’far not to prevent Zainab from going on a journey with Imam Hussain (a.s.), her brother.
Abdullah had been brought up under the direct care of the Prophet (SAW). After his death, Imam Ali (a.s.) became his supporter and guardian until he came of age. He grew up to be a handsome youth with pleasing manners and was known for his sincere hospitality to guests and selfless generosity to the poor and needy.
Although Zainab’s husband was a man of means, she lived a modest life, not a life of luxury. She and her husband were charitable to the needy people. The Arab tribes called Abdullah “the sea or the cloud of munificence”.
The marriage of Zainab did not diminish her strong attachment to her family. Together this young couple had five children, of whom four were sons, Ali, Aun, Muhammad, and Abbas, and one daughter, Umm Kulthum.
In Medina it was Zainab’s practice to hold regular meetings for women in which she shared her knowledge and taught them the precepts of the Deen of Islam as laid out in the Holy Quran. Her gatherings were well and regularly attended. She was able to impart the teachings with such clarity and eloquence that she became known as Fasihah (skillfully fluent) and Balighah (intensely eloquent).
In the thirty-seventh year A.H. (after Hijrah), Imam Ali (as) moved to Kufa to finally take up his rightful position as khalifah. He was accompanied by his daughter Zainab (s.a.) and her husband. Her reputation as an inspiring teacher among the women had preceded her. There too women would throng to her daily sittings where they all benefited from her erudition, wisdom and scholarship in the exegesis of the Qur’an.
The depth and certainty of her knowledge earned her the name given to her by her nephew, Imam Ali Zayn ul-Abidin (a.s.), of Alimah Ghayr Mu’allamah, ‘she who has knowledge without being taught’.
Sayyeda Zainab (s.a.) and Imamate
In her life Zainab (s.a.) always saw the evildoers, oppressors, insurgents and breakers of covenants defy the truth and Imam Ali (a.s.), the supporter of the truth and justice had to quell their revolts. Finally, an evil hand gave Imam Ali (a.s.) a stroke from a poisoned sword on his head in the mosque of Kufa. After Imam Ali (a.s.), his son Imam Hassan (a.s.) became the Caliph. Hassan was also greatly oppressed until at last he signed a peace treaty with the ruler of that time and moved to Kufa in the company of Zainab, her husband, and his own companions. Imam Hassan (a.s.) was poisoned by his treacherous wife Joda, by the order of the Caliph of that time. After Imam Hassan, Imam Hussain (a.s.) became the Imam, but the ruler of Syria Mavia violated the peace treaty and appointed his son Yazid as his successor and insisted that Imam Hussain (a.s.) should pledge allegiance to him. Imam Hussain refused to pledge allegiance and made up his mind to move to Mecca.
Zainab (s.a.) said farewell to her husband and went with her brother accompanied by her sons Muhammad and Aun. They reached Mecca in 61 Hijra year.
Imam Hussain (a.s.) was informed that some agents of the ruler of that time had come to Mecca to assassinate him while circumambulating the Holy Ka’bah. Imam Hussain (a.s.) deemed it advisable to move to Kufa and let people know of his secret mission. They arrived at Karbala on the 2nd Muharram. Zainab had heard from her grandfather and father that Karbala would be the place where Imam Hussain (a.s.) would be martyred.
Sayyeda Zainab (s.a.) in Karbala
Zainab (s.a.) is the shining sun in the history of Islam and of humanity. Her brother’s name and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah. The history of Karbala is based on two pillars: the rising of Imam Hussain (a.s.) and the rising of Zainab (s.a.). She was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. She sacrificed her two sons and one should not say anything if one devoted his life for the cause of Allah. After the martyrdom of her brother and her two sons, she said: “O my Lord! Accept our humble sacrifice to You.”
When Zainab reached Kufa, she addressed people with fury words: “Praise to Allah, and may the blessing of Allah be upon Muhammad and his progeny. O people of Kufa, you are hypocrites and deceitful. You feign to be sorry for the death of my brother and his companions. May you always shed tears. I find nothing in you but flattery, evil acts and thoughts, pride and spite and ill will. By Allah! You deserve lasting sorrow instead of joy. Shames on you, your hands are imbrued with the blood of the son of the Holy Prophet (SAW), the one who was your sole refuge in case of adversity. By your evil act and disloyalty, you incurred the wrath of Allah against you. Woe betides you! No one will intercede with Allah for you.” Her furious words provoked people of Kufa to avenge Hussain’s martyrdom. This frightened Ubaidullah and his cruel agents. She also delivered a furious sermon in the court of the caliph that made his authority and despotic rule feel undermined. She said: “I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You’ll he accountable to Allah for your atrocities.”
The Foundation of Mourning (Majales A’azaa)
Another unique feature of Zainab’s character was her establishment of mourning ceremonies. This tradition which has lived in the memories and hearts of millions of Muslims to this day, has kept the sacrifices of Imam Hussein alive, and brought dynamism to every movement that aimed at removing injustices on earth.
After every Majlis, the women would offer their condolences to Zainab (s.a.) and the men to Imam Zain-ul-Abedeen. These majales made quite a stir in the cities, and the sound of crying and beating of chests and heads affected the minds of the inhabitants, and made them sadder and wiser to the events of Karbala.
In the end…
As it is said, “the word is mightier than the sword”, this should stay in the minds of all Muslims, particularly the women. They should realize that they could always make a difference. They can always reach for the better. Also, they can make their Ummah look better.
The Muslim women should read more about the hardships which faced the great women of Islam understand and practice the patience that characterized the life of Zainab (s.a.), and teach their children the value of these acts.
The men alone cannot win independence and prosperity, neither can the women. Together, and under the banner of Islam, they can achieve success.
She said:
“I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You’ll be accountable to Allah for your atrocities.”
Imam Reza A.S
| Name : Ali ar-Riza(a.s.) – the 8th Holy Imam Title : Gharib al-Ghuraba, Moeen-uz-Zoafa-e-wal-Fuqara, Shah-e-Khurasaan Agnomen : Abul-Hasan Father : Imam Moosa-e-Kazim(a.s.) – the 7th Holy Imam Mother : Ummul-Baneen Bibi Najma Birth : At Madina on 11th of Zi-Qadah 148 AH (765 AD) Martyred : in Mashhad at age 55, on 23rd Zi-Qadah 203 AH (817 AD) Cause of Death/Buried : Martyred by Abbasid Khalifa Mamoon in Mashhad, Iran and buried there. |
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| Birth and Demise
Historians disagree a great deal about the year of his birth and even in determining the month as well, and they also disagree about determining the year and the month of his death. Their disagreements are not confined to the limit of a short span of time but they may be five years apart, and the disagreement is so confusing that it is very difficult to determine clearly such matters; however, we shall point out the statements recorded in this regard without favouring any of them due to the lack of purpose of such favouring which naturally requires research and investigation and a proof for selecting what seems to be the most accurate. He was born in Medina on Friday, or Thursday, Zi-Qadah 11, or Zil-Hijjah, or Rabi’ul-Awwal, of the Hijri year 148 or the year 153. He died on Friday, or Monday, near the end of the month of Safar, or the 17th of Safar, or Ramzan 21, or Jamadi-al-Awwal 18, or Zil-Qadah 23, or the end of Zi-Qadah, of the year 202 or 203 or 206. In his ‘Uyoon Akhbar al-Rida, al-Saduq states: “What is accurate is that he died on the 13th of Ramadan, on a Friday, in the year 203.” |
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| What is most likely is that his death took place in the year 203 as stated by al-Saduq. It is the same year in which al-Mamoon marched towards Iraq. To say that he died in 206 is not to agree with the truth because al-Mamoon marched towards Baghdad in the year 204, and the Imam died while he was heading in the same direction.
His early Life Imam Ali ar-Riza(a.s.) lived in the care of his father for almost 35 years. He imbibed from his father his knowledge, morals and good manners. He was, thus, the most acknowledged scholar and the most qualified to be the leader and the guide of Muslims. He would later lead and feed the school of Ahl al-Bayt(a.s.) with knowledge and religious sciences. Every Imam made public the name of the Imam who would succeed him so that Muslims would know and follow him, ask him about what they did not know from the shari’ah and Islamic sciences, and receive his guidelines and teachings. Imam Musa Kazim(a.s.), accordingly, explained the position of his son Imam Ali ar-Riza(a.s.), emphasizing that he was the inheritor of his office, the trustee of his school and the Imam to whom Muslims should refer after him. Imam Musa al-Kazim(a.s.) was well aware of the aggressive designs of the government in power against the Imamate and therefore, during his lifetime he declared Imam al-Riza(a.s.) as his successor in the presence of 171 prominent religious men and called upon his sons and his family to submit to him and refer to him in all matters after him. He also left behind a written document declaring the succession of Imam ar-Ridha duly signed and endorsed. by not less than 16 prominent persons. All these necessary steps were taken by the great Imam to avoid any confusion that may have arisen after his death. Period of Imamate and conditions The period of his imamate coincided with the caliphate of Harun al-Rashid and then his sons Amin and Ma’mun. After the death of his father, Ma’mun fell into conflict with his brother Amin which led to bloody wars and finally the assassination of Amin, after which Ma’mun became the caliph. Until that day the policy of the Abbasid caliphate toward the Shi’ites had been increasingly harsh and cruel. Every once in a while one of the supporters of Imam Ali(a.s.) (alawis) would revolt, causing blood wars and rebelions which were of great difficulty and consequence for the caliphate The Shi’ite Imams would not cooperate with those who carried out the these rebellions and would not interfere with their affairs. The Shi’ites of that day, who comprised a considerable population, continued to consider the Imams as their religious leaders to whom obedience was obligatory and believed in them as the real caliphs of the Holy Prophet(pbuh&hf). They considered the caliphate to be far from the sacred authority of their Imams, for the caliphate had come to seem more like the courts of the Persian kings and Roman emperors and was being run by a group of people more interested in worldly rule than in the strict application of religious principles. The continuation of such a situation was dangerous for the structure of the caliphate and was a serious threat to it. Government’s Attitude Towards the Imam The attitude of the then rulers towards Imam al-Rida(a.s.) and the other Imams may provide us with a clear view of the distinctions which raised their personalities to the zenith. And it is essential to explain the phenomenon of the government’s attitude towards them which manifested itself in the surveillance imposed upon them rather than upon other distinguished dignitaries or chiefs of the Alawides, monitoring their movements and counting their steps in all their social and personal encounters. What we can mention here to explain this phenomenon are the following reasons: 1) The belief of a large number of Muslims in their Imamate and in their being the most worthy of the caliphate, and their conviction that all other caliphs are considered usurpers of authority, trespassers upon the rights ordained by God to others. This is why the politicians of the time considered them their competitors whose mere presence increased the dangers surrounding them and jeopardized the security of the very existence of their government structure. 2) Their being the magnet which attracted leading scholars and thinkers who shrank in their presence despite their intellectual advancement and distinction in the fields of the arts and knowledge and despite their genius and intellectual prowess. This caused the caliphs to feel a stronger animosity towards them and be more grudgeful towards them due to the public fascination by them and to their attempts to be close to them and to being emotionally distant from the center of the government. 3) Their being the better alternative from the public’s political standpoint to take charge of the responsibilities of government, bear its burdens, carry out its obligations and doing all of that most efficiently. This frightened the rulers and made the obscure future seem to their eyes even more so. 4) The vicious incitements about them by their opponents who bore animosity towards them and who wished thereby their elimination, and the tell-tales of even some of their own kin whose judgement was blinded by jealousy, so they kept fabricating stories and attributing them to those Imams and telling them to the rulers who were pleased to hear them since they became outlets to the grudge they felt towards those Imams and, at the same time, found in them the pretexts for annihilating and harassing them and in the end a justification to put an end to their lives and rid themselves of the complex they were suffering from due to their existence. By these and by others can we explain the phenomenon of the rulers pursuing them and desperately trying to alienate them from the stage of events affecting the nation in order to secure a distance from the ghost of competition which could haunt them had they permitted the Imams to do as they pleased. Thus can we understand the general characteristics of the significant distinctions the personalities of those Imams enjoyed in all sectors of the society in its various centers of activity and in its various aspirations; otherwise, how do you explain this phenomenon, and why should those rulers pay the Imams so much attention? His Knowledge He inherited the knowledge of his grandfather the Messenger of Allah(pbuh&hf), thus becoming its pioneering fountainhead that quenched the thirst of those who were thirsty for knowledge. History narrates a great deal of his scholarly stances and intellectual discourses in which he achieved victory over those who opposed the Divine Message, excelling in various branches of scholarship with which he provided the seekers of knowledge and the thinkers of the time. Ibrahim ibn al-Abbas al-Suli is reported to have said: “I never saw al-Riza(a.s.) unable to provide the answer to any question he received, nor have I ever seen any contemporary of his more learned than he was. Al-Mamoon used to put him to test by asking him about almost everything, and he always provided him with the answer, and his answer and example was always derived from the Holy Qur’an.” Rajaa ibn Abul-Dahhak, who was commissioned by al-Mamoon to escort Imam Riza(a.s.) to his court, said: “By God! I never saw anyone more pious than him nor more often remembering God at all times nor more fearful of God, the Exalted. People approached him whenever they knew he was present in their area, asking him questions regarding their faith and its aspects, and he would answer them and narrate a great deal of hadith from his father who quoted his forefathers till Ali(a.s.) who quoted the Messenger of Allah(pbuh&hf). When I arrived at al-Mamoon’s court, the latter asked me about his behaviour during the trip and I told him what I observed about him during the night and during the day, while riding and while halting; so, he said: `Yes, O son of al-Dahhak! This is the best man on the face of earth, the most learned, and the most pious.'” Al-Hakim is quoted in Tarikh Nishapur as saying that the Imam(a.s.) used to issue religious verdicts when he was a little more then twenty years old. In Ibn Maja’s Sunan, in the chapter on “Summary Of Cultivating Perfection,” he is described as “the master of Banu Hashim, and al-Mamoon used to hold him in high esteem and surround him with utmost respect, and he even made him his successor and secured the oath of allegiance for him.” Al-Mamoon said this once in response to Banu Hashim: “As regarding your reaction to the selection by al-Mamoon of Abul-Hassan al-Riza(a.s.) as his successor, be reminded that al-Mamoon did not make such a selection except upon being fully aware of its implications, knowing that there is no one on the face of earth who is more distinguished, more virtuous, more pious, more ascetic, more acceptable to the elite as well as to the commoners, or more God-fearing, than he (al-Riza,a.s.) is.” Abul-Salt al-Harawi is quoted saying: “I never saw anyone more knowledgeable than Ali ibn Mousa al-Riza(a.s.). Every scholar who met him admitted the same. Al-Mamoon gathered once a large number of theologians, jurists and orators and he (al-Rida, A.S.) surpassed each and every one of them in his own respective branch of knowledge, so much so that the loser admitted his loss and the superiority of the winner over him.” He is also quoted saying: “I have heard Ali ibn Mousa al-Riza(a.s.) saying, `I used to take my place at the theological center and the number of the learned scholars at Medina was quite large, yet when a question over-taxed the mind of one of those scholars, he and the rest would point at me, and they would send me their queries, and I would answer them all.” Al-Manaqib records the following: “When people disputed regarding Abul-Hassan al-Riza(a.s.), Muhammad ibn ‘Isa al-Yaqtini said, `I have collected as many as eighteen thousand of his answers to questions put forth to him.’ A group of critics, including Abu Bakr the orator in his Tarikh and al-Tha’labi in his tafsir and al-Sam’ani in his dissertation and in al-Mu’tazz in his work, in addition to others, have all quoted hadith from him.” We do not need the testimony of anyone to convince us of the distinction enjoyed by Imam al-Riza(a.s.) due to his knowledge over all others. Suffices us to review the books of hadith which are filled with his statements and dictation in various arts which every individual, regardless of the loftiness of his degree of knowledge, became dwarfed upon meeting him, feeling his inferiority and the superiority of Imam al-Riza(a.s.). Ma’mun’s Problem and tactics Ma’mun thought of finding a new solution for the rapid growth of Shiaism and revolt of the Alawis which the seventy-year old policy of his Abbasid predecessors had not been able to solve. To accomplish this end he thought of choosing the eighth Imam as his successor, hoping in this way to overcome two difficulties: first of all to prevent the descendants of the Prophet(pbuh&hf) from rebelling against the government since they would be involved in the government themselves, and secondly, to cause the people to lose their spiritual belief and inner attachment to the Imams. This would be accomplished by having the Imams become engrossed in wordly matters and the politics of the caliphate itself, which had always been considered by the Shi’ites to be evil and impure. In this way their religious organization would crumble and they would no longer present any dangers to the caliphate. Obviously, after accomplishing these ends, the removal of the Imam would present no difficulties to the Abbasid. Al-Ma’mun was also conscious of the fact that he would not survive for long if he also did not express his loyalty to the great leader and his intelligence department had made it clear to him that the Iranian people were truly and sincerely loyal to the Imam(a.s.) and he could only win them over if he also pretended to give respect and sympathetic consideration to Imam al-Riza(a.s.). AI-Ma’mun was a very shrewd person. He made a plan to invite Imam al-Riza(a.s.) and to offer him the heirship to the throne. The Imam(a.s.) was summoned by a royal decree and was compelled, under the circumstances, to leave Medina where he was living a quiet life and present himself at the royal court of al-Ma ‘mun. On his arrival, al-Ma’mun showed him hospitality and great respect, then he said to him: “I want to get rid of myself of the caliphate and vest the office in you.” But Imam al-Riza(a.s.) refused his offer. Then al-Ma’mun repeated his offer in a letter saying: “lf you refuse what I have offered you, then you must accept being the heir after me.” But again Imam al-Riza(a.s.) refused his offer vigorously. Al-Ma’mun summoned him. He was alone with al-Fadhl ibn Sahl, the man with two offices (i.e., military and civil). There was no one else in their gathering. Al-Ma’mun said to Imam al-Riza(a.s.), “I thought it appropriate to invest authority over the Muslims in you and to relieve myself of the responsibility by giving it to you.” When again Imam al-Riza(a.s.) refused to accept his offer, al-Ma’mun spoke to him as if threatening him for his refusal. In his speech he said, “Umar ibn al-khattab made a committee of consultation (shura) to appoint a successor. Among them was your forefather, the Commander of the Faithful, Imam Ali ibn Abi Talib. (Omar) stipulated that any of them who opposed the decision should be executed. So there is no escape for you from accepting what I want from you. I will ignore your rejection of it.” On the day when al-Ma’mun ordered to make the pledge of allegiance to al-Redha, one of the close associates of al-Redha, who was present, narrates, “On that day I was in front of him. He looked at me while I was feeling happy about what had happened. He signalled me to come closer. I went closer to him and he said so that no one else could hear, Do not occupy your heart with this matter and do not be happy about it. It is something which will not be achieved. Quoting al-Allamah ash-Shibli from his book al-Ma’mun, we get a very clear picture of how al-Ma’mun decided to offer his leadership to Imam al-Redha (a.s.) Even after the declaration of succession when there was every opportunity for the Imam to live a splendid worldly royal life, he did not pay any heed to material comforts and devoted himself completely to imparting the true Islamic conception of the Prophet’s teachings and the Holy Qur’an. He spent most of his time praying to God and serving the people. Taking full advantage of the concessions given to him by virtue of his elevated position in the royal court, he organized the majalis (meetings) commemorating the martyrdom of the martyrs of Karbala. These majalis were first held during the days of Imam Muhammad Baqir(a.s.) and Imam Jafar Sadiq(a.s.), but Imam al-Riza(a.s.) gave the majalis a new impetus by encouraging those poets who wrote effective poems depicting the moral aspects of the tragedy and the suffering of Imam Hussain(a.s.) and his companions. decided once and for all to check his growing popularity . , he was buried in Tus (Mashhad) and his Grand Shrine speaks well for the great personality the Imam possessed. Millions of Muslims visit his Shrine every year to pay their homage to this Imam. Martyrdom Soon Ma’mun realized that he had committed an error, for there was a rapid spread of Shi’ism a growth in the attachment of the populace to the Imam(a.s.) and an astounding reception given to the Imam by the people and even by the army and government agents. Al-Ma ‘mun had been very scared of the growing popularity of the Imam and he had appointed him as his heir to the throne only for the fulfilment of his own most ambitious and sinister designs and getting the Imam’s endorsement to his tricky plans. But the Imam(a.s.) naturally refused to give his endorsement to any such plans which were against the teaching of Islam. Ma’mun sought to find a remedy for this difficulty and to ensure his own survival by acting according to the old traditions of killing the Imam. Wanting to do it in a more subtle manner, he invited the Imam to dinner, and fed him poisoned grapes. The Imam died on 23rd Zi-Qadah 2O3 AH. After his death the Imam(a.s.) was buried in the city of Tus in Iran, which is now called Mashhad |
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Ramazan Diniyat Classes
Ramazan Diniyat Classes are arranged throughout the month at various locations in the city
- Our primary focus is on remote areas where such diniyat classes are usually ignored.
- Its purpose is to increase the basic Islamic knowledge and awareness among the boys and the girls.
| MADRESSA-E-SYED-US-SAJEDEEN (A.S) (A.B. SINA-KARACHI) |
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| ACTUAL QUANTITY | |
| TOTAL GIRLS | 360 |
| TOTAL BOYS | 210 |
| TOTAL STUDENTS | 570 |
| MADRESSA-E-SYED-US-SAJEDEEN (A.S) TURIBANGASH (NAZIMABAD) | |
| ACTUAL QUANTITY | |
| TOTAL GIRLS | 90 |
| TOTAL BOYS | 65 |
| TOTAL STUDENTS | 155 |
| MADRESSA-E-SYED-US-SAJEDEEN (A.S) CHISHTI NAGAR (STARTED FROM THIS YEAR) |
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| ACTUAL QUANTITY | |
| TOTAL GIRLS | 125 |
| TOTAL BOYS | 30 |
| TOTAL STUDENTS | 155 |
| MADRESSA-E-QAMAR-E-BANI HASHIM (A.S) HUSSAINI MEHFIL – BALDIA # 7 | |
| ACTUAL QUANTITY | |
| TOTAL GIRLS | 0 |
| TOTAL BOYS | 70 |
| TOTAL STUDENTS | 70 |
| MADRESSA-E-QAMAR-E-BANI HASHIM (A.S) MALIR (STARTED FROM THIS YEAR) |
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| ACTUAL QUANTITY | |
| TOTAL GIRLS | 0 |
| TOTAL BOYS | 75 |
| TOTAL STUDENTS | 75 |
OPEN BOOK MCQs TEST – DETAILS
A unique effort by GIYF to promote the habit of book reading by offering prizes on the submission of answers to the questions provided along with the book
Waseelat Un Nijat
“The number of steps to heaven is equal to the number of verses in the Qur’an. If the person who memorizes the Qur’an entered paradise I would say to him recite and rise; for every single verse, there is one step. Therefore there is no higher level than the level of those who memorize the Qur’an.” Nabi Mohammad (SAAW)
The Quran is a healing for physical and psychological diseases. If reading Al-Fatiha (The Opening) cures a patient if Allah permits, what about who memorize the whole Quran? You will get rid of devilish whispers; your body immunity will increase due to the great change you experience while you are memorizing the Quran. This is not only a theoretical speech but a real experience that is witnessed by those who memorized the Quran or parts of it.
In His Glorious Book, Allah, the most Exalted, says: “When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calls on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.” (2: 186) In another verse, He says:”and your Lord says: “Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell – in humiliation!” (40: 60) GIYF organized it’s 1st memorizing competition of Qurani Surahs and Duas in the holy month of Ramazan for momineen & mominaat aged 5 years and above .
Prizes like:
• Laptop
• IPad
• Mobile phones
• Microwave
• bicycles etc were distributed
Want to feel better, have more energy and perhaps even live longer? Look no further than exercise. The health benefits of regular exercise and physical activity are hard to ignore. And the benefits of exercise are yours for the taking, regardless of your age, sex or physical ability. Need more convincing to exercise? Check out these six ways exercise can improve your life.
No. 1: Exercise controls weight
Exercise can help prevent excess weight gain or help maintain weight loss. When you engage in physical activity, you burn calories. The more intense the activity, the more calories you burn. You don’t need to set aside large chunks of time for exercise to reap weight-loss benefits. If you can’t do an actual workout, get more active throughout the day in simple ways — by taking the stairs instead of the elevator or revving up your household chores.
No. 2: Exercise combats health conditions and diseases
Worried about heart disease? Hoping to prevent high blood pressure? No matter what your current weight, being active boosts high-density lipoprotein (HDL), or “good,” cholesterol and decreases unhealthy triglycerides. This one-two punch keeps your blood flowing smoothly, which decreases your risk of cardiovascular diseases. In fact, regular physical activity can help you prevent or manage a wide range of health problems and concerns, including stroke, metabolic syndrome, type 2 diabetes, depression, certain types of cancer, arthritis and falls.
No. 3: Exercise improves mood
Need an emotional lift? Or need to blow off some steam after a stressful day? A workout at the gym or a brisk 30-minute walk can help. Physical activity stimulates various brain chemicals that may leave you feeling happier and more relaxed. You may also feel better about your appearance and yourself when you exercise regularly, which can boost your confidence and improve your self-esteem.
No. 4: Exercise boosts energy
Winded by grocery shopping or household chores? Regular physical activity can improve your muscle strength and boost your endurance. Exercise and physical activity deliver oxygen and nutrients to your tissues and help your cardiovascular system work more efficiently. And when your heart and lungs work more efficiently, you have more energy to go about your daily chores.
No. 5: Exercise promotes better sleep
Struggling to fall asleep? Or to stay asleep? Regular physical activity can help you fall asleep faster and deepen your sleep. Just don’t exercise too close to bedtime, or you may be too energized to fall asleep.
No. 6: Exercise can be fun
Exercise and physical activity can be a fun way to spend some time. It gives you a chance to unwind, enjoy the outdoors or simply engage in activities that make you happy. Physical activity can also help you connect with family or friends in a fun social setting. So, take a dance class, hit the hiking trails or join a soccer team. Find a physical activity you enjoy, and just do it. If you get bored, try something new.
The bottom line on exercise
Exercise and physical activity are a great way to feel better, gain health benefits and have fun. As a general goal, aim for at least 30 minutes of physical activity every day. If you want to lose weight or meet specific fitness goals, you may need to exercise more. Remember to check with your doctor before starting a new exercise program, especially if you haven’t exercised for a long time, have chronic health problems, such as heart disease, diabetes or arthritis, or you have any concerns.
Bibi Sakina a.s
Bibi Sakina (a.s.) was the youngest daughter of Imam Hussain (a.s.). She was a vivacious child, full of love and happiness. Everyone loved Bibi Sakina (a.s.). She was also a very religious girl. She enjoyed reading the Holy Quran and never missed her prayers. From the age of two she took great care to make sure that her head and face were properly covered when in public.
Bibi Sakina (a.s.) was Imam Hussain’s (a.s.) most beloved child. Our Imam (a.s.) used to pray for a daughter in his night prayers and the birth of Bibi Sakina (a.s.) was a result of those prayers. Imam (a.s.) was often heard to say, “A house without Sakina (a.s.) would not be worth living in!” She always had a sweet and cheerful smile and a very friendly nature. Other children sought her company as much as the grown ups did. She was very generous and always shared whatever she had with others.
There was a special bond between Hazrat Abbas (a.s.) and Bibi Sakina (a.s.). He loved her more than he did his own children. If Bibi Sakina (a.s.) requested for anything, Abbas (a.s.) would not rest until he satisfied her request. There was nothing that Abbas (a.s.) would not do to make Bibi Sakina (a.s.) happy.
During the journey from Madina to Mecca and then Mecca to Kerbala, Hazrat Abbas (a.s.) was often seen riding up to the mehmil in which Bibi Sakina (a.s.) sat to make sure that she had everything she wanted. Bibi Sakina (a.s.) loved her uncle just as much. While in Madina she would, several times a day, visit the house in which Hazrat Abbas (a.s.) lived with his family and his mother, Bibi Ummul Baneen (a.s.).
Like any other four-five year old when Bibi Sakina (a.s.) went to bed at night she wanted to spend some time with her father. Imam Hussain (a.s.) would tell her stories of the Prophets (as) and of the battles fought by her grand-father Imam Ali (a.s.). She would rest her head on her father’s chest and Imam Hussain (a.s.) would not move from her until she fell asleep. When from the second of Muharram the armies of Yazid began to gather at Kerbala, Imam Hussain (a.s.) said to his sister Bibi Zainab (s.a.), “The time has come for you to get Sakina (a.s.) used to going to sleep without my being there !”. Bibi Sakina (a.s.) would follow her father at night and Imam Hussain (a.s.) had to gently take her to Bibi Zainab (s.a.) or Bibi Rubaab (a.s.) – her mother.
At Kerbala when from the seventh Muharram, access to water was blocked by the army of Yazid and water became scarce Bibi Sakina (a.s.) shared whatever little water she had with other children. When soon there was no water at all, the thirsty children would look at Bibi Sakina (a.s.) hopefully, and because she could not help them she would have tears in her eyes. Bibi Sakina (a.s.)’s lips were parched with thirst.
On the day of Ashura – the 10th of Muharram, she gave her mashk to Hazrat Abbas (a.s.) to get some water for her and the children. When Hazrat Abbas (a.s.) went to fetch water, the children gathered round Bibi Sakina (a.s.) with their little cups, knowing that as soon as Hazrat Abbas (a.s.) brought any water, Bibi Sakina (a.s.) would first make sure that they had some before taking any herself. When Bibi Sakina (a.s.) saw Imam Hussain (a.s.) bringing the blood drenched ‘alam she knew that her uncle Abbas (a.s.) had been martyred. From that day on Bibi Sakina (a.s.) never complained of thirst. Bibi Sakina (a.s.) never again asked anyone for water. Bibi Zainab (s.a.) would persuade her to take a few sips, but she herself would never ask for water or complain of thirst.
Then came the time when the earth shook and Bibi Sakina (a.s.) became an orphan! But even then she always thought of the others first. She would console her mother on the death of Ali Asghar (a.s.) – her 6-month old brother – and when she saw any other lady or child weeping Bibi Sakina (a.s.) would put her little arms around her.
From the time when Imam Hussain (a.s.) was martyred in the battle field, Bibi Sakina (a.s.) forgot to smile! Kufa saw her as a little girl lost in thought. Quite often she would sit up at night. When asked if she wanted anything, she would say, “I just heard a baby cry? Is it Asghar? He must be calling out for me!”
Knowing that her weeping upset her mother, Bibi Sakina (a.s.) would cry silently and quickly wipe away her tears! In the prison in Damascus she would stare at the flock of birds flying to their nests at sunset and innocently ask Bibi Zainab (s.a.), “Will Sakina ever be going home like those birds flying to their homes?”
Then one dreadful night Bibi Sakina (a.s.) went to bed on the cold floor of the prison. For a long time she stared into the darkness! The time for the morning prayers came. Bibi Sakina (a.s.) was still lying with her eyes wide open. Her mother called out: “Wake up, Sakina! Wake up, it is time for prayers, my child!” There was only the painful silence! Our fourth Imam Zain-ul-Abideen (a.s.) walked up to where Bibi Sakina (a.s.) lay. He put his hand on her forehead. It was cold! He put his hand near the mouth and the nose. Bibi Sakina (a.s.) had stopped breathing. In between sobs Imam Zain-ul-Abideen (a.s.) said: “INNA LILLAHI WA INNA ILAYHI RAAJI’OON!”
How was Bibi Sakina (a.s.) buried ? Bibi Zainab (s.a.) held the still child as Imam Zain-ul-Abideen (a.s.) dug a grave in the cell. As the grave was being filled up after the burial the mother let out a scream! How could anyone console Bibi Rubaab (a.s.)? What could they say? They huddled around her, and the prison walls began to shake with the cry: “Ya Bibi Sakina (a.s.), YA MAZLOOMAH!!” Bibi Rubaab (a.s.) put her cheek on Bibi Sakina’s (a.s.) grave and cried out: “Speak to me, Sakina! Only a word, my child! Speak to me!!”
Indoor games
Indoor itself can be define as a “situated in, or appropriate to the inside of a house or other building” so Indoor sport is a activities or things that happen or are used inside a building and not outside.
Sports are activities requiring a good deal of competitive physical action. Some sports are played outdoor, while some are played indoor. Unlike outdoor sports, most indoor sports are less physically strenuous.
For thousands of years people have invented Indoor games and sports to amuse themselves when confined within a house or other building. Often these are played in social or family situations, or when darkness or bad weather prevent people from moving outside.
Such amusements have been developed throughout the world. Others require a great deal of skill on the part of the players.
Various indoor games, including billiards, snooker and pool, are played on a large, flat, cloth-covered table with six pockets. In these games, each of the two players tries to pot the balls (knock them into the pockets) by striking them with a cue-ball, which is hit with the tip of a stick called a cue.
In billiards, there are just three balls: a white cue-ball for each player and one red ball. Points are scored by potting the balls, by sending the cue-ball into a pocket ‘in off’ one of the other balls, or by getting the cue-ball to hit both the other balls (a cannon). The winner is the player who reaches an agreed score first, or who has the highest score after a certain time.
In snooker there are 22 balls: 1 cue-ball, 15 reds and 6 colours. A player must first pot one of the red balls (scoring 1 point) and then one of the colours, which are worth between 2 points (yellow) and 7 (black). The colour ball is put back on the table, and the player tries to put another red. The turn or break continues until the player fails to score or plays a foul shot. When all the red are have gone, the colours are potted in sequence from yellow to black, which marks the end of the game or frame. The winner of the frame is the player with the most points. Most professional matches are decided over a fixed number of frames.
Table Tennis can be classified as a major sport worldwide, with millions of participants, major tournaments (with its own superstars), and many other things that make a sport truly a class of its own.
As a sport that emphasizes endurance and reflexes above simple size and strength, people of all ages and genders can play on an equal field. The sport is played indoors so year-round competition and practice is possible. A game requires only two players at the least, and typically lasts around 30 minutes, enabling quick matches during breaks, etc.
Imam Hasan (as), a brief look into his Life
(This is) an account of the Imam after the Commander of the faithful, peace be on him, the date of his birth, the evidence for his Imamates the period of his succession, the time of his death, and the place of his grave. (It also provides) a brief outline of the reports about him.
The Imam after the Commander of the faithful, peace be on him, was his son al-Hasan, the son of the mistress of the women of the worlds, Fatima, daughter of Muhammad, the Lord of messengers, may God bless him and his pure family. (Al-Hasan’s) kunya was Abu Muhammad. He was born in Medina, on the night of the middle day of the month of Ramadan, three years after the hijra (624).
His mother, Fatima, peace be on her, brought him to the Prophet, may God bless him and his family, on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Prophet, may God bless him and his family. He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).
[It is reported by a group (of authorities), including Ahmad b. Salih. al-Tamimi on the authority of Abd Allah b. Isa, on the authority of Jafar al-Sadiq b. Muhammad, peace be on him;]
Al-Hasan, peace be on him, was the most similar person to the Apostle of God, may God bless him and his family, in form, manner and nobility.
[It is reported by a group (of authorities), including Ma’mar, on the authority of al-Zuhri, on the authority of Anas b. Malik, who said:]
No one was more like the Apostle of God, may God bless him and his family, than al-Hasan b. Ali, peace be on them.
[Ibrahim b. Ali al-Rafi’i reported on the authority of his father, on the authority of his grandmother Zaynab, daughter of Abu Rafi’ – and Shabib b. Abi Rafi’ al-Rafi’i on the authority of those who told him – she said:]
Fatima, peace be on her, brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of God, may God bless him and his family, at the time when he was suffering from the sickness from which he died.
“Apostle of God,” she said, “these are your two (grand) sons. Give them something as an inheritance.”
“As for al-Hasan,” he replied, “he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery.”
Al-Hasan b. Ali, peace be on him, was the testamentary trustee (wasi) of the Commander of the faithful, peace be on him, over his family, his children and his followers. He bequeathed him to look after his position and (the position of) his taxes (sadaqat) and he wrote him a covenant (of succession) which is well-known. His testamentary trusteeship is obvious in terms of the outlines of religion, the essential characteristic of wisdom and good-breeding. A great number of scholars have reported this trusteeship and many of the men of understanding have realised the truth of this through his (attitude to) the world.
Al-Hasan’s Succession to the Caliphate and his Abdication
When the Commander of the faithful, peace be on him, died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.
[Abu Mikhnaf Lut b. Yahya al-Azdi reported: Ashath b. Suwar told me on the authority of Abu Ishaq al-Sabi’i and others, who said;]
Al-Hasan b. Ali, peace be on them, addressed the people towards dawn on the night in which the Commander of the faithful, peace be on him, died. He praised and glorified God and blessed the Apostle of God, may God bless him and his family. Then he said:
There has died tonight a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life. The Apostle of God, may God bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands.
He, peace be on him, has died on this the night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, peace be on him, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata’), with which he was intending to buy a servant for his family.
Then tears overcame him and he wept and the people wept with him.
Then he continued:
I am the (grand) son of the one who brought the good news. I am the (grand) son of the warner. I am the (grand) son of the man who, with God’s permission, summoned (the people) to God. I am the (grand) son of the light which shone out (to the world) . I am of the House, from whom God has sent away abomination and whom God has purified thoroughly. I am of the House for whom God has required love in his Book, when God, the Most High, said: Say: I do not ask you for any reward except love for (my) kin. Whoever earns good, will increase good for himself [ XXXIII 33 ]. The good is love for us, the House.
Then he sat down.
Abd Allah b. al-Abbas, may God have mercy on him, arose in front of him and said:
People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him.
The people answered him saying:
No one is more loved by us nor has anyone more right to succession (khilafa).
They rushed forward to pledge allegiance to him as successor. That was on Friday on the eleventh of the month of Ramadan in the year 40 A.H. (660). Then he assigned (the posts of) the tax collectors and he gave instructions to the governors (of the provinces). He sent Abd Allah b. al-Abbas to Basra. He took charge of all the matters.
When Mu’awiya b. Abi Sufyan learnt of the death of the Commander of the faithful, peace be on him, and the people’s pledge of allegiance to his son, al-Hasan, peace be on him, he sent a man of secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for al-Hasan, peace be on him. Al-Hasan, peace be on him, learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.
Then al-Hasan, peace be on him, wrote to Muawiya:
You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if God wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:
Say to him who desires the contrary of the one who has died: Prepare for another like him, as if (from the same) root.
I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.
Muawiya replied to him with his letter, which there is no need to mention. There followed between him and al-Hasan, peace be on him, correspondences messages and disputes regarding the right of al- Hasan, peace be on him, to authority and the unlawful seizure of power of those who came before his father, peace be on him, and of Mu’awiya’s attempt to strip the nephew of the Apostle of God, may God bless him and his family, from his authority and of their (the House’s) right to it apart from them. (All these) matters would take too long to describe.
