Sunday, February 7, 2016

IMAM ALI (A.S.), THE CONQUEROR OF THE BATTLE OF ZAT-UL-SALASIL

Before the dawn of Islam in the Arabian Peninsula, the infidels were suffering from many social evils, like illiteracy, deep-rooted hatred resulting in killings travelling in generations, burying their daughters alive for the baseless shame of a daughter, jealousy etc.
Shaykh Tabrasi, Ali bin Ibrahim, Shaykh Tusi and many Shia and Sunni commentators have narrated from the Infallible Imam Jafar al-Sadiq (a.s.) and Ibn Abbas that twelve thousands mounted men of the Valley of Yabis co vented on oath to kill the Noble Messenger (s.a.w.a.s.) and the Commander of the Faithful Imam Ali (a.s.). Jibra’il descended and informed the Noble Messenger (s.a.w.a.s.) about the plot and ordered to send Abu baker bin Kahafa along with four thousand Muslims to fight the infidels.  When the Muslim army reached Yabis, the infidels said: We have nothing to do with you, go back but we will slay Muhammad and his brother Ali.” Abu Baker told the army about the superiority of the infidels and ordered them to retreat. The army replied: “You act contrary to the commands of the Prophet, fear Allah and fight with them.” But Abu Baker returned to Madinah. The Noble Prophet (s.a.w.a.s.) rebuked him for disobedience and cowardice and then informed the Muslims that he was divinely commanded to send Umar ibn Khattab with four thousand mounted men on this expedition. Umar ibn Khattab’s fortune was precisely the same as Abu Baker ibn Kahafa.
According to Shaykh Mufeed (r.a.), the Noble Messenger (s.a.w.a.s.) then sent the Commander of the Faithful Imam Ali (a.s.), and prayed: “O Lord! I have appointed one who is a fighter and never flees from the battle. So help him for the sake of my sanctity and make him victorious.”  Imam Ali (a.s.) made such forced marches through unusual routes that the men feared that their horse would be exhausted but Imam Ali (a.s.) encouraged his army saying that the Noble Prophet (s.a.w.a.s.) had commanded him victory. The infidels sent a group of two hundred men to inquire about their whereabouts and objectives. Imam Ali (a.s.) said: “I am Ali Ibn Abi Talib, the cousin and brother of the Prophet, and his messenger to summon you to testify to the divine Unity, and to the prophet hood of the Prophet; therefore embrace Islam and share the prosperity and adversity of the Muslims.” The infidels replied: “You are just the man we wanted to encounter; get ready for battle, and be assured we shall slay you and your army. Let the only treaty between us to meet tomorrow morning at breakfast time.” Imam Ali (a.s.) retorted: “Woe to you! Do you think you can frighten me with your superior numbers? I look to the aid of Allah, angels, and Muslims, and verily, there is no might or power, but the Almighty Allah.”
At earliest morning the Muslims performed prayers and Imam Ali (a.s.) attacked the infidels and utterly routed them. A daring youth came out and used filthy language for the Noble Messenger (s.a.w.a.s.). Imam Ali (a.s.) exchanged a few blows and sent him to Hell. Then Imam Ali (a.s.) asked for another contestant and his brother came out and was also sent to Hell by Imam Ali (a.s.). Then Imam Ali (a.s.) called for another contestant. The chief of the infidel’s army, Harith bin Makida who was considered to be equal to 500 men, came out and attacked Imam Ali (a.s.) but the Imam (a.s.) repelled his blow and gave him slash cutting him into two pieces. After him, his cousin Amr bin Fatak came out but was killed by Imam Ali (a.s.) in one blow. After that no one dared face the Lion of Allah (a.s.). Imam Ali (a.s.) tied the remaining men, women and children. That is why this battle is called “Zat ul Salasil” They all returned to Madinah. On the morning of the victory, Jibra’il descended and informed the Noble Prophet (s.a.w.a.s.) about Imam Ali (a.s.)’s victory. He (s.a.w.a.s.) mounted the pulpit and informed the Muslims about the victory and that only two Muslims were martyred in the battle. Later, he (s.a.w.a.s.) and the Muslims of Madinah went out several miles to meet Imam Ali (a.s.) and the victorious army. Imam Ali (a.s.) descended from the horse and the Noble Messenger (s.a.w.a.s.) kissed him between his eyes. The Noble Messenger (s.a.w.a.s.) Addressed to Imam Ali (a.s.): “Verily, were it not that I fear a community of followers will say of you, what the Christians affirm of I’sa, I would this declare some things in your praise, so that you would pass no company that would not gather dust on which you tread, for the blessings it confers.   According to Imam Jafar al-Sadiq (a.s.) the Muslims had never taken before such valuable spoils except Khyber On this occasion, Surah al-Adiyat was revealed.
    
