HAZRAT ABU TALIB (A.S.) IN THE LIGHT OF HIS POETIC WORKS

Hazrat Abu Talib (a.s.), the “Mohsin-e-Islam”, like the “Momin of Yasin” did not disclose his faith to safeguard and protect the Noble Messenger of Islam. But the enemies of Islam and the Commander of the Faithful, Imam Ali (a.s.) conspired to question his faith. It is sufficient to say that Allah shall not “Own” the deeds of a non-Muslim. In Surah al-Zuha Ayah 6, Allah clearly says: “Did He not find you as an orphan and give you shelter?”

Following are some of his verses clearly reflect his faith: 

Distinguished personalities should be aware that Muhammad is a Prophet like Musa (Moses) and Masih (Messiah) the son of Maryam (Mary).

He has brought to us celestial radiance similar to that of these two. Each of them guides people and keeps them away from sins through the command of Allah. (Mustadrak al-Hakim Beirut volume 2 page 623)

Don’t you know that we consider Muhammad an apostle (of Allah) like Musa (ibn Imran) and read about him in the earlier scriptures?

The people love him and it is not unfair to love someone, the love of whom Allah has in people’s hearts. (Ibn Abil Hadid Sharah Nahjul Balagha volume 14 page 72, Tarikh ibn Kathir volume 1 page 42)

Allah has exalted Prophet Muhammad. So, the most exalted one of the creation of Allah is Ahmad. He (Allah) has derived a name from His name so as to exalt him. So, the owner of the Throne is the Praised one (Mahmud) and he is the highly Praised (Muhammad). (Ibn Abil Hadid Sharah Nahjul Balagha volume 14 page 78, Tarikh Ibn Asakir volume 1 page 266, Tarikh al-Khamis volume 1 page 254)

By Allah! The enemies will never harm you so long as I am alive. So, fear not, and execute what has been entrusted to you. Be glad and let your eyes be at rest. You invited me to your creed and I knew that you are my well- wisher and you are indeed trustworthy in your invitation.

And I knew well that the religion of Muhammad is the best of all religions that exist. (Diwan-e-Abi Talib page 12, Khazana al-Adab al-Baghdadi volume 1 page 261, Tarikh Ibn Kathir volume 3 page 42, Ibn Abil Hadid Sharah Nahjul Balagha p 55)

O Witness of Allah! Bear witness that I believe in the religion of Prophet Ahmad. (Bear witness that) if anyone deviates from the religion, I will remain with the guided. (Divan Abi Talib page 75, Ibn Abil Hadid, Shrah Nahjul Balagha v 14 p 78)

O my kinsmen! Be his friends and supporters of his party. By Allah! Whoever follows him becomes prosperous. If death would delay, I would have warded off all the dangers that come up against him. (Tarikh al-Khamis, Beirut volume 1 page 300-301, Sirah al-Halabi, Egypt volume 1 page 391)

A Sunni scholar, Allama Shahristani (author of Al Milal Wal Nihal) reports that while Prophet Muhammad (s.a.w.a.s.) was still an infant, there was a severe drought in Makkah, Hazrat Abu Talib (a.s.) took the infant Muhammad (s.a.w.a.s.) in his arms, brought him near the Ka’ba and raised him upwards three times and each time beseeched: “O Lord! By the sake of this child, send down the blessed rains upon us.” It was not very long before it rained intensely. Allama Shahristani writes that referring this incident, Hazrat Abu Talib (a.s.) wrote the following verses:

                “He is a luminous-faced one and it is for him that the clouds poured down rain he is the                        shelter of the orphans and the protector of the widows. Those from the Bani Hashem who                    face destruction seek refuge in him and it is by means of him that they find themselves                        receiving bounties and favors. He is that balance of justice that never violates (even) one                      grain of barley and he is a correct measure whose weight and measurement are not to be                      feared for error.”