Muawiya set off towards Iraq. When he reached the bridge of Manbij, al-Hasan, peace be on him, reacted. He sent Hujr b. Adi to order the leaders of Amman to set out and to call the people together for war.
They were slow to (answer) him and then they came forward. (Al- Hasan) had a mixed band of men: some of them belonged to his Sh’ia and to his father’s: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discords and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.
He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he, peace be on him, wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu’awiya and the Syrians. He ordered the call to be made:
The prayer is a general one (which all should attend) (al-salat jamia).
They gathered and he went up on the pulpit and addressed them. He said:
Praise belongs to God whenever a man praises Him. I testify that there is no god but God whenever a man testifies to Him. I testify that Muhammad is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may God bless him and his family. By God, I hope that I shall always be with God’s praise and kindness. I am the sincerest of God’s creatures in giving advice to them.
I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune tor him. Indeed what you dislike about unity (jama’a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May God forgive both me and you and may He guide me and you to that in which there is love and satisfaction.
[He reported:]
The people began to look at one another and asked each other, “What do you think he intends by what he has just said?
“We think that he intends to make peace with Muawiya and hand over the authority to him” they answered.
“By Gods the man has become an unbelievers they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman b. Abd Allah b. Ja’al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:
Summon (the tribes of) Rabia and Hamdan to me.
They were summoned to him and they surrounded him and defended him, peace be on him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah b. Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:
God is greater (Allaku akbar)! You have become a polytheist, Hasan, just like your father became a polytheist before.
Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan’s Shi’a called Abd Allah b. Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan b. Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.
Al-Hasan, peace be on him, was carried on a stretcher to al- Mada’in where he was lodged with Sa’d b. Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.
Al-Hasan, peace be on him, was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu’awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over al-Hasan, peace be on him, when they got to his camp, or to kill him treacherously.
Al-Hasan, peace be on him, learnt of that when a letter came to him from Qays b. Sa’d, may God be pleased with him. He had sent Qays with Ubayd Allah b. Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama’a). He had said to Ubayd Allah:
If you are struck down, then the commander will be Qays b. Sad.
Qays b. Sad’s letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah b. Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya’s camp. In the morning the people found their leader missing. Qays b. Sa’d, may God be pleased with him, said the prayer with them and took charge of their affairs.
Al-Hasan’s awareness of the people’s desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father’s Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.
Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody’s interests would be served. Al-Hasan, peace be on him, did not trust him. He was aware of his deception and his attempts at assassination.
However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers’ understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin’s desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.
Therefore he, peace be on him, bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before God, the Most High, and all the Muslims, of what had taken place among them. He stipulated:
That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salat) (as prayer) against him should be set aside;
That his Shia, may God be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.
Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he Said
By God, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay zakat. Indeed you do that (already). I fought so that I might have power over you and God has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan, peace be on him, (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.
Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.
Al-Hasan and al-Husayn, peace be on them, were present. Al- Husayn, peace be on him, rose to reply but al-Hasan, peace be on him, took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:
O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of God and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.
Groups of the people in the mosque shouted out: “Amen, Amen”
When the peace between al-Hasan, peace be on him, and Muawiya was concluded in the way we have mentioned, al-Hasan, peace be on him, left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration. (Then) the latter decided to have the pledge of allegiance given to his son, Yazid, (as his successor).
He communicated secretly with Ju’da, daughter of al-Ash’ath b. Qays- she was the wife of al-Hasan, peace be on him – to urge her to poison him. He gave an undertaking to her that he would marry her to his son, Yazid, and he sent her a hundred thousand dirhams. Juda gave him the poison to drink but he lingered on sick for forty days. He passed along his (final) road in the month of Safar in the year 50 A. H. (670).
At that time, he was forty-eight years of age. His succession (to the Imamate) had been for ten years. His brother and testamentary trustee (wasp), al-Husayn, peace be on him, undertook the washing and shrouding of his body, and buried him with his grand mother, Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her, in (the cemetery) of al Baqi.
Reports of the Cause of the Death of al-Hasan, Peace be on him, and of Mu’awiya Poisoning him, the Story of his Burial and the Actions and Statements Concerning that.
[Isa b. Mihran reported: Ubayd Allah b. al-Sabb’ah told us: Jarir told us on the authority of Mughira, who said:]
Muawiya sent to Juda daughter of al-Ashath b. Qays:
I will arrange for you to marry my son, Yazid, on condition that you poison al-Hasan.
He also, sent her a hundred thousand dirhams.
She did that: she poisoned al-Hasan, peace be on him. (Mu’awiya) gave her the money but did not marry her to Yazid. Instead he gave her a man from the family of Talha as a substitute. The latter gave her children. Whenever any argument occurred between them and the clans of Quraysh, they would revile them saying:
Sons of a woman who poisons her husbands.
[Isa b. Mihran reported: ‘Uthman b. Umar told me Ibn Awn told us on the authority ot ‘Umar b. lshaq, who said.]
I was with al-Hasan and al-Husayn, peace be on them, in the house. Al-Hasan, peace be on him, came in from outside and then went out again. He said:
I have been given poison to drink several times but I have never been given poison like this. A bit of my liver has come out of my mouth and I began to turn it over with a stick I had.
Who gave you the poison to drink, al-Husayn, peace be on him, asked him, and what do you want for him? Do you want him killed? If he may remain as he is, then God will be more terrible in His vengeance than you. It he may not remain as he is, then I should like to be free of any blame.
[ Abd Allah b. Ibrahim reported on the authority of Ziyad al- Makhariqi, who said:]
When death was close to al-Hasan, peace he on him, he summoned al-Husayn, peace be on him, and said.
My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me.
When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there.
My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.
Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.
When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with (the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. ‘A’isha had joined them on a mule and she was saying:
What is there between you and me that you should allow someone I don’t want to, to enter my house?
Marwan began to recite:
O Lord, battle is better than ease.
(Then he went on:)
Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword.
Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn ‘Abbas hurried to Marwan and said to him;
Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.
Then he went to A’isha and said to her:
What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya’) of God? Go Back ! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, even if it is after some time.
Al-Husayn, peace be on him, said:
By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.
Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi’ beside his grandmother, Fatima daughter of Asad b. Hashim b. ‘Abd Manaf, may God be pleased with her.
Complete ref:
Kitab al Irshad (The Book of Guidance)
Pages 279 – 289
By Sheikh al Mufid
Translated by I.K.A Howard
Published by Tahrike Tarsile Quran
Quran Khwani
QURAN KHWANI with Tajweed and brief tafseer was offered under the supervision of Qari Qamar Abbas and Qari Khadim Hussain at the premises of GIYF
This year 23 momineen participated in this program
Duration of the program was about 40-45 min on daily basis
Hifz (memorizing) program
In the holy month of Ramazan, Hifz (memorizing) program of Quranic Chapters, Dua’as, Ziyarat, Mustahib namaz for momineen & mominaat aged 5 years and above was organized
Prizes like Laptop, IPad, Mobile phones, Microwave and bicycles etc were distributed
Namaz clinic
In this program momineen discuss their masail specially related to namaz after taking time on call
Namaz Clinic is supervised by Aalim-e-Deen.
Imam Hussain (as) said ‘Beware that the need of people to you is among the blessings of God to you. So do not scare away the needy people when they come to you, as God’s blessings will return and go elsewhere.’ (Bihar al-Anwar, volume 78)
The Ration project campaign is focussed on helping deserving Rozedaars, during the Holy Month of Ramadhan. The initiative will focus on reducing the burdens on these Mo’mineen and their families and to bring a sense of comfort and hope to them.
Green Island Youth Forum works in areas where our Shia brothers and sisters are present, and endeavours to come to the aid of deserving individuals. This support is a combination of welfare work and income generation for those who are able to work. The Ramadhan Ration Project is the frontline campaign against extreme poverty.
Ration is distributed in RAMAZAN to :
•Needy syed and non-syed momineen
•Needy syed and non-syed tullab (students)
This year the project has helped around 90 families. In order to protect dignity and respect, names are kept confidential The value of one ration pack ranges from Rs.3,500/= to Rs.5,500/=
| PACKAGE Rs. 4070/- | ||||
| Sr. No | DISCRIPTION | QTY (kgs) | RATE | AMOUNT |
| 1 | RICE (basmati) | 5 | 110 | 550 |
| 2 | OIL (soya supreem ) BOTTLE | 5 | 192 | 960 |
| 3 | SUGAR | 5 | 53 | 265 |
| 4 | DAAL CHANNA | 1 | 70 | 70 |
| 5 | DAAL MONG | 0.5 | 130 | 65 |
| 6 | DAAL MASOOR hole | 0.5 | 95 | 47.5 |
| 7 | KABLI CHANNA | 1 | 90 | 90 |
| 9 | BESIN ATTA | 1 | 80 | 80 |
| 10 | JAME SHIREE (1.5ltr) | 1 | 210 | 210 |
| 11 | ATTA | 5 | 42 | 210 |
| 12 | TEA (tapal family mixture) | 1 | 640 | 640 |
| 13 | EVERY DAY MILK | 0.5 | 484 | 242 |
| 14 | KITCHAP (NATIONAL) | 1 | 145 | 145 |
| 15 | JAMA-E-SHERI(1.5ltr) | 0 | ||
| 16 | RAFHAN CUSTARD (300grm) | 1 | 50 | 50 |
| 17 | RAFHAN JELLY | 1 | 50 | 50 |
| 18 | VERMICELL | 2 | 18 | 36 |
| 19 | DATES (approx.) | 1 | 180 | 180 |
| 20 | SHAN BIRYANI MASLA (sachet) | 2 | 20 | 40 |
| 21 | CHICKEN | 3 | 225 | 675 |
| 22 | SHAN QORMA MASLA (sachet) | 1 | 20 | 20 |
| 23 | BEEF | 2 | 375 | 750 |
| 24 | PACKING CHARGES | 1 | 120 | 120 |
| 5495.5 | ||||
Full year Diniyat Class
Full Year Diniyat Classes are being arranged throughout the year at various locations in the city.
Our primary focus is on remote areas where such diniyat classes are usually ignored.
Its purpose is to increase the basic Islamic knowledge and awareness among the boys and the girls.
NAME OF PLACE
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- AB.SINA GIRLS
- AB.SINA BOYS
- NAZIMABAD GIRLS
- NAZIMABAD BOYS
- MEHDIYA S/BAZAR
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ICSF – Intra Community Sports Festival 2013
INTRODUCTION of GIYF (The organizers):
Green Island Youth Forum (GIYF) is a child chapter of Green Island Trust (GIT). Established in June 2008, the initiative was made to lay down a platform where the youth of our community can be groomed and engaged in healthy social, cultural, spiritual, religious, educational, fitness and sporting activities. With the grace of God and sincere efforts from the entire management and team of GIYF, the platform has now developed into an institution which has rapidly grown in terms of resources, community members’ participation, activities and events, premises and our supporters and well wishers. GIYF soon caught the attention of the masses by engaging the youth in diversified activities which include:
- Sporting activities – Daily indoor sporting and fitness activities, annual intra community sports festivals, seasonal sporting competitions, weekly hard ball cricket sessions etc
- Religious Activities – Regular Madrassa Program, Holy Ramazan ul Mubarak special diniyat classes in several areas, Manqabat competitions, Majalis in Muharram & in Ayyam e Fatimia s.a., Jashan e Eid e Zehra (SA) & Eid Milad un Nabi wa Imam Sadiq a.s., Jashan e Anwaar e Shaban & Panjatani Shield, Hifz programe – Wasilat-un-Nijat, Gohar e Hikmat etc
- Educational & Social Activities – Coaching classes, Teacher’s training program, Library, Computer Courses & Diploma Programs, Career Guidance seminars, interactive sessions with dignitaries and legends. Further details can be obtained from our
website: www.greenislandtrust.org , www.facebook.com/giyfpakistan
ICSF
The thrilling announcement made by the GIYF management of organizing Fourth “Intra Community Sports Festival” created an enthusiastic wave among the youngsters and teenagers. The registrations for participation in sporting activities were received in no time owing to the huge following and interest of the community members. The much awaited festival was held from 24th August 2013 to 8th of September 2013. The main events of cricket and football were held at Nishter Park.
HIGHLIGHTS OF THE TOURNAMENT:
Dates: 24-August-2013 to 8-September-2013
No. of games organized: 5
Opening Ceremony: 24-August-2013
Closing Ceremony: 8-September-2013
SALIENT FEATURES OF THE TOURNAMENT:
Foot Ball
Football has been a regular feature of the ICSF. The energy, character and stamina shown by the players in the tournament were outstanding. Four teams participated in the tournament with “C.F.C. emerging as the winner and grabbing a trophy and a cash prize of Rs.15,000.
Cricket
The main and mega event of ICSF was undoubtedly cricket which was played under flood lights at Nishter Park. Fierce competition for being number one was held between sixteen teams registered in the tournament. The zeal and charisma of the players was worth watching who would put all their efforts for securing a win for their teams. The winner of cricket competition of ICSF 2013 was AL-ZAHRA 11. A trophy and a prize money of Rs.25,000/- was awarded to the winning team.
Swimming
The sport of swimming although less followed by community members but has exceptionally talented players. Twelve swimmers participated in the competition which was held at KMC Sports Complex. The best swimmer of ICSF 2013 was brother.Asad Kamani. Trophy and Prize money of Rs5,000/ was awarded to him.
Table Tennis
The most favorite daily activity at GIYF still remains Table Tennis. Participants were divided into three groups; professional, advance and junior to provide equitable and fair competition. The matches of table tennis were held at Hussaini Sports Complex. The winner of professional, advance and junior group were brother Muzammil, brother Saqib and brother Ali Hassan respectively. Cash prizes of Rs 5,000 for Professional and Rs.2,500 for Advance and Junior were awarded to the winners.
Snooker
The game of snooker is quite famous among the youngsters and therefore it was included in this edition of ICSF. The matches were held at GIYF premises located opposite Zainab Panjwani Hospital. The winner of the snooker competition was brother Shahid Ali. He was awarded a prize money of Rs5,000.
Post match Presentation
The post match presentation after each Cricket and Foot ball matches was also an attractive feature of the tournament. Man of the match was nominated at the end of each match to give him a prize followed by an interview.
Opening Ceremony
The opening ceremony was held on 24th August 2013 at Nishter Park in the presence of community elders and dignitaries. Mr. Nazim F. Haji, Chairman CTAC-Citizens Trust against Crime honored his presence as the chief guest of the ceremony. The Karate Demo performed at the opening ceremony was much applauded by the overwhelming audience and spectators waiting for the festival to begin.
Closing Ceremony
The delightful and exciting closing ceremony of ICSF 2013 was held at Nishter Park on 8th September 2013. The ceremony was held after the final matches of football and cricket Mr. Anwar Rajpar – Founder Member of Mehfil e Murtaza was enjoined by a large audience. He was accompanied by other dignitaries and elders of community like M/s Azeem Haji, M. Altaf Kikarya, Haider Ali Sharief, Iqbal Jivani, Aga Jamil, Yawar Farista, Mushtaq Nayani etc. The audience were entertained by the veteran’s cricket match which has been a tradition of ICSF. The players were presented trophies and their winning prizes with which the curtains fell at the colorful ICSF 2013.
Commemorating the Day of Ashura
Imam Redha (A.S.) said: “The one for whom the day of A’ashura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.” Bihar al Anwar, vol. 44, pg. 284
In less than half a day on the 10th of Muharram (known as the day of Ashura) in the year 61 A.H., Imam Hussain (AS), the grandson of the Holy Prophet of Islam (SAW) and 72 of his family members and companions, were brutally killed on the plains of Karbala in Iraq.
The events of this tragic day included the heartless killing of his 6 month old child, the cowardly attack on his flag bearer, Hazrat Abbas (AS) as he went to get water for the children of the camp, the murder of other young members of Imam’s family including the brutal killing of Imam’s youthful son Ali Akbar, the trampling of the holy body of Hazrat Qasim (AS) by the horses of the army of Yazid, and many others.
The lessons that we can take from the events of this tragic day are endless, including:
• Hold a strong and firm belief in Allah and strive to achieve His pleasure alone
• Never bow down to tyranny and oppression
• Never support injustice or an unjust cause
• Distance yourself from humiliation
• Purify your inner being so that you can be an outward role model
Charles Dickens has said:
“If Husayn 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.”
And Thomas Carlyle has said:
“The best lesson which we get from the tragedy of Karbala is that Husain and his companions were rigid believers in God. They illustrated that the numerical superiority does not count when it comes to the truth and the falsehood. The victory of Husain, despite his minority, marvels me!”
On the day of Ashura, Imam Hussain (AS) stood up against oppression, injustice and tyranny; however, when we look around us, it is these same vices that make up the world we live in today. The events currently unfolding across the world in Palestine, Bahrain, Syria, Iraq, Pakistan and other countries are some examples.
As we mourn on the day of Ashura, we keep in mind the pain and anguish felt by Imam Mahdi and we yearn for his reappearance.
Blod Collection
HEALTH BENEFITS OF DONATING BLOOD
A spider bite might not transform you into a superhero, but a small needle prick and a little of your time sure can. Yes, by donating blood you’ll be saving up to three human lives each time. And here is even more awesome news: not only is donating blood extremely beneficial to those on the receiving end, it also has proven benefits to the person donating blood. Here are some of the benefits you gain for you humanitarian efforts.
1. The Joy of Saving Human Lives
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- It is such a wonderful feeling being able to help doctors save human lives. There are no perfect substitutes for human blood. The blood you donate is divided into various components according to the needs of patients. Each component can be used by different recipients for various purposes. Many newborn babies may benefit from a single blood donor as their blood requirements are smaller. Every time you donate blood, you can help up to 3 or 4 individual recipients. Be a hero by donating blood.
2. Free Health Check-up
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- You can donate blood only if you are fit enough to do so. Before every blood donation process, a series of health check-ups are performed on the donor totally free of cost. This will be of great benefit to you. For example, you will come to know of any blood pressure abnormalities. That will help diagnose some of the indolent diseases at the early stage before they get flared up and present with multiple medical problems. Further, after the blood is donated, the blood and blood products that are derived from them are screened for certain infections. You can choose to be informed if they find any abnormality in those screening tests. Frequent blood donations are good free health check-ups that will help you stay healthy. Here is an interesting story of how blood donation saved a grandmother’s life.
3. Reduces Risk of Heart Disease
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- Regular blood donations help to keep the levels of iron in the body in check, especially in males. This has shown to reduce heart disease. Though iron is an essential element for the proper functioning of the body, excessive iron build up can result in excessive oxidative damage. Oxidative damage is the major culprit implicated in accelerated ageing, heart attacks, strokes etc.
4. Burns Calories
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- One time blood donation helps you shed 650 Kcal. This can aid you in your body weight control measures. However, blood can be donated safely once in two or three months and not more frequently. This will depend on your health status and your blood hemoglobin and iron levels.
5. Reduces the Risk of Cancer
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- High levels of iron have been implicated in cancer. Theoretically, donating blood frequently will reduce the risk of cancers. More research is going on to find strong evidence on this one. However, the old myth that blood donations may lead to cancer has been put to the grave.
- Green Island Youth Forum launched its Blood Collection Unit to help the needy on 2009. Now we have more than 400 units of blood.
Business Loan
Prophet Mohammad (pbuh) says, regarding the rewards for Loan: “The reward for Sadaqah in the way of Allah Almighty is ten times, whereas the reward for giving a loan is twelve times (because in giving a loan the dignity of the Loaned is maintained).”
We have heard the Chinese proverb “Give a man a fish and you feed him for a day. Teach a man to fish and you feed him for a lifetime.”
We often make donations here and there which provide short term assistance to families in need. This will allow families to eat a few meals or perhaps give them clothing or even shelter. This is most definitely a help to families, but only bandages the situation, and doesn’t provide a solution to the problem to become independent and self-sufficient. Through our Small Business loan project a person will be able to work towards long term goals and a stable future.
What a better way to offer support to a person then to sponsor him an opportunity to grooom his future. A gift that will stay with him for years to come. He will be gifted the tools that he needs to make his dreams a reality, the ability to earn an income and support himself and his family and the strength to enable them to get out of the vicious cycle of debt and poverty.
Marriage Loan
The Holy Quran says,
“And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing.” (Surah an-Nur, 24:32)
The Holy Prophet (S) remarked:
“Give spouses to your single ones, because Allah makes their morality better (improves it) (under the shadow of marriage) and expands their sustenance and increases their generosity (human values).”
Poverty hampers many families to get their children married because of lack of financial support. Green Island Youth forum provides assistance in this regard by helping poor and needy people.
Upon request of the needy, we quietly investigate their case and try to help with items of need. We carry out our services in a way such that the self-respect of the subject is not hurt and they can fulfill their obligations honorably. We on the basis of request either provide monetary aid or just provide items of need on loan or as per case’s feasibilty
Our Projects
Education is a rope that can carry us to greatness. Knowledge is power, so when you know what you can do, you can go that mile further.
Education makes man a right thinker and a correct decision-maker. It achieves this by bringing him knowledge from the external world, teaching him to reason, and acquainting him with past history, so that he may be a better judge of the present. Without education, man, as it were, is shut up in a windowless room. With education, he finds himself in a room with all its windows open to the outside world.
This is why Islam attaches such great importance to knowledge and education. The Qur’an, it should be noted repeatedly asks us to observe the earth and heavens. This instils in man the desire to learn natural science. When the Qur’an began to be revealed, the first word of its first verse was ‘Iqra!’ that is, ‘Read.’ Education is thus the starting point of every successful human activity.
Green Island Youth Forum also renders its services to educate community by different aspects.
Green Island Online Teaching (GIOT)
GREEN ISLAND ONLINE TEACHING (GIOT), established in January 2012 with the aim of teaching online specially the Holy Quran and Taalimat-e-Ahlaybait a.s. for momineen. Our aim is to prepare a platform for those children who are unable to read Quran with Tajweed and also for adults who either cannot read or if read but are not aware of the rules of Tajweed.
GIOT consists of a team of dedicated workers from project management , computer engineering and tutors .This team functions under the guidance of Ulema for providing quality services to our Momineen who are interested in learning the Holy Quran and Taalimat-e-Ahlaybait a.s
Following courses are being taught:
- Quran/Qaida Agha Qamer Shakiri
- Spoken Arabic Agha Muhammad Raza Ratnani
- Spoken Persian Agha Qamer Shakiri
- Advance Arabic Sheikh Abdullah Itrati
For more info or online registration click here Online Teachings
Green Island Devolpment & Educational Services (GIDES)
GIDES which became functional in October 2009 with the aim of providing educational and developmental activities to the youth has seen considerable growth in terms of registrations and activities. The usual Coaching Classes for Matric, Intermediate and Graduation were and are runing smoothly. The number of regular faculty members soared to ll at a time.
The big development in GIDES activities is the initiation of CIT (Certificate in Information Technology) classes and DIT (Diploma in Information Technology) where different courses various topics are being taught:
Web Development, Web Designing, Search Engine Optimization, Hardware & Networking, Video Editing and MS Office
For More info about GIDES click here GIDES
Shah Abdul Azeem Hasani(A.S.)
Hazrat Abdul Azeem Hasani(A.S.) was born in 173(A.H.) in the sacred city of Madinah and 79 years of his fruitful life was simultaneous with the periods of four infallible Holy Imams(A.S.) i.e Imam Musa al-Kazim(A.S.),Imam Reza(A.S.),Imam Muhammad Taqi al-Jawad(A.S) and Imam Ali un-Naqi al-Hadi(A.S.).He enjoyed the holy presence of these Imams and narrated numerous hadiths(traditions) from them.
He was the great grandson of Imam Hasan al-Mujtaba(A.S.),the second holy Imam of the Shi’ites.He possessed complete knowledge of the religious sciences and the Holy Qur’an.He is considered as one of the leading Shi’ite theologian and the narrator of the traditions of the Infallible Imams(A.S).
The Infallible Imams(A.S.) has complemented and appreciated the scientific and trustworthy character of Hazrat Abdul Azim Hasani(A.S.).
The tenth holy Imam Hazrat Imam al-Hadi(A.S.) some times referred those who had questions and problems to Hazrat Abdul Azim(A.S.) who was known and introduced as a real friend and follower by His Holiness.
In the scientific works of prominent Shi’ite Ulama(theologians and traditionists) there are many complements and admirations about him.They addressed him as a devouted worshipper,a gnostic,pious and trusted personality who possessed clear beliefs and an illuminated heart and was one of the greatest narrator(Muhaddith) in the Shi’ite history.
In a tradition from Imam Ali un-Naqi al-Hadi(A.S.) it is stated by the Holy Imam(A.S.) that pilgrimage(Ziyarah) to the grave of Hazrat Abdul Azim Hasani(A.S.) in Ray has the heavenly reward as much as the Ziyarah of the holy grave of Hazrat Sayyid al-Shuhada Imam Husayn(A.S.).
The grounds for which Hazrat Abdul Azim(A.S.) had to take a flight from Madinah to Ray is to be figured out in political and social conditions of that era. The Abbasid caliphs were excessively cruel to the Holy Ahlul Bayt(A.S.) and the Shi’ites of the Holy Imams(A.S.). Mutawakkel, the cruel Abbasid caliph had an intense enimity and hostility towards the Holy Ahlul Bayt(A.S.) and during his period the holy shrine of Imam Husayn(A.S.) was entirely demolished and the pilgrimage to his holy shrine was completely banned.
The Sadaat[the descendants of the Holy Prophet of Islam(S.A.W.)] and the Shi’ites were in the worst situation during that era.Hazrat Abdul Azim(A.S.) was not safe in this situation either. The Abbasids attempted to kill him several times.At this critical condition Hazrat Abdul Azim(A.S.) visited Hazrat Imam Hadi(A.S.) and presented his beliefs and doctrines to him.His Holiness(A.S.) approved his beliefs and said:”You are a friend of ours”.
His visit to Samarrah was reported to Abbasid caliph and he ordered to arrest Hazrat Abdul Azim(A.S.).He decided to remain hidden for sometime.So he traveled to different cities.
The city of Ray was a important Muslim city since the arrival of Islam in Iran. Ray is endowed with such a fertile and rich land that Omar ibn Saad martyred Hazrat Imam Husayn(A.S.) in the tragic event of Karbala because he was promised to be appointed as the governor of Ray.
Both the Sunnis and the Shi’ites lived in Ray during that period.The southern and south-western parts were mainly resided by the Shi’ites. Hazrat Abdul Azim(A.S.) arrived in Ray as an unknown traveler and went to a Shi’ite’s house in Sarebanan neighborhood.He lived in a basement for a while and rarely came out of his house.He fasted during the days and prayed at nights.
Only a few of the Shi’ites were informed of his presence in Ray and visited him secretly.They tried not to disclose this matter so that his life should not be endangered.After a while,more people came to know about him and his house became the center of Shi’ites, who took the advantage.of his knowledge and narrations and smelled the fragrance of Holy Ahlul Bayt(A.S.) from his holiness.
Hazrat Abdul Azim was very popular among the Shi’ites in Ray and replied to their religious queries and solved their problems. This shows the outstanding role of Hazrat Abdul Azim(A.S.) and his responsibility on behalf of Hazrat Imam Hadi(A.S) as the Holy Imam’s representative.The Shi’ites accepted his sayings because he was the representative of the Holy Imam(A.S.)and the disciples of Holy Ahlul Bayt(A.S.) gathered around him.
In the last days of his fruitful life he suffered a serious illness which made him so weak that he was unable to meet the public.The constant sufferings of the Shi’ites enhanced his unbearable pain.
One of the faithful Shi’ite in Rayy had a dream in which he saw Holy Prophet of Islam(S.A.W.) revealing to him that”Tomorrow one of my sons will die in Sakeh al-Mowla [in Rayy] and the Shi’ites will bury him near the apple tree in the garden”. Early morning he went to the garden and bought that piece of land and that garden was endowed as a burial place for the Shi’ites.
Abdul Jabbar who had the dream, found out the secret of the two dreams.In order to share this honor he endowed the whole garden and the apple tree as a grave-yard for Shi’ites and noble people. His holiness died the same day and the people heard of it and wore black clothes and rushed to Hazrat-e-Abdul Azim’s premise crying and moaning.
They washed his body ceremoniously.Some of the historians say that there was a piece of a paper with his name with his antecedents. They prayed on the body then lifted and escorted it to the Abdul Jabbar’s garden and buried his body close to the same apple tree as the Holy Prophet(S.A.W.) predicted in the dream.That was how a member of Etrat(Family) of Hazrat Muhammad Mustafa(S.A.W.) was buried in Rayy as a memorial to spread the light of the Household of the Holy Prophet(S.A.W.) to their lovers and followers.
Start your Day with Green Tea
Green Tea is one of the most valued and widely consumed drinks in the world. Besides being a delicious, inexpensive beverage that has no calories, tea has a unique set of natural chemicals that provide various therapeutic benefits. As more research is conducted, tea, specifically black and green, demonstrates significant antiviral, antioxidant, anti-inflammatory, and anticavity properties.
1. Oral Health
Along with the natural fluoride found in tea, polyphenols and catechins are associated with killing bacteria that cause tooth decay, bad breath, and gum disease-the number one cause for tooth loss. A study published this year by the European Journal of Nutrition found that consumption of one or more cups of green tea a day was significantly associated with decreasing the risk of tooth loss. Adding sugar, honey, or other sweeteners to tea however, may negate these benefits.
2. Bone Health
Routine tea consumption, especially for more than 10 years, has been associated with decreasing the risk of osteoporotic fractures. It’s thought that tea helps diminish bone loss through antioxidant and anti-inflammatory activity. Additionally, tea’s health-promoting properties are thought to suppress the breakdown of bone while increasing the amount and activity of bone building cells.
3. Weight Loss
Evidence is still inconclusive in this area, but it’s thought that the catechins found in tea, specifically green tea, create thermogenesis-the production of heat within the body which is related to burning calories. These compounds may inhibit certain chemicals in the brain, therby prolonging thermogenesis. In one study, participants who drank four cups of tea daily had remarkably higher fat oxidation (by 12 percent) and burned an average of 67 additional calories a day. Drinking at least three cups a day is recommended to raise the body’s metabolic rate.
4. Cancer
Numerous research has demonstrated that tea is beneficial in preventing cancer including prostate, pancreatic, breast, colorectal, esophageal, bladder, lung, and stomach. The catechins found in tea prevent cell mutation, deactivate certain carcinogens, and reduce the formation and growth of tumors. Drinking as many as four cups a day may be necessary to reap the anti-cancer benefits.
5. Heart Health
Tea consumption is also associated with a lower risk of heart disease and stroke.Research published by Harvard demonstrates that people who drink at least one cup of tea daily have a 44 percent lower risk of heart attack. Some animal studies have demonstrated that tea also lowers cholesterol levels.
Additional Considerations
Before you run off to start guzzling tea, there are a few things you should know:
• Regular tea has been shown in some research to be more beneficial than decaffeinated tea.
• Brewed tea contains more beneficial properties than instant.
• Tea bags contain the same beneficial properties as loose leaf tea.
• For full health benefits, brew tea for at least 3 minutes.
• The health benefits in tea degrade over time, it is best to drink freshly brewed tea that is hot (but not scalding).
• Caffeine may have adverse effects when combined with medications; speak to a qualified health care provider or pharmacist if you take any medications or supplements.
Imam Hasan Askari a.s
| Name : Hasan ibn Ali – the 11th Holy Imam Title : al-Askari Agnomen : Abu Muhammad Father : Imam Ali Naqi-al-Hadi(a.s.) – the 10th Holy Imam Mother : Bibi Hadithah ( or Susan ) Birth : At Madina, on Monday, 10th Rabi-us-Sani 232 AH (845 AD) Martyred : In Samarrah at the age of 28 on Friday, 8th Rabi-ul-Awwal 260 AH (872 AD) Cause of Death/Burial: Poisoned by al-Mu`tamid ,the Abbasid ruler and buried at Samarrah in Iraq |
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| Imam Hasan al-Askari(a.s.) spent twenty-two years of his life under the patronage of his father , Imam Ali Naqi al-Hadi(a.s.) after whose martyrdom he became his divinely commissioned Imam .
Imam Hasan al-Askari(a.s.), the son of the Tenth Imam , was born in 232 AH and according to some Shi`ite sources was poisoned and killed in 260 AH through the instigation of the Abbasid caliph al-Mu`tamid . The Eleventh Imam(a.s.) gained the Imamate , after the death of his noble father , through Divine Command and through the decree of the previous Imams. During the seven years of his Imamate, due to untold restrictions placed upon him by the caliphate , he lived in hiding and dissimulation ( taqiyyah ) . He did not have any social contact with even the common people among the Shi`ite population . Only the elite of the Shi`ah were able to see him . Even so , he spent most of his time in prison . |
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| There was extreme repression at that time because the Shi`ite population had reached a considerable level in both numbers and power . Everyone knew that the Shi`ah believed in the Imamate , and the identity of the Shi`ite Imams was also known . Therefore , the caliphate kept the Imams under its close supervision more than ever before . It tried through every possible means and through secret plans to remove and destroy them . Also , the caliphate had come to know that the elite among the Shi`ah believed that the Eleventh Imam , according to traditions cited by him as well as his , forefathers , would have a son who was the promised Mahdi . The coming of the Mahdi had been foretold in authenticated hadith of the Prophet(pbuh&hf) in both Sunni and Shi`ite sources . For this reason the Eleventh Imam(a.s.), more than other Imams, was kept under close watch by the caliphate.
The caliph of the time had decided definitely to put an end to the Imamate in Shi`ism through every possible means and to close the door to the Imamate once and for all . Therefore , as soon as the news of the illness of Imam Hasan Askari(a.s.) reached al-Mu`tamid , he sent a physician and a few of his trusted agents and judges to the house of the Imam(a.s.) to be with him and observe his condition and the situation within his house at all times .After the death of the Imam(a.s.), they had the house investigated and all his female slaves examined by the midwife . For two years the secret ageins of the caliph searched for the successor of the Imam(a.s.) until they lost all hope . The Eleventh Imam(a.s.) was buried in his house in Samarrah next to his noble father. Birth & Childhood When he was born his father said that it was an order from the prophet s.a.w. that he should be named Hasan. It was so well known that the last Imams father would be called Hasan that people had previously looked for the 12th Imam amongst the sons of Imam Hasan Al-Mujtaba (a.s.) His mother was Sulail (or Hudaitha) who was a slave of the 10th Imam whom he had freed and subsequently married. The 10th Imam said of her that she was one who was free from all vice and pollution and that she was one of the righteous ones. After the 11th Imam’s martyrdom he left all the “orders” of Imamate with her (his mother). Once when Imam Hasan Al-Askari(a.s.) was a young child he fell into a well near their house. His father Imam Ali An-Naqi(a.s.) was praying and didn’t even notice the commotion around him of the ladies crying. When he finished praying and asked what had happened, he was told. He went towards the well. The water rose and all saw the 11th Imam(a.s.) sitting peacefully on the water and playing. Bahlool once saw the young Imam crying in the street where all the other children were busy playing with their toys. He asked whether Imam(a.s.) was crying because he had no toys to play with. Imam(a.s.) replied: “We have not been created to play!” Bahlool asked where he had learnt this from and the Imam said : “Have you not read the Qur’an where it says – “Do you think we have created you in vain and that you will not be returned to us”. When Bahlool heard this he asked Imam(a.s.) for some advice. Imam(a.s.) talked about death, barzakh and qiyama and cried so much, he fainted. When he came to, Bahlool asked him why he was so fearful as he was not even baligh yet. Imam(a.s.) said: “I have watched my mother light a fire; she uses the little twigs to get the big pieces of wood to burn; I fear that on qiyama Allah(swt) too will use little ones to light the big ones”. Title: Al-Askery The 10th and 11th Imamayn were both called Al-Askery as they lived in an area of Samarra called Askery. Another reason that the 11th Imam was called Askery is said to be that once Mutawakkil wanted to show the Imam the strength of his army of 90,000 men and so he asked his men to fill their sacks with sand and pile all the sacks up. He then showed Imam this mountain of sacks. Imam asked Mutawakkil, to look through his (Imam’s) two fingers, where he saw a an army of armed Angels. Imam told him that they were at his disposal but he would not use them. (An army is called Askery). Life & Works Ahmed Bin Ishaq relates that when he heard of the death of the 10th Imam he went to Samarra and asked for the whereabouts of the 11th Imam. He was told that Imam had been imprisoned by Mo’taz Billah. After bribing the guards he was able to visit Imam one night. He described the prison as a tunnel under the Khalifa’s home where there was no space to stretch ones legs nor room to be able to stand. Ahmed says he cried when he saw Imams condition. Food was only one glass of water and a piece of dry bread a day. He was imprisoned because all the rulers knew of the justice that was promised to come with the coming of the 12th Imam and they wished to prevent anyone being born of the 11th Imam. Whilst in prison he told his companions to accumulate all the masails of Fiqh and he completed the masails on the chapters that were found missing. He introduced the institution of “Taqleed” advising people to follow those who were learned, “Muttaqi”, and just, as he was in prison and it was extremely difficult for people to meet him. Khums was collected through his representative and masails too asked to him, Abu-Ja’fer Uthman bin Saeed, who was later to become the representative of the 12th Imam. There was once a severe drought in Samarra and a Christian priest came who whenever he raised his hands caused rain to fall from the heavens. The Muslims faith started wavering and the Khalifa Mo’taz Billah got worried for if they left Islam he would have none to rule over. He went to the 11th Imam saying that Imam’s grandfathers religion was in trouble. Imam asked him to call all the people outside Samarra with the Christian priest. He asked the Christian priest to pray for rain. When he raised his hands to pray it started to rain. Imam asked for whatever was in this hands to be taken away and then asked him to pray for rain again. There was no rain this time. Imam showed that what the priest had in this hand was the bone of a Prophet which whenever placed under the open sky caused it to rain. Imam then prayed for rain and it rained. Mo’taz could not re imprison Imam for some time for when the people saw the miracle they all wanted to visit Imam and asked where they might find him. Imam pointed to the Khalifa and asked them to ask him. Mo’taz told them that Imam was staying at the house where the 10th Imam used to reside. Bibi Nargis was there and it was in that year that the 12th Imam was born. Imam was allowed out of prison for 13 months after which he was rearrested. Martyrdom In the six years of his Imamate several attempts were made on his life. On the 1st of Rabi-ul Awwal 260 a.h. Mo’tamad arranged for Imam(a.s.) to be poisoned in prison and then sent him home. Imam(a.s.) was in great pain and difficulty for 8 days. On the 8th of Rabi-ul Awwal he asked his son, the 12th Imam, to bring him some water and then leave him. He died that day and was given ghusl & kafan by his son, Imam Mahdi(a.s.). Burial The funeral prayers were led by the 12th Imam and it was then that a lot of Shia’s saw him for the first time. A large number of people attended the funeral and he is buried in Samarra. Additional Notes The 11th Imam was once asked of the signs of a mo’min (believer).He listed the following signs. He is one prays 51 rakaats of salaa daily. |
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SWOT analysis – Strengths, Weaknesses, Opportunities and Threats
What is SWOT analysis?