Source used:
Imam reza.net, The Message by Ayatollah Jaffar Subhani,

 Restatement of history of Islam and Muslims by Sayyid Ali Asghar Razwy

Thursday, February 4, 2016

LIFE AFTER DEATH - PART ONE

No one knows the time of his or her death. Hence, it is imperative to think about it and start preparations right now. The signs of death appear and the man can feel it. It is the state when the mind and the senses start to become dull.
The Glorious Qur’an Surah Qa’f Ayah 19: “The agony of death will reach the human being as a matter of all truth and he (the dying man) will be told, “This is what you have been trying to run away from.” This is the moment the dying man has a last look at the world he is about to leave, his entire life flashes in front of his eyes, how he had wasted the time and failed to discharge his duties as prescribed by the Creator. Also Surah al-Waqi’ah Ayah 88 to 94: “(If a dying soul) is of those near to Allah, it will have rest, happiness, (in his grave) and a beautiful Paradise. If it is of the people of the right hand, it will be with the people of the right hand, living in peace and security. If it is of those who have rejected theTruth and have gone astray, its dwelling will be boiling water and the heat of Hellfire.”
The Commander of the Faithful Imam Ali (a.s.) says in Nahjul Balagha: “He shall remember the wealth which he had overlooked where it had come from, the consequences of having collected are now round his neck, haunting him, as he is about to leave it behind for those who will enjoy it, thus the pleasure will be for others while he bears the burden.”
The dying person’s sight and hearing becomes very sharp, he is able to see the angels and hear his family and friends around him but cannot show any reaction because he has lost the control of his temporal body and his soul takes over. The Glorious Qur’an says in Surah Qa’f Ayah 22: “(He will be told), “You were completely heedless of this day. We have removed the veil from your eyes and your vision will be sharp and strong.”
According to Bihar-ul-Anwar volume 6, the dying man will see the Noble Messenger (s.a.w.a.s.) and his Pure Progeny (a.s.). The Cursed Shaytan and his helpers will also be at hand trying their best to deprive him of his faith at the last minute. It is reported that the Noble Prophet (s.a.w.a.s.) was at the bedside of a young man who was at the death bed.  He (s.a.w.a.s.) told the young man to recite “there is no God but Allah” but he could not speak. He (s.a.w.a.s.) asked a woman sitting at the head of the man if she was his mother. She replied in affirmative. When asked if she was angry with the man, she replied that she did not speak with him for the past six years. He (s.a.w.a.s.) asked her to forgive him. When his mother forgave him then he could speak “La Ilaha Illallah”. He (s.a.w.a.s.) asked the man to tell what he was seeing. The man replied that he saw an ugly man was pressing his mouth and respiratory passage. He (s.a.w.a.s.) told him to recite”Ya Man Yaqbal al Yaseera wa Yafu Anil Kaseera, Iqbal Minni alyaseera wa Afu Anil Kaseera, Innaka Antal Ghafur ar Raheem.” “O One Who accepts little of good deeds while forgiving lot of sinning, do accept what is little of good deeds I have done and forgive a lot of my sins; surely You are the Forgiving, the most Merciful.” When the young man recited the supplication, he told the Prophet that the ugly man had gone and a man with glowing face was with him and the young man died. It is also reported in Mustadrak Wasa’il ash-Shia.
The Noble Prophet (s.a.w.a.s.) said: “One who gives an outfit to his Muslim brother, Allah will provide an outfit of Paradise, ease his dying moments and expand his grave.” Recitation of Surah al-Yaseen, Surah Saffa’at and Dua-e-Faraj also eases his pain.
Al-Kaf’ami quoted in Musbah that the Noble Prophet (s.a.w.a.s.) said that if one recites the following supplication ten times a day, 10,000 of his major transgressions will be forgiven by Allah, Who will ease his death pains, save the constriction of the grave, grant security from the horrors of the Day of Judgment, save from Shaytan and worries:
“Aadattu le kulle howlin La Ilaha Illallah, wa Le Klle Hammin wa Ghammin Masha Allah, wa le Kulle Ne’matin Alhamdullilah, wa le Kulle Rakha’in Shukru Lillah, wa le Kulle A’jubatin Subhanallah, wa le Kulle Zanbin Astaghfirullah, wa le Kulle Musibatin Inna Lillahe Wa Inna Ilaihe Ra’jeun, wa le Kulle Zaiqin Hasbi Allahu wa Nemal Wakil, wa le Kulle Qaza’in wa Qadarin Tawwakaltu Alllah, wa le Kulle Aduwin A’tasamtu Billah, wa le Kulle Ma’siyatin La Hawlu wa la Quwwata Illah Billah Al Ali al Azeem.”