Sources used:

Shia Rebuts by Allama Sayyid Rida Hussain Nasab

180 Questions about Islam by Ayatullah Naser Makarem Shirazi

TRANQUILLED OR SERENE SOUL

Surah al-Fajr Ayah 27 to 30 says: “Ya Aiyyatuhan Nafsul Mut’ma’innah Irjei’ ila Rabbeke Ra’ziatan Mar’ziyyah Fadkhuli Fi Ibadi Wadkhuli Jannati.” “O Serene (tranquilled) soul, return to your Lord well pleased with Him and He will be pleased with you. Enter among My servants into My Paradise.”

The nature of soul (spirit) has not been disclosed to the people as stated in Suarh al-Isra’ Ayah 85: “They ask you about the soul (spirit). Say, “The soul (spirit) comes by the Command of my Lord. You have been given very little knowledge.”

When human soul was in the abstract state, it was in protection of Allah, the Creator. When it entered the human body, it was imprisoned and at this stage it is called “Nafs”. Before it was attached to the body, it had no desires or other material needs. The Nafs attains the knowledge of environment slowly, and being unaware of the knowledge of reality, he gets away from the Origin (Allah). On attaining adult-hood, it confronts his Creator, as stated in Surah al-Nahl Ayah 4: “He created the human being from a drop of fluid but the human being openly disputes His Word.” The distinction of soul from the body is amply explained while explaining the “Life of Martyrs” in Surah al-Baqarah Ayah 154: “Do not consider those who are slain for the cause of Allah to be dead. They are alive but you are unaware of them.” Similarly, the memory is also a manifestation of the soul.

There are four states of “Nafs”; Ammarah, Lawwamah, Mulhimah, and Mut’ma’innah.

Nafs-e-Ammarah commands us to commit sins disobeying the Creator. Imam Ali (a.s.) said: “The restraining of the Nafs is the greatest war!”

Nafs-e-Lawwamah criticizes the person when he commits a sin.

Mulhimah is the state of the Nafs when it receives inspiration from Allah.

Mut’ma’innah is the highest state of certainty and tranquility and should be the goal of every pious person.

To achieve something, we have to work hard as stated in Surah al-Najm Ayah39 and 40: “Certainly, no man can achieve anything without hard labor. He will certainly see the result of his labor.” Similarly, Surah al-Baqarah Ayah 286 enhances the concept: “Allah does not impose on any soul a responsibility beyond its ability. Every soul receives whatever it gains and is liable for whatever it does.”

How to strive towards the state of Nafs-e-Mut’ma’innah:

Man has no control over anything, as highlighted in Surah al-Yaseen Ayah83: “All Glory belongs to the One in whose hands are the control of all things.”One should control his tongue, eyes, and ears. Strive and work towards begging for Mercy of Allah to know one’s self, which in turn leads him to Allah. The Infallible Imam Ali (a.s.) said: “When Allah bestows His Mercy upon a man, he will identify himself.” When man strives towards Mulhimah, then Allah grants serenity as in Surah al-Fath Ayah 4: “It is Allah who has given confidence to the hearts of the believers to increase and strengthen their faith.”The believer should have confidence that when any hardship befalls him, it is recorded in the Book as stated in Surah al-Hadid Ayah 22: “Whatever hardships you face on earth and in your souls are written in the Book (Knowledge of Allah, His prophets and their successors).” When he is in a state of Mulhimah, he enjoys  peace of mind and does not worry about his sustenance as mentioned in Surah al-Za’riyat Ayah 58: “It is Allah Who is the Sustainer and the Lord of invincible strength.”We should stop talking and praising ourselves, keep away from pride and know that man owns nothing but Allah owns everything and knows everything. Do not depend on your worldly resources as they can be lost in no time. Know that as soul is in every part of human body but cannot be seen, similarly, Allah is Omnipresent; present everywhere but cannot be seen. No place is devoid of Him. Study the Unity of Allah and strengthen your faith on His Unity. Do not worry about the sustenance in future. Surah al-Hud Ayah 6 says: “There is no living creature on earth that does not receive sustenance from Allah. He knows his dwelling and resting place. Everything is recorded in the Glorious Book.” Always remember Allah, wherever you are as stressed  in Suarh Ale Imran Ayah 191: “It is these who speak of Allah while standing, sitting, or resting on their sides and who think about the creation of the heavens and the earth and say: “Lord, you have not created all this without  reason. Glory is to you. Lord, save us from the torment of the fire.”