- SWOT stands for strengths, weaknesses, opportunities, and threats.
- SWOT analysis involves identifying your business’s strengths and weaknesses, and examining the opportunities and threats which may affect you.
- SWOT analysis can be used to analyse your organisation and its environment.
- Carrying out a SWOT analysis can help you identify changes that can be made to improve your business.
Carrying out a SWOT analysis
To carry out a SWOT analysis effectively, it’s a good idea to get a team together, drawn from across the business, for a brain-storming session. Consider each of the four SWOT areas in turn, and make note of all the ideas, suggestions and comments which are made. These can be reviewed and edited after the brain-storming session.
Brain-storming session
A good method to use is to take a large sheet of paper, or a whiteboard, and split it into four sections, as demonstrated in the following table.
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Strengths
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Weaknesses
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Opportunities
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Threats
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Now you need to fill the four sections with your ideas. See below for guidance:
Strengths
Strengths are those features of the business which allow you to operate more effectively than your competitors. For example, a strength could be your specialist technical knowledge. You need to consider your strengths from your own point of view and from that of your customers’ and clients’. You must be realistic and honest.
Try answering the following questions:
- What is it that you do well?
- What advantages do you have over your competitors?
- What makes you different from your competitors?
Weaknesses
Weaknesses are areas capable of improvement. Are you lacking skills or new products? Do you have a higher cost base or lower productivity than your competitors? You must face any unpleasant truths about your business and be realistic.
- Can you do anything better?
- Do you do anything badly?
- What should be avoided?
- What causes problems or complaints?
Opportunities
Can you identify any new opportunities for your business? Are there any interesting trends which you can take advantage of?
Examples of opportunities include:
- Changes in technology and markets, eg the Internet
- Changes in government policy or regulations / legislation
- Local and global events
- Potential new uses of products and / or services
- Use of marketing or promotional techniques to boost the business
- Social factors, eg population fluctuation, lifestyle changes, etc.
Threats
Threats can be external or internal, and are anything which can adversely affect your business. External threats could be inflation, new legislation, or a new competitor in your market. Internal threats could include a skill or staff shortage within your organisation.
Try answering the following questions:
- What obstacles face your business?
- What are your competitors doing?
- Are there any changes in products, services or technology which could threaten your business?
- Do you have any financial problems such as bad debt or cash-flow difficulties?
After SWOT analysis is complete
Once you have completed your SWOT analysis, it is essential that you make note of the following:
- What must you address immediately?
- What can be handled now?
- What needs researching further?
- What needs to be planned for the future?
Once these have been identified, you should create an action plan to ensure that something is done! Assign someone to each point and set deadlines. Review the results of your analysis regularly to determine if anything has changed and what has been achieved.
Points to remember
Use SWOT analysis as a guide, but remember that it can be very subjective. Be aware that two different people might come up with two very differing analyses – so don’t rely on SWOT analysis too much.
SWOT analysis can be used in conjunction with other tools for audit and analysis, such as PEST analysis and Porter’s Five-Forces analysis.
Say Good-bye to Stress
It may seem that there’s nothing you can do about stress. The bills won’t stop coming, there will never be more hours in the day, and your career and family responsibilities will always be demanding. But you have more control than you might think. In fact, the simple realization that you’re in control of your life is the foundation of stress management. Managing stress is all about taking charge: of your thoughts, emotions, schedule, and the way you deal with problems.
Identify the sources of stress in your life
Stress management starts with identifying the sources of stress in your life. This isn’t as easy as it sounds. Your true sources of stress aren’t always obvious, and it’s all too easy to overlook your own stress-inducing thoughts, feelings, and behaviors. Sure, you may know that you’re constantly worried about work deadlines. But maybe it’s your procrastination, rather than the actual job demands, that leads to deadline stress.
To identify your true sources of stress, look closely at your habits, attitude, and excuses:
- Do you explain away stress as temporary (“I just have a million things going on right now”) even though you can’t remember the last time you took a breather?
- Do you define stress as an integral part of your work or home life (“Things are always crazy around here”) or as a part of your personality (“I have a lot of nervous energy, that’s all”).
- Do you blame your stress on other people or outside events, or view it as entirely normal and unexceptional?
Until you accept responsibility for the role you play in creating or maintaining it, your stress level will remain outside your control.
Look at how you currently cope with stress
Think about the ways you currently manage and cope with stress in your life. Your stress journal can help you identify them. Are your coping strategies healthy or unhealthy, helpful or unproductive? Unfortunately, many people cope with stress in ways that compound the problem.
Unhealthy ways of coping with stress
These coping strategies may temporarily reduce stress, but they cause more damage in the long run:
What Are the Warning Signs of Stress?Chronic stress can wear down the body’s natural defenses, leading to a variety of physical symptoms, including:
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Coping With Stress: Islamic Viewpoint
Medicine has been proven to be inefficient in dealing with the original causes of stress, nor can it adequately eliminate all of its symptoms. Medicine may be necessary for a person in the most critical stages of chronic stress, but medicine alone may not be enough to achieve a cure for all its symptoms. Scientists are trying to find new strategies to cope with stress and minimize its effects. These include relaxation techniques, meditation, imagination (2, 5) and Yoga (6). These techniques are extensively studied to determine their effects and mechanisms of action. Different studies have confirmed the efficacy of these techniques in coping with stress and eliminating its effects. These techniques are now entering the medical mainstream and are included in many treatment programs (2).
Most of these techniques are rooted in Islamic spirituality and different Islamic forms of worship –‘ibadat – which can be, if performed in the correct manner, considered as good tools for coping with life’s stresses.
Those who are extremely stressed can find peace and relaxation for their minds, body and soul utilizing the following different Islamic “oases”; in terms of a safe place where one can seek refuge from the “desert” of life:
1. The Faith (iman) Islamic Oasis from Stress
Some people are more able to cope with stress than others. The determining factor of the level of stress experienced is the perception of something as a threat, which triggers the stress response, and not the threat itself.
It seems that the stress response is not created by any particular type of event or situation but rather by the way that event is perceived. It turns out then that stress response is a matter of perception, or awareness. The stress reaction is activated by neural perceptions or by what amounts to one’s worldview. A worldview can be described as the prism of ideas and beliefs through which the world is perceived and judged. This means that your worldview becomes central to the way any stressful circumstance is handled (2, 3).
Islamic spiritual practices can dramatically alter your worldview and thereby restore your feelings of self worth and personal meaning, giving you a feeling of deeply rooted power and control.
Control has been found to be a key factor in the psychology of chronic stress. It has been observed in clinical studies that the extent to which you feel that you are in control of your environment, is the extent to which you will, or will not, experience the hormonal stress response. Those who feel most powerless or unable to control their circumstances tend to experience the highest levels of stress. On the other hand, those who feel they have great personal control and power over themselves and their environment will be much less likely to experience the hormonal stress response, and this is regardless of the potential seriousness of the threat (2). In Islam, Muslims feel Allah, Who controls the whole world and all the creatures in it, supports them.
It was reported by Omar may Allah be pleased with him that the Prophet has said:“If you people depended on Allah as you should, He would provide for you as he provides for the birds leaving their nests hungry and coming back satisfied.”
2. The Meditation and Relaxation Islamic Oasis from Stress
Meditation is being riveted on any one idea or object to the exclusion of all other ideas or objects. Meditation is really a natural quality of the mind. With meditation, the mind is trained to pay attention and to follow commands. In this way one learns to quiet the thought traffic in one’s mind, thereby freeing up mental and physical energy. The basis of meditation is to adopt a posture of body and mind that allows one to remain comfortable for long periods of time without expending significant amounts of energy.
“Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire.” (3: 192)
3. The Remembrance (zikr) Islamic Oasis from Stress
As we mentioned in the previous paragraph, meditation can be done by concentrating our thoughts on an object or group of objects of the same category.
“Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah’s remembrance are the hearts set at rest.”(Qur’an 13:28)
4. The Imagination Islamic Oasis from Stress
This is considered one of the most powerful methods of stress reduction. During this practice, the person imagines that he or she is in a place, which gives him internal peace, calmness and rest. Muslims can find their safe place through imagining what will be present in the Paradise.
Allah’s Messenger (may peace be upon him) said:
“Allah, the Exalted and Glorious, said: I have prepared for My pious servants’ bounties which no eye (has ever) seen, no ear has (ever) heard and no human heart has ever perceived.”
5. The Praying Islamic Oasis from Stress
This includes all of the previously mentioned oases including meditation, remembrance and imagination. While praying, each one of us feels that we are in extreme connection with the controlling power of this world (Allah) and that from Him we receive maximum support.
“O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.” (Qur’an 2:153)
It was reported by Jabir may Allah be pleased with him that the Prophet has said, “Your prayers are like a flowing river at your doorstep you wash yourself in it five times a day.”
Recent scientific investigations show that praying reduces post-operative complications following open-heart surgery. Praying also markedly reduces the percentage of patients exposed to depression following hospitalization.
Nowadays, doctors suggest that praying can be used as an alternative therapy as successfully as meditation, exercise, or herbal treatments. According to Koenig of Duke University, “when prayer uplifts or calms, it inhibits cortisol, epinephrine, and norepinephrine – hormones that flow out of the adrenal glands in response to stress. These fight-or-flight chemicals, released over time, can compromise the immune system, upping the odds of developing any number of illnesses, including heart disease, stroke, peptic ulcers, and inflammatory bowel disorder (IBS).”
Many experts feel that the immune system is strengthened and nourished by a sense of peace elicited during praying. Many doctors believe that praying with their patients before and after surgery or before administering a course of powerful drugs might actually assist in the patient’s recovery.
Five prayers have been prescribed to us daily. This is a good chance to make use of that time not only for spiritual enhancement but also for physical and psychological healing. Although Ramadan has passed, its spirit should still be fresh in our hearts and minds. Investing this spirit into our daily prayers and meditations could well be the way to a stronger and more relaxing mental health.
Life History Of Musa Mubarqa a.s
Imam Muhammad Taqi a.s had four children: two sons and two daughters. Among the sons were: Imam Ali Naqi (a.s.) and Musa Mubarqa. Among the daughters were Lady Fatima and Umama.
It is Musa Mubarqa through him the genealogy of Rizvi Saadaat is derived, although technically all of them are Taqvi or Jawadi because genealogy is taken from the point when a fallible descendant of the Imams appears and Imam Reza (a.s.) had no fallible issues; on the contrary Imam Muhammad Taqi(a.s.) is his sole issue and after him the generations continue through a non-Imam, Musa Mubarqa; therefore these Saadaat should technically be Saadaat Taqvi; but the worldly position of Imam Muhammad Reza (a.s.) or due to lack of his separate genealogy, these series of generations are attributed to him and all were called as Rizvi Saadaat, who are more numerous than the descendants of other Imams.
It is mentioned about Musa Mubarqa that he was so handsome and holy that he used to put on veil when he came out of the house. That is why he was referred to as Mubarqa. His lineage moved forward through his son, Sayyid Ahmad.
And generations of Sayyid Ahmad moved forward through Muhammad Aaraj as most scholars of genealogy have mentioned.
Musa Mubarqa has narrated through his father the following tradition of the Prophet of Islam that shaving of beard is a sort of mutilation (of face) and curse of God is one who mutilates.
Thus it is most inappropriate for Rizvi and Taqvi Saadaat to shave off their beards as apart from being an unlawful act, is a sign of unworthy descendant. May Almighty Allah give Taufeeq to all descendants of Infallibles to walk in the footsteps of their ancestors.
Sukuk ( Islamic Certificate or Bond)
Research By: Molana Qamer Ali Lilani
Sukuk
(Background, structures, Arguments & Challenges)
Executive Summary
Sukuk is very interesting and important subject to write on. This importance due to the fact that Islamic financial tolls and instruments are replacing conventional financial tools and instruments and playing a competitive role in providing the liquidity to support the growth of Islamic debt market, Islamic investments, future projects of Islamic private companies and governmental institutes and even the conventional one through Islamic assets such as Sukuk. Its one of the fastest growing tools in Islamic capital market therefore the study will focus on describing Sukuk’s background, structure, arguments and challenges which are involve in applying it. So the research will be divided into five chapters; introduction, structures , risks factors, arguments and conclusion.
In this Article, there are two parts; background and literature review. This chapter objective is to give strong background of Sukuk in terms of its general overiew, concept the differentiations of Sukuk from bond and the development upon its market. In part two my objective is to write about recent studies that talked upon Sukuk.
1.1 Background.
In part one of chapter one “Background” we define Sukuk in general overview, its concept, the differences between it and bond and the recent development on its market.
1.1.1 A general overview of Sukuk.
Islamic finance has sometime lost the investment opportunities for Muslims that offer an expected return with low risk. The majority of investment opportunities are based either on stock market with high volatility or on real estate transactions. Since fixed income, interest-bearing bonds are not permissible in while bonds are debt-based securities. Sukuk has developed as one of the most significant mechanisms for raising finance in the international capital markets through islamically acceptable structures.
In old period, Islam Sakk “ Sukuk”, which is cognate with the European root “cheque”, is any document that represents a contract of transference of rights, obligations or revenues earned according to the Shariah. Empirical evidence shows that Sukuk was a product broadly used during medieval Islam for the transferring of financial obligations deriving from trade and other commercial activities. The essence of Sukuk, in the modern Islamic Perspective, depends in the concept of assets monetization “securitization” that is achieved through the process of issuance of Sukuk “taskeek”. Its great potential is in transforming an assets’s future cash flow into present cash flow. Sukuk may be issued on existing as well as specific that may become available at a future date.
1.1.2 The Defination, History and Concept of Sukuk.
“Sukuk” is the plural of “sakk” or “ ??“. Usage of Sukuk can be traced back to the 1st Century AH during the Umayyad Caliphate under the rule of Khalifa Al-Marwan ibn Al-Hakam as recorded by Imam Malik in Al-Muwatt’, Book 31, Number 31.19.44
“Book 31, Number 31.19.44: Yahya related to me from Malik that he had heard that receipts were given to people in the time of Marwan ibn al−Hakam for the produce of the market at al−Jar. People bought and sold the receipts among themselves before they took delivery of the goods. Zayd Thabit and one of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, went to Marwan ibn al−Hakam and said,”Marwan! Do you make usury halal?” He said, “I seek refuge with Allah! What is that?” He said, “These receipts which people buy and sell before they take delivery of the goods.” Marwan therefore sent a guard to follow them and to take them from peoples hands and return them to their owners.”
Example of Sukuk to raise funding – 1775, the Ottoman Empire issued esham to fund its budget deficit after its defeat by the Russians. The government securitised the tobacco custom collection, in which the investors received annuity (variable return) for the rest of their life. The government may buy back the sahim at their discretion.
(Ref. Professor Murad Cizakca – 2009)
Any how the term Sukuk means “ Legal instrument, deed, check “ is the Arabic term for Bond or securities structured according to Shariah principles and referred to as Sukuk, Islamic bonds, Islamic debt security or Islamic trust certificates.
1.1.3 Common structures of Sukuk:
Sukuk can be structured alongside different techniques. Moreover, Sukuk present partial ownership in a debt, asset, project, investment or business while a conventional bond is a promise to repay a loan. In addition, The Accounting and Auditing Organization of Islamic Financial Institutions (AAOIFI) issued standards for 14 different Sukuk types.
Moreover, the most common structure based upon is Ijarah which is based on leasing transactions. Other common structures are Musharakah, Istisna, Mudarabah, Murabahah and Salam.
1.1.4 The difference between Sukuk and Debt bonds
Sukuk certificates are intended to replicate the functions of conventional bonds and tradable securities in resources mobilization from markets and injecting liquidity into the enterprise or government and in providing stable resource of income for investors. But, there are many differences that distinguish the Sukuk from Debt bonds but among them the most important difference is that Islamic Sukuk are based on a variety of contracts to create financial obligation between issuers and investors such as lease, Musharakah or other while debt Bonds are based on loan contract to create Indebtedness.
Sukuk Structure must be following the basic requirements that must be followed in Islamic Finance so it becomes a Shariah compliant. These basic requirements are the avoidance of Riba “interest” that come from bay’ al-Inah which sells and Immediately buys back, Bay al-Dayn at discount and preference among participating investors in term of liquidation or dividend, the avoidance of gharar “uncertainty”, the avoidance any form of Maysir “gambling”, and the avoidance of Islamically prohibit transactions such alcohol, tobacco, pork-related products, conventional financial services, and immoral entertainment.
The following table is explaining the main differences between Sukuk and Debt bond:-
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SUKUK |
DEBT BOND |
| Sukuk represent ownership stakes in existing and/or well defined assets. | Bonds represent pure debt on the issuer. |
| The subject of the contract in Sukuk is a contract based on lease or a defined business undertaking between the Sukuk holders and the Sukuk. | Bonds basically create a Lender/Borrower relationship such as a contract whose subject is purely earning money on money (Riba-Usury). |
| The underlying Sukuk assets, business or project must be of a nature that their (permissible) use is possible. | Such a condition does not apply under bonds which can be issued for illegitimate purposes. |
| Sale of a Sukuk represents a sale of a share of assets, business activity or project. | Sale of a bond basically represents sale of a debt. |
Sukuk and debt bond have some similarities such as marketability upon which Sukuk are monetized real assets that are liquid, easily transferred and traded in the financial markets, ratability in which Sukuk can be easily rated, enhanceability which different Sukuk structures may allow for credit enhancements, and versatility which the variety of Sukuk structures allow for structuring across legal and fiscal domains, fixed and variable income options etc.
1.1.5 Now we presents following chart which explain briefly that why Shariah prohibits conventional bond??
- The main issue in the conventional debt market is interest bearing loan transaction.
- In case of zero coupon bond, investors will receive accumulated interest at maturity of the bond as the bond will be issued at a discount.
|
|
Conventional Bond |
Asset Backed Securities
|
Sukuk |
|
Primary level Relationship |
Lending and borrowing transaction (loan); thus haram | Sale of debt or income generating assets | Variety underlying Shariah contracts (‘uqud) |
|
Return to Investors |
Interest on loan | Income generated from underlying asset | Profit elements in underlying contracts (sale, lease or partnership) |
|
Recourse
|
To issuer |
To asset
|
To the rights and obligations of the contracts.
|
|
Tradability in Secondary Market |
Sale of debt | Sale of debt or income generating asset | Depends on nature of underlying assets. Majority scholars allow sale of tangible asset, some intangible asset and interest in ventures, except issues on receivables. |
1.1.6 An overview on the development of Sukuk market:
There were early efforts to facilitate issuance of Islamic securities such as Pakistan enacted a law in 1980 enabling issuance of Mudarabah securities. In addition, there was a very partial introduction in 1990 and accelerated growth from 2002-2006 but the future of the industry is very bright. However, As a result of recent developments in the Islamic financial market there has been great growth in Shariah compliant sovereign and corporate Sukuk. The introduction of Sukuk increased the variety of instruments that can be used to create an efficient Islamic portfolio in line with portfolio theory and financial planning. Moreover, the global Sukuk market is growing very fast with a volume of more US$ 100 billion and there positive indicators regarding the global Sukuk market such as over subscription, broad geographical distribution, involvement of conventional financial institutions, non-Islamic borrowers tapping the market and the participation of Islamic banks in the management and arrangement of these Sukuk issues. Also, there are more Sukuk either sovereign or corporate already in the pipeline. However, there are many challenges ahead in term of structures, volume, and regulation. In addition, the evolution of the Sukuk Market results in Global Sukuk by the Federation of Malaysia in 2002, which was first ever Sukuk transaction by a sovereign, rated and widely distributed, Qatar Sukuk, Bahrain Monetary Agency Sukuk, and Pakistan Sukuk upon which the issuers are comfortable and the pricing is fine achievable.
Furthermore, there are many reasons for the Sukuk market to grow. One of them is that it is new source of funds which is generally at attractive rates. Also, it is a solution to a liquidity management that is one of the main struggles having slowed the growth of Islamic finance. Moreover, it is critical step in the development of vibrant Islamic capital markets which is the borrowing from an Islamic bank might not be possible but raising money through Sukuk can be done in respect with Shariah. From another point of view, Sukuk allows the Islamic investors to invest their excess funds in Shariah compliant tradable instruments and become price takers. Besides, the growth of sovereign Sukuk market means a new source of funds for fundamental government infrastructure projects and a way to keep funds working for the benefit of the local economy. But not only sovereigns are taping the Sukuk market, the popularity of Sukuk is also spreading to corporate issuers. Although the present volume is too small but it may not take long for the Sukuk market to reach the level where an investor would not be worried about liquidating the Sukuk he is holding for better Sukuk just hitting the market
1.2 Literature review.
In part two, there will be three studies upon Sukuk chosen to write on in this research. The first one is Islamic bonds; your guild to issuing, structuring and investing in Sukuk. The second one is Large Scale Islamic project finance through Sukuk. The last one is Sukuk as Instrument of Change in Islamic Finance.
1.2.1 Islamic Bonds:
Your Guide to Issuing, Structuring and Investing in Sukuk. The introduction of this book is written by Professor Rodney Wilson which is an institute for Middle Eastern and Islamic studies at university of Durham in United Kingdom, and rest of book is written by Nadhid Adam and AbdulQader Thomas. In the beginning, the writers give an overview of Sukuk market, the legitimacy of Sukuk, the reasons of having Sukuk, and types of Sukuk. Also, they explain the potential of Mudarabah and Musharakah Sukuk and talks about the Malaysian Sukuk and Bahrain’s sovereign Sukuk experience, the scope for sovereign Sukuk, and potential for corporate Sukuk as well as he give a case study of Qatar Global Sukuk. In Chapter 1 “Investment in Islam”, the writers examine the major precepts that govern Islamic investing. The primary Islamic concerns relating to Riba and gharar are addressed in a manner to allow readers to compare these concepts with conventional regulations. Then, they examine the rules that distinguish Sukuk from fixed-income instruments ranging from certificates of deposit to bonds and floating-rate notes. Also, they will examine why the approach to the trading of true debt is not shared uniformly between Malaysia and the Arabian Gulf.
In Chapter 2 “Sukuk: origins and distinctiveness”, there is a detailed study of Sukuk. The writers outline the important work that has been done by the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI) to develop 14 prototypical Sukuk in its Investment Sukuk Standard and how the AAOIFI standard identifies a unique universe of securities that may be similar to conventional bonds, but the asset-based Sukuk are not asset-backed secured claims on a debt. In chapter 3 “Structuring Sukuk transactions”, they establish that Sukuk adjust well to modern western capital market techniques which means that Sukuk often copy bond-like features and benefit from the latest developments in the asset- and mortgage-backed securities markets. They also talk about corporate finance in which Sukuk allows for balance-sheet management and cultural integration and allow for the monetization of assets and dispersion risk in a Shariah compliant manner at an enterprise or bank that mandates this faith-driven imperative.
In chapter 4 “Sovereign Sukuk: applications and implications”, they state that Although both financial firms and non-investment-grade governments have tested Sukuk concepts since the mid-1980s, the Sukuk market has taken off thanks to investment-grade government issuances which these Sukuk programmers have begun to help Islamic banks transition from the commodity Murabahah trades even so the full range of 14 prototypes has not worked its way into the market. In Chapter 5 “Sukuk applied to corporate finance and real estate”, they explore the corporate market as well as the increasingly widespread application of Sukuk in the North American real estate markets showing the way forward for both corporate users and for the introduction of Sukuk based on the less well-developed contracts including Istisna, even extending to timesharing. In Chapter 6 “Enabling infrastructure” they conclude that Although Sukuk may not necessarily be distinct from other forms of cross-border securities, the Islamic financial services industry is working hard to ensure that any distinctions do not prevent Sukuk from being freely traded in the global capital markets. He also provides a case study of how an evolving civil code in a country that has civil and Shariah courts has managed to achieve a successful international sovereign issuance.
1.2.2 Large Scale Islamic project finance through Sukuk.
This is presented by Ahmed Adil, which is E&Y Bahrain partner, for the first international conference for Islamic Sukuk at Bahrain on March 2008. The key messages he delivered are flexibility and negotiability of Sukuk as financial instruments presents a big chance, project finance activities in GCC has shown impressive growth with increased participation from Islamic institutions, Sukuk have huge potential but their effectiveness is diminished by certain factors, and solution are likely to emerge as the Sukuk Market evolves.
In addition, he stated some major challenges such as the limitation and depth lack of secondary market activity, the tendency of investors to buy and hold, the higher costs, the pricing difficult in the primary market because of lacks of depth, the unavailability of skilled human capital for structuring solutions, and legal constraints in larger markets such as Saudi Arabia and Kuwait.
1.2.3 Sukuk as Instrument of Change in Islamic Finance.
Also, in the first international conference for Islamic Sukuk in Bahrain, Ayman A. Khaleq a partner in Vinson & Elkins at Dubai presented a presentation regarding the subject of Sukuk as instrument of Change in Islamic finance: Sukuk structuring involving assets in non Islamic jurisdictions. In his presentation, he presented about three topics: general Islamic investment consideration, East Cameron Sukuk and recent developments. In general Islamic investment consideration slides, he explained that the asset base will directly impact the Islamic investment mechanism to be utilized. He also explained the issue of acceptable leverage ratio, the control, transparency, and legal documentation. Moreover, he discussed the structural considerations in the appointment of the Shariah scholar and the issue of fatwa.
In the East Cameron Sukuk, he explained the base of this Sukuk that is based on Musharakah upon which East Cameron partner and a Cayman Islands’ issuer SPV. The foundation of ECP Sukuk structure involved conveyance of an overriding royalty interest “ORRI” from the originator to the Purchaser SPV which ORRI is defined as a fractional interest in gross production of oil and gas, free of the expense of production. However, this transaction include certain challenges in Islamic Structure, level of disclosure, tax issues, rating, pricing , oil and gas issue, investors, and bankruptcy issue. Nevertheless, there were in the sector, investors, risk-reward opportunity, and S&P rating.
In addition, in the last topic, he presented some of the recent developments in Sukuk industry such as the Sukuk industry seems to be focusing on energy, infrastructure, and healthcare industries and energy Sukuk can be structured by Musharakah or Mudarabah instruments.
Pistachios’ Health Benefits
Pistachio is from Western Asia but it is mostly also available in the Mediterranean region. The nutrient rich pistachio is a nut. Actually pistachio is a fruit, but the the outer shell of the fruit is removed and the yellow coloured seed kernel is usually eaten as it is edible.
You might already know about the health benefits of nuts. So let’s take a deep look into pistachio health benefits.
Pistachios’ Health Benefits:
1. Healthy heart:
Pistachios help in reducing bad cholesterol, LDL and increases good cholesterol, HDL in the body thus preventing heart diseases. It also increases strength of the nerves making heart stronger.
2. Anti-inflammation properties:
Pistachio benefits include the presence of vitamin A, vitamin E and anti-inflammatory properties reducing the inflammation in the body caused due to any problems.
3. Prevents diabetes:
60% of the daily required phosphorous is present in a cup of pistachios which can prevent even type-2 diabetes. Also phosphorous in pistachios helps in breaking down proteins into amino acids resulting in glucose tolerance.
4. Haemoglobin and blood:
Vitamin B6 is the protein that helps in carrying oxygen in the blood. The high quantity of B6 in pistachios if taken daily can increase the oxygen quantity in the blood and increase the haemoglobin count in it.
5. Nervous system:
Vitamin B6 is present in high concentration in pistachios which is very beneficial to nervous system. Amines are the messaging molecules in the nervous system. In order to develop, they need amino acids which are dependent on vitamin B6 presence in the body. This vitamin builds a sheath called myelin around the nerve fibers. And messages pass via Nerve fibers from one nerve to another. Vitamin B6 helps in building many amino acids which help in proper transmission of nerve impulses.
6. Macular degeneration
Macular degeneration is an age related eye disease which slowly reduces the eye vision making adults unable to read and work properly. It makes them unable to recognize people as well. Free radicals attack the cells and damage them resulting in macular degeneration. Lutein and Zeaxanthin are two anti-oxidants that are found in Pistachios which fight against these free radicals and destroy them preventing the cells from damage and thus preventing macular degeneration.
7. Boosts immunity:
Vitamin B6 is very important for a healthy immune system. This helps in building blood and proper blood supply throughout the body.
8. Healthy brain:
Vitamin B6, that is present in high quantity in pistachios helps in increasing the haemoglobin count in the blood. This oxygen rich blood is then supplied to the brain making it even more active.
9. Healthy glands:
Glands like spleen, thymus, etc become healthier and work properly with good supply of blood containing more white blood cells (WBC) that is required to fight against infections.
10. Healthy skin:
Vitamin E is very essential for a healthy skin and this anti-oxidant is present in pistachios. It integrates the cell membranes of the mucous membranes of the skin membranes. It protects skin from harmful UV rays, prevents from skin diseases and makes skin healthy and more beautiful.
11. Anti-ageing:
Vitamin E present in pistachios is helps fight ageing process of skin and making you look younger. Oil present in this nut has emollient properties helping skin to moisturize and keep it from drying. It is used as aroma oil, medicinal massage oil etc.
12. Prevents cancers and infections:
Vitamin B6 helps in increasing the blood count. The WBC or white blood cells help in preventing infections and various cancers.
Pistachios’ Skin Benefits:
13. Natural Moisturizer:
Pistachio oil is an excellent natural moisturizer. It happens to be naturally infused with demulcent properties which tend to have highly hydrating and smoothening effects on the skin. You can consider substituting your regular moisturizer with Pistachio oil in order to get that smooth and silky skin.
14. Fights Aging:
Did you know that Pistachio is highly beneficial when it comes to ageing? They contain a variety of potent antioxidants that tend to neutralize free radicals, a chief culprit behind premature aging and in ensuring soft & silky skin for a longer time.
15. Gives Skin Natural Glow:
Pistachios contain a considerable amount of essential fatty acids which are vital for maintaining a healthy, glowing complexion. Including green apples in your routine diet help you ensure a robust, radiant skin all the time.
16. Maintains Skin Health:
Being a rich source of vitamin E, a fat soluble antioxidant, Pistachios play a vital role in maintaining hale and hearty skin. They protect your skin from sun damage, thereby reducing the odds of skin cancer and sunburns.
17.Improves Vision:
Pistachios help promoting healthy vision and are highly recommended to those struggling with any vision related issues.
Pistachios’ Hair Benefits:
Similar to skin, pistachios have much to offer for hair care as well:
18. Stimulates Hair Growth:
Thanks to being the host of various hair benefiting fatty acids, pistachios stimulate the growth of healthy strands.
19. Makes Hair Strong:
It is also an excellent treatment for strengthening the locks.
20. Increases Flexibility Of Hair:
A hair mask using pistachios deeply nourishes and moisturizes your hair while improving the flexibility of hair fibers. In addition, it is also a great remedy for treating split ends, dehydrated and colour damaged hair.
21. Fights Hair Loss:
Biotin deficiency is among the key factors contributing to hair loss. Pistachios contain considerable amount of biotin and their regular consumption may help you combat hair-loss effectively.
Some useful tips:
Pistachios can be included in your diet in many ways. You can eat them in the raw form or get them roasted before eating for added taste.
- Adding pistachios in brown rice and herbs is also a great way to supplement its intake. Moreover, it also tastes delicious when served with fruits.
- You can also add pistachios in cookies, muffins, breads or biscuits.
- Sprinkling chopped pistachios onto ice-cream is also a great option.
- Add it in cream cheese spreads for sandwiches or crackers.
- Pistachio can also be a crunchy addition to regular salads and yogurt etc.
Hope this article has helped you understand the benefits of pistachios for skin, hair and health. Do incorporate the in your diet and share your experiences with us.
Life History of Bibi Zainab S.A
| Name: Zainab (as)
Title: Siddiqua-e-Sughra |
Sayyeda Zainab (s.a.), the daughter of Imam Ali (a.s.) and Sayyeda Fatima (s.a.), was an exemplary woman of great ability, intelligence, knowledge, insight, courage and perseverance; she performed her divine duties to the best of her ability. She was born to a family formed by the Prophet (SAW), the most outstanding figure in history. The Prophet’s wife Sayyeda Khadija (s.a.) a devoted woman, was her maternal grandmother, and her paternal grandmother was Fatima daughter of Assad, who mothered and nursed the Prophet (SAW). The members of the family, in trio hierarchical order, were all great.
Sayyeda Zainab (s.a.) was a brilliant star in the mandate sky that received rays of holiness from the five suns. It was through her holy origins and pious edification that she manifested so great a fortitude in Karbala (Iraq).
The life of the daughter of Sayyeda Al-Zahra (s.a.) was always laden with hardships, but she never feared coping with difficulties, this enhanced her endurance and elevated her soul.
The Birth of Sayyeda Zainab (s.a.)
There is divergence of opinions about the birth date of Sayyeda Zainab (s.a.). Some say it was in Medina 5th of Jamadi Al-Awwal, and others say it was 1st in the month of Shabaan, in the 6th Hijra year.
It was five years after the Muslims had accompanied the Prophet (SAW) and his family in the migration (Hijrah) to Medina, when the Holy Prophet’s daughter, Sayyeda Fatima (s.a.), gave birth to a little girl.
When her father, Imam Ali (AS), saw his daughter for the first time Imam Hussain (a.s.), who was then almost three years old, was with him. The boy exclaimed in delight, “O father, Allah has given me a sister.”
At those words Imam Ali (a.s.) began to weep, and when Hussain (a.s.) asked why he was crying so, his father answered that he would soon come to know.
Sayyeda Fatima (s.a.) and Imam Ali (a.s.) did not name their child until a few days after her birth, for they awaited the Prophet’s return from a journey so that he could propose the name.
When finally the baby girl was brought before him he held her in his lap and kissed her. The Angel Gabriel came to him and conveyed the name that was to be hers, and then he began to weep. The Prophet (SAW) asked why Gabriel wept and he answered, “O Prophet of Allah. From early on in life this girl will remain entangled in tribulations and trials in this world. First she will weep over your separation (from this world); thereafter she will bemoan the loss of her mother, then her father, and then her brother Hassan. After all this she will be confronted with the trials of the land of Karbala and the tribulations of that lonely desert, as a result of which her hair will turn gray and her back will be bent.”
When the members of the family heard this prophecy they all broke down in tears. Imam Hussain (a.s.) now understood why earlier his father had also wept. Then the Prophet (SAW) named her Zainab (s.a.).
One day, when Zainab (s.a.) was about five years old, she had a strange and terrible dream. A violent wind arose in the city and darkened the earth and the sky. The little girl was tossed hither and thither, and suddenly she found herself stuck in the branches of a huge tree. But the wind was so strong that it uprooted the tree. Zainab (s.a.) caught hold of a branch but that broke. In a panic she grabbed two twigs but these top gave way and she was left falling with no support. Then she woke up. When she told her grand father, the Prophet (SAW), about this dream he wept bitterly and said, “O my daughter. That tree is me who is shortly going to leave this world. The branches are your father Ali and your mother Fatima Zahra, and the twigs are your brothers Hassan and Hussain. They will all depart this world before you do, and you will suffer their separation and loss.”
She had barely attained the tender age of seven when her beloved mother passed away. Her mother’s death had closely followed her cherished grand father’s passing away. Some time later Imam Ali (a.s.) married Umm ul-Banin, whose devotion and piety encouraged Zainab (s.a.) in her learning.
Whilst still a young girl she was fully able to care for and be responsible for the running of her father’s household. As much as she cared for the comforts and ease of her brothers and sisters, in her own wants she was frugal and unstintingly generous to the poor, homeless and parentless. After her marriage her husband is reported as having said, “Zainab is the best housewife.”
From very early on she developed an unbreakable bond of attachment to her brother Imam Hussain (a.s.). At times when as a baby in her mother’s arms she could not be pacified and made to stop crying, she would quieter down upon being held by her brother, and there she would sit quietly gazing at his face. Before she would pray she used to first cast a glance at the face of her beloved brother.
One day Fatima (s.a.) mentioned the intensity of her daughter’s love for Imam Hussain (a.s.) to the Prophet (SAW). He breathed a deep sigh and said with moistened eyes, “My dear child, this child of mine Zainab would be confronted with a thousand and one calamities and face serious hardships in Karbala.”
Zainab (s.a.) grew into a fine stature young woman. Of her physical appearance little is known. When the tragedy of Karbala befell her in her mid fifties she was forced to go out uncovered. It was then that some people remarked that she appeared as a ‘shining sun’ and a ‘piece of the moon’.
In her character she reflected the best attributes of those who raised her. In sobriety and serenity she was likened to Umm ul-Muminin Khadija, her grandmother (s.a.); in chastity and modesty to her mother Fatima Zahra (s.a.); in eloquence to her father Imam Ali (a.s.); in forbearance and patience to her brother Imam Hassan (a.s.); and in bravery and tranquility of the heart to Imam Hussain (a.s.). Her face reflected her father’s awe and her grandfather’s reverence.
Ibn Abbas quoted Sayyeda Zahra (s.a.) as having said that her daughter Zainab, like her father, was unparalleled in literary eloquence and courage. The speech she delivered in the assembly in presence of Yazid was at the zenith of eloquence and impressiveness. (Refer Famous Women, Dr. Ahmed Beheshti, and p.51)
After the demise of the Holy Prophet (SAW), there came the period of distress and hardship in the life of Sayyeda Zainab (s.a.). She stood by her mother as far as the question of supreme mandate of her father was concerned. When her mother delivered the Fadak sermon, she was only 4 years old, but narrated the sermon so lucidly and expressively that the people from Bani Hashim remembered it by heart. Later the Shiite scholars recorded it that is why she is called Zainab the narrator of traditions.
Sayyeda Zainab’s Marriage
When the time came for marriage, she was married in a simple ceremony to her first cousin, Abdullah Ibn Ja’far Tayyar. Her marriage settlement was equal to that of her mother’s. Imam Ali (a.s.) told Ja’far not to prevent Zainab from going on a journey with Imam Hussain (a.s.), her brother.
Abdullah had been brought up under the direct care of the Prophet (SAW). After his death, Imam Ali (a.s.) became his supporter and guardian until he came of age. He grew up to be a handsome youth with pleasing manners and was known for his sincere hospitality to guests and selfless generosity to the poor and needy.
Although Zainab’s husband was a man of means, she lived a modest life, not a life of luxury. She and her husband were charitable to the needy people. The Arab tribes called Abdullah “the sea or the cloud of munificence”.
The marriage of Zainab did not diminish her strong attachment to her family. Together this young couple had five children, of whom four were sons, Ali, Aun, Muhammad, and Abbas, and one daughter, Umm Kulthum.