Sources used:
The Glorious Qur’an

Manazil al-Akhira by Maulana Abbas al-Qummi (r.a.)

Monday, February 1, 2016

LIFE OF THIS WORLD IS A MIRAGE

The root word of “Dunya” is “Adn” which means “Low”. It is related to the word “Adna” meaning “Low place”. The feminine is “Dunya”. So “Dunya” is inferior compared to Hereafter. In the Glorious Qur’an, at many places Dunya has been referred to as temporary, short-lived, game or playful and it is compared to the Hereafter which is superior and permanent. Hereafter is full of happiness and comforts if man had a pious life fulfilling all responsibilities prescribed by Allah (s.w.t.) and practically demonstrated by the Noble Messenger (s.a.w.a.s.) and his Infallible Ahlul Bayt (a.s.).
The life of this world is a spring board and bridge for the Hereafter.
In the Glorious Qur’an, the concept of the worldly life as game or playful has been described at many places e.g. Surah al-An’am Ayah 32: “The worldly life is but useless amusement and sport (compared to) the life hereafter, which is far greater and is only for the pious. Will you not then understand?”
Also Surah Ale-Imran Ayah 185: “Every soul is destined to experience the agony of death. You (Muslims) will receive the recompense for your deeds on the Day of Judgment. To be saved from the fire and admitted to the Paradise is certainly a great triumph. The worldly life is no more than a deceitful possession.”
Similarly, Surah al-Nisa Ayah 77: “…..(Muhammad),Tell them, “The pleasures of the worldly life are trivial. The life hereafter is the best for the pious ones. You will not be treated the slightest bit unjustly.”
Surah al-Hadid Ayah 20 refers to it as: E’lamu Annamal Hayatad Dunya Laebun wa Lahwun wa Zeenatun wa Tafakhuru Bainakum wa Takasuru fil Amwale wal Aulad…” “You must know that the worldly life is only a game, a temporary attraction, a means of boastfulness among yourselves and a place for multiplying your wealth and children.”
It is an excellent way to describe the various stages of human life from the birth to the death. One scenario to elaborate and exemplify the Ayah may be described as; first stage is the “Laebun” or playfulness. A child is always involved in playing and nothing more. Next stage of “Lahwun” is that of a teen-ager who wants hero-worshipping and extreme sentiments of loving or hating. Next stage is puberty when the youth, boy or girl, is interested in beatification involving appearance or dressing, represented by the word “Zeenatun”. The stage of “Tafakhur” is the time-span between 25 to 45 years, when men or women having attained their objectives of life and financially stabilized now boast and brag about their achievements and status. The last phase of “Takasur” as mentioned in the Ayah represent the period when people are interested in multiplying their savings and increasing their race and arranging the marriages of their children or grand children. This phase may stretch from 45 to 60 or 65 years in varying environments and different cultures.
Another scenario may be exemplified as the life-span represented by a day; starting from dawn to dusk. The first stage of “Laebun” may be attributed to the childhood. Second stage of “Lahwun” may be similar to the mid-morning. The next stage of “Zeenatun” may be attributed to the time of “Zuhr”. The period between Zuhr and Asr may be similar to “Tafakhur”. The last stage of “Takasur” starts from the time of Asr to the time of Maghrib or dusk. Hence the time of a man’s sunset of his life is imminent which may come at any time thereafter in accordance with the Will of Allah (s.w.t.).