The Infallible Imam Jafar al-Sadiq (a.s.) said: “When the Angel of Death approaches a believer (enjoying Nafse-Mut’ma’innah) , he consoles him like a father and asks him to look up and he sees the sacred faces of Ahlal Bayt (a.s.) and the Ayah 27 to 30 of Surah al-Fajr echoes in his ears!

                Condensed from “Nafse Mutmaina” by Ayatullah Shaheed Abdul Husayn Dasteghaib

ISLAMIC ETIQUETTE OF EATING AND DRINKING

The Gateway of knowledge, the Infallible Imam Ali (a.s.) told his son, the Infallible Imam Hasan al-Mujtaba (a.s.) that whoever follows the following four traits will be healthy:

                Do not sit for food (in order to eat) unless you are hungry.

                And, do not leave the (table of) food but you still have an appetite for it.

                Chew (your food in your mouth) well.

                And, before going to bed at night, go to wash room to ease nature.

The cardinal principles of Islamic etiquette are based on the principles of “Respect and thankfulness for whatever Allah has provided avoiding any kind of waste and extravagance, respect for the feeling of the guests or others present, eschewing anything which is repellent and repulsive and avoiding all that is unhygienic and incompatible with Muslim conduct.”  

There are certain acts that are encouraged when taking a meal:

                Take off your shoes before eating.

                Wash hands before and after taking a meal.       

                Treat the bread with respect.

                Eat with your right hand and say “Bismillah” before taking any dish of food.

                Take small portions and eat with three or more fingers.

                Eat what is in front of you.

                Do not cut bread with knife.

                One should eat slowly and chew each morsel thoroughly.

                After finishing the meals, one should praise and thank Allah, by saying “Al Hamdulillah”

                One should collect and eat the particles of food scattered around the dining cloth or mat.

                If any fruits are taken after meals, it should be thoroughly cleaned.

                Rinse our mouth three times with water after finishing the meal.

Manners of drinking water:

                One should say “Bismillah” before drinking water, and say “Alhamdulillah” after drinking.

                One should drink water slowly. During the day time, drink water while standing.

                One should drink water when thirsty and should remember Imam Husayn (a.s.) and his                         Ahlal-Bayt and curse their murderers.

Acts that are discouraged during taking a meal:

                Do not eat when not hungry.

                Do not over-eat as this leads to spiritual hardness of heart, does not listen to advice or good                 counsel, leads to laziness and lethargy.

                Do not eat food when it is very hot. Do no blow on food to cool it down.

                Do not look at other people while eating.

                Do not throw away any fruit before one has fully eaten it.

                Do not peel-off the skin of fruits that are normally eaten with skin.

                The Infallible Imam Musa al-Kazim (a.s.) said: “Eat in moderation to have strong bodies.”

Sources used:

Simplified laws for young adults by Ayatullah Gulpayagani, Ethical Discourses by Ayatullah Makarem Shirazi,

Islamic laws.com, Tib al-Nabiy, Makaram al-Akhlaq, Al-Wasa’il, Al-Khisal 

IMAM ALI (A.S.), THE FIRST TESTIFIER OF THE MESSENGER OF ISLAM

Surah al-Zumur, Ayah 33 says: “Wallazi Ja’a Bissidqe Wa Saddaqa Behi U’la’ika Humul Muttaqoon.” “And he who brings the truth and he who testifies it-These are they that are the pious ones.”