In Medina it was Zainab’s practice to hold regular meetings for women in which she shared her knowledge and taught them the precepts of the Deen of Islam as laid out in the Holy Quran. Her gatherings were well and regularly attended. She was able to impart the teachings with such clarity and eloquence that she became known as Fasihah (skillfully fluent) and Balighah (intensely eloquent).
In the thirty-seventh year A.H. (after Hijrah), Imam Ali (as) moved to Kufa to finally take up his rightful position as khalifah. He was accompanied by his daughter Zainab (s.a.) and her husband. Her reputation as an inspiring teacher among the women had preceded her. There too women would throng to her daily sittings where they all benefited from her erudition, wisdom and scholarship in the exegesis of the Qur’an.
The depth and certainty of her knowledge earned her the name given to her by her nephew, Imam Ali Zayn ul-Abidin (a.s.), of Alimah Ghayr Mu’allamah, ‘she who has knowledge without being taught’.
Sayyeda Zainab (s.a.) and Imamate
In her life Zainab (s.a.) always saw the evildoers, oppressors, insurgents and breakers of covenants defy the truth and Imam Ali (a.s.), the supporter of the truth and justice had to quell their revolts. Finally, an evil hand gave Imam Ali (a.s.) a stroke from a poisoned sword on his head in the mosque of Kufa. After Imam Ali (a.s.), his son Imam Hassan (a.s.) became the Caliph. Hassan was also greatly oppressed until at last he signed a peace treaty with the ruler of that time and moved to Kufa in the company of Zainab, her husband, and his own companions. Imam Hassan (a.s.) was poisoned by his treacherous wife Joda, by the order of the Caliph of that time. After Imam Hassan, Imam Hussain (a.s.) became the Imam, but the ruler of Syria Mavia violated the peace treaty and appointed his son Yazid as his successor and insisted that Imam Hussain (a.s.) should pledge allegiance to him. Imam Hussain refused to pledge allegiance and made up his mind to move to Mecca.
Zainab (s.a.) said farewell to her husband and went with her brother accompanied by her sons Muhammad and Aun. They reached Mecca in 61 Hijra year.
Imam Hussain (a.s.) was informed that some agents of the ruler of that time had come to Mecca to assassinate him while circumambulating the Holy Ka’bah. Imam Hussain (a.s.) deemed it advisable to move to Kufa and let people know of his secret mission. They arrived at Karbala on the 2nd Muharram. Zainab had heard from her grandfather and father that Karbala would be the place where Imam Hussain (a.s.) would be martyred.
Sayyeda Zainab (s.a.) in Karbala
Zainab (s.a.) is the shining sun in the history of Islam and of humanity. Her brother’s name and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah. The history of Karbala is based on two pillars: the rising of Imam Hussain (a.s.) and the rising of Zainab (s.a.). She was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. She sacrificed her two sons and one should not say anything if one devoted his life for the cause of Allah. After the martyrdom of her brother and her two sons, she said: “O my Lord! Accept our humble sacrifice to You.”
When Zainab reached Kufa, she addressed people with fury words: “Praise to Allah, and may the blessing of Allah be upon Muhammad and his progeny. O people of Kufa, you are hypocrites and deceitful. You feign to be sorry for the death of my brother and his companions. May you always shed tears. I find nothing in you but flattery, evil acts and thoughts, pride and spite and ill will. By Allah! You deserve lasting sorrow instead of joy. Shames on you, your hands are imbrued with the blood of the son of the Holy Prophet (SAW), the one who was your sole refuge in case of adversity. By your evil act and disloyalty, you incurred the wrath of Allah against you. Woe betides you! No one will intercede with Allah for you.” Her furious words provoked people of Kufa to avenge Hussain’s martyrdom. This frightened Ubaidullah and his cruel agents. She also delivered a furious sermon in the court of the caliph that made his authority and despotic rule feel undermined. She said: “I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You’ll he accountable to Allah for your atrocities.”
The Foundation of Mourning (Majales A’azaa)
Another unique feature of Zainab’s character was her establishment of mourning ceremonies. This tradition which has lived in the memories and hearts of millions of Muslims to this day, has kept the sacrifices of Imam Hussein alive, and brought dynamism to every movement that aimed at removing injustices on earth.
After every Majlis, the women would offer their condolences to Zainab (s.a.) and the men to Imam Zain-ul-Abedeen. These majales made quite a stir in the cities, and the sound of crying and beating of chests and heads affected the minds of the inhabitants, and made them sadder and wiser to the events of Karbala.
In the end…
As it is said, “the word is mightier than the sword”, this should stay in the minds of all Muslims, particularly the women. They should realize that they could always make a difference. They can always reach for the better. Also, they can make their Ummah look better.
The Muslim women should read more about the hardships which faced the great women of Islam understand and practice the patience that characterized the life of Zainab (s.a.), and teach their children the value of these acts.
The men alone cannot win independence and prosperity, neither can the women. Together, and under the banner of Islam, they can achieve success.
She said:
“I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You’ll be accountable to Allah for your atrocities.”
Bibi Syeda Fatina S.A
| BIOGRAPHY | ||
Birth Fatimah SWT only Female Child Early life and Trainning Oneday when the Prophet SAWS was praying in the courtyard of the Holy Kaaba. The accursed AbuJahl (Uncle of Hazrat Umar) saw the Prophet in prostration to Allah. He put a tripe laden with compost of the camel on the Holy Prophet’s back. When the news of this act reached the Holy Fatimah (SWT) she came running and removed the tripe of the Prophet of Islam’s Back. Then washed the Holy back with water. On this occasion the Prophet (SAWS) said: “Daughter! One day these enemies will be subdued and the lord will give my religion utmost superamacy.” Lady Fatimah (SWT) system of work
Fatimah (SWT) and The Islamic Dress Time has revealed to us that the Ahlul Bait (A.S) (House of the Prophet SAWS) has always tried to protect the humans especially the muslims from disasters caused by the people’s own wrong doings. The Holy Lady (A.S) who was well aware of these Islamic principles practiced these Islamic fundmentals most strongly. Her Holiness stayed indoors, wore a veil and maintained utmost privacy. In Her Holiness’s house was a door which opened into the mosque of the Holy prophet (SAWS). Despite having this facility Her Holiness never joined congregational prayers behind the Holy Prophet (SAWS) inside the courtyard of the mosque. When the Holy Prophet (SAWS) used to give advice or lectures in the courtyard of the Mosque of the Prophet (SAWS) , Our Lady (SWT) still never came into the courtyard of the Mosque. Once it happened that His Holiness The Prophet (SAWS) put a question to His Holiness companions who were present in the courtyard of the mosque. The Question was as follows: “What is the best thing for a woman?” When this answer reached The Holy Prophet (SAWS), His Holiness was rejoiced and said: “—-Fatimah (SWT) is a part of me (His Holiness The Prophet of Islam (SAWS)”. “Once a blind man asked for permission to enter Fatima’s (Her Holiness) house
Death of the Holy Lady (sa) |
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General facts on Fadak
Courtesy: Shia Pen
What is Fadak?
For evidence as to how much area constituted fadak, we are relying on the following esteemed Sunni works:
- Maujam ul Buldan by Yaqoot Hamawi, v14, p238
- Tareekh Khamees, v2, p88
- Wafa-ul-Wafa by Noor-ud-Deen Al-Samhoodi, v4, page 1480
“Fadak was a city, which was situated 2 or 3 days of travel from Madina. There were wells of water and trees of dates in it. It was the same Fadak, about which Fatima Zahra (r) said to Abu Bakr, “My father gave me this Fadak as a present”. Abu Bakr asked her in reply to produce witnesses.”
Note: Upon this demand of Abu Bakr, Fatima (as) recited this verse of the Qur’an:
“Nay, but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me).
Al-Qur’an, Surah 12, Ayah 83, translation by Yusufali
Objection raised by Sunni scholors
Fadak was only a village, in which there were some date trees. How did it become a city?
In Ahl’ul Sunnah’s authority work Dairat-ul-Ma’arifa, Volume 7 page 135 it is written:
“Fadak is the name of a ‘Qarya’ near Khayber.”
The term ‘Qarya’ according to Ahl’ul Sunnah’s authority work “Al-Qamoos”, chapter “Bab ul Wa’a Waliya” is as follows:
“In all respects, ‘Qarya’ means ‘Masar Jameh’.
In Ahl’ul Sunnah’s esteemed work Tafseer Ibn Katheer, Urdu edition, v1, page1 18 under the Tafseer of following Quranic verse:
And remember We said: Enter this Town ‘Qarya’, and eat of the plenty therein as ye wish;
Al-Qur’an, Surah 2, Ayah 58, translated by Yusufali
Ibn Katheer in his commentary of this verse states that:
“Qarya means Bait ul Muqaddas”
Now people with rational minds should recognise that Bait-ul-Muqaddas was not a village, but it was the first Qibla, and in the same way that the second Qibla is situated in a city, the first Qibla was also situated in a city.
The question no doubt comes to mind, ‘Why is there a dispute in the meanings of “Qarya”?
Our response is that the defenders of the Sahaba want to prove that Fadak was not a large property hence taking a small piece of land was not such a contentious issue. They should of course accept the orders of the Qur’an, where we are told that:
And oppression is the biggest evil.
Why was it named Fadak?
We read in the esteemed Sunni works, Maujam-ul-Buldan, Volume 14 page 240 and Wafa-ul-Wafa, Volume 4 page 1281:
“This city was named Fadak, while the son of Adam (as) Ham first came to this place and he put the foundation of this city”.
What was the value of property of Fadak?
Fourteen centuries have passed since the advent of Islam and historians, either due to their genuine inability or enmity towards Ahl’ulBayt, have never described it fully. That’s why it is difficult to estimate the true value of this property. Nevertheless, we shall provide some historical facts, which will help to understand the income generated from this land.
The income from Fadak
In the authority work of Ahl’ul Sunnah, Sunan Abu Dawud, Volume 3 page 144 it is written:
Abu Dawood said: ‘When Umar bin Abdul-Aziz became Caliph, the income (from the property of Fadak) was 40,000 Dinars.’
The land of Fadak and income from its dates
It is written in Sharh of Nahaj ul Balagha by Ibn Abi Al-Hadeed, Volume 4 page 108:
“Umar expelled the Jews from Fadak. And the value of the land along with its dates was 50,000 Dirhams.”
Blessings that came from the Dates of Fadak
Ibn Abi Al-Hadeed in Sharh Nahj ul Balagha wrote in v4, p108:
“There were eleven fruit trees in Fadak, that Rasulullah (s) planted with his own hands. The children of Fatima used to present them to Hajj pilgrims and they would give them Dinars and Dirhams for this service.”
Did Imam Ridha (as) exaggerate over the size of Fadak?
The brilliant scholarly Imam from Ansar.Org Muhammad al Khider presents this devastating proof as evidence that the Shi’as exaggerate over the size of Fadak:
Al-Kulayni narrates in al-Kafi:
Abul Hasan [Imam ‘Ali ar-Rida] came to [the ‘Abbasid Khaleefah] al-Mahdi and saw him redressing grievances and returning property to its owners that was unrightfully appropriated). He [Imam Rida] asked, “What about our grievance? Why is it not returned?” Al-Mahdi asked. “And what might that be, Abul Hasan?” He replied, “When Allah granted his Prophet the conquest of Fadak…” Al-Mahdi asked, “Abul Hasan, describe to me the extent of this property.” He [Imam Rida] replied, “One side of it is Mount Uhud. Another side is al-’Arish in Egypt. Another side is the coastline. Another side is Dawmat al-Jandal.” (al-Kafi, Bab al-Fay’ wal-Anfal, vol. 1 p. 543; also Bihar al-Anwar, vol. 48 p. 156)
How can a piece of land in Khaybar possibly fit this description? Is this the extent to which people will allow themselves to be duped and deceived?
Reply
This is a figurative term in the same way that the Ahl’ul Sunnah often claim that Umar spread Islam throughout the world, whilst in reality he did not even conquer the entire Asian Sub Continent. The need for such usage was because the Imam (as) was seeking to point out that Fadak was not the only thing that was usurped from the rightful heirs, there was also their legal entitlement to the rule of Islamic State. It is a matter of fact that the nascent Islamic State was stabilized via the financial benefits that had been gained from the lands of Khayber, that Sayyida Fatima (as) made a claim to. Prior to the conquest of Makka the Muslims did not had enough food to satiate their stomachs, the situation changed after this conquest and to this effect we read in Sahih al Bukhari Volume 5, Book 59, Number 548, Chapter Military Expeditions led by the Prophet (s) (Al-Maghaazi):
Narrated Ibn Umar:
We did not eat our fill except after we had conquered Khaibar.
The Estates of Fadak and Khayber created financial stability for the Islamic State, and the Imam (as) was pointing out this significant fact through this figurative term.
The income of Fadak was used for military purposes
We read in Ahl’ul Sunnah’s esteemed work Insanul Ayun fi Seerah al Halabiyah,Volume 3, p487-488, Chapter “The death of the Prophet (s)”
“Umar was angry with Abu Bakr and said, “If you give Fadak back to Fatima, where the expenses for army and defence will come from for at present all the Arabs are fighting against you. He then took the papers of Fadak from Fatima (as), and tore them into shreds”.
Insanul Ayun fi Seerah al Halabbiyah, Vol. 3, Page 487 & 488
As we have shown, the historical facts are clear that Fadak was property from which not only one family could live easily, but which could help maintain the entire army. Tragically, the State usurped it so that its political opponents, the family of the Prophet (s), would be weakened thus preventing any attempts to oppose them.
The status of Fadak under the Shari’ah
There were several types of things, upon which Rasool Allah (saww) had a right to -E.g. Zakat, Ghanimat, Fay etc.
What is the difference between Ghanimah and Fay?
We read in Tafseer Kabeer, v8, p125, and Tafseer Muraghi, under the commentary of Surah Hashar:
“Ghanimah is (that property) in which you had worked to get it and used horses or rode while the Fay is (that property) in which you didn’t have make efforts to attain.”
Fadak was the Fay Property
The Qur’an has ruled on the status of Fadak as property of Fay.
What Allah has bestowed on His Messenger (and taken away) from them – for this ye made no expedition with either cavalry or camelry (like Fadak): but Allah gives power to His messengers over any He pleases: and Allah has power over all things.
Al-Qur’an, Surah 59, Ayah 6, translated by Yusufali
Commentaries of the Qur’an confirm that Fadak was Fay property
- Tafseer Kabeer, Volume 10 page 506
- Tafseer Mazhari, p238
- Tafseer Ruh Al-Ma’ani, Tafseer Surah Hashr.
- Tafseer Muraghi, Tafseer Surah Hashr.
- Tafseer Durr-e-Manthur, Tafseer Surah Hashr.
- Tafseer Juwahir Tantawi, Tafseer Surah Hashr.
Imam Fakhrudeen Radhi writes in Tafseer Kabeer:
“This verse was revealed with regard to Fadak, which the Prophet (s) acquired as it was conquered without any fighting.”
Tafseer al-Kabeer, Vol. 10, page 506
Comment
From all these Sunni commentaries it is clear that Fadak was property of Fay, which the Prophet gave to Fatima Zahra (as) as a gift. But after the death of Allah’s Apostle, Abu Bakr seized it by force.
How did the Prophet attain Fadak?
The following Sunni works shed light on this fact:
- Fatah ul Buldan, p46, by Abi al-Hassan Baladhuri.
- Majma ul Baldan, p139, v14
- History of Tabari, v3, p1583
- Tareekh Kamil, v2, p108, by Ibn Atheer Jazari
- Tareekh Khamees, v2, page58, by Husayn Diyar Bakari.
All of the books record the following:
“When the Prophet (s) returned from Khayber, he sent Muhisa bin Masood to propagate Islam to the people of Khayber. The leader of the Jews of Khayber at that time was Yusha bin Nun. The people of Fadak refused to accept Islam, but offered to give them half of their Land of Fadak. The Prophet (s) took half the land and allowed them to live there. This half Land of Fadak was the property of the Prophet (s), as the Muslims didn’t ride horses over it”.
Comment
There are several more references which show clearly that no battle was fought to conquer Fadak. The fathers of Hadhrat Ayesha and Hadhrat Hafsa neither rode their horses over this land, nor displayed their ‘legendary bravery’ to acquire the land. The Prophet (s) acquired this land from the Jewish occupants who gave it to him in return for which no war would be waged against them. He (s) presented it to his daughter Sayyida Fatima (as). It is indeed sad that after his death, the Shaykhayn failed to display their exemplary mercy and snatched it away from her.
“And do not think Allah to be heedless of what the unjust do; He only respites them to a day on which the eyes shall be fixedly open” (14:42)
The Prophet (s) owned half of the Fadak
For proof we shall cite the following Sunni works:
- Nawawi in Sharh Sahih Muslim, Volume 12 page 82
- Sunan Nasai, v7, p137
- Wafa ul Wafa, v4, p1280
- Sirat un Nabi by Ibn Hisham, v3, p353
- Tareekh Abul Fida, p140, Dhikr Ghazwa Khayber
Imam Nawawi writes in his Sharh of Sahih Muslim:
وكذلك نصف أرض فدك صالح أهلها بعد فتح خيبر على نصف أرضها وكان خالصا له وكذلك ثلث أرض وادي القرى أخذه في الصلح حين صالح أهلها اليهود وكذلك حصنان من حصون خيبر…. فكانت هذه كلها ملكا لرسول الله خاصة لا حق فيها أحد غيره
“Half the Land of Fadak, which was given by the Jews following the peace treaty, was purely the property of Rasool Allah (s). Similarly, one third of the Valley of Qura which was given by the Jews after the peace treaty and two forts of Khayber…all these were the exclusive properties of the Prophet (s) and no one else had a share of it”.
Comment
However as opposed to all other Sunni historians, Shah Waliyullah in “Quratul Ain” page 228 and Ibn Taymeeya in his Minhaj al Sunnah, Dhikr of Fadak, both have impertinently refused to accept that Fadak was in possession of the Prophet (s). We have proven from esteemed Sunni works that the Prophet (s) had exclusive ownership of Fadak.
Those who conceal the right of Sayyida Fatima (s) deserve the recital:
“the curse of Allah on the liars” (Al-Quran)
Umar also deemed Fadak to be the exclusive property of Rasulullah (s)
This is proven from al Farooq Volume 2 pages 289-290 by Shams al Hind Allamah Shibli Numani:
“…after the conquest of Syria and Iraq Omar addressed the companions, he declare on the basis of the Holy Qur’an that the conquered territories were not the property of any man, but that they were a national trust, as has been discussed under Fay. However, from the verse of the Qur’an it appears that the lands of Fadak were the Holy Prophet’s own property, and that Omar himself understood the verse to imply so: What Allah has made this people (i.e. Bani Nadir) deliver to his Apostle, to conquest which you did not lead any camels or horses, but Allah empowers his Apostles over who, he pleases”. On reading this verse Omar declared that the land was reserved for the Holy Prophet. The matter is mentioned in Sahih al Bukhari in detail in the chapters on Khums al Maghazi and al Mirath”
Al-Farooq, Vol. 2, pages 289 & 290
Was Abu Bakr merely implementing the will of Rasulullah (s)
The author of ‘The Issue of Fedek: A rebuttal to common lies propagated against Ahl al-Sunnah regarding Ahlul-Bayt’ makes this curious unfounded claim in his article, namely that Abu Bakr used the land in exactly the same manner that Rasulullah (s) wished.
Ahmad Jawdat Pasha al-Lofji writes in his Qisas-e-Ambiya:
“Rasulullah Sallallahu alayhi wa Sallam devoted his date orchard named Fadak in Khaybar to the pious foundation and dictated how it was to be utilized. He advised in his will that income from the orchard should be given to foreign ambassadors, to visitors, guests and travellers. Hadhrat Abu Bakr, Radhi Allahu ‘Anhu implemented this will during his Khaleefat”.
Reply One
The author’s assertion that Khayber and Fadak were used for supporting guests, travellers and ambassadors is a complete lie. Let us see how Fadak and Khayber was utilised by Rasulullah.We read in Sahih Muslim, Bab ul Fai Book 019, Number 4347:
It has been narrated on the authority of Umar, who said: The properties abandoned by Banu Nadir were the ones which Allah bestowed upon His Apostle for which no expedition was undertaken either with cavalry or camelry. These properties were particularly meant for the Holy Prophet (may peace be upon him). He would meet the annual expenditure of his family from the income thereof, and would spend what remained for purchasing horses and weapons as preparation for Jihad.
Umar said that the land was given to support his family and for weapons, al Lofji claims that it was to meet the expenditure of foreign ambassadors, visitors, guests and travellers.Now the reader has to decide whose words are to be relied upon Umar or those of al Lofji?
Reply Two
If Abu Bakr was merely implementing the ‘will’ of Rasulullah (s) then how did he have possession of it and not his descendants? If one consults Sahih Bukhari, we see that Ayesha provides a detailed description of the final days of the Prophet (s), and yet she furnishes no evidence of Abu Bakr being within close proximity of the Prophet (s) during that time, rather she informs us:
‘When Allah’s Apostle fell sick with the fatal illness and when the time of prayer became due and Adhan was pronounced, he said, ‘Tell Abu Bakr to lead the people in prayer’
Sahih Bukhari Volume 1, Book 11, Number 633
We would also like some clarity, who is to be in possession of the will after the death of the deceased,his legal heirs or the khalifa of the time? Moreover if this Will ever existed then why wasn’t this presented as evidence during the Fadak dispute? Why do we not find any Sunni sources proving that Abu Bakr produced this will, or made reference to the will of the Prophet (s)? This Nasibi Mullah has attributed something to Abu Bakr that he never himself claimed. At no time did Abu Bakr say that he was implementing the will of Rasulullah (s). We challenge this unnamed author to produce any Sunni text containing copy of this will with these conditions? How did Abu Bakr get sight of it? Abu Bakr would only have had sight of the will if he was the trustee or the beneficiary. He was neither. Maula Ali (as) was the Wasi, and Sayyida Zahra (as) was the beneficiary – so how does Abu Bakr come into the equation? No one would have greater knowledge on this supposed will than these two individuals, so Can the Ahl’ul Sunnah produce a single source wherein Imam ‘Ali (as) and Sayyida Zahra (as) referred to Prophet (s) stipulating this order under his will?
In any case this whole discussion should be (in Sunni eyes) an irrelevant issue since their principle book would have us believe that Rasulullah (s) left no will whatsoever. This is what we read in Sahih Bukhari:
Narrated Talha bin Musarrif:
I asked ‘Abdullah bin Abu Aufa, “Did the Prophet make a will?” He replied, “No,” I asked him, “How is it then that the making of a will has been enjoined on people, (or that they are ordered to make a will)?” He replied, “The Prophet bequeathed Allah’s Book (i.e. Quran).”
Sahih Bukhari, Volume 4, Book 51, Number 3
The unnamed author claims that Abu Bakr was implementing the will of the Prophet (s), Muhammad bin Ismaeel Bukhari recorded that the Prophet (s) left no will, we leave it to our readers to decided on which of these two is lying.
Reply Three
The claim that Abu Bakr that income from the orchard should be given to foreign ambassadors, to visitors, guests and travellers is destroyed by the very Hadith he cited to deny Sayyida Fatima (as) her inheritance rights. The Nasibi suggested:
Ahmad Jawdat Pasha al-Lofji writes in his Qisas-e-Ambiya:
“… He advised in his will that income from the orchard should be given to foreign ambassadors, to visitors, guests and travellers. Hadhrat Abu Bakr, Radhi Allahu ‘Anhu implemented this will during his Khaleefat”.
The supposed Hadith that Abu Bakr cited, ‘Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity) “ would make the ability to implement this will impossible, since the entire contents of the orchard would not be Abu Bakar’s to distribute. It would be in the possession of the poor and needy – it would have been their right as Sadaqa, and it would be their discretion to decide on how they disposed of the income of Fadak, since (according to the Hadith of Abu Bakr) they were the beneficiaries of the Estate of Muhammad (s), it was them to decide where this went not Abu Bakr.
The means via which Sayyida Fatima (as) acquired Fadak
Allah declares in the Holy Qur’an:
And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
Al-Qur’an, Surah 17, Ayah 26, translated by Yusufali
Note:
Allah who owns every thing has provided a means for his Servants to acquire some of these things. Land e.g that is acquired without fighting is Fay and the Prophet (s) is it’s sole owner. He could give it to whoever he pleased, either as a gift, or by any other mode. Accordingly, when this verse was revealed he (s) gave the land of Fadak to Fatima Zahra (as) under the order of Allah. This is proven from the following authority works of Ahl’ul Sunnah:
- Tafseer Durr al Manthur v4, p177
- Kanzul Ummal, v2, p158
- Lababul Naqool, p137, Sura Isra
- Jam’e Asbab al-Nazul, Surah 17 verse 26 by Shiekh Khalid
- Shawahid al-Tanzeel, Volume 1 page 570
In the Tafseer of above mentioned verse we read:
“Abu Saeed al Khudri and Abdullah Ibn Abbas narrate that when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima Zahra (as) and gifted the land of Fadak to her”.
Tafseer Dur al-Manthur, Vol. 4, page 177
Also see:
Jam’e Asbab al-Nuzul by Sheikh Khalid Abdurehman Makki (published in Karachi)
The deceitful Nawasib in their hatred for Sayyida Fatima Zahra (sa) often make feeble attempts to create doubts over the authenticity of the chain of this narration because of a narrator Atya al-Aufi by citing the criticism levelled at him by some people. What they never present is the authentication of Atya al-Aufi by some the famed Sunni scholars. For example Muhammad al-Nuhamisi in the foot note of Shaykh Taqiuddin Ahmad bin Ali bin Abdulqadir al-Moqrizi’s (d. 845 H) famed book Emta al-Asma, Volume 13 pag 16 stated: ‘According to me his hadith is not less than the grade of Hasan’. Ibn Hajar records that Imam Tirmidhi considered his hadith as Hasan (Nataj al-Afkar, v2 p414). Imam Ibn Hajar himself declared him ‘Seduq’ (Taqrib al-Tahdib, v1 p678). Imam Yahyah bin Moin said: ‘Nothing bad about him’ (Tarikh ibn Moin by al-Daqaq, p27) while Sunni scholar Mahmood Saeed Mamdoh said in his book Rafe al-Manara, page 163: ‘Yahya bin Moin declared that about whom he said ‘nothing bad about him’, it means that he is Thiqah.’ Imam Muhammad Ibn Saad said: ‘Thiqah’ (Tabaqat al Kubra, v6 p304). Allamah Umar bin Shaheen included him in the book of Thiqah narrators (Asma al-Thuqat, p172). al-Ejli said: ‘Thiqah’ (Marifat al-Thiqat). Mahmoud Saeed Mamdouh rightly states in his book: ‘We conclude that Atya al-Aufi are authenticated by Yahya bin Saeed al-Qatan, ibn Saad, ibn Moin, al-Tirmidhi, al-Bazar, ibn Shaheen and some others.’ (Rafe al-Manara, p173). And most relevantly, on p144 of the same book, we read: ‘It is settled in the science of Hadith that if there is praise and criticism about a narrator and the reason for the criticism is unknown then (criticism) must be rejected and shall not be relied on and the praise about the narrator must be accepted. This is the correct (act) and that is what the scholars follow.’
Similarly Hakim Haskani al-Hanai also records in Shawahid al-Tanzeel, Volume 1 page 570:
أخبرنا عقيل بن الحسين قال: أخبرنا علي بن الحسين قال: حدثنا محمد بن عبيد الله قال: حدثنا أبو مروان عبد الملك بن مروان قاضي مدينة الرسول بها سنة سبع وأربعين وثلاث مائة قال: حدثنا عبد الله بن منيع ، قال: حدثنا آدم قال: حدثنا سفيان عن واصل الأحدب عن عطاء: عن ابن عباس قال: لما أنزل الله: (وآت ذا القربى حقه) دعا رسول الله صلى الله عليه وآله فاطمة وأعطاها فدكا وذلك لصلة القرابة.
Aqeel bin al-Hussain from Ali bin al-Hussain from Muhammad bin Ubaidullah from Abu Marwan Abdulmalik bin Marwan the judge of Madina from Abdullah bin Manee from Adam from Sufyan from Wasel al-Ahdab from Atta from ibn Abbas saying: ‘When Allah revealed ‘{And give to the near of kin his due}’ Allah’s Apostle (s) called Fatima and gave her Fadak because she was the near of kin’.
As for Shia text, we read in Tafseer al-Qumi, Volume 2 page 155:
حدثني أبي عن ابن ابي عمير عن عثمان بن عيسى وحماد بن عثمان عن أبي عبدالله عليه السلام قال:….قالت فأشهد أن الله أوحى إلى رسول الله صلى الله عليه وآله “وآت ذا القربى حقه” فجعل فدك لفاطمة
My Father narrated from Ibn Abi Umayr from Uthman bin Isa and Hamaad bin Uthman that Abu Abdullah said: ‘…. she (Um Ayman) said: ‘I testify that Allah revealed to Allah’s apostle ‘{And give to the near of kin his due} thus he (s) gave Fadak to Fatima’.
Common objection raised by Abu Bakr’s defenders
One of the objections raised by the Sunni scholars to deny Sayyida Fatima’s right to the land of Fadak is that Sura Isra (also known as Sura Bani Israel) is a Makkan Sura which incorporates the verse on giving close relatives their rights, whereas Fadak was acquired in Madina. How is it that an incident that took place in Madina, is referred to in a Makkan verse?
Reply One
The present Qur’an was arranged during Uthman’s era, he didn’t arrange verses according to their revelation. As there is no specific proof (by any tradition) that this verse was revealed in Makka, it cannot be claimed as a Makkan verse.
Reply Two – Some verses were revealed in Makka as well as in Madina
There are several verses, which were revealed twice. Fakhrudeen Radhi for example stated that Surah Fateha descended in Makka and Madina. Similarly Ibn Hajar al Makki in Sawaiqh Muhriqa, page 102 writes:
“Akrama Khariji claimed that verse of ‘Muwaddah’ was revealed in Makka, but the great scholar of Tafseer Ibne Abbas said that it was revealed in Madina.
Comment
Ibn Hajr is in effect stating that if the position of Ibn Abbas is correct, then this verse was revealed twice. We shall likewise advance that the verse of ‘Dhul Qurba’ was revealed twice.
Reply Three – The Quran contains Madani verses in Makkan Surah’s
It is important to highlight here the legal position of the Quranic verses when it is to be decided whether a sura is Makkan or Madini.
While determining whether a Qur’anic Sura is Makkan or Madani it is seen whether it was revealed before the Hijra or after it. If a Sura has been revealed before Hijra it is designated Makkan no matter where the Holy Prophet was at the time of revelation. On the other hand if the Sura is revealed after the Hijra, it is considered Madani no matter where the Holy Prophet was at the time of its revelation. However a problem arose with some Qur’anic Suras whose revelation started in Makka (before Hijra) but which were completed after the Hijra (in Madina). To deal with such a situation, the unanimous agreement among the Sunni scholars is that such a Sura is to be considered Makkan as its revelation started before Hijra even though some of its portion has been revealed after Hijra. Acting on this accepted principle we can very safely say without any contradiction that the verse of Dhul Qurba in Sura Isra had been revealed in Madina though the Sura was first revealed before Hijra in Makka.
In Umdah’ tul Qari Sharh Sahih Bukhari is an esteemed Sunni work. In its Volume 19 page 243 we are told that Surah Taghbun is a Makki Sura containing Madani verses:
سورة التغابن….وقال مقاتل مدنية وفيها مكي وقال الكلبي مكية ومدنية وقال ابن عباس مكية إلا آيات من آخرها نزلت بالمدينة
Taghabun Sura…. Maqatil said that it was revealed in Madina and include verses that were revealed in Makka, Kalbi said that it was revealed in Makka and Madina, Ibn Abbas said that it was revealed in Makka except the last verses that have been revealed in Madina.
The same position with regard to another Quranic verse is highlighted in the authority work of Ahl’ul Sunnah Asbabul Nazool, page 280 where it is written:
“Sura Shura is a Makki Surah but verse of “Muwaddat” is a Madani verse.”
We shall accordingly advance that Sura Isra was a Makkan Surah that included “Dhul Qurba” a Madani verse and duty is cast upon our opponents to positively prove that ALL the verses in Surah Isra were revealed in Makkah.
Reply Four – The merits of Ayesha
In authority work of Ahl’ul Sunnah, Lababul Naqool, page 137 Sura Isra, it is written:
“Once the Prophet (s) asked Ayesha to spend all that they had. Ayesha replied then nothing would be left for them. After that this verse was revealed “Wala taj’al”. Allamah Suyuti writes that this verse is Madani”
Comment
The Verse of ‘Dhul Qurba’ is 26th verse of Sura Isra. And the above mentioned verse “Wala taj’al” is 29th verse of Sura Isra. Since this verse showed the merits of Ayesha and proves that Ayesha was in the house of the Prophet (s) in Madina, the Nasibis accepted that this verse (in a Makkan Sura) was Madani not Makki.
We appeal to justice, when it comes to the rank of Ayesha it can be accepted that some verses of a Makkan Surah were revealed in Madina, but when it comes to Fatima Zahra (as) her right is denied solely on the basis that the Surah is Makki, so the verse of “Dhul Qurba” could not have been revealed in Madina! Is this not a clear contradiction?
Reply Five
Even if we accept for the sake of argument that the verse ordering the Prophet(s) to give his relatives their rights is a Makkan verse and not Madani this still does not negate Syeda Fatima’s claim to the land of Fadak. We as Muslims believe that the Qur’an is a book whose every Ayah is valid and applicable till the Day of Judgment. If a verse is revealed in Makka, does it lose its validity when the Prophet moves to Madina? Of course any command by Allah to His Prophet holds good wherever the Prophet is and the Prophet is under an obligation to act upon it. If the Prophet gifted Fadak to his daughter in Madina, this was no doubt an implementation of the will of Allah.
The Prophet (s) also gave Fatima Zahra (as) a written instruction about Fadak
Following are the proofs from authority works of Ahl’ul-Sunnah:
- Rauzat ul Safa as quoted in Tashdheed-ul-Mathaeen page 102
- Ma’arij un Nabuwwah, page 321
- Habeeb us Siyaar, vol 1, Dhikr of Ghazwa Khayber
The texts read as follows:
“Jibrael (as) came to Prophet Muhammad (s) and told him that Allah (swt) had ordered that he give the Dhul Qurba (close relatives) their rights. Rasulullah (s) asked who was meant from Dhul Qurba and what is meant from ‘right’. Jibrael (as) replied that Dhul Qurba refers to Fatima Zahra (r), and from ‘right’ it is meant the property of Fadak. The Prophet (s) called Fatima and presented Fadak to her giving her a written paper as a proof. This paper was presented to Abu Bakr (ra) after the death of Rasool Allah (saww) by Fatima and she said that it was the paper which the Prophet (s) wrote for her, Hasan and Husayn”
The contents of the written paper
In Fatawa Azizi, page 165, (published Karachi) al Muhaddith Shah Abdul Aziz sets out the contents of the written document:
Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abd Manaf has given this piece of land, whose premises are known, to his daughter Fatima Zahra. And after her, this land is entrusted to her children. And anyone who denies it after hearing it, then it’s sin is on his head. And Allah is “Sami” and “Aleem”.
HADEETH-E-KISA
Hadeeth-e-Kisa is that gracious description, which is a Tradition too and a description and an event too, a description of excellences also and a reason of prosperity too – Who is among the believers not aware of the words or meaning of this gracious Hadeeth, this is the Hadeeth healing the ill, the medium of fulfilling the desires of the desirous, supporting the helpless person engulfed in calamities – Just as this fact has also been mentioned itself in it that, by reciting it the mercy of Allah descends, and angels come and are busy asking for forgiveness – If recited before an owner of insight then better and spacious conditions are attained, if recited before a needy person then his needs are fulfilled, and since hundreds of years the believers are deriving the benefits of it’s graces, and why should it not be? It is a recital of the owners of infallibility and purity, a mention of Siddiqa-e-Tahera (s.a.w.a), a commentary of the Holy Qur’an, an event of the assembly of Allah’s lights, amazement and hope for the dwellers of Allah’s throne and the greatness and excellence for the best of humans and it’s pure roots – If, in presence of these specialities if grace, prosperity and mercy does not descend then when?
As per it’s authenticity, Hadeeth-e-Kisa is highly reliable, whose authenticity has been traced by a great honourable Scholar of Bahrain, Sheikh Abdullah Bahrani in his book Awaalim and he saw it written by the pen of Sheikh Jaleel Sayyid Hashim Bahrani – He from Sheikhul Hadeeth Sayyid Majid Bahrani (r.a.), he from Sheikh Hasan ibne Zaynuddin, he from Sheikh Muqaddas Ardbaili (r.a.) he from Sheikh Ali ibne Abdul aalaa al Karki (r.a.), he from Ali ibne Hilal al Jazaaeri, he from Ahmad ibne Fahdal Hilli (r.a.), he from Ali ibne Khazanal Haaeri (r.a.), he from Sheikh Ziauddin Ali ibne Shaheedal Awwal (r.a.), he from Shaheede Awwal (r.a.), he from Fakhrul Muttaqeen (r.a.), he from his revered father Allamah Hilli (r.a.), he from his elder Mohaqqiqe Hilli (r.a.), he from his elder ibne Numma Hilli (r.a.), he from his Sheikh Mohammad ibne Idris Hilli (r.a.), he from ibne Hamza Toosi (r.a.) author of Thaqibul Manaaqib, he from Allamah Mohammad ibne Shahr Aashob (r.a.), he from Allamah Tabrasi (r.a.) author of Ihtejaaj, he from Sheikh Jaleel Hasan ibne Mohammad ibnal Hasanal Toose, he from his revered father Sheikhut Taaif (r.a.), he from his teacher Sheikh Mufiid (r.a.) he from Sheikh ibne Qawliya-e-Qummi (r.a.), he from Sheikh Kulayni (r.a.), he from Ali ibne Ibrahiim (r.a.), he from Ibrahim ibne Hashim (r.a.), he from Ahmad ibne Mohammad ibne Abi Nasral Bazanti (r.a.), he from Qasim ibne Yahya al Jila al Kufi (r.a.), he from Abu Baseer (r.a.), he from Aabaan ibne Taghlab (r.a.), he from Jabir ibne Yazid, he from Jabir ibne Abdullah Ansari and he heard from Siddiqa-e-Tahera (s.a.) that……
Due to the unawareness of this authenticity looking at the starting words roveya an Fatemahtiz Zahra of the narration, objected that, this narration is weak, it’s narrator is not known, and a narration starting with a passive text cannot be relied upon, whereas surely it is not so – Roveya has been used as a brevity or for a honour, otherwise a chain of authenticity is present for the narration, and for it one after another great honourable, authenticating, and reliable scholars’ names are mentioned, after which there remains no place for any doubt or suspicion.