Sources used:
The Glorious Qur’an (English translation) by Ayatollah Agha H.M.M. Pooya Yazdi
The Glorious Qur’an (Urdu translation) – Tafseer-e-Namoona by Ayatollah Nasir Makarem Shirazi
The Glorious Qur’an (English translation) by Muhammad Sarwar

Hujjatul Islam Maulana Mukhtar Faezi (lecture)

Saturday, January 30, 2016

THE CONCEPT OF TAWASSUL AND SHAFA'AH IN ISLAM

Tawassul is derived from the word “Wasilah”. Wasilah means intermediary. Allah had sent 124,000 Prophets to guide the humanity. Was it possible for Allah to address individual human being? When Allah used the intermediary or Wasilah, it makes sense that human beings should retract the original path.
Tawassul is pursued in this world and Shafa’ah is sought on the Day of Judgment.
In Surah Yousuf, the Prophet Yousuf asked one of the two men who was being released from the prison to follow up his case with the king as stated in Surah Yousuf Ayah 42: “Yousuf asked the one, whom he knew would not be executed, to mention his case to his master.” Also, Prophet Yousuf’s brothers asked their father in Ayah 97-98: “Father, ask forgiveness for our sins; we have certainly sinned. Prophet Yaqub said: “I shall ask my Lord to forgive you; He is All-forgiving and All-merciful.” Similarly, in Surah al-A’raf Ayah 134 Bani Isra’il used the Wasila of Prophet Musa when they said: “Pray for us to your Lord through your covenant with Him.” Allah Himself is asking the people to use the Wasilah of the Noble Messenger (s.a.w.a.s.) in Surah al-Nisa Ayah 64: “If they ever do injustice to themselves and come to you (Muhammad) asking for Allah’s forgiveness and if the Messenger (s.a.w.a.s.) also were to ask Allah to forgive them, they would certainly find Allah All-forgiving and All-merciful.” In Surah al-Ma’idah Ayah 35, Allah is clearly asking people to find the Wasilah: “Believers, have fear of Allah. Find the means to reach Him and strive hard for His cause so that you may have everlasting happiness.”
Some people say that even if the Wasilah of the Noble Messenger (s.a.w.a.s.) is accepted while he was alive now he is dead, how can he help after his death? The Noble Messenger (s.a.w.a.s.) died in the path of Islam and according to the Glorious Qur’an whoever dies in the path of Islam is a Martyr and all Martyrs are alive. According to the Sahih Tirmizi and the Sahih of Ibne Maja there was a man called Al-Habbar bin Aswad who was already condemned by the Noble Messenger (s.a.w.a.s.). When he came to the Noble Messenger (s.a.w.a.s.) after the revelation of Ayah 64 of Surah al-Nisa and sought forgiveness from the Messenger of Islam, he was forgiven by the Messenger. The companion Usman bin Hunaif reports that during the life time of the Noble Messenger, a blind man came to him and said that he had no one to take care of him and requested him to pray to Allah to return his eye-sight. The Noble Messenger told him to recite two rakat salaat and pray to Allah in the name of His Prophet. The man regained his eye-sight through his Wasilah. After the death of the Noble Messenger (s.a.w.a.s.) another man came to him saying that he went to the third caliph for assistance but did not get it. Usman bin Hunaif said that he remembered the case of the blind man; hence he told him to go to the grave of the Noble Messenger (s.a.w.a.s.) and perform 2 rakat salaat and pray to Allah seeking the Wasilah of the Prophet. The man complied and subsequently went to the third caliph again and was helped by him! According to the Imam Ahmad ibn Hanbal who narrated that the Noble Messenger (s.a.w.a.s.) told him that even after his death he will continue to listen to the salaam sent by the Muslims. That is the reason that all Muslims offer their salaams in their salaat. There are traditions which say that the Noble Messenger (s.a.w.a.s.) had said that even after his death, the deeds of the Muslims reach him.
As for the Shafa’ah or intercession, there are 17 Ayahs which negates any Shafa’ah which relates to the idols. But there are 10 Ayahs which express conditional Shafa’ah. The final decision rests with All-Mighty Allah without Whose consent there will not be any Shafa’ah as stated in Ayatul Kursi in Surah al-Baqarah Ayah 255: “No one can intercede with Him for others except by His permission.”  Surah Maryam Ayah 87: “…no one will benefit from the intercession except those who establish a covenant with the Beneficent before they die.” Imamate is a covenant. In Surah Baqarah Ayah 124, when Prophet Ibrahim asked for the title of Imamate for his descendants, the Ayah says that this covenant is not granted to the unjust-“Qala La Yanalu Ahdiz Za’limeen”. Surah Ta’Ha Ayah 109: “On that day no one’s intercession will be of any benefit unless he has received permission from the Beneficent and whose word is acceptable to Him.”
Hence, the Noble Messenger (s.a.w.a.s.) and the Infallible Imams (a.s.) of his (s.a.w.a.s.) Progeny will intercede on the Day of Judgment. During the Period of Barzaq, the individual’s deeds will be responsible for their status in the grave.