By the phrase “he who brought the truth” is meant the Noble Messenger (s.a.w.a.s.) of Islam and it is the most undeniable fact of Islamic history that the first to testify and believe among the males was Ali ibne Abi Talib (a.s.)

The prominent narrator Ibne Abbas says, when on the night of Ascension (Me’raj) the Noble Messenger (s.a.w.a.s.) visited the Kingdom of God in the heavens, God told him (s.a.w.a.s.): “Go on and inform your people on earth what you have seen in the Heavens”, to which the Noble Messenger (s.a.w.a.s.) submitted : “Who would vouch my statement O Lord?” The reply came: “Ali would do it.”

The Noble Messenger (s.a.w.a.s.) said: “There are three Truthful ones – (1) Ezkhiel the “Momin-e-Ale Firaun, (2) Habib Najjar, the Momine-Aale-Yaseen, (3) and Ali ibne Abi Talib who is Siddiqul-Akbar, (i.e., the Greatest of the Truthful ones). There is no expedition of any battles which Islam was forced to fight when (Imam) Ali was not placed at its command.”

Once, the Noble Messenger (s.a.w.a.s.) asked the audience, “Who among you would relate to me the distinguishing points of excellence of my cousin Ali?” Ammar-e-Yasir stood up and said, “I shall do it.”He recited this Ayah.

The Commander of the Faithful, Imam Ali (a.s.) also said, “I am the Siddiqul Akbar – The Greatest Truthful and the Faruqul Azam, The Great Distinguisher between right and wrong – and none shall claim these titles besides me save a liar.”

Tabrasi in his book “Majma-ul-Bayaan” and Abul Futuh Razi in his book “Ruhul Jinan” have narrated the same meaning through the Infallible Imams (a.s.). Similarly, our Sunni brothers had narrated through Abu Hurairah in “Manaqib” of Ibne Mughazili, in Kifayatul Talib by Allama Ganji, in Tafsi by Qartabi, in “Darul Manshur by Allama Suyuti, Hafiz ibne Marduya, and Tafsir Dure Mansoor (volume 6, page 328 line 24 printed in Egypt)

Let us comprehend the status of the Noble Messenger (s.a.w.a.s.) as mentioned in Surah al-Jumah Ayah 1, which mentions the “Asma’al Husna” the Attributes of Allah and correlate with the duties of the Noble Messenger (s.a.w.a.s.) in Ayah 2.

Ayah 1: “All that is in the heavens and the earth glorifies Allah, the King, al-Quddus, the Majestic and the All-Wise.” Ayah 2: “It is He who has sent to the illiterate (people without a heavenly book) a messenger from among their own people to recite to them His revelations and purify them. He will teach the Book to them and wisdom, even though before this they had been in plain error.”

“King” in Ayah 1 relates to “revelations” in Ayah 2.

“Al-Quddus” in Ayah 1 relates to “purify” in Ayah2

“Majestic” in Ayah 1 relates to “Book” in Ayah 2

“All-Wise” in Ayah 1 relates to “wisdom” in Ayah 2
Similarly, in Surah al-Ra'd Ayah 43, which reads, "(Muhammad), the unbelievers say, "You are not a Messenger."Say, "Allah and those who have the knowledge of the Book are sufficient witness (to my Prophet-hood)."
Abu Saeed Khidri asked the Noble Messenger in whose honor this Ayah was revealed. He (s.a.w.a.s.) said: "This was revealed favoring my brother Ali ibne Abu Talib." (al-Mizan volume 11 page 427)

Sources used:

The Glorious Qur’an English Translation by S.V.Mir Ahmed Ali & Ayatullah Agha H.M.M. Pooya Yazdi