A copy of this Hadeeth has been entered in the book of Allamah Sheikh Mohammad Taqi ibne Mohammad Baqir Yazdi Bafqi, which he has directly traced from Awaalim, and has quoted that, this Hadeeth is present in the book Awaalim, which is in more than 70 volumes, and is secure in the library of Hujjatul Islam Aaqae Mirza Sulayman in Yazd – 11th volume is regarding the events of Siddiqa-e-Tahera (s.a.), and in this itself this noble Hadeeth is found.
Allamah Sheikh Mohammad Saduqi Yazdi (r.a.), quotes that this Hadeeth is quoted in the annotation of Awaalim – But, is, by all means, present in the original book.
The second copy is of the author of Majma-ul-Bahrain, Allama Jaleel Sheikh Fakhruddin Mohammadal Turaehi, which is generally concurrent in our countries, and from this angel there is a distinctive difference in both of them, as in this copy there is no reply along with the Salaam (salutations), whereas in the copy of Awaalim the salaam and it’s reply both are present.
Other than this in the copy of Awaalim some other additions are also there, which are not mentioned in Muntakhabe Turaehi.
Allamah Delmi (r.a.) too in his book Ghurarud Durar has quoted this Hadeeth, and Allamah Sheikh Mohammad Jawad ar Razi has also mentioned in his book Noorul Aafaaq, and from his quotation it is clear that this Hadeeth is in the 11th volume of Awaalim also and in the 13th volume also.
Any way regarding the differences in expressions, it is necessary to hint at some of the specialities, so that the investigators can benefit from these points, and the believers gain from their achievements.
1. In the copy of Awaalim, the reply of the Holy Prophet (s.a.w.a.) for the salaam of everyone coming under the blanket (Kisa) is quoted, which is exactly according to the commands of Islam – And in those copies in which the reply of salaam is not found, is only due to brevity or these scholars have not deemed it as a salaam of benediction, whose reply is obligatory.
2. In the copy of Awaalim, the Holy Prophet (s.a.w.a) has mentioned some additions after every salaam, as per the rules of Islam – For example, for Imam Hasan (a.s.) He replied, Waladee wa saaheba Hawzee, for Imam Husayn (a.s.) Waladee wa shaafe’e ummatee, and for Ali (a.s.) Khalifatee wa saahebal Vaa’a, on which the intellectuals can put more light.
3. In the copy of Awaalim after the collection of all (Panjetan paak) these remarks of the Holy Prophet (s.a.w.a) is also quoted: “O! Lord these are my Ahle Bayt and are my specials, their flesh is my flesh, their blood is my blood, whoever troubles them I am troubled by if, whoever pains them I am pained by it, whoever fights with them I fight with them, and whoever compromises with them I compromise with them, whoever is their enemy is also my enemy, and a friend of them is my friend, they are from me and I am from them, O! Lord please do make Your greetings, mercy and grace and forgiveness and Your will, a part of their state, and keep away from them all the defects and declare their Purity”.
These words are not found in common copies, whence in it is founds the complete series of virtues and excellences.
4. In the copy of Awaalim along with Falakan, Tasree is quoted, whereas in other copies, Yasree and Tasree both are quoted. The word Fulk is singular and plural both.
5. In the last part of the Hadeeth, Awaalim quotes “We rabbil K’abate” as stated by the Holy Prophet (s.a.w.a) after both of his mentions, whereas in other copies it is quoted once only.
In Hadeeth-e-Kisa, such spiritual virtues of Aale Mohammad (a.s.) are found that a person goes on penetrating in them and experiences the ecstasy on their spirituality, and goes on swinging on the eloquence of Siddiqa-e-Tahera (s.a.) – Some parts of this fact has already hinted at initially, and some are hinted now:
The Holy Prophet has not mentioned illness but has mentioned of weakness, and it is quite apparent that the healing of weakness is different from curing illness.
The Holy Prophet’s weakness is related to body, and not the constitution, and an eloquent difference is found in this, as in the constitution head is also included – But a body is excluding the head, which means that the weakness (mentioned) cannot be related to head and brain.
The Ahle Bayt have been as members of the house, for Prophethood, and have been deemed a mine for Messengership, which clearly means that not the house members of the Prophet, but a family of Prophethood, and Allah’s message will be achieved by us from them only.
For the assembly, the word “Shi’a” and “Devotee” both are used, which are well distinguished as per belief (Aqeedah) and deeds (Amal).
In declaring of the “Successful” the promise of the Lord of Ka’bah is mentioned, the example of which is also found in the last moments of the master of the universe.
Lastly it is necessary to make this clear that, in izaa wajhohoo yatalaa laa the word is izaa and not izan – The word izan is used in the last part of the Hadeeth, the difference of which can be orderly sensed by the owners of intellect and literature.
Allaahumma J’alna minhum wah shuma Mohammadinw Wa allehit Taahereen.
AAYAT – E – TAT-HEER (Quran 33:33)” Verily Allah’s desire is to remove blemish from you, O People of Household (Ahlul-Bayt) and purify you with a perfect purification”
There is no place for any doubt or suspicion in this matter for the rightful persons that, the verse of Tat-heer is descended in the glory of the pure Ahle Bayt (a.s.) (Panjetane 5 Paak-pure) declaring their purity and infallibility – And there is no place in this noble verse for any other lady other these five noble ones – Neither it is related to the wives of the Prophet (s.a.w.a), and nor with the companions of the Messenger (s.a.w.a) – The Shi’a and Sunni Scholars both are unanimous over this fact, and except for some prejudiced no other denies it – On contrary some scholars of the Ahle Sunnat have mentioned such facts and informations regarding this verse, which serves as an eye-opener, and it is therefore judged that knowledge of truth is not a heritage of any one person or association, to whomsoever Allah graces and with whomsoever justice goes along, he can be aware with the realities and then can denominate those realities. Hereunder is mentioned the achievement of one or two great honourable scholars amongst the scholars of Islam.
A personality, amongst one of the great investigators of the twentieth century, is that of Allamah Sayyid Alavi al Huda al Alavi al Hazrami al Jaavi ash Shaafi, has written a book “Al qawlul Fasl fee mal Bani Hashim wa Qureish minal fazl” and has prescribed such virtues of Ahle Bayt (a.s.) that a person remains amazed, and after this has also mentioned the prevailing impiety in Islamic world, injustice and irreligiousness, as, how the Islamic Scholars have deemed the narrations reliable and unreliable, as per their wishes, and how did they unsuccessfully try to put curtains on the virtues of Ahle Bayt (a.s.).
Replying to the answers of some of the prejudiced persons, the noted Allamah writes in the volume 2, page 162 of his book that, Hadeeth-e-Kisa is absolutely correct, and the revelation of the verse of Tat-heer is seen in Sahih Muslim, Sahih Tirmizi, Musnad Ahmad, Mustadrak Hakim, and Sunan Baheeqi and ibne Haban, author of M’ojame Kabeer, Tabari, Nisaai, Tafseer ibne Katheer, ibne Manzar, ibne Abi Hatim, ibne Mardvaiyya, Khateeb ibne Abi Shayba, Tayalsi etc., too has done the extractions of this Hadeeth.
Deeming it correct are the great honourable scholars of Ahle Sunnat like, Muslim, ibne Abi Hatim, Saleh ibne Mohammad Asadi, ibne Shaheen, Hafiz Ahmad ibne Saleh Misri Hakim, Baheeqi, Hafiz ibne Hajar, ibne Abdul Birr, ibne Taymiya, Sakhavi, Qastalaant, Kamaal, Zarqani, Samhudi, Shawkani – And among the Shi’a scholar all have deemed it correct and reliable, after which there remains no place for doubt and suspicion.
Other than this, among the narrators of this Hadeeth, are 15 companions of the Messenger (s.a.w.a) too, Hazrat Ali (a.s.) Hazrat Hasan (a.s.) Hazrat Husayn (a.s.) Hazrat Abdullah ibne J’afar, ibne Abbas, Umme Salma, Aayesha, S’ad ibne Abi Waqqas, Anas ibne Malik, Abu Saeed Khudri, ibne Mas’ood, Muaqqal ibne Yasar, Wathela ibne Asq’a, Umro ibne Abi Salma, Abul Hamra etc.
Allamah has quoted a detailed investigation, referring Allamah Samhudi about the meaning and sense of the verse, the summary of which is that nearly 15 specialities are found in the verse, and every speciality is a separate proof of the greatness and virtues of Ahle Bayt (a.s.).
1. The verse is started with the word innama, which itself means that Allah has based His wish in their purity, and this a best proof of their being a fountainhead of piety and graces.
2. The Lord of the worlds has made this arrangement only to state their virtues, except this nowhere (in the Qur’an) this arrangement is to be seen.
3. By mentioning the origin of purity (Tat-heer) additional emphasis has been created in the subject.
4. Using Tat-heeran, as an indefinite article, it has been exhibited that this purity is a special kind of a great purity which cannot be compared to the common purities.
5. The Prophet (s.a.w.a) addressing them as Ahle Bayt (a.s.) and supplicate for purity is a sign that along with the wish of Allah the claim of the Holy Prophet (s.a.w.a) is also functioning, and all are worried about the propagation of the virtues of Ahle Bayt (a.s.).
6. As per the narration of Abu Saeed Khudri, the Holy Prophet (s.a.w.a) too is a participant in the verse, which is an additional proof of the greatness of Ahle Bayt (a.s.).
7. The Holy Prophet (s.a.w.a) has supplicated for the grace, mercy and peace and forgiveness for the Ahle Bayt (a.s.) which is the proof that these very souls are the owners of purity, other wise no other is entitled for these supplications.
8. In every supplication the Holy Prophet (s.a.w.a) has kept himself also a participant in it, so that by this the honour of equality of the Ahle Bayt (a.s.) be adjudged too.
9. The Holy Prophet (s.a.w.a) has also mentioned the descendance of mercy on Janabe Ibrahim a.s. in the supplication, which is the proof of Ahle Bayt a.s. being the heirs and of equal rank of Ibrahim (a.s.).
10. The Holy Prophet (s.a.w.a) praying for peace is a proof that Ahle Bayt (a.s.) are entitled for peace (Salawaat) because the supplication of the Prophet (s.a.w.a) is not rejected.
11. Innahum minni wa anaa minhum is a hint that Ahle Bayt (a.s.) are the partners of the Holy Prophet (s.a.w.a) in all the ranks of virtues and excellences.
12. Wishing for purity and the disappearance of defects, is a separate proof that Ahle Bayt (a.s.) are completely secure from the fire of Hell in the Hereafter.
13. To come and salute everyday on the door of Zahra (s.a.w.a) is a hint that, whose rank and position is high, their character also should be higher, and Ahle Bayt (a.s.) are as such.
14. The mention of the Holy Prophet (s.a.w.a) in the Hadeeth, of himself that, Allah has kept me in a best family, is itself a proof of the Ahle Bayt (a.s.) being best persons.
15. He has, by declaring the purity and equality in excellences made this also clear that, alms are prohibited for Ahle Bayt (a.s.), because alms is dirt of hands and a kind of unclean wealth which is not according to the glory of the beholders of purity.
The Holy Qur’an has addressed the wives as Yaa nisaa an Nabiyy, which means it has ascribed them to the Prophet, and has not mentioned their comparison to Ahle Bayt (a.s.) which itself means that Ahle Bayt (a.s.) are something else and wives something else – The Holy Prophet (s.a.w.a) is not a participant with the wives and in Ahle Bayt (a.s.) the Prophet (s.a.w.a) has also participated himself.
In the verse of purity the word Bayt is singular, and is not wives of Ahle Bayt but Ahle Buyoot, meaning of different houses, and Alif and Laam has been enjoined to Bayt, from which it is known that it is some special house.
By mentioning Umme Salamah as Alaa Khayr, and keeping her away from the holy blanket (Kisa) is a proof, that in the verse of purity there is no place for wives, and it has been revealed only for the declaration of the greatness, infallibility, purity and glory of the Panjatan-e-Paak (a.s.).
THE COMPANIONS OF KISA
Now, for a study, the references of Ahmad ibne Hambal and his contemporary or the later authentic scholars of Ahle Sunnat are being quoted, who have mentioned Hazrat Ali, Fatemah, Hasan, Husayn (a.s.) name by name and the revelation of the verse in their glory and after which there remains no place for any doubt or refutation:
Hafiz Abu Dawood al Teyasi Sulayman ibne Dawood ibne Jaroodal Basri, author of the book Musnad vol.8 page 274, published Hyderabad.
Allamah Hafiz Abu Abdullah Ahmad ibne Mohammad Ibne Hambal Shaybani, author of Musnad, vol 1, page 331, published at Cairo
Hafiz Mohammad ibne Eisa Tirmizi, author of Sahih Tirmizi, as traced by ibne Hajar.
Hafiz Mohammad ibne Usman ibne Abi Shayba Kufi, author of Musnad, ref. of Falakun Najaat, page 43.
Allamah Abu Abdir Rehman Ahmad ibne Sho’aybun Nisaai, author of Khasaais, p.4.
Hafiz Mohammad ibne Jurayr Tabari, author of Tafseer, vol.22, p.5. printed in Egypt.
Hafiz Abdur Rehman ibne Abi Hatim Mohammadar Razi, ref. of Falakun Najaat.
Sulayman ibne Ahmad ibne Ayyub Tabrani, author of M’ojam, ref. of Sawaaiq.
Allamah Jasaas. Author of Ehkamul Qur’an.
10. Hafiz Hakim Abu Abdillah Mohammad ibne Abdullah Neshapoori, athor of Mustadrak.
Vol.2,p.416.v.3,p.146.v.3,p.159.v.3,p.172.
11. Allamah Mohaddis Ahmad ibnal Husayn ibne Haroonal Muwayd billah, author of Amali page 23.
12. Hafiz Ahmad ibnil Husayn ibnal Ali al Bahiqi, author Sunan Kubra, v.2, p.149.
13. Allamah Hafiz Abu Bakr Ahmad ibne Ali Thabital Khateebal Baghdadi. Author of Tareekhal Baghdad, vol.10.
14. Allamah Hafiz Abu Umro Yusuf ibne Abdullah ibne Mohd. ibne Abdul Birral Andesi, author of Isti’ab vol.2, p.460.
15. Allamah Mohaddis Sheikh Abdul Hasan Ali ibne Ahmadal wahidi Neshapoori, author of Asbabun Nuzool, page.267.
16. Hafiz Delmi, author of Kitab Firdaws, refered by Sawaaiq.
17. Hafiz Husayn ibne S’udash Shafe’I al Baghwa, author of Masaabehus Sana v.2, p.204.
18. Allamah Mehmood ibne Umar az Zamakhshari, author of Kashshaaf v.1, p.193.
19. Allamah Qazi Abu Bakr Mohd ibne Abdullah ibne Mohd ibne Abdullah al Shubayli, author Ehkamul Qur’an. V.2, p.166.
20. Abdul Muwayd Muwaffaq ibne Ahmad Akhtab Khutaba Khawaarazm. Manaqib p.35.
21. Allamah Ali ibnil Husayn ibne Hebtullah Damishqi, famous as ibne Asaakir, Author of Tareekhe Damishq.
22. Allamah Fakhruddin Raazi, author of Tafseere M’aroof.
23. Abdul Sa’aadaat Mubarak ibne Mohd ibne Atheeral Jazri. Jami’ul Usool. V.1, p.101.
24. Allamah Mohaddis Sheikh Hasan ibnal Husayn ibne Ali ibne Mohd ibne Batreeq al Asadi, author of Nahjul Uloom.
25. Allamah Sheikh Azaddin Abul Hasan Ali ibne Atheeral Jazri. Bk. Usdul Ghaaba.
26. Allamah Yusufal Waa’ez ibne Abdullah al Mushtaharba ibne Jawzee. Tazkerah khawasul Aammah.
27. Allamah Ganji Shafe’I, author of Kifaayatut Talib.
28. Allamah Kamaluddin ibne Mohd ibne Talha Shafe’I, author of Matalibus So’ool.
29. Allamah Sheikh Abu Abdullah Mohd ibne Ahmad al Ansari al Qartabi, author of Jami’ul Ehkamil Qur’an.
30. Allamah Sheikh Yahya ibne Sharafuddin Damishqi, author of Sharaful Mahzab.
31. Allamah Qazi Bayzawi, author of Tafseer M’aroof.
32. Hafiz Mohibuddin Ahmad ibne Abdullah al Batri, author of Zakhaaerul Uqba.
33. Allamah Nasfi, author of Tafseere Madaarik.
34. Allamah Waliuddin Mohd ibne Abdullah al Khateeb al Amri Tabrizi, Mishkatul Masabih.
35. Allamah Jaleel Abul Fida Ismaeel ibne Katheer Damishki, author of Tafseere M’aroof.
36. Hafiz Nooruddin Ali ibne Abu Bakr al Haythmi, author, Majma’uz Zawaaid.
37. Sheikhul Imam Ali ibne Mohammad famous as ibne Sabbaagh al Maliki, al Fusool al Mohmmah.
38. Hafiz Shahabuddin Ahmad ibne Ali ibne Mohd ibne Mohd ibne Ali al Asqalani famous as ibne Hajar, author of Asaada.
39. Shamsuddin Abu Abdillah Mohammad ibne Ahmad Zahabi, author Talkheesul Mustadrak.
40. Allamah Sheikh Hamid ibne Ahmad al Mohalla Imani, author of Hadaaeqal Waradiya.
41. Allamah Nizamuddin al Hasanal E’raj al Qummi, author of Tafseere Neshapoori.
42. Mohaddise Jaleel As Sayyed Ataaullah al Husayni, author of Rawzatul Ahbab.
43. Allamah Jalaaluddin Suyuti, author of Durre Manthoor.
44. Allamah Muwarrikh Ghiyasuddin ibne Himamuddin, author of Habibus Sayr.
45. Ash Sheikh Ahmad ibno Hajaril Makki, author of Sawaaeqe Mohreqa.
46. Allamah Mir Mohd Saleh Kashfi, author of Manaaqibe Murtazwi.
47. Mohaddis Jaleel Alauddin ibne Abdul Malik Hisamuddin, famous by Muttaqi al Hindi, author of Muntakhab Kanzul Ummaal.
48. Allamah Mohammad Shurbayni al Khateeb, author Tafseere Siraje Muniir.
49. Allamah Sheikh Mohammad ash Shafe’I al Yamaani, author of Manzooma.
50. Allamah Mulla Ali al Qari, author of Sharhul Faqihil Akbar.
51. Author of Arjahul Mataalib.
52. Allamah Burhanuddin Shafe’I, author of Seeratul Jaleeya.
53. Mohaddith Zarqani, author of Kitabe Ma’roof.
54. Allamah Abdullah ibne Mohammad ibne Aamir.
55. Allamah Sheikh Mohammad Sabaan Misri, author of As’aafur Raaghebayn.
56. Allamah Qazi al Husayn ibne Ahmad ibnal Husayn al Yamaani. Ar Rawza an Nazeer.
57. Allamah Sheikh Mohammad ibne Ali Shawkani, Fathul Qadir.
58. Shahaabuddin Mehmood al Aaloosi, author Roohul Ma’aani.
59. Allamah Shablanji, author Noorul Absar.
60. Allamah Siddiq Hasan Khan Bhopali, author of Tashreeful Bashar.
61. Sheikh Yusuf ibne Ismaeel Bahani, author Sharaful Muwayd.
62. Allamah Abu Bakr ibne Shahabuddin ash Shafe’i. Rashkatus Saadi.
63. Allamah Sayyid Alavi al Hidad Sadiqi Al Hazrami ash Shafe’I, athor. Al Uqoolal Fasi.
Optimism and the Power of Positive Thinking
Optimism and the Power of Positive Thinking
Change Your Thoughts, Change Your Life!
By Leanne Beattie, Health & Fitness Writer
“How do you do it?” my friend asked me one day over coffee. “You’ve had some awful stuff happen to you over the years, but you’re still so cheerful. What gives?”
My friend was right, my life had been rough at times. I’d gotten divorced and I’d been laid off a couple of times within a five-year period. I should have been angry and bitter, but I wasn’t. I was still looking forward to each new day and the possibilities ahead of me. While this was normal for me, my friend’s comment made me realize that not everybody felt the way I did. Why was I so optimistic, anyway?
The Definition of Optimism
Optimism comes from the Latin word optimus, meaning “best,” which describes how an optimistic person is always looking for the best in any situation and expecting good things to happen. Optimism is the tendency to believe, expect or hope that things will turn out well. Even if something bad happens, like the loss of a job, an optimist sees the silver lining. For me, getting laid off was the catalyst that allowed me to start my own business. As I packed up my office, my mind was already whirling with the possibilities ahead. Without that push, I may never have made the leap to self-employment. Losing my job was a good thing after all.
The emerging field of positive psychology studies the positive impact that optimism has on mental health. Other research shows that optimism may be good for my physical health too—optimists are sick less and live longer than pessimists. Apparently, a positive outlook on life strengthens the immune system (and the body’s defenses against illness), cardiovascular system (optimists have fewer heart attacks), and the body’s ability to handle stress.
Happiness through Positive Self-Talk
Being an optimist or a pessimist boils down to the way you talk to yourself. Optimists believe that their own actions result in positive things happening, that they are responsible for their own happiness, and that they can expect more good things to happen in the future. Optimists don’t blame themselves when bad things happen. They view bad events as results of something outside of themselves. I didn’t blame myself for losing my job, but saw it as a business decision that had nothing to do with me personally.
Pessimists think the opposite way, however. They blame themselves for the bad things that happen in their lives and think that one mistake means more will inevitably come. Pessimists see positive events as flukes t
hat are outside of their control—a lucky streak that probably won’t happen again.
Because of their thought processes, optimists have much brighter futures. A bad circumstance or event is taken in stride, viewed as a temporary setback—not a permanent way of life. Even if something bad happens today, a positive thinker believes that good things will come again in the future.
Optimists tend to share several other positive characteristics that increase overall happiness and promote health, while reducing depression and chronic stress:
- They think about, reflect on, and emphasize the good things in life.
- They are grateful and thankful for all their blessings.
- They don’t complain when something bad happens.
- They feel that nothing can hold them back from achieving success and reaching their goals.
- They believe in abundance.
- They are confident that the world offers plenty of opportunities for everyone to succeed.
Change Your Thinking, Change Your Life
Luckily, you can change your thinking patterns over time. Even a pessimist can become an optimist with enough practice! All you need to do is to reframe how you define events. Instead of dwelling on the bad experience, analyze it to figure out what good can come of it. Even if a project at work is deemed a failure, think about what you learned during the process. What strengths did you discover within yourself, and when can you use those talents again?
Instead of blaming yourself for the failure, think about the outside influences that may have affected your project. Maybe you were delayed by outside vendors, so you couldn’t meet a deadline; or management decided to go in another direction, making your project redundant. Virtually any failure can be turned into a learning experience, which increases your potential for success in the future.
Optimism is a skill of emotional intelligence, which translates to a better career and greater success in life. Life is too short to be miserable, so start turning your thinking around! Positive thoughts, an optimistic outlook, and overall happiness can advance your prospects for work, relationships and other life experiences.
10 Real-life Lessons From an Entrepreneur
Building a successful business is every entrepreneur’s dream, but the path to glory is full of potholes and unexpected turns. It helps to know what to expect when starting up, what key strategies to employ early on, and how to grow your business quickly.
I started my own business completely from scratch. In fact, when I first started, I had nothing but a dream and my own determination. Now, I run a company that has diversified into several areas, providing personal and business development solutions. And everything that I do, I love with a passion.
When people say that you have to work hard to have a successful business, take what you imagine that might look like, and then triple the amount of work you envisaged. To get ahead as an entrepreneur, you have to put in an incredible amount of effort, especially early on.
Hard work and complete dedication to my clients allowed me to make my dreams a reality. There were also several key lessons I learned, which I’m going to share with you, to help you to be the most successful you can, too.
1. Be Everywhere
In order to get customers to buy your product or service, it must be at the forefront of their minds when they’re making a purchasing decision. You need to be all over the internet, and in the media, if you can. I started out by joining directories, writing articles and making YouTube videos to promote my business. I then graduated onto writing books and making comments in the media; now I even have my own Wikipedia page. Get as much exposure as you can, especially in places where your ideal customers hang out.
2. Be Genuine
Be genuine in all you say and do. Never compromise your integrity or your values, and always tell the truth. While it’s tempting to make yourself look like a bigger company than you are, you need consumer trust to make yourself a success. People buy from companies they know, trust and like, so don’t be afraid to reveal elements of your character when promoting your firm. Be true to yourself, and you’ll attract the right people to you.
3. Have a Vision
I was so convinced that there was a gap in the market for me, and what I could provide, that I started my own business without any other serious source of income. Although it’s not necessarily wise to quit your job before you make any money, it is essential to have no doubt in your mind that you are going to make a success of what you’re doing. Be clear about your vision; write a compelling mission statement that makes you so excited about achieving your vision that you can’t possibly fail. Break it down into all the practical steps you’ll need to achieve to get to your greatest goals.
4. Be Flexible
If you’re going to make your business work, be prepared to modify and improve your offerings along the way. Being flexible allows you to adjust in the direction of success. Early on, it was essential for me to grab opportunities that were open to me, and being stubborn wouldn’t have helped me move forward. Be open to suggestions, helpful to others, and find out how you can adjust your product or service to better meet your customers’ needs. Ask for feedback, and use it to improve what you provide.
5. Know What You’re Worth
If you’re providing a product or a service, you must not undervalue the brilliance of your offering nor the wonderful skills you have. If you work for less money than you’re worth, or sell your products short, you’ll be scrabbling around for cash, while also running low on time to recruit customers who will pay you properly. It is always better to have fewer customers, who know the true worth of what you provide, than to have more clients who don’t really value you.
6. Provide More Than You Promise
One of the keys to getting repeat customers is impressing the socks off them once they’ve committed to buying. Excellent customer service includes being reliable, being punctual, and delivering more than your buyer expects. Do what you say you will — and then do a bit more. Offering a stellar customer experience will keep clients coming back again and again.
7. Create Great Content
Create high quality content to market your startup, whether that’s videos, articles, or audio recordings. Give your ideal customers helpful advice for free, so they can get a taste of what you do best. You must deeply understand your customers’ needs before creating content. What pain do they want to avoid? What pleasure would they like to attain? Angle your content towards satisfying those needs.
8. Get Social
Even if you hate Facebook and Twitter, you should build social media profiles to spread the word about your business. Social media is an essential marketing tool in the age of the internet. I found several ‘fans’ on Twitter, for example, who now support everything I do. They not only buy my books and products, but they share the core message behind my services. Social media is also a good way to connect with journalists and joint venture partners
9. Gather Supporters
One of the reasons I was able to grow my business relatively quickly was that I had an army of people who were interested in what I did — and they rooted for me to succeed. Use every opportunity you can to network, and enthuse people about not only what you do, but why you do it. When you can get other people to realise how special what you are doing is, you’ll be offered opportunities, contacts, connections, and support to help your business grow.
10. Never Stop Learning
Never let your skills get stale or your product get dated. Even though I’m considered an expert and specialist in what I do, I still study all the time. I revisit old books and buy new ones. I get the latest news right into my inbox. I review what I offer and look at how I can improve it on an ongoing basis. The same is true of my marketing strategy. You must always keep learning to stay ahead of the curve, and to be able to offer your customers the very best.
A short biography of Hazrat Ummul-Baneen (a.s.)
Hazrat Fatima binte Hazam bin Khalid Ibn-e-Rabi’e Ibn-e-Amer Kalbi belonged to the clan of Banu Kilab, which was one the noblest families amongst the Hashimites and famous for the bravery and valor of its warriors.
Some years after the martyrdom of Hazrat Fatima Zahra (s.a.), Imam Ali (a.s.) expressed his desire to his brother Aqil bin Abu Talib (a.s.) to marry a women of a brave tribe. Hazrat Aqeel a.s was a very knowledgeable in tribe genealogy and he immediately proposed the name of Hazrat Fatima (a.s) binte Hazam bin Khalid and the marriage took place soon after.
Much earlier during 8 A.H., Imam Ali (a.s.) had been given the prophecy by Prophet
Mohammad(pbuh&hf) of a brave son who would be martyred alongside with his brother Imam Hussain(a.s.) on the day of Ashura. Eversince then, Imam Ali(a.s.) had been waiting for the birth of that son which came in the person of Hazrat Abbas(a.s.).
Hazrat Umm-ul-Baneen s.a came to the house of Imam Ali (a.s.) knowing very well that before her the chief of the women of paradise, Hazrat Fatima Zahra(s.a.) was living in that house. She served Imam Ali (a.s.) in the same manner as Hazrat Umm-e-Salma s.a had served the Holy Prophet (pbuh&hf) after the demise of Hazrat Khadija (a.s.). Immediately stepping in the house, she vowed herself to act as a slave of the children of Hazrat Fatima (s.a.). Her sincerity was much respected by the children of Hazrat Fatima (s.a.) that they always gave her a high status and respect.
Fatima Binte Hazam s.a was an accomplished and cultured lady, and bore Hazrat Ali’s four sons: Abbas, Abdullah, Jafer and Usman. The meaning of ‘Ummul Baneen’ is ‘Mother of Sons’. All of her sons were martyred along with Imam Husain a.s . After their martyrdom, she requested people not to call her ‘Ummul Baneen’ ever again. When Imam Husain (A.S.) was leaving Madinah for Iraq Hadrat Ummul Hazrat Ummul Baneen a.s asked her four sons, Hadrat Abbas (A.S.), Abdulla (A.S.) , Ja’far (A.S.) and Usman (A.S.) to sacrifice their lives in the sacred cause of Imam Husain (A.S.).
On 10th Muharram 61 A.H.,the day of martyrdom of Imam Husain (a.s.) and his 72 faithful companions at the battlefield of Karbala when Hadrat Umme Salamah s.a witnessed that the earth in the bottle given to her by the Holy Prophet (pbuh&hf) had turned into blood she raised the cry of “Ya Husain” Ya Husain” and declared that Imam Husain (a.s.) has been martyred according to the prophecy foretold to her by the Holy Prophet (phuh&hf) about the martyrdom of Imam Husain (a.s.).
Hazrat Ummul Baneen a.s conducted first ever Majlis after Imam Husain (a.s.) martyrdom:
Then Hazrat Ummul Baneen a.s gathered women of Madinah in her house and all cried for the martyrdom of Imam Husain (a.s.).This was the first ever Majlis conducted after the martyrdom of Imam Husain (a.s.). Hazrat Ummul Baneen a.s had such sincerity toward the Holy Prophet’s progeny that she loved Imam Hussain (a.s.) more than her own children. A feeling which was from the bottom of her heart – It was to the extent that when she received the news stating the martyrdom of her four children, she said: “Tell me about Hussain (A.S.)” and when she received the news of Imam Hussain (A.S.)’s martyrdom she said: “All of the arteries of my heart are torn. May all of my children and what ever that exists under this azure heaven be sacrificed for the sake of Imam Hussain (a.s.).
The First Noha Recitor of the martyrdom of Imam Hussain (a.s.):
After the arrival of Imam Sajjad (a.s.) and Hazrat Zainab (s.a.) in Madinah Hadrat Ummul Baneen a.s used to gather women in her house and used to narrate them how Imam Husain (a.s.) and his companions were martyred by Yazidi forces.
Hadrat Ummul Baneen a.s was a great poetess and she is considered as the first Noha (lamentation poetry) reciter for the martyrdom of Imam Husain (a.s.).She used to visit regularly the famous Jannat ul-Baqi cemetery in Madinah and recite her Nohas in a very sad and pathetic voice that everybody present there used to weep bitterly.
She transformed the Jannat ul-Baqi cemetery in Madinah as “the Centre of Azadari of Imam Husain (a.s.)”. The Nohas recited by Hadrat Ummul Baneen a.s for the martyrdom of Imam Husian (a.s.) are recorded in history and are considered as masterpieces in Arabic literature.
Hazrat Ummul Baneen s.a died:
It is recorded in historical accounts that Hadrat Ummul Baneen a.s died on 13th Jamadi us-Sani 64 A.H. and was buried in the Jannat ul-Baqi cemetery in the holy city of Madinah.
Icsf 2010
INTRA COMMUNITY SPORTS FESTIVAL 2010
After success of Intra Community Cricket Tournament, Intra Community Sports Festival organized by Green Island Youth Forum. It was the result of progressive thinking of GIYF Management. The tournament was organized to enhance the talent of our community under a single umbrella and to spread the culture of sports played with discipline and team work among the youth. It was very warmly welcomed by the stake holders within and outside the community.
The festival included:
- 1. Cricket
- 2. Table Tennis
- 3. Swimming
- 4. Badminton
The event was played at Little Master Hanif Muhammad Cricket Ground, Dhoraji. The opening and closing ceremonies of the festival were well attended by the youth and equally matched by the elders of the community. The ground gushing with spectators reflected the interest shown by the community members. A total of 16 teams distributed in 3 pools participated in the event.
The venue for Table Tennis and Badminton was Islamia Club. In Table Tennis 32 players participated which were divided into 8 pools. While that in Badminton 16 players participated. The venue for Swimming was KMC Sports Complex which witnessed 16 young swimmers from the community demonstrating their skills in this healthy sports activity. The colorful prize distribution ceremony was held at the ICSF Closing Ceremony and the venue was Little Master Hanif Muhammad Cricket Ground. The audience was enchanted with a senior cricket match with luminaries like Mr. Abbas Dhanji, Mr. Yawar Abbas, Mr. Mohsin Dharsi, Mr. Yawar Farishta, Mr. Ghulam Abbas Badami etc.
Cricket Winner 14 Badshah
(16 teams) Runner Up Isna Asheri Boys Scout Group
Table Tennis Winner Muzammil
(32 Participants) Runner Up Kamil
ICSF 2011
ICSF 2011
ICSF (Intra Community Sports Festival), an effort by Green Island Youth Forum sparkled for the second consecutive year on the Khoja community horizon this year. GIYF ( Green Island Youth Forum) is one of the 5 arms of Green Island Trust working for over 3 years by now. GIYF initially started with a small place in Soldier Bazar # 2 providing a few indoor games facilities for community youth. The interest in the game of Cricket and development of GIYF’s own cricket team sparked the idea of an intra community cricket tournament, which was held in 2009.
The curtain raiser on the second ICSF was held on 19th June 2011. The opening was made under a colorful Inauguration ceremony held at Aga Khan Gymkhana Ground, Garden.
The ceremony started with the recitation from the Holy Quran. Brother Hasnain recited Manqabat. Bando Master Sir Zulfiqar Burmi’s students demonstrated different martial art techniques and won laurels from the crowd. In his opening remarks, Agha Roohani, Trustee, Green Island Trust highlighted the objectives of organizing this festival. He said that not only these events induce sportsman spirit, discipline and team work, but also provide an opportunity for the community youth to get involved in healthy activities in a neat, clean and decent environment.
The chief guest for the opening ceremony was Mr. Muhammad Rajpar, CEO, General Shipping Agencies and Honorary Secretary, Zainabia Educations Services. The chief guest thanked the GIYF for inviting him and appreciated GIYF activities. He also remarked by glancing towards the Khoja Jamaat President that GIYF should develop collusion with the Khoja Jamaat, our parent body to facilitate a vast reach out and involvement of all the stakeholders of the community.
Guests of Honor included Mr. Akbar Baloch of Pakistan Football Federation, Mr. Abul Hasan Gokal – President KPSIAJ, Mr. Ghulam Abbas Badami, Mr.Muhammad Ali Merchant, Mr.Iqbal Jiwani and other notables from the community.
At the end of the ceremony, the chief guest entered the ground and was introduced with the members of 2 soccer teams ready for the inauguration match.
The festival included the following sporting events:
1)Soccer (Football)
2) Table Tennis
3) Swimming
4) Scrabble
Closing Ceremony:
The curtains fell on ICSF 2011 on 26th June, 2011 after a thrilling soccer final match and the award of prizes and trophies of the different events by the distinguished guests. The chief guest for the closing ceremony was Mr. Nazim Adenwala, a renowned businessman and an ardent supporter of sports. Also present were Mr. Muhammad Rajpar, Mr. Altaf Kikarya, Mr. Ghulam Abbas Badami, Mr. Niaz Baloch, member Pakistan Football team and other distinguished guests. In his brief address, the chief guest appreciated the kids for putting up a nice football match and the organizers for the setup. He also advised the players to learn from their mistakes and improve their game.
Other arrangements for the event included apart from a Standby generator, ample security arrangements for the tournament included a standby ambulance by Edhi Ambulance Services.
Special Thanks:
This year’s festival was the result of untired efforts of our working team. GIYF is thankful to Mr. Munawar Hussain (Convener), Mr. Raza Lilani(Deputy Convener), Mr. Murtaza Wasta and all working volunteer team for their efforts to make this event successful.
Winner & Runner Up:
Football Winner Al – Wahdat Footbal Club
(6 Teams) Runner up Challenger Football Club
Table Tennis Winner Muzammil
Runner Up Kamil
ICCT 2009
INTRA-COMMUNITY CRICKET TOURNAMENT 2009:
This was night tournament held in July 2009 at Noor Ground P.E.C.H.S opposite Standard Chartered bank. GIYF organized this tournament among 12 teams of community from diff areas of city.
The opening ceremony and the first match was played on 15th july at 9:30pm. Chief guest of that program was the candidate of world federation presidency Mr.Munawwar Ratansi, president of European Federation of Khoja Jamat.
League matches were played at 9:30pm between 15th to 17th of July. Semi- final was played on 18th July 2009.
Due to rain the FINAL MATCH & PRIZE DISTRIBUTION CERMONY of INTRA-COMMUNITY CRICKET TOURNAMENT was postponed and delayed to 30th July, 2009 at 9:15p.m.at Noor Ground, Block 2, P.E.C.H.S. Karachi.
Before final match a “Numaishi Match” was arranged between two GIYF’s well wishers and veterans for developing healthy relation between our community seniors, spectators enjoyed a lot.
Chief guest of the Final Match and closing ceremony was Sitara-e-Shujaat holder Mr. Nazim F.Haji (Founder of CPLC), other guests of program were KCCA Secretary Mr. Sirajul Islam Bukhari, Secretary of KHOJA JAMAT Mr. Ashraf Haidary, South Chief and famous Social worker Mr. Abbas Badami.
The Commentator and the host of Prize distribution ceremony was the renowned T.V anchor of ARY News Mr. Waseem Badami. The whole tournament was recorded and live broadcasted by PCN (Pak Cable Network)
We are thankful to all of our community members and specially our members who helped us to arrange this huge successful tournament on community level.