However, the people who neglected their salaat, people who gave false witness, the unjust rulers and the people who oppressed the orphans will not enjoy the intercession on the Day of Judgment.

Wednesday, January 27, 2016

INFALLIBILITY OF THE PROPHETS AND THE IMAMS

Infallibility does not mean a person cannot sin or he is incapable of sinning. Infallible means they can sin but do not sin. It is the fundamental ingredient of Shia faith that all the Prophets and the divinely appointed Imams were infallible.
Generally people get distracted and say that Prophet Adam committed a sin when he disobeyed Allah and ate from the tree in the Paradise when Allah had advised him not to go near the tree. This act of Prophet Adam was not a sin because; in the Paradise there was no Shariya, secondly Allah’s orders are of two types; one is recommended command and the other is prohibitive command. Prohibitive commands are regulated by the shariyah. So Prophet Adam’s act was not prohibitive hence it was not a sin. Moreover, Allah planned the creation of Prophet Adam as a khalifa. Will he create His khalifah who will commit sin? As for his supplication using the word ”Ighfirli” the word is not always used for forgiveness but another usage is for protection because the Shaytan swear by Allah and advised him to eat from the tree, hence Prophet Adam believed him. After the warning from Allah he sought His protection from Shaytan. Similarly, Prophet Musa (a.s.) tried to save his Shia from his enemy and as he pushed the man he fell down and died. It was not a culpable homicide after planning to kill anyone.
On the same lines, the people who do not believe in the infallibility of Prophets and the Imams put forward an Ayah 1 to 3 of Surah al-Fath which says: “We have granted to you, (Muhammad), a manifest victory so that Allah will redeem the sins (which the pagans think you have committed against them) in the past or (you will commit) in the future. He will complete His favors to you, guide you to the right path, and grant you a majestic triumph.” The victory here refers to the “Treaty at Hudaybia”. There is no link between the victory and the alleged forgiveness of the Infallible Prophet (s.a.w.a.s.). Here “Istighfar” means the protection granted against all the evils intended against him, in the past as well as in future. Purity of the Noble Messenger (s.a.w.a.s.) and his Infallible Progeny was guaranteed in the Ayah of Purity, Surah al-Ah’zab Ayah 33 which reads as: “Verily, Allah intends but to keep off from you (every kind of) of uncleanness O the People of the House, and to purify you (with) a through purification.” When this Ayah was revealed, the Noble Messenger (s.a.w.a.s.) had gathered Imam Ali (a.s.), Sayyida Fatima Zahra (s.a.), Imam Hasan (a.s.) and Imam Husayn (a.s.) under his Cloak as narrated in Hadees-e-Kisa.
Similarly, Allah does not command His creatures to obey the sinful leaders as evident from Surah al-Nisa Ayah 59 says: “Believers, obey Allah, His Messenger and the “Ulil Amr” – qualified leader.” On the other hand Allah says in Surah Insan Ayah 24: “So wait patiently for the Command of your Lord and do not yield to any sinful or disbelieving person among them (people).” It naturally concludes that the “Ulil Amr” should be sinless or infallible person.  In my article “Who is Ulil Amr” it has been discussed thoroughly that Imam Ali (a.s.) is the “Ulil Amr”
Lastly, at the time of his demise, the Noble Messenger (s.a.w.a.s.) reminded the Muslims about the Glorious Qur’an and his Pure Progeny (a.s.) called Hadees-e-Thaqalayn” saying: “I am leaving behind two precious things; the Book of Allah and my Ahlul Bayt . So long as you uphold both of them, you will never be mislead after me.” Although, in a few books it was reported that the phrase used was “the Book of Allah and my Sunnah” but few Sunni scholars have denied the integrity of the narrators.
A man asked Imam Ali, Zain al-Abidin (a.s.); “How can we follow you because you cannot commit any sin?” the Imam replied: “We can commit sins but will not do it.” The Imam asked him: “Go naked on the road can you do it?” he replied: “No” Imam asked: “Why not?” The man replied: “People are watching” The Imam replied: “We Ahlul Bayt also do not commit sins because Allah is watching us.”
The greatest argument about the infallibility has been provided by Shaytan in Surah al-Hijr Ayah 39 to 40: Iblis said: “Lord, because you have caused me to go stray, I shall make earthly things attractive to the people and mislead all of them except Your sincere servants.” Shaytan was fully aware of the infallible personalities.