The Glorious Qur’an Urdu Translation by Sayyid Farman Ali

An Enlightening Commentary into the Light of the Holy Qur’an

IMAM ALI (A.S.)'S DISPENSING OF JUSTICE AGAINST THE CRUELTY OF A SLAVE GIRL

According to the traditions reported by Yaqoob-e-Kulaini, Shaikh Saduq and Sahih Bukhari on the authority of the Infallible Imam Ja’far al-Sadiq (a.s.) that during the period of the second caliph, a slave girl was brought to him on the charge of disloyalty to her master. Her story was narrated as follows:

A man had given shelter to a slave girl and he used to go out of country for some time. Once, as he was going out again, he gave the slave girl in his wife’s care. In his absence, the slave girl became mature and became very beautiful.  The wife of the man with the intention that her husband may not marry this slave girl got her intoxicated and with the help of her neighboring woman, damaged her virginity.

When the man returned from the trip abroad, asked about the slave girl. The wife innocently said that she had eloped with a young man. The man searched and found the slave girl and brought her to the caliph. The caliph seeing the complexity of the case, requested the Commander of the Faithful Imam Ali (a.s.) to pursue the case.

Imam Ali (a.s.) sent for the man, his wife, the slave girl and witnesses if any. The man and his wife gave the same statement as previously given to the caliph. Imam Ali (a.s.) called the first witness and unsheathed his sword and said: “Do you know that I am Ali Ibn Abi Talib? Tell me the truth, the truth and nothing but the truth.” The woman was very clever and gave the false evidence as given earlier. Imam Ali (a.s.) ordered her to be kept in confinement, separate from other witnesses. He (a.s.) called the second witness and said to her: “Do you see this sword? If you do not tell the truth, I shall behead you with this sword. And remember the woman who has just gone out told me the truth, and therefore I have given her pardon. If you tell me the true story, the same you shall get”. Hearing this, the second woman related the true story of the case out of fear for her life.

Having heard the true story from the second witness, Imam Ali (a.s.) said: “After the Prophet Daniel (Da’nyal), I am the first man who has forced different statements from two witnesses.” He (a.s.) ordered punishment to the wife of the man and ordered him to divorce his wife and marry the innocent girl. When his orders were carried out, he paid the dowry of the girl from his own pocket. He also fined the four women witnesses One Hundred Dirham each, and gave the whole amount of penalty to the slave girl.

After this strange but righteous judgment was passed, the second caliph besought the favor of Imam Ali (a.s.) of telling the story of Prophet Daniel (Da’niyal). Imam Ali (a.s.) told the following story:

Prophet Daniel was an orphan who had lost both his parents. At that time the ruler was one from Bani Israel and had two judges (Qazis) among his courtiers. Both these judges (Qazis) used to visit the king along with a very pious and Godly man. Once, the king wanted to send a trust worthy person abroad for an assignment and sought their advice in the selection. They advised the king to send the pious man on that assignment. The pious man specifically asked the two judges (Qazis) to take care of his wife with virtue in his absence. His wife was a pretty, beautiful and pious woman. Thereafter, the two judges (Qazis) visited the house and saw the beautiful woman and madly felt in love with her. When the two judges expressed their carnal desire, the pious woman flatly refused their plea for sin. Thereupon the two judges (Qazis) threatened to complain against her to the king that she had committed adultery and would result in her stoning to death. She replied that they may say whatever they want but she will never consent to the sin.

The wicked judges (Qazis) complained to the king falsely alleging that she had committed adultery. The king was surprised to hear it but deferred the decision for three days. The king discussed the matter with the Vazir and he too was surprised.

On the third day, the Vazir was passing through a lane where the Prophet Daniel was playing with other children. The Vazir stopped and listened. Prophet Daniel said to the other children to stage the drama of the wife of the pious man and the judges (Qazis). The Prophet Daniel became the judge and asked other children to present the case. On hearing the allegation of adultery, he asked the witnesses: “Where and when and on which day and at what time the crime occurred?” Naturally, the witnesses gave different answers and the truth was revealed.