Organizing Committee:
Mr. Ahmed R.poonawla
Mr. Abbas Virani
Mr. Sheeraz
Mr. Amjad Hussain Avd
Winner & Runner Up:
Winner Green Island Youth Forum (Blue)
Runner Up 14 Star Sherbano Bagh
COMMMENTS AND VIEWS OF PEOPLE ON ICCT:
“Congratulations! to the management of Green Island Youth Forum for organizing such a successful tournament. Keep it up! It was a sign of unity and an excellent effort to provide a healthy platform to the youth of the community. Regards. Yawar Abbas Farishta”
“We are very thankful to GIYF for organizing such a great event of cricket and for giving us a chance to participate. Regards. KNOWLEDGE FORUM”
ICSF 2012
Intra Community Sports Festival 2012
The management of GIYF organized third edition of ICSF in 2012 keeping in view the motto of providing a uniform platform for the community to perform sporting activities where the exceptional talent of our youngsters and teenagers can be explored. The ICSF provides a social activity where members spread across the city can interact and realizing being part of a single community with shared culture and values. The event was held at ‘Nishter Park’ between 2nd May,2012 and 13th May, 2012. A brief summary of sporting events in the sports festival are given below:
- Cricket
- Held at ‘Nishter Park’
- Sixteen teams participated for the trophy
- Football
- Held at ‘Nishter Park’
- Eight teams participated for the trophy
- Table Tennis
- Held at HSF, Mehfil e Murtaza
- 30+ players participated which were divided into 2 groups, amateurs and professionals
- Swimming
- Held at KMC Sports Complex
- 16 swimmers competed with their brilliant performance
The exciting prize distribution and closing ceremony of the third edition of ICSF was held at Nishter Park on 13th of May, 2012.
Cricket Winner AL – Zehra XI
(12 Teams) Runner Up Isna Asheri Boys Scout Group
Football Winner Challenger Football Club (CFC)
(3 Teams) Runner Up Al Murtaza Football Club
Table Tennis Winner Kamil
Runner Up Muzammil
Time Management
Time management is of great importance to your personal life and career success. It teaches you how to manage your time effectively and make the most of it.
Here are a few of the reasons why it is so important, and how it can help you use and manage your time more advantageously:
1. Time is a special resource that you cannot store or save for later use. Everyone has the exact same amount of time each day. Time not well used cannot be retrieved.
2. Most people feel like they have too much to do and not enough time. They blame lack of time for their poor finances, unachieved goals, stress, bad relationships and not exercising their body. Wise time management can help you find the time for what you desire to do or need to do.
3. You need time to get what you want out of life. Waiting for more free time to appear is losing the game of life. Through time management you can “create” the time you need, and not just wait for it to come. By planning your time wisely, you will have more time to do more things.
4. Time management will help you set up your priorities.
5. Time is limited to 24 hours a day, so plan your life wisely.
6. Time management helps you make conscious choices, so you can spend more of your time doing things that are important and valuable to you.
7. You can learn to find the time for the things that are important to you. Even a small amount of time once a day, or even once a week, will take you closer to your goals, and you will be surprised at the progress you make.
8. You become more productive using improved time management skills and tools, and can accomplish more with less effort and time. Time management can help you reduce wasted time and energy, help you become more creative and productive, and enable you to do the right thing at the right time. This will of course lead to more balance and fulfillment in your life.
9. Life today presents so many distractions that it is so easy to lose time on unimportant activities. Ask yourself, is watching this or that TV program, reading this or that gossip or participating in a certain activity is going to add anything to your life. Is the time spent on a particular activity well spent, or is just a waste of time and energy?
10. Life puts in front of everyone so many choices each day, and the question is, do you follow what appears on your way, or do you consciously choose what you want to do? Do you allow external distractions deter you from your goal, or do you use willpower and self discipline to walk toward your goal in a straight line, without wasting time and energy?
11. Some inner detachment and inner peace is of great help in managing your time effectively. If you avoid expending too much emotional and mental energy on what people say and think about you, and if you stay calm in spite of distractions or difficulties, you can save a lot of time and energy, which you can spend on better and more rewarding activities.
There are may things you can do and tools to use to manage your time effectively. There is a lot of time wasted each day, which can be put to better uses. There are changes you can make to effectively increase the time you have at your disposal every day.
Thinking, planning, finding out how others manage their time, and reading books and articles on time management, will develop these skills and give you good ideas.
Among the many changes you can make to manage your time better there is one that is important and easily available, and that is getting up early in the morning. Give up watching TV late at night and go to sleep a little earlier. It will then be easier to wake up earlier. Even 15 minutes would be great. It is a time of quietude, before everyone else wakes up, which you can devote to doing things, for which you have no time during the day, such as reading, meditating, exercising or planning your day.
To get rid of the feeling that you have much to do and not enough time, feel and think as if you have all the time in the world. This will help you feel calm and enable you to focus on what you are doing, without stress and strain. This is not being indifferent and lazy. You should at the same time plan your time well, not waste it on useless matters, do everything you can at the best of your ability, never procrastinate, act with discipline and focus on what you are doing.
The Tenth Imam, ‘Ali Ibn Muhammad (Al-Naqi, Al-Hadi) (as)
Born in Madina 5th Rajab 214 Hijri ( 8.9.829 AD). Died in Samarrah, Iraq 3rd Rajab 254 Hijri (1.7.868) aged 40 years. Period of Imamate 34 years.
The period of Imamate of our 10th Imam coincided with the decline of the power of the Abbasid Empire. They were threatened by the Turks and had to move the Capital from Baghdad to Samarrah. He was only 6 years old when his father Imam Muhammad Taqi (as) was martyred in Baghdad when poisoned by Mu’tasim Billah Abbasi.
Our Imam lived in Madina for the remaining 8 years of the reign of Mu’tasim and 5 years of the reign of Wathiq Billah. It was when Mutawakkil became caliph in 236 Hijiri (847 AD) the Imam was called over to the Abbasid capital Baghdad. Mutawakkil, was the cruelest and deadly enemy of the Ahlul Bayt (as) , who tried to drown the Grave of Imam Husayn (as) in Karbala’ by diverting the waters of the Euphrates River.
But by a miracle the river water encircled the grave and did not go over it in spite of the fact that the surrounding ground was higher. When the Caliph failed in his action of drowning the grave he ordered that the whole area should be turned into farmland but when horses failed to take the plough over the grave, he realized his folly.
Eventually he left the hallowed ground as it was but as long as he lived he forbade any pilgrimage to the Shrine of Imam Husayn (as) . History tells us that pilgrims to the grave of Sayyidush Shohada (as) did continue to go in spite of the danger to their lives. Indeed many were killed on their way to the Shrine but the enthusiasm to visit the grave never subsided.
It was during the reign of Mutawakkil that our 10th Imam was brought to the presence of the Caliph from Madina to Baghdad. Yakubi writes in his history of the time that once the raiding party of soldiers found the Imam on his prayer mat and took him away to the caliph in the same state. Mutawakkil was engaged in his nightly drinking and frolics and asked the Imam to join him. Imam declined replying, “A liquor such as that was never yet combined with my flesh and blood”.
The half-drunk caliph asked the Imam to read some poetry. Imam said that he did not indulge in such habits. But when the caliph insisted, the Imam recited the following lines (Ibn Khalikan narrated the story word for word).
“Protected by valiant warriors they passed the night on the summit of their mountains but these mountains did not protect them. After all their power and pomp they had to descend from their lofty fortresses to the custody of the tombs. O’what a dreadful change their graves had hardly received them when a voice heard exclaiming, “Where are the thrones and the crowns and the robes of State?
Where are now the faces of the delicate, which were shaded by veils and protected by curtains. To this the tomb replied. The worms are now reveling upon these faces. Long were these men eating and drinking, but now they are eaten by the worms in their turn.”
Many wept listening to these words uttered by the Imam. Caliph left the Imam alone for a while, but still kept him under house arrest. In the end Mutawakkil died in the hands of his protectors, the Turkish guards, and his son Muntasir became the next caliph.
Mutawakkil died in 250 Hijiri and Muntasir Billah assumed the caliphate. He ruled only 6 months. On his death Musta’een was enthroned. But soon he was also beheaded and succeeded by Mu’ta’z Billah. All this time our 10th Imam was either in Madina, or called by the Caliph to Samarrah where he spent the last days of his life under house arrest.
Hardships Suffered by the Imam During This Period
Caliph Mu’tasim remained preoccupied with war against the Byzantines and also with the troubles created by the Abbasids tribesmen in Baghdad. But he did not harass the Imam who carried his responsibilities peacefully. After Mu’tasim, Wathiq Billah too, treated the Imam fairly. But later when he was succeeded by his brother Mutawakkil, son of Mu’tasim, the period of persecution and tortures began in full scale for the Imam and for all members of his family. This ruler exceeded all his predecessors in bearing animosity towards Ahlul Bayt.
Our 10th Imam’s main occupation in Madina, whenever he was left in peace by the Caliphs in Baghdad, was to impart his knowledge to the people. He attracted pupils in large numbers from the provinces where adherents of Ahlul Bayt were strongest, namely Iraq, Persia and Egypt.
During the Eight years of the Caliphate of Mu’tasim and throughout the period of Wathik we do not hear that the Imam was molested. One of the most famous traditions he is said to have related, that had been written in the Sahifa by the hand of ‘Ali Ibn Abi Talib (as) at the direction of the Apostle of God, and inherited by the Imams from generation to generation is related.
It was that the Prophet had defined faith (Iman) as contained in the hearts of men, and that their works (A’amal) confirm it, whereas surrender (Islam) is what tongue expresses which validates the union. (Masudi,Muruj’l Dhahab.V.vii p 382).
Although the person of the Imam was not touched by the tyrannical caliphs for a while, they were always suspicions about his activities. Masudi narrates one such occasion when our Imam was called by Mutawakkil who was not happy about the methods of teachings in the schools in Madina.
Mutawakkil asked the Imam a question. “What does a descendant of your father have to say in regard to Al-Abbas ibn Abdul Muttalib?” Imam answered, “What would a descendant of my father say O’Amir, in regard to a man whose sons required his people to obey, and who expected his sons to obey God.” Caliph was pleased with this reply and let the Imam go.”
And in the same connection Masudi quotes another incident, which Ibn Khalikan has incorporated in his description of our 10th Imam ‘Ali Al-Hadi (as) “Secret information had been given to Mutawakkil that the Imam had a quantity of arms, books and other objects for the use of his followers concealed in his house, and being induced by malicious reports he was led to believe that the Imam aspired to the Empire.
Once Mutawakkil sent some soldiers of the Turkish guard to break in on him when he least expected such a visit. They found him quite alone, locked up in his room, clothed in a hair shirt, his head covered with a woolen cloak and his face in the direction of Makka. He was reciting Verses of the Qur’an expressive of God’s promises and threats, and having no other carpet between him and the earth than sand and gravel.
He was carried off in that attire, and brought in the depth of the night, before Mutawakkil. When the caliph asked his captors about the arms and ammunitions found they said, there was nothing in the house which presents a threat to the throne. The caliph was ashamed of his misdeeds and let the Imam go.
During the Sixteen years of the Imamate, Imam ‘Ali Naqi (as) had become famous throughout the Islamic world. Those who loved to learn the teachings of Ahlul Bayt always flocked around him. In the 4th year of Mutawakkil’s reign the Governor of Madina Abdallah ibn Hakim started harassing the Imam. He sent hostile reports against him to Baghdad.
He wrote to the Caliph that the Imam was assembling lot of supporters here which could be a danger to the security of the State. Imam became aware of this animosity and in order to counteract, he wrote a letter to Mutawakkil explaining the personal enmity of the Governor of Madina against him. As a political step Mutawakkil was quick to dismiss the Governor. At the same time he sent a regiment under the command of Yahya ibn Harthama who explained to the Imam in a friendly way that the caliph wished him to stay in Baghdad for a while.
He can then come back to Madina. The Imam knew well the motives behind this request. He realized that the polite invitation meant his banishment from his ancestral city. But to refuse to go was equally impossible for it would have resulted in forcible departure. Leaving the sacred city was painful to him as it had been for his respected forefathers, i.e. the Imam Husayn (as) in 60 Hijri, Imam Musa ibn Ja’far in 170 Hijiri and Imam ‘Ali Al-Ridha’ in 200 Hijri and also of his father Imam Muhammad Taqi in 220 Hijri.
This type of harassment had almost become a heritage. Mutawakkil’s letter was respectful to the Imam and the military detachment which was sent to escort the Imam was actually a deceitful show. So when the Imam reached Samarrah and the Caliph was informed, he neither arranged for any reception no for his stay.
He was ordered to be accommodated in the wilderness of the city with beggars. Although the Ahlul Bayt as the descendants of the Prophet were gladly associated with the poor and the destitute, and they did not covet luxurious living, Mutawakkil meant to insult the Imam. The Caliph him over to the custody of his Secretary Razaqi and prohibited his meeting with others. It was almost a house arrest for the Imam.
It has been seen during the imprisonment of Imam Musa ibn Ja’far (as) that his moral charm had softened the cruel hearted guard’s attitudes towards the Imam. In the same way Razaqi was also impressed by the greatness of the Imam ‘Ali Naqi (as) and began to provide for his comfort.
This leniency could not remain hidden from Mutawakkil who transferred the Imam to the custody of Sa’id, a cruel and ruthless man in whose imprisonment he spent twelve years. In spite of all the hardships he had to suffer there, the Imam passed his time in Ibadah.
He prayed during the night and fasted during the day. Although confined within the four walls of the house in Samarrah, his fame spread rapidly throughout the Provinces of Iraq. Every household in the city of Samarrah seemed to know the whereabouts of the Imam and somehow they got knowledge of Islam and of Ahlul Bayt from him.
Fadhl ibn Khaqan, a secret follower of Ahlul Bayt , had risen to the post of Minister in the cabinet of Mutawakkil solely by virtue of his intellectual and administrative merits. On his recommendation, Mutawakkil ordered that the Imam’s imprisonment be changed to a house arrest.
He granted him a piece of land and allowed him to build a house and live there. Sa’id was directed to keep a close watch over the activities of the Imam. His house was often searched for subversive activities but nothing was ever found.
During this period too, Imam ‘Ali Naqi (as) set an admirable example of trust in God, ignoring all worldly gains. In spite of permanent residence in Samarrah, the Imam neither made a protest to the Caliph, nor did he ever ask for any favors. The same worshipping and hermit-like life that he led during his imprisonment was passed in this state of house arrest.
The tyrant changed his behavior but the saint had maintained his own. Even in such circumstances he was not allowed to live peacefully. His followers were not allowed to approach him openly to gain the true Islamic knowledge from the Imam. But he endured all hardships for the sake of giving knowledge to all who sought that from him. Mutawakkil knew that and continued with persecuting the followers of the Imam.
Another event of these wretched times was equally painful. Ibn as-Sakkit of Baghdad, the acknowledged scholar of lexicography and syntax, was tutor of Mutawakkkil’s son. One day the cruel ruler asked him: “Are my two sons more respectable than Hasan and Husayn?” Ibn Sakkit was a true follower of Ahlul Bayt. On this question he could not control his feelings and flatly replied, “Not to speak of Hasan and Husayn (as), Imam ‘Ali’s slave Qamber is more respectable than both of your sons”.
Hearing these words Mutawakkil was outraged and ordered that Ibn Sakkit’s tongue should be cut off. The order was carried out immediately leading to the death of the most excellent artist of the time and a true follower of Ahlul Bayt. Imam ‘Ali Naqi, was not himself physically connected with these events, but each of these was a like a blow of the sword not striking the neck but torturing the soul.
Mutawakkil’s cruelties caused common hatred and even his own children set their hearts against him. One of them Al-Muntasir, conspired with his slave Al-Rumi to murder his father while he was asleep using his own sword, thus the world had a sigh of relief. The death of the tyrant and the caliphate of al-Muntasir were proclaimed. After the assuming of power, Al-Mustasir revoked the unjust orders of his father.
The Visiting of the Shrines of Najaf and Karbala were permitted without any restrictions. The tombs received minor repairs. The Caliph’s conduct towards Imam ‘Ali Naqi (as) was also fair. But this Caliph’s life was short and he died after a brief rule of only six months. After him, Al-Musta’een too displayed no maltreatment towards the Imam.
As stated, Imam ‘Ali Naqi (as) had built a house in Samarrah and did not go back to Madina either of his own free will or under the orders of these rulers. Due to his continued stay there and the lack of interference by the regime, the students, thirsty for knowledge, thronged around him to learn the teachings of Ahlul Bayt.
This alarmed Al-Mu’taz so much that he decided to end the sacred life of the Imam. He arranged through some courtiers to mix poison in his food. The Imam died soon after eating the poisonous food.
Imam ‘Ali Naqi’s conduct and moral excellence were the same as those displayed by each and every member of this sacred house. Whether in Imprisonment, confinement or freedom, in every case these sacred souls were engaged in worship and in helping the poor and the needy.
Totally refraining from desire, greed and worldly ambitions, they lived dignified in misfortune, dealt fairly even with their foes. To help the destitute, were the qualities marking their conduct. The same virtues were reflected in the life of Imam ‘Ali Naqi (as) .
During imprisonment, the Imam had a grave dug up ready by the side of his prayer mat. Some visitors expressed concern or surprise. The Imam explained, “ In order to remember my end I keep the grave before my eyes.”
The Imam died in Samarra, the funeral was attended only by his son Imam Hasan al Askari who led the funeral prayers and arranged his burial, laying him to rest in his house.
Quran, Imam Ali(a.s) and Shi’a
In The Name Of Allah,
The Most Compassionate, The Merciful
O Allah! Send your blessings to the head of your Messengers and the
Last of your Prophets Muhammad ( saw ),and his pure and cleansed progeny.
Part 1
The Glorious Quran Chapter 2 Verse 207
And among men there is one who selleth his self ( soul ) seeking the pleasure of God; and verily, God is affectionate unto His (faithful) servants.
It is held unanimious by the Scholars of the two Islamic schools, that this verse was revaled for Imam Ali ( as ), when he readily slept in the bed of the Prophet ( pbuh&f ) , when the latter to the will of God had to migrate from Mecca to Medina. The one who would agree to offer himself instead of the Holy Prophet ( pbuh&f ) who was wanted by the enemy must essentially have
– The safety of the Prophet ( pbuh&f ) prefered to his own safety
– Implicit faith in the duty of a man to earn the pleasure of the Almighty Allah and His Prophet Muhammad ( pbuh&f ), at any cost, even at the cost of his own life
– The courage of surrendering himself willingly with the utmost peace of mind, to sleep under the swords, ready to fall upon him
– The confidence and faith in God’s protection
And on the night of Hijrah, Allah the glorious revealed to Jibrail and Mikail I have eshtablished brotherhood between you two and have ordained the life of one longer than the life of the other. Now, are you willing to make a present of the extra length of life to the other?
But each prefered the longer life for himself. Then Allah revealed
Why not follow the example of Ali ibn Abu Talib. I have established brotherhood between him and Muhammad (pbuh&f). He is now sleeping on the bed of Muhammad in order to save his life by sacrificing his own. Now descend both of you to the earth and protect him from his enemies.
Both the angels descended. Jibrail took up his position near Ali’s head and Mikail near his feet. Jibrail was crying out aloud Excellent. Excellent. O son of Abu Talib! There is none like you. Allah is making boast of you before the angels.
And it was on this very occasion that the above verse was revealed.
– Tafsir al Kabir, by Fakhr ad Din al Razi, v 2 p 189 ( for the above narrt )
– Hakim al Mustadrak, v 3 p 4
– Ghayatul Maryam, p 344 -> 345
– Tafseer e Qurtubi, v 3 p 347
– Asadul Ghaiba fe Marifatil As Sahaba, v 4 p 25
– Tafseer Nishapoori ( Allama Nishapori ) , v 1 p 281
– Kifyatul Talib, p 114
– Zhakhiar al Uqba, p 88
– Noor ul Absar, p 86
Imam Ali ( as ) composed about this incident ( poetry )
I staked my life for the man who was the best of all those
who circumbulated the Ancient House and the Sacred Stone !
Part 2
Glorious Quran Chapter II – Verse 269
He granteth wisdom to whomsoever He willeth, and he who have been granted wisdom hath been given abundant good; and none shall mind it save those endowed with wisdom.
In the above verse the word “Wisdom” implies the best knowledge seeking to act with fullness and soundness of one’s own conscience. True knowledge is spiritual illumination or divine guidance worked through the grace of God as and when the necessity occurs. This being the active result of the constant seeking for it by those who obtained nearness to the Allmighty!
It is held by many Sunni scholars, that this verse was revealed for Imam Ali ( as ). It is not surprising that, such a unique gift ( of being granted wisdom ) is inspiration (Ilhaam) which is conferred upon the purified ones.
Sunni references:
– Shawahid al Tanzeel ( Allama Haskani ), v 1 p 106
– al Bidahiya wan Nihayiah, v 7 p 359 with a tradition from the Holy Prophet ( pbuh&f )
Wisdom has been divided into 10 ( ten ) parts, and 9 (nine) of these are possessed by Ali,
and the remaining has been divided among the rest of the people.
– Kanz al Ummal, v 6 p 154
– Asadul Bilagha, v 4 p 22 and v 1 p 22
– Kitabul Sagheer, p 15
– Manaqib Khawarizmi, p 49
– Dhakhair al Uqba, p 78
– Musnad of Ahmed Hanbal, v 1 pages 140 and 185
– Maqtal Hussain, v 1 p 43
Part 3
Glorious Quran Chapter 3 Verse 61
And unto him who disputeth with thee therein after the knowledge hath come unto thee, Say! ( O’ Our Apostle Muhammad!) (Unto them) come ye, let us summon our sons, and (ye summon) your sons, and (we summon) our women and (ye) your women, and (we summon) ourselves and then let us invoke the curse of God on the liars!
This verse refers to the famous event of ‘ Mubahila ‘ which took place in the year 10 A.H against the Christians of Najran. A deputation of 60 Christians of Najran headed by Abdul Masih their chief monkpriest came and discussed with the Holy Prophet ( pbuh&f ) the personality of Hazrat Eesa ( as ). The Holy Prophet ( pbuh&f ) told them not to deify Jesus for he was only a mortal created by God, and not God Himself. Then they asked who the father of Jesus was. By this, they thought that since he was born without a father the Holy Prophet ( pbuh&f ) would helplessly accept Jesus’ father being God himself. In reply to this question was revealed the Verse.
Verily, similitude of Jesus with God is as the similitude of Adam; He created him out of dust then said He unto him BE, and he became.
When the Christians did not agree to this line of reasoning, then this verse was revealed enjoining upon the Prophet (pbuh&f ) to call the Christians to Mubahila. To this the Christians agreed and they wanted to return to their place and would have the Mubahila the next day.
Early next morning the Holy Prophet ( pbuh&f ) sent Salman al Farsi ( May Allah be well pleased with him ) to the open place, fixed outside the city for the historic event, to erect a small shelter for himself and those he intended to take along with him for the contest. On the opposite side appeared the Christian priests, while at the appointed hour the Christians witnessed the Holy Prophet ( pbuh&f ) entering the field with Imam Hussain ( as ) in his lap, Imam Hasan ( as ) holding his finger, and walking beside him, Lady Fatima ( as ) and followed by Imam Ali al Murtaza ( as ). The Prophet ( as ) on reaching the appointed spot stationed himself with his daughter, her two sons and her husband, raising his hands towards the heaven said:
Lord these are the People of my House
The Chief Monk on knowing that the baby in the lap of the Prophet (pbuh&f) was his young grandson, Imam Hussain (as), the child walking holding the Prophet’s ( pbuh&f ) hand was his first grandson, Imam Hasan ( as ), the Lady behind him was daughter, his only surviving issue was Fatima ( as ) the mother of the two children and the one who followed the Lady was his son in law, the husband of Fatima ( as ), addressed the huge crowd of the people who had gathered on the spot, and addressed them saying
By God, I see the faces which, if they pray to God for mountains to move from their places, the mountains will immediately move!
O believers in the Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad and if these souls whom Muhammad has brought with him, curse you, ye will be wiped out of existence to the last day of the life of the earth!
The people readily agreed to the advice counseled by their Leader. They beseeched the Holy Prophet ( pbuh&f ) to give up the idea of the agreed Mubahila and requested for themselves to be allowed to continue their faith, offering to pay ‘ Jizya ‘.
– Al Tabari, Commentary of the Quran, v 2 p 192 -> 193
This historic event of a unique triumph of Islam is taken by the Shias as a religious thanksgiving festival of the triumph against falsehood. Some of the significance of this event are as follows:
– this event unquestionably establishes the truth about the spiritual purity of the Ahl al Bayt
– it proves beyond any doubt as to who are the members of the house of the Prophet ( pbuh&f )
– the seriousness and the solemnity of the occasion demands absolute purity, spiritual as well as physical in the individuals to serve in the fateful occasion for the Holy Prophet to present them to God as the best one of His creation to be heard in the prayers of Truth!
Sunni references
– Ghayatul Maryam, p 300
– Sahih Muslim, v 4 p 1285 ( English Edition), the tradition is as follows:
…( The third occasion is this ) when the following verse was revealed : Let us summon our children and your children. Allah’s messenger (pbuh&f) called Ali, Fatima, Hasan and Hussain and said : O Allah, these are my family …
Part 4
Glorious Quran Chapter 3 Verse 103
And hold ye fast by the cord of God All together and be not divided ( among yourselves ) …
Some Sunni scholars and commentators agree that the above verse reflects on the Ahl al Bayt. Here are some references
– Thalabi records on his Commentary Tafsir al Kabir from Aban ibn Tabligh that he heard Imam Jafer as Sadiq ( as ) say:
We are the Rope of Allah about whom Allah has said: Hold fast to the Rope of Allah …
– Shafi’i is reported by Abu Bakr ibn Shabah al Din in Rishfaht al Sadi to have said:
When I saw People carried off
Their departure to the sea of error and ignorance
In the name of Allah I boarded the ship of Salvation
That is the Ahl al Bayt of Mustafa, the Seal of Prophecy
And I caught hold of the Rope of Allah, that is their Love
As He commanded us to hold fast to the Rope!
– A tradition from the Holy prophet ( pbuh&f )
I will soon be called away and will have to depart from you, but
I leave among you Two ( 2 ) weighty things, the Book of Allah and
my descendants. The Book of Allah is like a rope which extends from
the heavens to the earth, and my descendants are my people of the
house ( my Ahl al Bayt ). The Subtle and the Aware tells me that
the two ( 2 ) shall never part company until they come to me at the
Pool. So take care how you treat them after me.
As recorded in
– Musnad of Ahmed Hanbal, v 3 p 17
– Musnad of Ahmed Hanbal, v 3 p 26
– Sahih of al Tirmizi, tradition no. 874
– Kanz al Ummal, v 1 p 47, tradition no. 945 ( for the above hadeeth )
– Ghayatul Maryam, p 242
– Yanibul Muwaddah, p 118 -> 119
– Sawaiq al Muhriqah, v 1 chapter 11
– Safinatul Biharij ( Recorded by Allama Qummi from Allama Zamakhsari ) p 193
Bab-ul-Hawaij (The Door to Fulfilling Peoples Needs)
Imam musa bin Ja”far (A.S.) was born on Safar 7, 128 A.H. at Abwa”, midway between the cities of Makkah and Madinah. It is the very place where the mother of the Noble Prophet (S.A.W.), Amina, the daughter of Wahab, had passed away and was buried.
Imam al-Kadhim (A.S.) lived under the care of his father, Imam Ja”far al-Sadiq (A.S.) and leaned from the school of his father, to which the religious scholars, jurisprudents (religious experts), philosophers and preachers flocked. He inherited, from his father, his knowledge, manners and morals. He came to epitomize high morals, generosity, asceticism, patience, bravery, perseverance and holy striving (jihad). During the Imamate fo his father he directed his attention to acquiring knowledge, and after his father”s death, he shouldered the responsibility of leading the ummah.
Imam Ja”far al-Sadiq (A.S.) appointed his son, musa al-Kadhim(A.S.), as his successor to the office of Imamate.
Ali bin Ja”far, the brother of Imam musa al-Kadhim (A.S.), a trustworthy narrator, is reported to have said, “I heard Abu-Ja”far bin Muhammad (A.S.) saying to some people from his entourage and close friends, “Take good care of this son of mine, musa. He is the best of my sons, and the best among whom I leave after me. He shall be my successor and the proof of Allah, the Exalted, over all his servants after me.””
The Prominent Features of the Imam”s Character
Imam al-Kadhim (A.S.) earned many nicknames among the people for his unique and refined character. He was called “Abd Salih” (The Noble Servant) for his perfect character and manners, “Zainul-Mujtahideen” (The Ornament of Toilers) for his lengthy worship and supplication, “al-Kadhim” (The one Who Curbs His Anger) for his extreme endurance, patience and bravery in the of adversities, his curbing of pain and anger, and for being kind to those who harassed him, “Bab al-Hawaij” (The Door to Fulfilling Peoples” Needs) for his great position in the fulfilling peoples” desires and needs when one beseeches Allah, invoking his name.
Imam al-Kadhim”s Character:
The secret behind the greatness of Ahlul-Bait (A.S.) and their perfection, which sets them apart from the rest of the people, is their divine knowledge, and their absolute devotion to the One and Only Allah, the embodiment of grace and absolute, pure perfection.
They were whole-heartedly devoted to Allah, fully grasping the monotheistic concepts which were reflected clearly in their conduct, attitudes, and deeds.
It is not surprising, then, to see in their path refrainment from enjoying this world”s pleasures,thinking little of them, and overlooking the pleasures of life, giving of themselves and their wealth so as to seek Allah”s pleasure, working hard to save humanity and guiding it on the right path of belief and goodness.
The divine path of Imam al-Kadhim (A.S.) was the best proof of such meanings.
It was said that:
“He was the best one among the memorizers of the Book of Allah, the Exalted. He had a melodious voice when he recited the Holy Qur”an, those present would be so moved that they would break into tears for merely listening to him.People in the city of Madinah called him “Zainul-Mujtahideen”” The Ornament of the Toilers.””
His closeness to Allah, his longing to meet Him and his endeavours to please Him, made him journey to the Sacred House of Allah in Makkah on foot. It was reported that he had gone to Makkah, along with his brother,Ali bin Ja”far, four times on foot. It took 26 days for him to reach Makkah the first time,25 days the second time, 24 days the time, and 21 days the fourth time.
It is said that “when he stood in the presence of Allah, to perform his prayer, tears would roll down his face.” He used to ask Allah”s forgiveness and thank Him for his graces.
Hisham bin Ahmar is reported to have said: “I was riding with Abul-Hassan (musa bin Ja”far) on a street in Madinah when he dismounted and prostrated. He remained so, motionless, for a lengthy period of time. Then, he raised his head and remounted. “May I be your ransom”, asked I. “I saw you going down in a long prostration?” He replied; “I remembered a grace which Allah favoured me with. I loved to thank my Lord for it.”
Sheikh Mufid said: “He used to weep out of his fear of Allah until his beard became wet. He was distinguished by his care for his family and relatives, whom he would visit and help if they needed him. In the dead of night, he used to call on the poor people of Madinah, carrying to them, in a basket, gold Dinars and silver Dirhams, flour and dates. He would deliver all that to them without letting them know who he was, or who the donor was.”
When Harun,the Abbasid caliph placed Imam al-Kadhim (A.S.) in a prison, one of the spies, who kept a watchful eye on him, heard the Imam (A.S.) saying, “O my Lord, You know that I had been asking you to spare me time to devote myself to Your service. You have done that. Praise be to You.”
Regarding his attitude with people, Sheikh Mufid, may Allah be pleased with him, said: “Abul-Hassan was the most devoted worshipper among the people of his time, and the most versed in fiqh. He was the most generous, and the kindest of all people…”
He retutned the bad with good, lavishing his kindness on all people. Such bags were sent to the needy and indebted. The money-bags of Imam musa bin Ja”far (A.S.) donated to poor people became proverbial.
Such was the Imam”s (A.S.) manner, and his tolerance. He used to buy and emancipate the slaves and set them free for the sake of Allah, demanding nothing in return.
His School and Knowledge
Imam al-Kadhim”s era was abundant with ideological and philosophical currents. Divergent views on fiqh (Islamic jurisprudence), Qur”anic exegesis and science of traditions emerged.
That era was the most critical in the life of Muslims. Atheism, polytheism, and hyperbole penetrated the Muslim society, and new ideological trends, with conflicting fiqh decrees.
Some judges and jurisprudents (religious experts) distorted their judgements and decrees so as to suit the rulers. Distorted and fabricated traditions were spread in great quantities.
Though extremely restricted and beleaguered, Imam musa bin Ja”far (A.S.) did not give up his mission. It was his top priority to correct the Islamic march by showing the ummah what was original and what was non-Islamic. Aided by his disciples, he faced the new ideological trends, exactly as his father,Imam Jafar al-Sadiq (A.S.), and his grandfather, Imam al-Baqir (A.S.), had done before, and displayed their flaws, and demonstrated that they were only distorted views of the original Islam. As for fiqh, he enriched it with his explanation, statements and deductions. By so doing, the Imam (A.S.) solidified the pillars of Islamic laws. He kept the school of Ahlul-Bait (A.S.) original, and enriched it.
Biographical books and those related to traditions maintain that upward to 300 scholars had quoted from Imammusa bin Ja”far (A.S.). Proudly, history cites a list of Imam”s students who were distinguiched as great and prominent religious scholars. Most of them authored and compiled rich, and great books on the different sciences of Islam.
Meraj (Night Ascension): Isra and Miraj (Night Journey), Shab-e-Meraj, Lailat-ul-Miraj, Miraj-un-Nabi
In the name of Allah, the beneficent the merciful.
On 27th Rajab, all the Muslim believers celebrate this as a grand day of Meraj as “Grand Eid” and all the Muslims should be proud to have such a prophet like Holy Prophet Muhammad, peace and blessing be upon him and his progeny (Ahlul Bayt), to whom Almighty Allah (swt) was also proud and had invited him to visit and talked with very nearer distance as mentioned in the Glorious Qur’an (53:9).
Also note that, the Meraj of the Holy Prophet Muhammad, peace and blessing be upon him and his progeny has taken place more than once. However, it should be mentioned that Meraj in which the daily Salat was made incumbent, without doubt, occurred before the death of Hazrat Abu Talib, who passed away in the 10th year of Besat. Unmistakably, from the Ahadith and books of history, it is mentioned that on the night of Meraj, Allah (swt) gave the order of the five daily Salat as being mandatory upon the Islamic Nation.
The darkness of the night had spread across the horizon and silence reigned over the face of nature. The time had arrived when the living creatures take rest and sleep so that they might recuperate from their activities of the previous day. Holy Prophet Muhammad (saw), was also not an exception to this law of nature and he wished to take rest after offering hisprayers (Salat) in the house of “Umm-e-Hani”, the daughter of his uncle and sister of Amir al-Mominin Ali (pbuh) in the blessed city of Makkah. However, suddenly he heard a voice; it was the voice of the Archangel Jibreel (pbuh) who said to him:
“This night you have to perform a very unique journey and I have been ordered to remain with you. You will have to traverse different parts of the world mounted on an animal named al-Buraq.”
Holy Prophet Muhammad, peace and blessing be upon him and his progeny began his historical night journey, along with the trusted protector of the revelation, the Angel Jibreel (pbuh) from the house of “Umm-e-Hani”, with the aide of his steed al-Buraq.
“After some time, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said to perform the Salat. Holy Prophet Muhammad (saw) dismounted from al-Buraq and performed Salat. Jibreel (pbuh) said, ‘Do you know where you just prayed?’ Holy Prophet Muhammad (saw) replied to him in negative. Jibreel (pbuh) said, ‘In Taibah (Madinah), that place where your travelers will go.’ After this, Holy Prophet Muhammad (saw) got back onto al-Buraq and continued the journey.”
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“Once again, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said, ‘Perform the Salat.’ Holy Prophet Muhammad, peace and blessing be upon him and his progeny once again dismounted al-Buraq, and performed Salat there. Jibreel (pbuh) asked Holy Prophet Muhammad (saw), ‘Do you know where you just prayed?’ It is the Mountain of Sinai – the place where Prophet Musa / Moses (pbuh) spoke to Allah (swt).”
“Once again, Holy Prophet Muhammad, peace and blessing be upon him and his progeny ascended al-Buraq and continued. Shortly afterwards, Angel Jibreel (pbuh) said, ‘Get down and perform the Salat.’ Then again Jibreel (pbuh) questioned, ‘Do you know where you just prayed?’ Holy Prophet Muhammad (saw) replied in negative, to which he answered, In Bait al-Laham (Bethlehem) – the place which is near to Baitul Maqdis and this is the place where Prophet Isa al-Masih (pbuh) was born.”
Then they reached Baitul Maqdis, which is located in today’s Zionist occupied Jerusalem and is also known as Masjid al-Aqsa (the Furthest Mosque) and Holy Prophet Muhammad (saw), proceeded to tie the reins of al-Buraq to the same ring that the great Prophets (before him) used to tie their animal to. After this Holy Prophet Muhammad, peace and blessing be upon him and his progeny entered the Masjid and it was here that he met Ibrahim, Musa, Isa and the rest of the Prophets (pbut). They all gathered around him and they all proceeded to get ready for Salat. Holy Prophet Muhammad, peace and blessing be upon him and his progeny had no doubt that the Salat would be lead by Angel Jibreel (pbuh), however when the lines for the Salat were being formed, Angel Jibreel (pbuh) placed his hand on the shoulder of Holy Prophet Muhammad (saw) and pushed forward. Angel Jibreel (pbuh) also took part in the Salat behind him along with the various Prophets (pbut).
On the second part of his journey, he proceeded from this spot to the skies (heavens). Holy Prophet Muhammad (saw), then observed the stars and the systems of the world and conversed with the souls of the previous prophets, and also with the angels of the heavens, peace and blessing be upon them all. Holy Prophet Muhammad (saw) saw the centre of the tortures and the blessings (hell and heaven) and became fully aware of the secrets of creation, the extent of the universe and the signs of the Omnipotent Allah (swt).
Then Holy Prophet Muhammad, peace and blessing be upon him and his progeny, continued his journey and reached Sidrat ul Muntaha (Beyond this point nobody has access including Angel Jibreel (pbuh)). There he found it fully covered with splendor, magnificence and grandeur, and then he returned back by the way he had traveled. Holy Prophet Muhammad (saw), first came to Baitul Maqdis and then to Makkah. It was daybreak when he dismounted at the house of Umm-e-Hani from al-Buraq which had taken him into space. Holy Prophet Muhammad, peace and blessing be upon him and his progeny related this matter to Umm-e-Hani and the following night, he made it known to the assemblies of Quraysh as well. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraysh were upset (with him).