Sources used:
The Glorious Qur’an (English Translation) by Ayatollah Agha H.M.M.Pooya

The Glorious Qur’an (English Translation) by Muhammad Sarwar

Saturday, January 23, 2016

WHO ARE FIRMLY ROOTED IN KNOWLEDGE?

Surah ale-Imran Ayah 7: “It is Allah Who has revealed the Book to you in which some Ayahs are clear (and decisive) statements (which accept no interpretation) and these are the fundamental ideas of the Book, while other Ayahs may have several possibilities (or ambiguous). Those whose hearts are perverse follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows it’s true (hidden) interpretation except Allah, and those who have firm roots in knowledge say, “We believe in it. All its Ayahs are from our Lord.” No one can grasp this fact except the people of reason.”
Similarly, the phrase “Rasikhoona Fil Ilm is used is Surah al-Nisa Ayah 162: “But the well-rooted in knowledge among them and the believers (who) believe in what has been sent down to you and what has been sent down before you, and the establishers of prayer, and the givers of poor-rate, and the believers in Allah and the Last Day (of Judgment); These (it is whom) soon We will give a great recompense.”
The special people referred to in the above Ayah are the one who are called “Rasikhoona Fil Ilm”. That knowledge was provided by Allah Himself. They are the Seal of Prophets (s.a.w.a.s.) and his Infallible Progeny (a.s.)
Throughout the Glorious Qur’an, there are “Muh’kam” or Explicit or clear Ayahs which does not need further explanations. There are some “Mutasha’behat” or Implicit or ambiguous Ayahs which may carry many meanings e.g.  Surah al-Fath Ayah 10: “….The hands of Allah are above their hands….” Also in Surah Rahman Ayah 27: “Only the face of your Glorious and Gracious Lord will remain forever. Allah does not have a material body or face.
As a general rule, the “Mutashabah” Ayahs may be studied in the light of the “Muhkam” Ayahs. In some cases some Ayahs may be “Mutashbah” to one person while it may not be “Mutashbah” to others.
The Noble Messenger (s.a.w.a.s.) had said: “I am the city of knowledge and Ali is its gateway”. He (s.a.w.a.s.) further introduced the other members of the “Rasikhoona Fil Ilm” at the time of his departure from this world, saying:
                “I leave behind me Two very important things: the Book of Allah (the Glorious                             Qur’an) and my (divinely chosen) descendants (Ahlul Bayt), should you be attached to                 these Two, never, never, shall you get astray after me, These Two (the Glorious Book)                 and the descendants (the Ahlul Bayt) shall never be separated from each other, until                   they meet me at the Spring of Kauthar.”
Because of this deep and through knowledge, the Commander of the Faithful, Imam Ali (a.s.) had said: “Ask me, ask me, before you lose me.” It is important to note here that Imam Ali (a.s.) did not say “when I am dead”. In the history of mankind, Imam Ali (a.s.) was the only and unique personality who had thrown this challenge. No one after him has ever dared to throw such open challenge.

Sources used:
Translation of the Glorious Qur’an (English) by Ayatullah Agha H.M.M. Pooya Yazdi

Translation of the Glorious Qur’an (Urdu) – Tafsir-e-Namoona by Ayatullah Nasir Makarem Shirazi

Tuesday, January 19, 2016

SIMILARITIES BETWEEN PROPHET IBRAHIM (A.S.) AND THE NOBLE MESSENGER (S.A.W.A.S.)