The Vazir reported the whole drama to the king who decided the case accordingly.

                Source used: Wafi volume 9, page 161, Manaqib volume 7, page 193, Turuq-e-Hikma page 60

RIJS IN SURAH AL-AH'ZAB IN THE GLORIOUS QUR'AN AND PURIFICATION OF AHLUL BAYT (A.S.)

The word “Rijs” have been used 10 times in the Glorious Qur’an. In Surah al-Ahz’aab Ayah 33, this word is used in connection with the Historical Ayah of Tat’heer or Purity as:

Innama Ureedullahu Leyuzheba  Ankamurrijsa Ahlal Bayte wa Yutahherakum Tatheera.

O People of the House, Allah wants to remove all kinds of uncleanliness from you and to purify you thoroughly.

The word Rijs stands for and include abomination, impurity, anything greatly disliked abhorred, intense aversion or loathing, detestation, vile and shameful condition.

 Ayah 30 to34 are as follows:

                “O Wives of the Prophet! If anyone among you commits evident indecency, her torment will be double.  You are not other women. If you have fear of Allah, do not be tender in your speech lest people whose hearts are sick may lust after you. Speak to people in a normal manner. You must stay in your homes and do not display yourselves after the manner of the (pre-Islamic) age of darkness. Be steadfast in your prayer, pay the righteous tax, and obey Allah and His Messenger.  O People of the house, Allah wants to keep away all kinds of uncleanness from you and to purify you thoroughly. Wives of the Prophet, remember the revelation s of Allah and words of wisdom that are recited in your homes. Allah is Most Kind and All-Aware.”

In Suarh al-Sa’ffa’t Ayah 82, Allah says: “His Command, when He wants anything, is only to say it: Be, so it is” In Ayah al-Tat’heer, we find that Allah desires the purification of a group of individuals and keep the rijs or any type of impurity away from them. So, if Allah wants, Be: so it is, and so they are automatically purified by His order. His will does not depend and is not determined by what those purified individuals would or would not do.

In the above 5 Ayahs contain threat, encouragement, warning, advice, conditional promise, reminder, direction, blame, five orders and prohibition. Are these types of speech consistent with the rank of purification?

In these Ayahs, the pronouns are feminine gender when they addressed to the wives of the Prophet. Suddenly when Ayah of Tat’heer starts the pronouns become masculine.

Moreover, except Ayah Tat’heer, in every Ayah before and after it, the address is to the wives of the Prophet (s.a.w.a.s.). In Ayah Tatheer it is addressed to the People of the house. It is a clear indication that Ayah Tat’heer is not addressed to the wives of the Noble Messenger (s.a.w.a.s.)

If the Ayah-e-Tat’heer is removed from these 5 Ayahs, it will not affect the flow of the contents of other Ayahs before and after the Ayah of Tat’heer, as they all are addressing the wives of the Noble Messenger (s.a.w.a.s.). The Ayahs of the Glorious Qur’an were revealed at different times and places. The Noble Messenger (s.a.w.a.s.) later reorganized and placed these Ayahs at different places. He (s.a.w.a.s.) was the determiner in that and he was who interprets, clarifies the Ayahs, because Allah says in Surah al-Najm Ayah 3 and 4: “Wa Ma Yantqu Anil Hawa In Howa Illah Wahiyun Yuha.” Your companion (Muhammad) is not in error nor has he deviated. He does not speak out of his own desires.” The Noble Messenger (s.a.w.a.s.) said: “The Qur’an has been revealed to me along with its interpretation and wisdom.” There is not a single tradition from the Noble Messenger (s.a.w.a.s.), fabricated or not, that indicates that the Messenger stated that “the purification Ayah in Surah al-Ah’zab refers to my wives.”