According to an old tradition, the Quraysh asked the account of its structure, and Holy Prophet Muhammad, peace and blessing be upon him and his progeny, not only described the physical particularities of Baitul Maqdis, rather, he even informed them of the event that took place between Baitul Maqdis and Makkah. Holy Prophet Muhammad (saw) said to them that he met the caravan of such and such tribe who lost their camel and he asked them to give him water and Holy Prophet Muhammad (saw) drank water from their container. So they asked about the Quraysh caravan and he replied to them that he saw them at Taim. So Quraysh became very excited and it was not long after that the travelers (of that caravan) reported the exact events (as had occurred).
Proof of Isra and Miraj (Shab-e-Meraj, Lailat-ul-Miraj) in the Glorious Qur’an:
The Heavenly Journey of Holy Prophet Muhammad, peace and blessing be upon him and his progeny has been straight forwardly explained in two Surahs of the Glorious Qur’an.
In the Surah al-Isra (Surah 17 – also known as Bani Isra’il), it is mentioned: Glory be to Him Who made His servant (Prophet Muhammad) to go on a night from the Sacred Mosque (Masjid al-Haram) to the Farthest Mosque (Masjid al-Aqsa) of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing. (Glorious Qur’an, 17:1)
From this verse, we come to the conclusion that Holy Prophet Muhammad, peace and blessing be upon him and his progeny traveled with his physical body (servant) through the worlds of Ascension. Further, by the greatness of the Hidden Power, Holy Prophet Muhammad (saw) was able to complete this journey in a very short span of time.
Allah (swt) starts His speech with the phrase (Subhan) which denotes the fact that Allah (swt) is free from all deficiencies – but He does not stop here. Rather, He makes the ascension the reason for His greatness by saying ‘made to travel’ (Isra) so that others do not imagine that the means of this journey was through causes of the natural world and with normal, ordinary means of transportation. This would have made his journey something that could have been denied. Rather, this journey was accomplished by relying upon the power of Allah (swt) and His specific and special blessings.
Although this verse states that the start of the journey was from Masjid al-Haram and ended at Masjid al-Aqsa, this does not contradict the fact that Holy Prophet Muhammad, peace and blessing be upon him and his progeny in addition to this trip, also had other trips towards the higher world, since another part of the journey of Ascension of Holy Prophet Muhammad (saw) is explained in verses of Surah an-Najm.
From the time Holy Prophet Muhammad, peace and blessing be upon him and his progeny told the Quraysh, ‘I saw the angel of revelation (when he received the first revelation) in his original and pure state,’ all the Quraysh raised up to mock him. Glorious Qur’an, in response to the thoughts of the ignorant people replies: “Will you then argue with him about what he saw? He certainly saw him (Jibreel) during his other ascent to the Lote-tree (in the seven heavens) near which is Paradise. When the tree was covered with a covering, (Muhammad’s) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord.” (Glorious Qur’an, 53:12-18)
The object of this grand journey was to make known to Holy Prophet Muhammad, peace and blessing be upon him and his progeny the various aspects of the existence of the great universe.
A person asked our 4th Imam, Imam Ali bin Hussain (as): “Is there a particular place for Allah (swt)?”
Imam Ali bin Hussain (as) replied: “no.”
The man said: “Then why did He make his Holy Prophet Muhammad, peace and blessing be upon him and his progeny, journey through the skies?”
Imam Ali bin Hussain (as), replied: “He made him ascend so that he might become aware of the expanse of the universe and see and hear wonderful things, the like of which had not been seen and heard by the eyes and ears before.”
Meraj (Night Ascension) or Miraj-un-Nabi and Modern Science:
It has been an on going discussion and debate for hundreds of years concerning the method of travel of Holy Prophet Muhammad, peace and blessing be upon him and his progeny during the Meraj. Many things have been said regarding this journey and its being physical or only spiritual even though from the Glorious Qur’an and the Ahadith there is no doubt that it was a physical ascension.
However, one problem from the point of view of science prevented some people in believing the reality and thus, the Meraj of Holy Prophet Muhammad (saw) was recorded as being simply spiritual. Another group went a step further and believed that this complete event was simply a dream and that Holy Prophet Muhammad (saw) experienced the Meraj during his sleep!
The heavenly journey went against the scientific and natural laws of today such as: the law of gravity of the earth; its speed of travel of 25,000 miles per hour; the weightlessness of an object that is outside of the airspace of earth; the fact that it is not possible to breathe the air that is outside our atmosphere; the various cosmic rays; meteorites and air pressure; and the speed of light that goes at the speed of approximately 300,000 kilometers a second; and other such examples.
Fortunately however, it must be known that through scientific research and investigation, the space scientists of the Soviet Union successfully launched Sputnik I. The world’s first artificial satellite was about the size of a basketball, weighed only 183 pounds, and took about 98 minutes to orbit the Earth on its elliptical path, on October 4, 1957. They were able to demonstrate to mankind with ease, that they could overcome such problems as the gravitational pull, cosmic rays, problems with breathing in space, and others, through various technologically designed and built equipment and instruments.
Even today, the space science research is ever increasing and the scientists and researchers are confident that in a matter of time, they will be able to place life on one of the planets in our solar system; just as today, they have opened up the exploration to the moon and the planet Mars.
These scientific progresses and advancements in technology and industry are a clear proof that such a celestial travel (that of Holy Prophet Muhammad, peace and blessing be upon him and his progeny on the night of Meraj) is possible and can not be classified as something that was impossible.
The Month of Sha’ban
WELCOMING THE MONTH OF SHA’BAN
Imam Ali (A) once saw some Muslims arguing among themselves on the topic of fate and destiny, on the first day of Sha’ban. He discouraged them from their preoccupation and instead drew their attention to the merits of this month. He said that the Lord had called it Sha’ban because His favours and bounties were scattered (sha’aba) all over during it. Allah presents His great bounties in this month which are easy to achieve, and inexpensive, said Imam Ali (A). This could mean that the doing of ‘ibadah (acts of worship), performing other good deeds and abstaining from evils will carry manifold benefits.
The Imam (A) then enumerated some of the good actions which should not be overlooked in this month. These include salat (prayer), zakat (charity), amr bil ma’roof (enjoining of good), nahyi anil munkar(forbidding of evil), goodness to parents, Relatives, neighbours, mutual reconciliation and giving charity to the poor and the destitute.
Sha’ban is the second month of ‘Ibadah in order to make preparations for the grand and majestic month of Holy Ramadhan – the month of Allah (SWT). The Holy Prophet (saw) has said, “Sha’ban is my month”. This is the month of asking for forgiveness of sins, giving alms & charity and fasting. The Holy Prophet (saw) used to observe fast during the whole month of Sha’ban. Imam Zaynul-Aabideen (A) has said, “Whosoever, in love of the Prophet, wishes to seek nearness to Allah and receive His bounties, favours and rewards in this world and in the hereafter, must connect Sha’ban with Ramadhan in the matter of fasting and special prayers”.
It is also reported from the Holy Prophet (saw) that, “Whosoever observes nine fasts in the whole month of Sha’ban should not fear the interrogation of Munkar & Nakeer. Whosoever observes twelve fasts in the month of Sha’ban, 70,000 angels will descend over his/her grave on the first night of his burial, the night of wahshah to remove his/her fear & loneliness.”
Therefore, one must observe at least twelve fasts to gain both the favours.
RECOMMENDED FASTS
1st, 2nd and 3rd of Sha’ban.
1st Thursday, Mid-Wednesday of the month and last Thursday.
13th, 14th and 15th of Sha’ban.
Any Thursday, Friday and Saturday of Sha’ban.
The last three days of Sha’ban to join with Ramadhan.
This being the second month of Maghfirah (seeking forgiveness), one should do the following:
Recite everyday 70 times ASTAGHFIRULLAHA WA AS-ALUHUT TAWBAH
Recite everyday 70 times ASTAGHFIRULLAHAL-LADHEE LAA ILAAHA ILLA HUWAR-RAHMAANUR RAHEEMUL HAYYUL QAYYOOMU WA ATOOBU ILAIHI
Give as much Sadaqah (alms) as possible
Recite Swalawaat as many times as possible on the Holy prophet (saw)
Recite 1000 times the foolowing dhikr within the month i.e. divide it throughout the month of Sha’ban; LAA ILAAHA ILLALLAHU WALAA NA’BUDU ILLA IYYAAHU MUKHLISEENA LAHUD-DEEN WALAU KARIHAL MUSHRIKOON
Please note that 1st Sha’ban (night & day) has almost equal importance as Shabe Barat i.e. 15th Sha’ban.
The Reception Of Ramadhan
The Sermon Given By The Prophet (P.B.U.H) On The Last Friday Of Sha’ban On The Reception Of The Month of Ramadhan:
“O People! Indeed ahead of you is the blessed month of Allah, a month of blessing, mercy and forgiveness, a month that with Allah is the best of months. Its days are the best of days, its nights the best of nights, and its hours the best of hours.
It is the month that invites you to be the guests of Allah and invites you to be one of those near to Him.
Each breath you take glorifies him; your sleep is worship, your deeds are accepted and your supplications are answered. So, ask Allah, your Lord; to give you a sound body and an enlightened heart so you may be able to fast and recite his book, for only he is unhappy who is devoid of Allah’s forgiveness during this great month.
Remember the hunger and thirst of the day of Qiyamah (Judgment) with your hunger and thirst; give alms to the needy and poor, honor your old, show kindness to the young ones, maintain relations with your blood relations; guard your tongues, close your eyes to that which is not permissible for your sight, close your ears to that which is forbidden to hear, show compassion to the orphans of people so compassion may be shown to your orphans.
Repent to Allah for your sins and raise your hands in prayer during these times, for they are the best of times and Allah looks towards his creatures with kindness, replying to them during the hours and granting their needs if he is asked…”
“O People! Indeed your souls are dependant on your deeds, free it with Istighfar (repentance); lighten its loads by long prostrations; and know that Allah swears by his might: That there is no punishment for the one who prays and prostrates and he shall have no fear of the fire on the day when man stands before the Lord of the worlds…”
“O People! One who gives Iftaar to a fasting person during this month will be like one who has freed someone and his past sins will be forgiven.”
Some of the people who were there then asked the Prophet (P.B.U.H): “Not all of us are able to invite those who are fasting?” The Prophet (P.B.U.H) replied: “Allah gives this reward even if the Iftaar (meal) is a drink of water.”
“One who has good morals (Akhlaq) during this month will be able to pass the ‘Siraat’…on the day that feet will slip…One who covers the faults of others will benefit in that Allah will curb His anger on the Day of Judgment…
As for one who honors an orphan Allah will honor him on the Day of Judgment; And for the one who spreads his kindness, Allah will spread His mercy over him on the Day of Judgment; As for the one who cuts the ties of relation, Allah will cut His mercy from him… Who so ever performs a recommended prayer in this month Allah will keep the fire of Hell away from him…
Whoever performs an obligator prayer Allah will reward him with seventy prayers [worth] in this month; And who so ever prays a lot during this month will have his load lightened on the day of measure; He who recites one verse of the holy Quran will be given the rewards of reciting the whole Qur’an during other months.”
“O People! Indeed during this month the doors of heaven are open, therefore ask Allah not to close them for you; the doors of hell are closed, so ask Allah to keep them closed for you. During this month Shaytan (Satan) is imprisoned so ask your Lord not to let him have power over you.”
Life History of Bibi Khadija S.A
Name : Khadija bint-e-Khawailad(SA)
Title : Umm-ul-Momineen
Agnomen: Tahira
Father : Khawailad bin Asad
Mother : Fatemah bint-e-Zaedeh
Birth : Makkah
Death : 10th Ramazan 3 years before Hijrah at the age of 64 years. Buried : in Makkah
Birth and Geneology
Hazrat Khadija(SA) was the first wife of the Holy Prophet(pbuh&hf). She was born in Makka. Her father’s name was Khuwaylid bin Asad and he was a wealthy trader.
The Geneology of both Prophet Mohammad(pbuh&hf) and Hazrat Khadija(SA) was the same reaching upto Qusayy.
Early Life
Her mother and father both died within 10 years of each other. Their wealth was divided amongst the children but it was Hazrat khadija(SA) who took over the family business and expanded it. With the profit she made she helped the poor, widows, orphans, sick and the disabled people of Makka.
She had a cousin called Waraqa bin Naufal who was very learned man and who was not an idol worshipper. Both Waraqa and Hazrat Khadija were monothiests and believed in one Allah.
First contact with Prophet Mohammad(pbuh&hf)
Because of her excellent Akhlaq the Arabs (who at that time used to look down upon women) called her Tahira – the pure one. She was also known as the ‘Princess of Makkah’ because of her wealth. A lot of Arab nobles and princess wanted to marry her but she refused all of them.
In 595 AD, Hazrat Khadija was looking for someone to be in charge of her caravan to Syria. Hazrat Abu Talib(AS) suggested the Prophet Mohammad(pbuh&hf) to her. She had heard of his trustworthiness and agreed to employ him although he did not have much trading experience. To help him she sent her slave Maysara.
The trading caravan was a great success and when Hazrat Khadija(SA) heard of the Prophet’s skills and excellent conduct, she became his admirer.
Marriage with Prophet Mohammad(pbuh&hf)
Soon it was arranged for Hazrat Khadija(SA) to be married to the Prophet Mohammad(pbuh&hf). At that time, Prophet Mohammad(pbuh&hf) was aged 25 and Hazrat Khadija(SA) was 40 years of age.
According to Shiite tradition, this was her first marriage and that she was not a widow as is narrated by non-shiite sources. Hazrat Abu Talib(AS) read the Nikah on behalf of the Prophet whilst Waqara bin Noufal read it for Hazrat Khadija.
Hazrat Abu Talib(AS) paid the mehr for his nephew and fed the people of Makka for 3 days in celebration. Hazrat Khadija too fed the people. The marriage was a very happy one and their first child was a son called Qasim. The second was Abdullah. Both died in infancy. Their third and last child was Hazrat Fatema Zahra(SA).
Her services for Islam
When the Prophet used to go to meditate in the cave of Hira on Jabel-e-Noor, it was Hazrat Khadija(SA) herself who would climb up there to give him his food and necesseries. She was the first person to accept Islam as taught by the Prophet(pbuh&hf).
In 616 AD, the Quraish isolated the Bani Hashim (the family of the Prophet) and they took refuge in a ravine called Shib-e-Abu Talib. Hazrat Khadija(SA) was there too and it was her wealth (which she donated for Islam) that sustained the Muslims at that time. The siege lasted for 3 years during which time they experienced hunger, thirst, and the cold and heat of the desert.
Her Death
Hazrat Khadija(SA) was married to the Holy Prophet(pbuh&hf) for 25 years. Shed died in 619 AD on the 10th of Rmazan 3 years before the Hijrah. When she died nothing was left of her wealth – all of it was served for the propagation of Islam.
She was buried in Makkah in a cloak of the Holy Prophet(pbuh&hf). Hazrat Abu Talib(AS) died in this year too. The Prophet(pbuh&hf) called the year Aam-ul-Huzn (the year of grief).
While Hazrat Khadija(SA) lived, the Holy Prophet(pbuh&hf) did not marry another woman and in later years he always said that she was the best of his wives.
He also said that she was one of the four perfect women who had ever lived. The other three are Hazrat Aasiya, the wife of Firaun, Hazrat Maryam, the mother of Prophet Isa(AS), and Hazrat Fatima Zahra(s.a.).
Night of Qadr
On the Night of Power pray to God with all your heart and He will definitely answer all your prayers. The Quran says : “Surely We revealed it (the Holy Quran) on the grand night. And what will make you comprehend what the grand night. The grand night is better than a thousand months. The angels and Gibreel descend in it by the permission of their Lord for every affair, Peace! It is till the break of the morning.” (97:1-5)
The Night of Power is full of blessings because the Eminent Quran descended in it. The Quran is peace by itself. It distinguishes between the good and evil and shows the path of eternal Peace and Bliss to all Mankind forever. This being so, the Night in which this Divine Book was sent down is worthy of great esteem. During this night, as explained in the verse quoted above, the Angels and the Heavenly spirit (Hazrat Gibreel Alai-his-Salam) descend. Their nearness to earth gives a spiritual luster to the hearts and souls of the believers. The Holy Prophet (S.A.W.) and the 12 Imams (A.S.) passed this night in prayer and worship of God.
Those who pass his night in Prayer, experience an unimaginable bliss, a deep feeling of great pleasure as a result of immense heavenly blessings in this night.
Recite the Holy Quran, seek Allah’s forgiveness and pray for the good of this world as well as the hereafter.
The A’maal of Shabe Qadr (19th, 21st & 23rd of Ramadan)
Shab-e-Qadr is the night, which is the best night among the nights of the whole year. The “A’maal” (religious performances) of this night are better than the A’maal of 1000 nights. In this night the divine Annual Decree is passed. The Angels and Roohul Ameen (A highly dignified Angel) descend on this earth, in that night. These call on the Imam of the time, and what is ordained (by Allah) for everybody is presented before the Imam.
The A’maal of Shab-e-Qadr are of two kinds. Some are common to all three nights others are particular for one of those three nights. The common A’maals are: –
- To take a bath. Allama Majlisi says, “It is better to take a bath before sunset so that the night prayers may be performed after bath”.
- To offer two Raqats of Namaz, in every Raqat offer Surat-al-Hamd, and Surat-al-Tauhid/ Sure Ikhlaas (Kulhowallah) seven times, and after finishing the prayer 70 times recite: “Astaghfirullaaha Wa atoobu ilayh” i.e., “I seek forgiveness of Allah and I turn (repentant) to Him”.
- The Holy Quran should be opened and placed in front, then one should recite, “Alaahumma inni asaloka be kitaabekal munzale Wa maa feeh, wa feehismokal akbaro wa asmaakal husnaa, wa maa yokhaafo Wa yurjaa an taj-alani min otaqaaeka minan-Naar”, i.e., “O Allah treat me as one of those who are free from Hell, in the name of this Holy Book sent by Thee, whatever there be in the Book. Including Ism-e-A’azam and Asmaa-e-Husnaa and the things to be dreaded, the things that may be expected and desired, like blessings of Jannat. Do forgive through the grace of this book”. (SALAWAT-After this he may beg from Allah whatever he wants).
- He should place the Holy Quran on his head and say, “Allaahumma be haqqe haazal Quran we be haqqe man arsaltahoo beh, Wa be haqqe kulle momenin madahtahoo feeh, we be haqqeka alaihim fa-laa ahada a’arafo be haqqeka mink”, i.e., “O Allah! I appeal to Thee in the name of this Quran and the Rooh that was sent along with it, and in the name of the Momin (believer) whose praise is contained in this Book and Tine obligation that is on them. No one else recognizes the right and truth more than Thee”. (SALAWAT-After this he should repeat 10 times each): –
BEKA YA ALLAH’HO (S.W.T.)
BE MOHAMMADIN (S.A.W.)
BE ALIYYIN (A.S.)
BE FATEMATA (A.S.)
BIL HASANE (A.S.)
BIL HUSAINE (A.S.)
BE ALIY IBNIL HUSAIN (A.S.)
BE MOHAMMED IBN ALIYYIN (A.S.)
BE JA’FAR IBN MOHAMMEDIN (A.S.)
BE MOOSA IBN JA’FAR (A.S.)
BE ALI IBN MOOSA (A.S.)
BE MOHAMMED IBN ALIYYIN (A.S.)
BE ALI IBN MOHAMMED (A.S.)
BIL HASAN IBN ALIYYIN (A.S.)
BIL HOJJATIL QAEM (A.S.)
Then he should invoke to Allah whatever he likes.
- To recite the Ziarat of Imam Hussain (A.S.). According to Hadis, during Shab-e-Qadr an angel proclaims from the Arsh (Throne) on the Seventh sky, “Allah the Benevolent forgives him, whosoever performs the Ziarat of the grave of Imam-e-Hussain (A.S.).”
- One should keep himself awake throughout these three nights. The vigil during these nights carries great Sawab (heavenly reward).
- To offer 100 Raq’ats of Namaz. It has been highly recommended. It is better to recite (after Surat-al-Hamd) 10 times the Surat-al-Tauhid/ Sure Ikhlaas (Kulhowallah).
- Recite: “Astagferullaah Rabbi Wa atoobo elaihe” 100 times (i.e., “I seek forgiveness of Allah and I turn (repentant) to Him”).
- Recite: “Allaahummal’an Qatalatal Ameeril Momeneen” 100 times (i.e., “O Allah! condemn those who killed Ameerul Moimeneen Ali ibne Abi Talib”).
Du’a for the 19th night: –
O One Who was before everything and then brought everything into existence. He will remain while all else will be destroyed. O the One sole and solitary excepting Whom there is none else in the high heavens or low earths or above and below them, or in between them who is worth worshipping. Only Thou art the deity and none else deserves to be worshipped. Thou only deserves the praise which cannot be encompassed but by Thee. Therefore bestow Peace and Blessings on Muhammad (S.A.W.) and Aal-e-Muhammad (A.S.) such as no body else has the power to encompass.
- Recite the following Suras from the Holy Quran:
ANKABUT (the Spider) 29th Sura.
RUM (The Roman Empire) 30th Sura.
DUKHAN (Smoke or Mist) 44th Sura. - This du’a is to be recited: –
I have passed the evening as a very humble servant of Thee. I have no control over the gains and losses for my person. I cannot remove any evil from myself. I depose against my conscience. I admit my weakness and inability of managing my affairs. Bestow Tine blessings on Mohammad (S.A.W.) and his Aal (A.S.). Whatever Thou hast given me or promised, fulfill that. Verily! I am Tine humble, weak and destitute servant. O Allah! Let me not forget the blessings that Thou hast bestowed on me, and let me not be forgetful about Tine kindness. Do not deny me Tine acceptance though it may be delayed, may it pertain to sorrow or happiness, and may it be connected with peace and tranquility or hardship and vicissitudes or pertaining to blessings. Thou hearse and accepts invocations in every condition.
The Prophet (S.A.W.) when asked what should one invoke Allah during these nights, said: “Ask for your safety (here and in the hereafter)”.
DU’A: –
O Allah! Whatever is decided and ordained by Thee during Lailatul Qadr (night of Destiny) is final and full of wisdom. Whatever changes are affected, in the Night in previous decrees that could not be changed by anybody else. Do let me be one of those whose Hajj is acceptable, whose efforts are rewarded, the efforts of those respected Hajis whose sins have been pardoned and whose errors have been forgiven. Add to my destiny the length of my life, increase my life, increase my livelihood and fulfill my desires. Note: Beg from Allah after this whatever you desire.
Du’a for the 21st night: –
O One Who turns day into night and night into day. O One Who brings out living from dead and dead from living. O One Who gives sustenance to whomsoever and whatsoever he likes. O Allah! O Merciful! O Allah! O Allah! O Allah! The best names are for Thee alone. The best examples are for Thee. The grandeur and choice things are for Thee. I beg of Thee to bless Muhammad (S.A.W.) and his Aal (A.S.). Write down my name, in this night with the fortunate ones. Let my soul be in the company of the martyrs. Let my good acts be reckoned as “Illyeen” (exalted). Let my sins be condoned. Bestow on me that belief by virtue of which Thou may be nearest to my heart, that “Eemaan” which may remove all doubts from my mind. Let me be satisfied with that whatever Thou hast ordained for me. Let me have the virtues of this world and the other one (Aakherat or Hereafter). Save me from the fire of Hell. Let me be attentive to Tine praise and thanks and let me present myself in Tine court. Do bestow the same “taufique” (ability) to me which Thou hast bestowed upon Muhammad (S.A.W.) and his Aal(A.S.).
Du’a for the 23rd night: –
O Lord of Lailatul Qadr! (Night of Destiny!) Who has made it better than 1000 months! O the Lord of the day and the night and the mountains and oceans, the Lord of light and darkness! O the Lord of the earth and the skies! O the Creator! O the Designer! O Kind! O One Who favours! O Allah Who maintains everything! O Allah! O the Kindest! O Allah! O the Creator of new things! O Allah! O Allah! O Allah! The best names are for Thee alone. Thou hast control over all virtues. I ask Thee to send blessings on Muhammad (S.A.W.) and his Aal (A.S.). Write my name, in this Night of Qadr, among the names of the fortunate. Let my soul keep the company of the martyrs. Let my good deeds be reckoned with “Illiyeen” (those exalted). Forgive my sins. Bestow on me such belief that Thou may be nearest to my heart. Give me such understanding that all the doubts may be removed. Let me be contended over that which has been ordained for me: Let me have goodness and virtues in this world and the next. Save me from the glowing fire of Hell. Encourage me towards Tine remembrance with pleasure and to be penitent. Give me all those virtues that Thou hast given to Muhammad (S.A.W.) and Aal-e-Muhammad (A.S.).
Alwida Maah e Ramadhan
Alas … it is here … It’s the time for parting. The countdown that marked the arrival of Ramadan, the excitement of the coming month of boundless mercy, now turns to wistfulness and grief.
All too soon, the few fleeting days of the month of Ramadan will pass away. The question is … did we make an effort to gather the uncountable blessings from Allah (SWT) that this month brings in?
The question is … did we do enough?
Allah (SWT) blessed us with the month of Ramadan, and bestowed His favor upon us with the fasting of its day and the praying of its night.
I ask Allah (SWT) that He accepts from us our fasting, our standing in prayer, and our recitation of Holy Quran and that He makes us from the people who are saved from Hell Fire.
Soon, as we bid farewell to this blessed month … this beloved, noble guest, it is a good time to remind ourselves … and to take a moment to reflect upon our actions during Ramadan, our motives and perhaps even chart a course for the continuity of our good deeds. We should ask ourselves a few questions for which we need to find some honest answers.
An answer, it is said, is only as good as the question that precedes it. For it is only when we frame a query searching enough, that we can hope to find a reply that is comprehensive and just. It is these answers that may have a chance to awaken us from our absent-mindedness, our heedlessness and help us remain steadfast and virtuous.
These questions are in their utmost simplicity:
Who did you fast for?
Why did you fast?
What is to be done after Ramadan?
Yet, the answers are only the bare truth. Why, nothing else could be clearer! I fasted for Allah (SWT) alone, to worship Him, seeking the rewards from Him alone.
Yes, these answers are correct and clear. But, what about those of us who fasted the month of Ramadan as a tradition and not as an act of worship?
Do we not know of someone who got used to fasting this month because they inherited it from their parents and their societies and they do not want to go against their traditions?
Do we see someone fasting because everyone around them, their family, peers and colleagues are fasting, and they want to belong? Perhaps a part of us also does the same?
Are we among those people who abstain from all sorts of permissible food and drink during the long hours of the day, only to fall upon the food and drink at Iftaar, unmindful of what is unlawful during the nights and days of the rest of the year? This is because of the feeble self-control over overwhelming desires of the Nafs (soul), that is not bothered to be reined-in, except for mighty efforts during the days of Ramadan.
Have we not observed someone we know, who fasts meticulously as if fasting is a habit that has been inherited, and yet does not pray? Have not we, at some time or the other, fasted as if a bag was tied to a Camel’s mouth to prevent it from eating until dusk, because we have not prayed nor observed the limits set by Allah (SWT), achieving nothing out of it except hunger or thirst?
Certainly, the obligation of fasting is one of the pillars of Islam, but the greatest pillar of Islam is the Salah. The five daily prayers are greater than fasting. Some people regularly fast the month of Ramadan, but do not regularly pray. Some do not pray at all.
The One who prescribed fasting is the same One who prescribed Salah. The One who said, “O you who believe, Fasting is prescribed for you.” [Al Baqara 2:183] is the same One who said, “…Perform Salah. Verily, the prayer is enjoined on the believers at fixed time.” [Nisa 4:103]
Does Allah (SWT) deserve to be worshiped during the month of Ramadan by fasting, and then He does not deserve to be worshiped in the five daily prayers?
Similarly, we see people staying away from lying, backbiting and cheating during the month of Ramadan, only to go right back to their evil ways, the very evening the moon is sighted for the month of Shawwal!
Will we do the same? Will we go right back to the way were before the month of Ramadan? Or have we changed for the better?
Will we abandon Holy Quran, the Word of ar-Rahman, that we recited so whole heartedly during the month of Ramadan and replace it with music, the words of as-Shaitan?
Will we forget all that we learnt from this blessed month of Ramadan in the blink of an eye? Will we run straight back into Haram (forbidden) that we worked so hard to stay away from during the month of Ramadan?
We all prayed Tahajjud / Salatul Fajr but sadly now we will pray only when we get time.
We sacrificed our daily evening routine for 1 hour of Esha Salat and Ramadan duas … and now if we are to ask to devote 1 hour for namaz, we would think twice.
Does Allah (SWT) deserve from us to be worshiped only in the month of Ramadan, but not in the rest of the year?
Its far easy to keep fasting in Ramadan (as everyone is fasting) but now because we have got the habit lets first start continue fasting for next 6 days of Shawwal followed by Sunnat fasting of Monday and Thursday and 13,14,15 of every month.
Has this month of fasting become more of a tradition for us than anything else … going from one Khatam to another, trying to catch the blessing of Khatmul-Quran, yet when it comes to our practical every day lives, this very Quran lies dusty upon our shelves, having no impact on our lives, having no change in our attitude and with no effect on our submission to Allah (SWT).
Did we really learn nothing from this blessed month of Ramadan? Or did we???
Rather, this month should be a starting point for further piety because from the signs of Allah’s acceptance of our fasting is that He helps us to become steadfast in the Deen after Ramadan.
Today, even with the imminent departing of the month of Ramadan, let us be able to say, “… Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the Worlds. He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [Al Anaam 6:162-163]
It is a farewell to the month of Ramadan, but also a renewal, a reaffirmation, a resolution, a positive change, and with the Will of Allah (SWT), also our labors end and its just recompense.
Alwida Maah e Ramadhan
Alas … it is here … It’s the time for parting. The countdown that marked the arrival of Ramadan, the excitement of the coming month of boundless mercy, now turns to wistfulness and grief.
All too soon, the few fleeting days of the month of Ramadan will pass away. The question is … did we make an effort to gather the uncountable blessings from Allah (SWT) that this month brings in?
The question is … did we do enough?
Allah (SWT) blessed us with the month of Ramadan, and bestowed His favor upon us with the fasting of its day and the praying of its night.
I ask Allah (SWT) that He accepts from us our fasting, our standing in prayer, and our recitation of Holy Quran and that He makes us from the people who are saved from Hell Fire.
Soon, as we bid farewell to this blessed month … this beloved, noble guest, it is a good time to remind ourselves … and to take a moment to reflect upon our actions during Ramadan, our motives and perhaps even chart a course for the continuity of our good deeds. We should ask ourselves a few questions for which we need to find some honest answers.
An answer, it is said, is only as good as the question that precedes it. For it is only when we frame a query searching enough, that we can hope to find a reply that is comprehensive and just. It is these answers that may have a chance to awaken us from our absent-mindedness, our heedlessness and help us remain steadfast and virtuous.
These questions are in their utmost simplicity:
Who did you fast for?
Why did you fast?
What is to be done after Ramadan?
Yet, the answers are only the bare truth. Why, nothing else could be clearer! I fasted for Allah (SWT) alone, to worship Him, seeking the rewards from Him alone.
Yes, these answers are correct and clear. But, what about those of us who fasted the month of Ramadan as a tradition and not as an act of worship?
Do we not know of someone who got used to fasting this month because they inherited it from their parents and their societies and they do not want to go against their traditions?
Do we see someone fasting because everyone around them, their family, peers and colleagues are fasting, and they want to belong? Perhaps a part of us also does the same?
Are we among those people who abstain from all sorts of permissible food and drink during the long hours of the day, only to fall upon the food and drink at Iftaar, unmindful of what is unlawful during the nights and days of the rest of the year? This is because of the feeble self-control over overwhelming desires of the Nafs (soul), that is not bothered to be reined-in, except for mighty efforts during the days of Ramadan.
Have we not observed someone we know, who fasts meticulously as if fasting is a habit that has been inherited, and yet does not pray? Have not we, at some time or the other, fasted as if a bag was tied to a Camel’s mouth to prevent it from eating until dusk, because we have not prayed nor observed the limits set by Allah (SWT), achieving nothing out of it except hunger or thirst?
Certainly, the obligation of fasting is one of the pillars of Islam, but the greatest pillar of Islam is the Salah. The five daily prayers are greater than fasting. Some people regularly fast the month of Ramadan, but do not regularly pray. Some do not pray at all.
The One who prescribed fasting is the same One who prescribed Salah. The One who said, “O you who believe, Fasting is prescribed for you.” [Al Baqara 2:183] is the same One who said, “…Perform Salah. Verily, the prayer is enjoined on the believers at fixed time.” [Nisa 4:103]
Does Allah (SWT) deserve to be worshiped during the month of Ramadan by fasting, and then He does not deserve to be worshiped in the five daily prayers?
Similarly, we see people staying away from lying, backbiting and cheating during the month of Ramadan, only to go right back to their evil ways, the very evening the moon is sighted for the month of Shawwal!
Will we do the same? Will we go right back to the way were before the month of Ramadan? Or have we changed for the better?
Will we abandon Holy Quran, the Word of ar-Rahman, that we recited so whole heartedly during the month of Ramadan and replace it with music, the words of as-Shaitan?
Will we forget all that we learnt from this blessed month of Ramadan in the blink of an eye? Will we run straight back into Haram (forbidden) that we worked so hard to stay away from during the month of Ramadan?
We all prayed Tahajjud / Salatul Fajr but sadly now we will pray only when we get time.
We sacrificed our daily evening routine for 1 hour of Esha Salat and Ramadan duas … and now if we are to ask to devote 1 hour for namaz, we would think twice.
Does Allah (SWT) deserve from us to be worshiped only in the month of Ramadan, but not in the rest of the year?
Its far easy to keep fasting in Ramadan (as everyone is fasting) but now because we have got the habit lets first start continue fasting for next 6 days of Shawwal followed by Sunnat fasting of Monday and Thursday and 13,14,15 of every month.
Has this month of fasting become more of a tradition for us than anything else … going from one Khatam to another, trying to catch the blessing of Khatmul-Quran, yet when it comes to our practical every day lives, this very Quran lies dusty upon our shelves, having no impact on our lives, having no change in our attitude and with no effect on our submission to Allah (SWT).
Did we really learn nothing from this blessed month of Ramadan? Or did we???
Rather, this month should be a starting point for further piety because from the signs of Allah’s acceptance of our fasting is that He helps us to become steadfast in the Deen after Ramadan.
Today, even with the imminent departing of the month of Ramadan, let us be able to say, “… Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the Worlds. He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [Al Anaam 6:162-163]
It is a farewell to the month of Ramadan, but also a renewal, a reaffirmation, a resolution, a positive change, and with the Will of Allah (SWT), also our labors end and its just recompense.
Imam jafar Sadiq’s Contribution To The Sciences
Imam Sadiq (pbuh) lived at a time when there was a deep and active interaction between Islamic thought and knowledge and the peoples of other nations. During that era, numerous works from different scholars and thinkers were widely translated into various languages. Sciences, philosophies and thought from other nations, too, were translated from their native languages into Arabic. Muslims studied these sciences, added to them, enriched them, and broadened their scopes. As a result, an active, ideological and scientific movement emerged. Muslims indulged in the sciences of medicine, astronomy, chemistry, physics, and mathematics, among other ones. Philosophy, logic, the fundamentals of reasoning and other sciences were translated especially from Greek and the Persian languages.
It was during these times that the Muslims were also introduced to a new line of philosophical thought. This cultural interaction and intrusion that had both its pros and cons did not pass without drawing reactions from the Muslims. Consequently, a current of suspicion, complication, and unbelief rose in the Muslim community. Groups of people started adopting dialectics and embracing deviant views. But after a long and bitter struggle as well as long drawn out ideological fighting, the solid Muslim domestic front succeeded in stopping the cultural invasion, and exposing its flaws and weaknesses.
In addition to these scientific and cultural developments, during Imam Sadiq’s (pbuh) times, there wasa remarkably great movement in many fields. New political, economic, and social events and problems surfaced which needed to be settled according to Islamic laws. The consequent result was the emergence of new, unheard-of views and schools of thought. Scholars (ulama) became actively involved in trying to deduce the right answers for the new problems.
Amid these hard conditions and the scientific and cultural activities, after the emergence of alien schools of thought, Imam Sadiq (pbuh) lived and carried out his responsibilities, as a scholar and an unmatched teacher in the cultural and religious domains. Hard, though the rulers and their hired writers tried to obliterate the image of this great man, he remained a shining star in the sky of Islam, and a rich spring of Islamic knowledge.
During his father Imam Baqir’s lifetime, Imam Sadiq (pbuh) helped in the establishment of the Ahl ul-Bait University in the Mosque of the Prophet (pbuh). Both these Imams spread pure knowledge throughout the Islamic homeland – among the circles of jurisprudents (fuqaha), preachers, philosophers – and other scholars highly praised Imam Sadiq (pbuh) and his firm scientific background.
In the words of Sheikh Mufid: “From among all his brothers, (Imam) Sadiq, jafar bin Muhammad bin Ali bin Hosein (pbuh) emerged as the successor to his father Baqir, Muhammad bin Ali (pbuh), and as his trustee and the next Imam after him. He was distinguished among his people by his virtues. He was the cleverest, the greatest in stature, and the most venerated among the scholars and the common people. People took from him so much knowledge that men conveyed it to the remotest areas. He was well known in all parts of the Islamic lands. No other member of the Ahl ul-Bait matched him in being the conveyor of so much scientific knowledge. No other member of the Ahl ul-Bait was also remembered and praised by the historians and biographers as he was. Nor had the historians ever quantitatively reported from anyone as they had done from Abu Abdillah (Imam Sadiq) (pbuh). Scholars concerned with the Prophetic Traditions (Ahadith) made a list of the authoritative narrators from different schools of thought who reported from Imam Sadiq (pbuh)- they amounted to 4,000 men.
The great scholar, Allamah Sayyid Muhsin Amin in his book, Manaqib Aal Abi Talib (Virtues of the Family of Abi Talib) says that Bin Shahrashub quotes Abu Naim as writing in his book Al-Hilyah, “The Ornament”, as follows:
“Umar bin Muqdam said: Whenever I looked at jafar bin Muhammad (pbuh), I would know that he was a descendant of the line of the Prophets (PBUT). Never did a book on Prophetic Traditions, wisdom, asceticism, or morals, contradict his words. They said: jafar bin Muhammad Sadiq (pbuh) said an-Naqqash, al-Thalabi, al-Qishri and al-Qizwini mentioned him in their Qur’anic exegeses.”
The famous historian, Al-Yaqubi described him in these words:
“He was the best of men, and the most knowledgeable about the faith. The famous intellectuals who learned from him would refer to him, when quoting him as, `The Scholar told us….’.”