There are many similarities between Prophet Ibrahim (a.s.) and the Noble Messenger (s.a.w.a.s.). But in this short space, we shall restrict ourselves to four areas of similarities; Imamat, boat of salvation, Shias, and Sacrifice.
IMAMAT: Surah al-Baqarah Ayah 124: “When his Lord tested Ibrahim’s faith (by His words) and he satisfied the test, He said, “I am appointing you as the leader (Imam) of mankind.” Ibrahim asked, “Will this leadership also continue through my descendants?” The Lord replied, “The unjust do not have the right to exercise My authority.”
This Ayah stresses that all Divinely appointed leaders (Imams) shall be Infallible as committing any errors or sin is unjust. Prophet Ibrahim (a.s.)’s trials include his struggle against Nimrud who threw him in a mammoth fire. Hazrat Ibrahim was given a child when his wife Hazrat Hajirah was 78 years old. He was commanded to go to Hejaz (present day Makkah), take his family there and leave them at that place and return. This is mentioned in Surah Ibrahim Ayah 37: “Lord, I have settled some of my offspring in a barren valley near Your Sacred House so that they could be steadfast in prayer. Lord, fill the hearts of the people with love for them and produce fruits (sympathy of hearts) for their sustenance so that they may give thanks.” Prophet Ibrahim (a.s.)’s prayer was accepted in that the love for the Progeny of the Noble Messenger (s.a.w.a.s.) has filled the hearts of millions of Muslims and non-Muslims alike!
The Noble Messenger (s.a.w.a.s.)’s Imamate is confirmed by Surah al-Israh Ayah 71: “On the day when We call every nation with their leader (Imam)….). Further, the Infallibility of the Noble Messenger (s.a.w.a.s.) and his Progeny was confirmed by the Ayah of Purity Surah al-Ahzab Ayah 33: “O People of the house, Allah wants to keep off from you all kinds of uncleanness and to purify you thoroughly.” In numerous traditions, the Noble Messenger (s.a.w.a.s.) had stated that there will be twelve Imams after him, the first is Imam Ali (a.s.) and the last will be Imam Mahdi (a.t.f.)
BOAT OF SALVATION: Prophet Ibrahim (a.s.) was the descendant of Prophet Nuh (a.s.) and the people who boarded his boat were saved by the astronomical flood in which the then human race was drowned. Similarly, there are traditions narrated by Abu Dharr Ghifari, Ibn Abbas, Abdullah ibn Zubair, Abu Saeed and Anas bin Malik that the Noble Messenger (s.a.w.a.s.) said; “Behold! My Ahlul Bayt is like the Ark of Noah. Whoever embarked on it was saved, and whoever turned away from it was perished.” (Al-Sunnah.wordpress.com)
SHIAS: Shia means the followers. Surah al-Sa’fa’t Ayah 83: “Inna Min Shiate laIbrahim” “Ibrahim was one of his (Nuh)’ followers.” Similarly, the word Shia meaning followers, is used in the Glorious Qur’an relating to “Ululazm Prophets” Surah al-Qasas Ayah 15: “He (Musa) entered the city without the knowledge of its inhabitants and found two men fighting each other. One was his follower (Shia) and the other his enemy. His follower (Shia) asked him for help against his enemies. Musa struck his enemy to death….”

SACRIFICE: Prophet Ibrahim (a.s.) sacrifices started with his opposition to the idol-worshippers of his time resulting in his throwing in the astronomical fire, which was turned into a garden by the Command of Allah. As stated above, he left his infant baby (Isma’il) and wife alone near Ka’ba. Then he was commanded by Allah (s.w.t.) to sacrifice Isma’il to which he complied and Allah replaced a goat for Isma’il. Similarly, the Noble Messenger (s.a.w.a.s.) sacrificed not only his own life but also the lives of his Progeny as every Infallible Imam was martyred either by sword or poison for their efforts to save and consolidate Islam. The tragedy at Karbala, where the King of Martyrs, the grandson of the Noble Prophet (s.a.w.a.s.), Imam Husayn (a.s.) alogwith a band of warriors of Islam, were deprived water and food for 3 days, and were mercilessly butchered not by any non-Muslim but by the hypocrite Muslims. Then the so called Muslims looted the belongings and set on fire their dwellings. The daughters of the Noble Prophet (s.a.w.a.s.) were deprived of their head-covers, imprisoned like ordinary people, made to travel on camels without seats, from Karbala to Kufa then to Damascus.