As for the word “Ahl”, some scholars argue that in Arab culture the term Ahlul Bayt refers to a man’s wives. It is incorrect. In the Arab community, Ahlul Bayt of a man refers to everyone living with him including his wives, sons, daughters, grandchildren and grandparents.  In Surah Hud Ayah 45 and 46, when Prophet Nuh prayed to Allah saying: “Lord, my son is a member of my family.” His Lord replied, “He is not of your family. He is a man of unrighteous deeds.”

Also a great majority of traditions quoted by al-Tabari in his tafsir describes “Ahlul Bayt” as Prophet Muhammad, Sayyida Fatima Zahra (s.a.), Commander of the Faithful Imam Ali (a.s.), the Infallible Imam Hasan al-Mujtaba (a.s.) and the King of Martyrs Imam Husayn (a.s.).

Sources used:

The Glorious Qur’an English Translation by Muhammad Sarwar

Imamat in Qur’an-najaf.com, www.islam-fyi.com/islamic words/rijs, WIKIPEDIA

OUR DEEDS ARE SEEN BY ALLAH, HIS MESSENGER AND THE BELIEVERS

Surah al-Tawbah Ayah 105 of the Glorious Qur’an says: “(Muhammad), tell them, “Act as you wish. Allah, His Messenger (s.a.w.a.s.), and the Believers will see your deeds. You will be brought before the One who has absolute knowledge of the unseen and the seen. He will let you know about all that you have done.”

There is no doubt about Allah being Omnipresent to note every action of His creation in the whole Universe. The question arises about the Noble Messenger (s.a.w.a.s.) in respect of seeing the actions of the people as a whole. The actions will be hidden as well as manifest. How could the Noble Messenger (s.a.w.a.s.) if he be an ordinary mortal be equally vigilant and witness every action in the world. This Ayah reveals the extraordinary position of the divine personality of the Noble Messenger (s.a.w.a.s.). Who could be the “believers” to have an equal share in this unique divine quality along with the Noble Messenger (s.a.w.a.s.). Naturally the persons referred to in this Ayah must be of equal purity and sanctity and the equal divinity of the souls. The following Ayahs refer to this: Ayah Tatheer (33:33), Surah al-Nisa Ayah 41: “How will it be when We call for a witness from every nation and have you, (Muhammad) testify against them all?” Suarh al-Nahl Ayah89: “On the day when We call a witness (the Imam) against every nation from their own people, We will call you, (Muhammad), as a witness to them all (A’immah).”

The word “believers” here does not include every believer or faithful. Similarly, all deeds means those deeds which were done openly and secretly. Acts committed openly are naturally seen by everyone. The very thought that our deeds are seen by Allah, His Messenger (s.a.w.a.s.) and “The Believers” (here denotes the Commander of the Faithful Imam Ali (a.s.)), has a very strong influence on the people and it should make them more conscious and careful.

It is reported that the Infallible Imam Ja’far al-Sadiq (a.s.) said: “Why do you people make the Noble Messenger (s.a.w.a.s.) unhappy?” When the people inquired about it, the Imam (a.s.) said: “Your deeds are presented to him. When he sees any of your sin-full deeds, he becomes unhappy. Hence, do not make him unhappy.”

The Infallible Imam Ali al-Reza (a.s.) said: “Your deeds are presented to me every day and night.” He referred to this Ayah of the Glorious Qur’an. He further said that the word “believers” referred to here means the Commander of the Faithful, Imam Ali ibn Abi Talib (a.s.), but as general rule “believers” means the Infallible Imams (a.s.)

According to Ayashi, the Infallible Imam Muhammad Baqir (a.s.) said: “Whenever a believer or non-believer dies, before his burial, all his deeds are presented to the Noble Messenger (s.a.w.a.s.), Imam Ali (a.s.) and all the Infallible Imams (a.s) and they are pleased to see good deeds but are unhappy to see sinful deeds. Hence, the lovers of Ahlul Bayt (a.s.) should always be on guard for their deeds that it may not make them unhappy.” According to Tafsir Manar, the Noble Messenger (s.a.w.a.s.) said: “If any one enters a hole in the stone, which has no window or door, still Allah will produce that deed. Hence avoid any act, when discovered by Allah, may cause embarrassment.”