Muhammad Farid Wajdi, the compiler of Dairat Ma’arif al-Qarn al-Ishrin (the 20th Century Encyclopedia) writes thus about jafar bin Muhammad Sadiq (pbuh), the sixth Imam of the Shi’as:
“Abu Abdillah jafar bin Muhammad Sadiq bin Muhammad Baqir bin Zain al-Abidin bin Hosein bin Ali bin Abi Talib (pbuh) was one of the leading men of the Household of the Prophet (pbuh). His words were always true hence the title “Sadiq”. He was one of the most virtuous among people. In the field of chemistry, he wrote and expressed views.”
In his book Al-Milal wa al-Nihal (Religions and Creeds) Abul Fath Shahristani writes:
“Imam jafar Sadiq (pbuh) was a man of immense knowledge in religion; complete competence in wisdom; extreme asceticism in life; and thorough piety; thus, protecting him against committing sins. He settled in Medina, benefiting the Muslims who followed him; and conferring on the trustworthy ones, the secrets of sciences. He then went on to Iraq and stayed there for sometime, during which he never got involved in fighting over the right to caliphate. He who is drowned in the Sea of Knowledge, never covets a seashore, nor does the one who attains the pinnacle of truth fear falling.”
The founder of the Malikis (an Islamic School of Thought), Sheikh Malik bin Anas describes Imam jafar Sadiq (pbuh) as follows:
“Occasionally, I met jafar bin Muhammad (pbuh). He had a smiling disposition and a sense of humor. When the Prophet (pbuh) was mentioned, his face would turn pale. For some time that I visited him regularly, I would see him doing one of these three things: Praying, fasting or reciting the Qur’an; He would first make ablution before citing Prophetic Traditions. He never talked about anything that did not concern him.”
In his introduction to the book, Imam Sadiq (pbuh), Sheikh Muhammad Abu Zahrah, writes:
“With the help and blessings of Allah, we had decided to write about Imam jafar Sadiq (pbuh). We had already earlier written about seven of the honorable Imams (pbuh). We have not delayed writing about Imam as-Sadiq because he is less meritorious than them. On the contrary, he matched the seven Imams in his virtues. He is distinguished from the great men by his outstanding merits.”
Abu Hanifah has been quoted saying: “He (Imam Sadiq) believed he was the most knowledgeable man among people, though diverse their opinions were. He was the most well versedfaqih. Malik used to call on him as a scholar and a narrator of Traditions. He was the teacher of Malik and Abi Hanifa, and even if that were his only credit it would be enough for him. Nor would there be a man who could exceed him in his virtues. And above all that, he was the grandson of Zain Abidin (pbuh), who was the master of the city of Medina in his time; due to his virtues, honor, faith, and knowledge. Among his students was Ibn Shihab Zuhri and others from the later generations of Muslims. He is the son of Muhammad Baqir (pbuh) who slashed the `knowledge’ open and got its kernel. He was the one on whom Allah, the Exalted, bestowed great personal honor and the additional honor of being from a noble lineage of the Household of Muhammad (pbuh).
Thus was the great Imam of the Muslims, the Master of the Fuqaha and the Eloquent, and the worthy Scion of Prophethood – Imam jafar Sadiq (pbuh) – May Allah bless him.
The last user’s opinions
Paul Revell
Any Passage of Biographical Facts that speak of the Great Ja`Far Sadiq is a Pleasure to read.
The More the Better for such a Veritable `Leading Light` of The Islamic World.
Being The Godfather of Astronomy, just alone, earned him the Homage he so deserved and received, and should have gained him far more Rightful Recognition in the West. Divinely Inspired-The Perfect Man.
A brief history of Imam Reza’s a.s holy shrine
Hamza ibne Qahtabah, the Abbasid army commander who had led the war against the Ommayids was appointed by Mansur and Al-Mahdi, the Abbasid caliphs as the Governor of Khorasan. He made a big garden between Noughan and Sanadan and erected a palace which stood up to the beginning of the 4th century AH. Haroon, who had come to Tus to suppress the Khorasan rebellion, became ill and resided in the garden during his ailment. But he died in 193 H. And was buried inside the palace. Upon his tomb a shrine was built.
In 203 AH, Imam Al-Ridha, peace be upon him, was poisoned by Mamoun, the son of Haroon and Imam was buried alongside with Haroon. Since the martyrdom of Imam, his holy shrine became a place of pilgrimage for the world’s Shias and the city spread so far as Noughan and Sanabad were annexed to it to become Mashhad Al-Ridha, shortened over time to Mashhad.
The holy shrine was ruined by Saboktakin, a Ghaznavid king. But his son, Sultan Mahmoud ordered the shrine to be repaired and expanded in 428 AH. During the invasion of Changis and his son, Tooly, the holy shrine was ruined again. Sultan Mohamed Khoda-Banda, a king of Moghol dynasty, who reigned from 703 to 716 AH, had the holy shrine rebuilt. Since the time of Safavids, Afshars and Qajars to date many of the Astane-Qods buildings have been expanded.
BASTS (Places of Refuge)
Basts were places of refuge from the tyranny of dictators and provided the best refuge for the people under persecution. In Astane-Qods-Razavi there exist two large yards on each side of Sahne Enqelab (Revolution Court) namely Baste Payeen Khiaban (Lower Bast) and Baste Bala Khiaban (Upper Bast). Today Basts are used as two entrances to Imam Al-Ridha’s Holy Shrine. In recent years two new Basts have been built namely Baste Sheikh Bahai (between Gowharshad Mosque and Sahne Jamburi Islami) and Baste Tabarsi (between the Islamic University and the new building of Astane-Qods Library).
Sahne Enqelab
This is one of the most beautiful and glorious buildings of Astane Qods Razavi. The four balconies in this court are Abbasi (North) , Tala (South), Naqqareh Khaneh (East) upon which lies Naqqareh Khaneh, Sa’at (Clock) (West) upon which is a big clock. These balconies which attest to the best of architecture are more than three centuries old. There is a big rectangular window in this court made of bronze and steel. Tala, the golden balcony was built by Amir Alishir Navaiee, Sultan Bighara’s wise vizier in 872 H. The northern Abbasi balcony was constructed during Shah Abbas’s reign in 1021 AH.
Minarets
The two golden minarets of Imam Ridha’s shrine have been specially built. The minarets are usually made on the two sides of the dome and near the dome. But these two minarets have been built far from each other. One, close to the Dome, upon Naderi balcony in the southern section of Sahne Enqelab and the other far in the northern section of Sahne Enqelab on Abbasi balcony. Although lack of symmetry can be clearly felt, it has been done on purpose so that when pilgrims enter Haram from Imam Ridha Avenue they can see the minarets and the Dome in the middle. The minaret which is close to the Dome was built by Shah Tahmasb Safavi and has a height of 40.5 meters and a circumference of 13 meters. The other minaret on Abbasi balcony was built at the time of Nader Shah.
Nqqareh Khaneh (Place of Kettle Drums)
In 860 H. When Baisonqor Shahrokh’s son came to Mashhad from Herat to Haram to seek remedy from Imam Ridha kettledrums were beaten to announce his presence. Since then this practice has been performed every day before sunrise and sunset except mourning period. The place where kettledrums are performed is on the eastern balcony of Sahne Enqelab.
Saqqa Khaneh (Public Drinking Place)
There is a public drinking place called hawze Ismail Talai in the middle of Sahne Enqelab with a gilded inscription belonging to the time of Nader Shah Afshar’s reign. That is why it is called Naderi drinking place. The marble pool was brought from Her on Nader Shah’s orders. The golden bricks with which the inscription has been written was made by Ismail, an artist whose name the drinking place bears. It was rebuilt in 1347 H.
Sa’at (the Clock)
There is a big clock on the western balcony of Sahne Enqelab. It dates back to the period of Mozaffar-al-Din Shah’s period.
Sahne Jamhuri Islami (Islamic Republic Court)
This Sahn which is 10,000 square meters in size was built in recent years. It has two minarets at the back of the northern and Southern gates. Each minaret is 30 meters high. This Sahn provides one approach from Ravaq of Dar-al-Valayeh to the holy Shrine of Imam. The building situated on the eastern part of this Sahn is called Dar-al-Rahmeh.
Sahn Qods
This Sahn is recently built and 2500 Sq. Meters in size is situated between Sahne Imam Khomeini and Baste Shaykh Bahai. On the ground floor there are 28 chambers each six meters high and one veranda called Qebleh which is 50 Sq Meters in size. At the centre of this Sahn is a newly built public drinking place.
Sahne Imam Khomeini
This Sahn is located at the left side of the Holy Shrine of Imam Ridha [a] and faces Imam Ridha Avenue. Its area is more than 8300 sq Meters. Shaykh Bahai’s tomb is located between this Sahn and Sahne Azadi.
Sahne Azadi
This Sahn is located east of the Holy Shrine and dates back to the time of Fath-Ali Shah Qajar. It is about 85 meters long and 54 meters wide. It has four verandas, the most famous of which is called Eivan Tala (golden Veranda) that is adjacent to the am. This veranda was gilded at the time of Nasir-al-Din Shah Qajar.
Gowharshad Mosque
This mosque is one of the most reputed in Iran and is situated adjecent to the Holy Shrine of Imam Ridha. It was built in 821 AH. under the orders of Gowharshad Khatun, Shahrokh Mirza’s wife. Its area is 9410 Sq Meters and includes a courtyard, four porches and seven large prayer halls. Two beautiful minarets, each 40 meters high, are located on both sides of Maqsureh Porch. There is an inscription on the left on the margin of the porch written by Baisonqor, one of the best calligraphists of the time. The Sahib-al Zaman Pulpit is in Maqsureh porch. It was built in 1243 H with walnut wood and without using any iron or nail. This mosque has a public libray with 34,650 volumes.
Imam Ridha [a]’s Tomb
It is located beneath the Golden Dome (The Golden Dome is the most prominent symbol of the city of Mashhad with an altitude of 31.20 meters) and surrounded by different porches each bearing a separate name. The skilled artists have done their best in the creation of this place. It is square in shape and some 135 sq. meters have been added to its area after extension works. The walls are covered by marble up to twenty centimeters and the next ninety two centimeters are covered by expensive tiles known as Sultan Sanjari tiles. Quranic verses and Ahadiths of the Ahlul Bait [a] have been carved on these tiles. The important inscription written round the walls is eighty centimeters wide and written by Ali Ridha Abbasi, the famous calligraphist of the Safavid period and bears Surah Jumah of the Holy Quran.
Dar-al Hoffaz (the place of the Reciters)
This porch is located south of the Holy Shrine and northeast of the Gowharshad mosque. It was built under the orders of Gowharshad khatoon. Yhe pilgrims pray here seeking permission to enter the Holy Shrine. Dar-al-Hoffaz is connected to Haram through a doorway. It has been built for the Quran reciters. Abbas Mirza, Fath-Ali Shah’s vicegerent is buried in this porch.
Towhid Khaneh (place of Divine Unity)
It is located north of the Holy Shrine and south of Sahne Enqelab. This porch is used for ladies prayers.
Dar-al-Siyadah
Located in the western part of the Haram, this porch was built under the prders of Gowharshad Khatoon. There is a silver window in its northeastern part from where Imam Ridha [a]’s Tomb can be seen.
Bala-Sar Mosque
There is a small mosque attached to the west part of the Haram. It is called Bala Sar (above the head) because pilgrims enter this mosque from the west side of Imam Ridha [a]’ s burial chamber which is Bala-Sar of Imam. It is one of the oldest mosques in Mashhad and dates back to the time of Sultan Mahmood Ghaznavi.
Dar-al Rahmah Porch
This porch has an area of 365 sq. meters and is situated in the eastern part of Sahne Jamhuri e Islami. It has been decorated with gilding, plastor works, mirrors and fret work and was inaugurated in 1371 AH.
The other porches are Dar-al-Ekhlas, Dar-al-Shukr, Dar-al-Salaam and Dar-al-Zekr.
Allahverdikhan Dome
It is an octagonal dome built on Allahverdikhan’s tomb. He was one of Shah Abbas’s generals. It is located in northeast of Haram and decorated with colored tiles and beautiful drawings. It is one of the most valuable artistic works inside Haram.
Hatam Khani Dome
This dome is located east of Haram. One of Shah Abbas’s ministers called Hatam Beik Ordoobadi built it in 1010 AH.
The Golden Dome
The Golden Dome on top of Imam Ridha [a]’s tomb is the most prominent symbol of Mashhad and has a height of 31.20 meters. A large inscription has been written round the Dome by Ali Ridha Abbasi.
Museum of Astaane Quds
The Astaane Quds museum is one of the richest and most exquisite museums of Iran. The building is located in the eastern quarter of Sahne Imam Khomeini and close to Haram square. Some of its objects date back to the 6th century AH. The collection of carpets, rugs and golden covers for the Tomb are all unique and date back to the 11 and 13th centuries. Some inscriptions written by Ali Ridha Abbasi are among the valuable objects. Among the unique works of art in the museum is Imam’s first tombstone, the inscription of which was carved in kufi relief script belonging to 516 H. There are also samples of relief tilework known as Sanjari glazed tile belonging to the 6th century H. and a big stone water pool made of a piece of blackstone decorated with the most beautiful arabesques.
Museum of The Quran
This museum is located in the vicinity of the Astaane Quds museum. It contains precious manuscripts of the Glorious Quran attributed to the Holy Imams and some gilded manuscripts. It was opened in 1364 H. The oldest manuscript attributed to the Holy Imams is in kufi script on deer skin belonging to the First century AH.
Museum of Stamps
The biggest stamp museum in Iran and was opened by Astaane Quds in 1368 AH. Some 50000 stamps from Iran and 18 foreign countries from Qajar period to the present time are on display in this museum. Astaane Quds Library: This library is located in the eastern part of Sahne Imam Khomeini and was established in 681 H. It has a unique treasure of manuscripts. It contains, according to last count done in 1368 AH., 257078 volumes of which 28218 are manuscripts and 724 photographic copies and the materials are in 36 different languages. The archives of this library are considered a treasure of documents.
Astane Quds Mehmansara
This inn is located in Baste-e Sofla and every overseas pilgrim (zair) of Imam Ridha [a] has a right to one free meal as guest of Imam. Meals are served everyday.
Sheikh Bahaiee
The Tomb of Baha-o-din Mohamed Ameli, known as Sheikh Bahaiee, is located between Sahn-e-Imam and Sahn-e-Azadi in the Haram Astane Quds. Sheikh Bahaiee was born in Baalbak in 953 H. and came to Iran with his father when he was 7 years old. His genealogy dates back to Hareth Hamadani, the famous disciple of Imam Ali [a]. He had a great influence on Shah Abbas King of Iran and Iranian politics and culture and has left behind many scientific works.
Sheikh Hurr Ameli
His tomb is in Sahn-e-Enqelab in the Haram-Astaane Quds. He is one of the famous Shiite theologians and author of Wasa’el al-Shia.
Sheikh Tabarasi
His tomb is in northern square next to Bagh-e-Rezvan and the avenue next to it has been named after him. Fazl-ibne-Hasan Tabarasi died 548 H. is the writer of the commentary Majma’-al-Bayan.
Khwajeh Morad
His tomb is 14 kilometers away in south east Mashhad on the outskirts of Binalood mountains (opposite Bahesht-e-Ridha cemetery). Herthameh bin Ayn, known as khwajeh Morad was a disciple of Imam Ridha [a] and he died in 210 H.
Khwajeh Rabiee
Rabiee ben Haytham known as Khwajeh Rabiee was famous for his piety. His tomb is in the middle of a garden bearing a high dome. Its construction dates back to 11th century H. and is considered as a Safavid monument. It is one of the important buildings of Shah Abbas period in Khorasan.
There are two inscriptions written by Ali Ridha Abbasi inside the shrine. The shrine is located at the end of Khwajeh Rabiee avenue and one of the great public cemeteries of Mashhad lies next to Khwajeh Rabiee tomb. His death is recorded as in 63 H. Abasalt-e-Heravi’s tomb: Abasalt, Imam Ridha [a]’s servant died in 236 H and was buried beside the road to Fariman 10 kilometers from Mashhad.
Gonbad (Dome) Kheshti
This dome, located in Tabarasi avenue, houses the grave of Imamzadeh Mohamed whose genealogy can be traced to Imam Sajjad [a]. The monument belongs to the Safavid period in architectural style.
Peer-e Palandooz (the old pack saddler)
Sheikh Mohammad Aref (died 985 H.) known as Peer-e-Palandooz was one of the most pious of his time. He was called so since he made pack saddles to earn his living. His tomb is in front of Baste-Payeen which was originally built by Sultan Mohammad Khoda Bandeh and has recently been reconstructed by Astan-e-Qods.
Gonbade Sabz (Green Dome)
This shrine is located in Khaki avenue and its dome has a colour close to turquoise. Sheikh Mohammed Mo’men Aref Astrabadi, died 90 H. is buried here. He wrote the medical work Tohfeh Hakim Mo’men. The dome was built by Shah Abbas in 1011 H.
Mosalla Mashhad
This monument is located in Payeen Khiaban and has a high porch and two porticos on both sides. According to extant inscription it was built in 1087 H. during Shah Sulayman period.Its facade is made of bricks and it was previously used for prayers of the two Eids. The date of construction 1086 H. has been carved inside the Mehrab. The building is decorated with inscription and glazed tiles.
Akhanjan Tower
This tower is located 22 kilometers away from Mashhad and it is believed that the tomb of Gowhartaj, the sister of Gowharshad Agha Taimuri is here.The facade of the tower is covered with octagon bricks and it has a conic dome.
Miami (Imamzadeh Yahya)
Imamzadeh Yahya was Zaid’s son and grandson of our fourth Imam Sajjad [a] His mother Raiteh was the daughter of Abi Hashem Abdullah ibne Mohamed Hanifah. He was born in 107 H. and as his life was threatened by Umayyads, he migrated from Kerbala to Madaen and from there to Khorasan. He was martyred at the age of 18 in Jowzjan in 125 H. His tomb is on the Sarakhs road 50 kilometers from Mashhad and one kilometer from Miami village. The construction of the shrine dates back to the 10th century H.
Nadir’s monument
It is located in a beautiful garden and built by National Monuments Association in 1958 A.D. Nadir’s statute riding horse holding an axe is on the top of the monument. The height is 5 meters weighing 14000 kilograms. There is a museum of weapons, helmets and armours inside the monument which was inaugurated in 1342 H. Nadir Shah ruled from 1148 to 1160 AH.The Allama Tabatabaie public library is in this monument run by Islamic Guidance Organisation.
Ferdowsi’s monument
Abul quasem Ferdowsi (died 411 H.) is the greatest epic poet who composed Shahnameh in 30 years.His shrine is located 22 kilometers northwest of Mashhad alongside Quchan road. The monument is surounded by a beautiful garden and was completed in 1968 A.D.There are still some old walls in the end side of the garden and there is a museum in the west part of the monument. Among the items in the museum is a manuscript of Shahnameh weighing 73 kilogrames.
May Allah bless us all with the Ziyarat of Imam Ridha [a] more and more often. I trust the above narrative will be of benefit to the pilgrims (zawwar) of Imam Ridha [a].
Meeting Between Young Imam and The Most Learned of Men
The Banu Abbas were extremely disconcerted when they come to know that al-Ma’mun was planning to marry his daughter to Imam Muhammad al-Javad. A delegation of some leading persons waited on him in order to dissuade him from his intention. But al-Ma`mun continued to admire the learning and excellence of the Imam. He would say that though Imam Muhammad al-Javad was still young, yet he was a true successor to his father in all his virtues and that the profoundest scholars of the Islamic world could not compete with him” when the `Abbasides noticed that al-Ma’mun attributed the Imam’s superiority to his learning they chose Yahya ibn Aktham, the greatest scholar and jurist of Baghdad, to contend with him.
Al-Ma’mun issued a proclamation and organized a grand meeting for the contest which resulted in huge gathering of people from all parts of the kingdom. apart from noble and high officials, there were as many as nine hundred chairs reserved for scholars and learned men only. The world wondered how a young child could contest with the veteran judge in religious laws (qadi’l-qudat) and the greatest scholar ofIraq. Imam Muhammad al-Javad was seated beside al-Ma’mun on his throne face to face with Yahya ibn Aktham , who addressed the Imam thus:
“Do you permit me to ask you a Question?”
“Ask me whatever you wish,” said the Imam in the typical tone of his ancestors.
Yahya then asked the Imam, O what is your verdict about a man who indulges in hunting while he is in the state of Ehram.” (In the code of religious law hunting is supposed to be forbidden for a pilgrim.)
The Imam at once replied, “Your question is vague and misleading.
You should have definitely mentioned whether he hunted within the jurisdiction of the Ka`bah or outside; whether he was literate of illiterate;
whether he was a slave of a free citizen;
whether he was a minor or a major;
whether it was for the first time of he had done it previously;
also whether, that victim was a bird or some other creature;
whether the prey was small or big;
whether he hunted in the day or at night;
whether the hunter repented for his action of persisted in it ;
whether he hunted secretly of openly ;
Whether the Ehram was for `umrah of for hajj. Unless all these points are explained no specific answer can be given to this question.” al-Qadi Yahya was staggered in listening to these words of the Imam and the entire gathering was dumbfounded.
There was no limit to al-Ma’mun’s pleasure. He expressed his sentiments of joy and admiration thus, “Bravo! Well done! O Abu Ja`far! (Ahsanta, ahsanta ya Aba Ja`far ) , your learning and attainments are beyond all praises.” As al-Ma’mun wanted that the Imam’s opponent be fully exposed, he said to the Imam, “You may also put some question to Yahya ibn Aktham.” Then Yahya also reluctantly said to the Imam, “Yes, you may ask me some questions. If I know the answer, I will tell you; otherwise , I shall request you to give its answer.” Thereupon, the Imam asked a Question to which Yahya could not reply. Eventually, the Imam answered his question.
Then al-Ma’mun addressed the audience thus: Did I not say that the Imam comes of a family which has been chosen by Allah as the repository of knowledge and learning? Is there any one in the world who can match even the children of this family? “All of them shouted,” Undoubtedly there in no one parallel to Muhammad ibn ` Ali al-Jawad.” In the some assemble al-Ma’mun wedded his daughter ummu ‘l-Fadl to the Imam and liberally distributed charity and gifts among his subjects as a mark of rejoicing. One year after his marriage the Imam returned to Medina from Baghdad with his wife and there he set about preaching the commandments of Allah.
HAZRAT MUHAMMAD BIN ALI AL-BAQIR (AS)
Birth and Imamate
Imam Muhammad baqir (pbuh) was born in the 57th year of the Hijra, on Friday the first day of the month of Rajab, in the city of Medina. His honored father is Imam Sajjad (pbuh) and his revered mother, Fatima, daughter of Imam Hasan (pbuh). He was the only Imam who was Alawiite from both the side of the Mother and the Father. Imam Sajjad (pbuh), according to the command of Allah and the decree of the Prophet (pbuh), appointed his son, Imam Muhammad baqir (pbuh), to Imamate and leadership of the people in the 95 A.H. He remained Imam for the rest of his life until 114 A.H. and the total period of his Imamate is 19 years. Allama Hajr Makki writes in Sawa’eq-e-Moharaqa (Page 120) that He was the true copy of his father Imam Sajjad (pbuh) in knowledge, piousness and prayers & supplications.
Meaning of baqir
baqir is a derivate of the word “Baqara” which means to open up or to expand. Imam Mohammad baqir (pbuh) was named as such since he introduced and spread the knowledge and teachings of various dimensions and implemented the knowledge streams in a manner which had never been seen earlier. Allama Noor Allah Shostri says in Majalis-al-Momineen (Page 117) that Prophet Mohammad (pbuh) said that Imam Mohammad baqir (pbuh) will introduce, spread and open up knowledge just like the ground is opened up for cultivation. Imam Muhammad baqir (pbuh) instructed people in percepts of religion, taught exegesis of Quran, taught them the ethics of life, and used to strive very hard to educate culture and guide the people. During the course of his life, he taught the people thousands of theological and religious principles, as well as scientific subjects, and his teachings have been handled down to us.
Imam Muhammad baqir (pbuh), like the other Imams, in knowledge and science had no equal. Great learned men benefited from his knowledge and science and used to ask him to solve their problems.
Presence in Karbala
Imam Mohammad baqir (pbuh) was about two and a half years old when he had to accompany Imam Hosein (pbuh) and the rest of his family members on the journey to Karbala. After the tiring journey from Medina to Karbala, he witnessed the shocking and tragic events ofKarbala and then the heart-rupturing events inSyria and Iraq. After one year of detention in Damascus he returned in 62 A.H. to Medina when he was 4 years.
His traditions and students
During the Imamate of the Imam baqir, as a result of the injustice of the Umayyads, revolts and wars broke out in some corner of the Islamic world every day. Moreover, there were disputes within the Umayyad family itself which kept the caliphate busy and to a certain extent left the members of the Household of the Prophet alone. From the other side, the tragedy of Karbala and the oppression suffered by the Household of the Prophet , of which the Fourth Imam was the most noteworthy embodiment , had attracted many Muslims to the Imam. These factors combined to make it possible for people and especially the Shiites to go in great numbers toMedina and to come into the presence of the Imam. Possibilities for disseminating the truth about Islam and the sciences of the Household of the Prophet, which had never existed for the Imams before him, were presented by Imam baqir. The proof of this fact is the innumerable traditions recounted from the Fifth Imam and the large number of illustrious men of science and Shiite scholars who were trained by him in different Islamic sciences. These names are listed in books of biographies of famous men in Islam.
Meeting with Jabir bin Abdullah Ansari
It is a proven fact that Prophet Mohammad (pbuh) had informed about the birth of Imam Mohammad baqir (pbuh) about 64 years before his birth. Sheikh Saduq states in his book Amali (page 353) – Imam Jafer Sadiq (pbuh) narrates that one day Prophet Mohammad (pbuh) said to Jabir bin Abdullah Ansari “you will stay alive until you meet my son Mohammad bin Ali bin Hosein bin Ali bin Abi Talib (pbuh)who is mentioned in the Torah as baqir. Give him my salutation (salam) when you meet him”. One day when Jabir visited Imam Zain-ul-Abideen (pbuh), he saw the young boy sitting next to the Imam (pbuh). He addressed the young boy and asked him to come closer and show his back. Then he proclaimed that by God, that young boy had the features and traits of the Prophet Mohammad (pbuh). Then he asked Imam Sajjad (pbuh) who the young boy was and Imam (pbuh) replied that he was his son and the successor to the Imamate and his name was Mohammad baqir (pbuh). Hearing this, Jabir rose up and kissed the young Imam and said “Son of Prophet (pbuh), may I be taken ransom for you, accept the salutation (salam) of Prophet (pbuh). He asked me to convey it to you”. Imam Jafer Sadiq (pbuh) states that his father burst into tears on hearing this and said “Jabir my salutation to my grand father until this sky and earth survives. You conveyed the salam of my grandfather to me so I convey my salam to you as well”.
Imam Mohammad baqir and Abu Hanifa
The founder of the Hanafi School of thought, Imam Abu Hanifa was a disciple and student of Imam Mohammad baqir (pbuh) for a long period. He used to study fiqh and ilm-e-hadees and other branches of knowledge from the Imam (pbuh) and both Shiite and Sunni scholars agree that most of his knowledge was derived and obtained from Imam Mohammad baqir (pbuh). Allama Shabrawi Shafaee writes that on several occasions Imam Mohammad baqir (pbuh) tested Abu Hanifa on matters of fiqh and Abu Hanifa could not answer them and then Imam baqir (pbuh) explained the reasoning and logics to him.
Abu Hanifa was also an associate of his son Imam Jafer Sadiq (pbuh) and benefited a lot from his knowledge as well.
His Death and burial
In 100 A.H., Hasham bin Abdul Malik became the Caliph. He was a known enemy of the Ahle Bait (pbuh) and he did not waste any opportunity to bring hardship to the Ahle Bait (pbuh). Allame Majlisi writes that during the last days of his caliphate, Hasham came toMecca for Hajj. Imam Mohammad baqir (pbuh) and his son Imam Jafer Sadiq (pbuh) were also present. Hasham was informed that Imam Jafer Sadiq (pbuh) delivered a sermon among the Hajis that he and his father were the Allah”s vicegerent and His command on earth and whoever was their friend and well wisher will go to heaven and whoever is their enemy will be destined to hell. This infuriated Hasham and when he reached Damasacus, he ordered the governor ofMedina, Ibrahim bin Walid to send the two Imams (pbuh) to his court. Hasham had planned to malign the Imams in his court but the Imams (pbuh) overturned his plans which further ignited his enmity and he ordered the Imams (pbuh) to be jailed. While in the jail, Imam Mohammad baqir (pbuh) gave sermons to the other prisoners which created an atmosphere of great enthusiasm and devotion towards the Imam (pbuh) and against Hasham and sensing the gravity of the situations and the risk of a revolt, Hasham ordered the release of the Imam (pbuh). He then ordered the governor of Medina that Imam Mohammad baqir (pbuh) should be poisoned as he is becoming a constant threat (Jala-ul-Ayoon Page 262). The governor ofMedina – Ibrahim bin Walid carried out the orders and poisoned the Imam (pbuh) in 114 A.H.
Imam Muhammad baqir (pbuh), lived in this world for a period of 57 years, and in the 114th year of the Hijra, on the seventh day of the month of Zil-Hijjah, in Medina he left this world. His body was buried in Baqi cemetry alongside the graves of Imam Hasan (pbuh) and Imam Sajjad (pbuh) inMedina.
His last will and instructions
Before his martyrdom, Imam Mohammad baqir (pbuh) instructed his son Imam Jafer Sadiq (pbuh) about several issues and said to him that he is hearing the voice of his father who is calling him (Noor ul Absar Page 131). He gave special instructions for his kafan and burial since only an Imam can say the prayers of an Imam (Shawahi-un-Nabowah page 181). Allama Majlisi states that in his will, he also mentioned that 800 Dirhams should be spent on his mourning and arrangement should be made thatthe Hajj pilgrims would commemorate his martyrdom inMedina for the next 10 years. scholars also mention that in his will, the Imam (pbuh) also mentioned that his kafan should be opened after his burial and his grave should not be higher that 4 fingers.
Ziarat e Imam Hussain on Arafa
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When you reach the door of the Haram, say ALLAAHO AKBARO and then receite: Allah is the Greatest, All Praise is always exclusively for Allah, and Glory be to Peace be upon the Apostle of Allah, blessings of Allah be upon him and his progeny. Peace be on the leader of the believers. Peace be on Fatimah Zehra, the chief of the women of the universe. Peace be on Hasan (a.s.) and Husayn (a.s.) Peace be on Ali son of Husayn (a.s.) Peace be on Mohammad, son of Ali (a.s.) Peace be on Ja’far, son of Mohammad (a.s.) Peace be on Moosa, son of Ja’far (a.s.) Peace be on Ali, son of Moosa (a.s.) Peace be on Mohammad, son of Ali (a.s.) Peace be on Ali, son of Mohammad (a.s.) Peace be on Hasan, son of Ali (a.s.) Peace be on the righteous scion the awaited one. Peace be on you, O Abu Abdullah. Peace be on you, O the son of the Apostle of Allah. I am your servant, offspring of Then enter the holy shrine, stand near the holy head and say: Peace be on you, O the Inheritor of Adam, the sincerely attached friend of Allah! Peace be on you, O the Inheritor of Nooh, the Prophet of Allah! Peace be on you, O the Inheritor of Ibrahim, the intimate friend of Allah! Peace be on you, O the Inheritor of Moosa, whom Allah addressed! Peace be on you, O the Inheritor of Isa, who received joy, mercy and peace from Allah! Peace be on you, O the Interitor of Mohammad, the dearest beloved of Allah! Peace be on you, O the Inheritor of the Ameerul Moomineen! Peace be on you, O the Inheritor of Fatimah Zahra ! Peace be on you, O the son of Mohammad Al Mustafa! Peace be on you, O the son of Fatimah Zahra! Peace be on you, O the son of Ali Al Murtaza! Peace be on you, O the son of Khadijah Kubra! Peace be on you, O he whose blood-claimer is Allah. He is the blood-claimer of your father also, as those who persecuted you, your relatives and friends have not been punished for their crimes. I bear witness that, verily, you established the prayers, gave the prescribed share to the needy, commanded to do that which is right and lawful, not to do that which is wrong and unlawful, and sincerely served Allah, till the inevitable came unto you. So, curse of Allah be on those who killed you, curse of Allah be on those who persecuted you, curse of Allah be on those who heard all this and rested satisfied. O my Master! O Abu Abdullah! I call Allah to bear witness, and also, His Angels, His Prophets, His Apostles, that I believe in you, and I am sure of your return. ( I follow you) in the matter of my religious performances, day-to-day conduct, and “returning to the Creator”. Blessings of Allah be on your souls and bodies, (when) you are in view, (when) you are out of sight, on your style, on your substance. Peace be on you, O the son of the Last Prophet, the son of the first successor, the Imam of the God –fearing, the son of the leader of those with radiant foreheads unto the blissful land of Paradise. How it is not possible? Your are the gateway to guidance, the pious Imam, the safe handle, the decisive proof (of Allah) for the mankind, one of the five people of “Kisa” the hands of Mercy fed you, the bosom of Faith nursed you, the genius of Islam trained you, frankly I am very unhappy on account of your departure, (because) there is no doubt that you are alive. Blessings of Allah be on you, and on your forefathers, and on your descendants. Peace be on you, O he who bathed in tears, troubles in regular rotation, surrounded you. Curse of Allah be on those who deemed it lawful to do away with your sanctity, then killed you. Blessings of Allah, harnessed and bridled, be on you, the Apostle of Allah (blessings of Allah be on him and on his children) is your blood-claimer, and the Book of Allah is renounced (when) you (the part of parcel of it) are lost. Peace be on you, on your grandfather, on your father, on your mother, on your brother, on the Imams, in your progeny, on the martyrs, martyred with you, on the angels, who surround your holy grave, and on those visitors who are here to perform your “Ziyaarat” and say “let it be so” for your follower’s prayers. Peace be on you, and mercy and blessings of Allah be on you. My father and mother are at your disposal O Abu Abdullah! Indeed terrible was the calamity, and your suffering casts gloom upon us, and upon all the people of the earth and the heavens, so, curse of Allah be on those who saddled and bridled their horses, gave reins, and got ready to fight against you. O my Master! O Abu Abdullah! I move towards your “Haram”. I have reached your resting abode, I beseech Allah in the name of privileges you enjoy before Him, in the name of the position you occupy near Him, to send blessings on Mohammad and on his children, and let me be with you in this world and in the Heareafter, as a favour. Bestowed upon me through His generosity and kindness…. Then kiss the shrine and offer two rak’at prayers near the head and then say: O Allah! I prayed namaz and bowed and prostrated for You alone. There is no partner for You, Prayers. Bowing and prostrating is for none other than You as You are Allah. There is no God except You. O Allah! Send blessings on Mohammad and the progeny of Mohammad and make the best form of greetings and salutations reach them from my side. And also send back to me their greetings and salutations… O Allah! These are two cycles of prayers, which is a gift from my side in the service of my master and leader and my chief Husayn son of Ali, peace be upon both of them O Allah! Send blessing on Mohammad and the progeny of Mohammad And accept that from me and reward me for that to the extent of my greatest desires and hopes from You an Your representative. O the most Merciful of all those who are merciful… The go near the foot of the holy shrine and recite ziyaarat of Hazrat Ali Akbar (a.s.) thus: Peace be on you, O the son of the Apostle of Allah Peace be on you, O the son of the Prophet of Allah Peace be on you, O the son of the chief of the believers. Peace be on you, O the son of Husayn, the martyr. Peace be on you, O the martyr, son of the martyr. O the wronged and harassed one and son of the wrong and harassed one. Curse of Allah be on those who killed you. curse of Allah be on those who persecuted you. Curse of Allah be on those who heard this even but rested and satisfied Peace be on you, O my master! Peace be on you, O the representative of Allah, son of his representative. Surely great is the calamity and sublime is your misfortune upon us and upon all the believers. Then may Allah curse the people who killed you and I disown myself in front of Allah and you from them in this world and the hereafter. Recite the ziyaarat of the martyrs of Karbala thus: Peace be upon all of you, O the saints and dears of Allah. Peace be upon all of you, O the adorers of Allah and the sincerely attached to Him. Peace be upon all of you, O the helpers of Allah’s religion. And the helpers of His Prophet and the helpers of the commander of the faithful and the helpers of Fatemah, the chief of the woman of the Universe Peace be upon all of you, O the helpers of Abu Mohammad al-Hasan son of Ali the sincere, pure, and faithful saint. Peace be upon all of you, O the helpers of Abu Abdullah . Al-Husayn, the martyr, the oppressed may blessings of Allah be on them all. My father and mother be sacrificed for you. Verily, you were pure: therefore, the land wherein you are buried has been purified. You also attained your end and won great fortune. Would that we were with you, so that we could also share the accomplishment with you in the Paradise along with the martyrs and they are the best of friends and peace be on you and the mercy of Allah and His Blessings Recite the ziyaarat of Hazrat Abbas (a.s.) thus: Peace be on you, O Abdul Fazl, Al-Abbas, son of the commander of the faithful. Peace be on you, O the son of the leader of the vicegerent. Peace be on you, O the son of the first to believe in Islam and foremost in faith, and the most firm in the religion of Allah an the greatest protector of Islam. I bear witness that artainly you adviced sincerely in the way of Allah and His Apostle and your brother. You were the best brother in beneficence. Then may Allah curse the people who killed you and may Allah curse the people who oppressed you. And may Allah curse the people who considered the prohibited concerning you as lawful thus violating the sanctity of Islam. Then you even the best patient, fighter, aid, helper and the defending brother for his brother and the responder to the obedience of his Lord and desirous towards what others abstain from the abundant rewards and desirous towards what others abstain from the abundant rewards and beautiful praises and may Allah enjoin you with the grade of your forefathers in the Gardens of bliss. Surely He is the Praiseworthy, the Majestic… Then throw yourself on the holy grave and say: O Allah! I have presented myself for the visitation of Your representative, yearning for Your reward and hoping for You forgiveness and the abundance of Your favours. Then I beseech You that You bless Mohammad and his infallible progeny and for their sake augment my sustenance and settle my life and accept my visitation and forgive my sins and turn me back as a successful, salvaged, my prayers being accepted, better that the return of anyone from his visitors and those who intend (to visit) him By Your Mercy, O the Most Merciful |
اَللَّهُ أَكْبَرُ و بگو اللَّهُ أَكْبَرُ كَبِيراً وَ الْحَمْدُ لِلَّهِ كَثِيراً وَ سُبْحَانَ اللَّهِ بُكْرَةً وَ أَصِيلاً وَ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَ مَا |