All the traditions may be correct as the bottom line is that all our deeds are within the knowledge of Allah, His Noble Messenger (s.a.w.a.s.), and the Commander of the Faithful Imam Ali (a.s.). Islam’s philosophy is to prevent the commission of any sinfull activities. As the Commander of the Faithful, Imam Ali (a.s.) said: “Prevention is better than cure”

According to Tafsir-e-Burhan, Tafsi-e-Safi, Usul-e-Kafi (v. 1 page 171, and Bihar-ul-Anwar by Allama Majlisi, Allah will make aware the Infallible Imams of our deeds.

Sources used:

The Holy Qur’an, The Final Testament, Text, Translation and Commentary by S.V.Mir Ahmed Ali and Ayatullah Agha H.M.M. Pooya Yazdi

An Enlightening Commentary into the Light of the Holy Qur’an

Tafsir Anwar-ul-Najaf by Allama Husayn Bakhsh Jara

Tafsi-e-Namoona by Ayatullah Nasir Makaram Shirazi

ZIARAT-E-ARBA'EEN

It is reported that the Infallible Imam Hasan al-Askari (a.s.), he said that there are five signs of a Believer (Momin):

1.       Performing 51 rakats of prayer, including Nawafil, in 24 hours.

2.       Reciting Ziarat-e-Arba’een.

3.       Prostrating (sajda) on Khak-e-Shifa.

4.       Reciting “Bismillahir Rahmanir Rahim” loudly in prayers.

5.       Wearing “Aqeeq” ring in the right hand.

The English translation of the Ziarat is reproduced below:

Peace be upon the favorite of Allah, Peace be upon the beloved friend of Allah, His distinguished hero. Peace be upon the choicest confidant of Allah, sincerely attached precisely his father! Peace be upon Husayn (a.s.), 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 hoard of savages.

O My Allah! I give witness that beyond a shadow of doubt he is Your favorite and choicest confidant, who enjoys Your confidence and favor, precisely like his father!  You looked up to him and elected him in Your 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 of guardians, leaders and defenders of rights, gave him much more from the inheritance of the Prophets, put him forward as a decisive argument, along with other successors (of the Noble Messenger) 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 Your mission to liberate the people from the yoke of ignorance and evil of bewilderment, but an evil doer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (of eternal bliss) for the meanest and lowest bargain, betrayed his day of Judgment for a vulgar return , took pride in insolence, fell into the fathom-well of silly stupid follies, provoked You and Your Prophet (s.a.w.a.s.) to anger, did as the harsh discordant , the hypocrite, the heavily burdened bearers of sin, condemned to Hell Fire, advised to him, however, he (the Infallible Imam), steadily, rightly and justly coped with them , till, in Your obedience, gave his life after which his family was set adrift.

O My Allah! Therefore, condemn them to Hell as a denunciation and conviction; and crack down on them with a painful Punishment. Peace be upon you O the son of the Messenger of Allah! Peace be upon you the son of the first of the successors (of the Noble Messenger of Allah)! 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 virtues, lived a highly praise-worthy 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 on those who oppressed you , curse of Allah be on the people who came to know  and approved.

O My Allah! Be my witness that I make friends with those who love him and oppose who deny him. I, my father and mother, are at your disposal, O son of the Messenger of Allah. I know and bear witness that you were “light” in the sublime loins and the pure wombs, never touched you  the dirt of ignorance , nor ever obscurity concealed you in its folds; I bear witness that you are the pillar of “Deen” , support of the Muslims, refuge of the faithful; I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam); I bear witness that 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 are ready for your return, and my affairs carried out in the light of your instructions, 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.