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.  

WHAT IS SIN?

Sin is an act against Allah’s Commands communicated to the humanity through His Messengers and Divine Scriptures. Whoever follows the Guidance of the Prophets will be rewarded everlasting life in Paradise and the ones who disobeyed the Prophets will be punished in the Hell for ever.

Sins are mainly divided into “Greater” and “Minor” sins. The Greater sins are either expressly mentioned in the Glorious Qur’an as Greater or a person who commits such sins are guaranteed his entry into the Hell by the Glorious Qur’an and the Traditions. For example, Imam Muhammad Baqir (a.s.) and Imam Ja’far as-Sadiq (a.s.) said: All those sins are Greater (the doer of which) is promised the Hell Fire.” Similarly, any sin is clearly greater than a sin specified as Greater in the Glorious Qur’an and the Traditions, is also a Greater sin. For example unlawfully killing of a person is a sin. Surah al-Baqarah Ayah 191: “And the (spreading of) mischief is Greater than murder.”

  The word “Taqwa” means to abstain or safeguard. The Infallible Imam Ja’far as-Sadiq (a.s.) said about Taqwa as: “Submit to the Command of Allah and do not go near the prohibited.” One should endeavor to fulfill all the Commands of Allah and abstain from prohibited things. The obligatory Commands are those which, if not carried out, invite the Wrath of Allah. The importance of abstaining from the prohibited may be realized from the following traditions:

The Noble Messenger (s.a.w.a.s.) said: “There is an angel of Allah who raises the call every night from “Bait-ul-Muqaddas” “Whoever partakes of the prohibited things, Allah does not accept any of his deeds. Even if you stand for prayers and fast till you resemble a dried stick, Allah will not accept any of your deeds till you have piety to guard against the evil deeds.”

The Infallible Imam Ja’far as-Sadiq (a.s.) said: “To refrain from eating a single morsel of haram is, near Allah, more valued than the performance of two thousand rak’at of recommended prayer. To forgo a single dirham of prohibited money is equal near Allah, to seventy accepted Hajj. Strive more to perform good deeds. However, if you cannot perform a good act (at least) do not disobey (the Commands of Allah).”

Prophet Musa passed through one of his followers in prostration. After sometime, when he returned, he found the man still in prostration. Allah revealed to Prophet Musa: “Even if this man prostrates for Me till his head get detached from his neck, I will not accept his deeds, till he abstains from that which I dislike and does that which pleases Me. Sins hinder the supplication from acceptance.”

Abstaining from sins is the basis of religion. Hence, refrain from sins in order to become the most pious worshipper. Allah says: “Allah accepts the good deeds only from the pious people.”  Hence, if one succeeds in remaining aloof from sins, then even if our good deeds are paltry, they would be accepted by our Lord.

Hence, it is necessary to dread sinful acts and to be ever cautious of the vices. The good deeds must be performed in such a way so as to emulate as close as possible to the high ideals of our Ahlul Bayt (a.s.)

Sulayman bin Khalid says: “I asked Imam Ja’far as-Sadiq (a.s.) regarding Ayah 23 of Surah al-Furqa’n which is “And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust.”, the Imam said: “By Allah, even if their deeds are as white as Egyptian cotton, but if they find sin and lewdness they do not abstain from it.” In other words, their good deeds are scattered like dust due to the lack of piety, and hence are of no value.

The Infallible Imam Ja’far as-Sadiq (a.s.) said: “Allah revealed to Prophet Musa (a.s.), “Verily, My slave cannot achieve nearness to Me without the three things which I like.” On inquiry from Prophet Musa (a.s.), Allah said: “O! Musa those three things are: To practice piety in this world, to abstain from sins and to weep due to My fear. One who practices piety in this world will get Paradise. One who weeps due to My fear will be accorded such a high position that no one else will be able to reach it. The deeds of all the creatures shall be accounted. But one who abstains from that which I have forbidden, then accounting of his deeds will not be carried out; he would be admitted to Heaven directly.

Sources used:

The Glorious Qur’an, Greater Sins by Ayatullah Shaheed Sayyid Abdul Husayn Dasteghaib (r.a.), Sibtayn.com

GRAVEYARD OF JANNAT-UL-BAQI IN MADINAH

The followers of the leading religions like Christianity, Judaism and Islam had grave yards to bury their dead. The first grave yard of Islam was “Jannat-ul-Mu’allah” in Makkah in which the most important personalities who were the pillars of Islam, were buried including Hazrat Abdul Muttalib, Hazrat Abu Talib, Hazrat Khadija and Hazrat Amina.

After Migration, the Noble Messenger (s.a.w.a.s.) purchased a piece of land from two orphans and created the first grave yard in Madinah. It was called Jannat-ul-Baqi. It is located near the Prophet’s Mosque (Masjid-e-Nabavi).

As’ad bin Zararah, an Ansarian companion of the Messenger was the first to be buried there followed by Usman bin Maz’oon, and a migrant companion to be buried in this grave yard. Subsequently, about 7,000 companions were buried in Jannat-ul-Baqi including the wives of the Messenger of Allah except Sayyida Khadija, Hazrat Ummul Banin (s.a.), Hazrat Fatima bint Asad, the mother of the Commander of the Faithful Imam Ali (a.s.), Hazrat Halima, Hazrat Abbas bin Abdul Muttalib, Hazrat Aqeel ibn Abu Talib, the Messenger’s aunts Hazrat A’tika and Hazrat Safia, the third caliph Usman bin iffan and Malik bin Anas, one of the jurists.

The Lady of Paradise, Sayyida Fatima Zahra (s.a.), the Infallible Imam Hasan al-Mujtaba (a.s.), the Infallible Imam Ali ibnal Husayn Zain-al-Abedin (a.s.), the Infallible Imam Muhammad al-Baqir (a.s.) and the Infallible Imam Ja’far al-Sadiq (a.s.) of the Ahlul Bayt were also buried in Jannat –ul-Baqi.

The Caliphs of the Ottoman Empire respected the Ahlul Bayt (a.s.) and built tombs on the graves. On April 21, 1926 corresponding to Shawwal 8, 1344 A.H., and the mausoleums in Jannat-ul-Baqi were demolished by King ibn Saud following the Wahabi school of thought. Wahabis claimed that in Surah al-Tawbah Ayah 84, Allah says: “Should any of them die, never pray for him or stand on his grave. They have disbelieved in Allah and His Messenger and have died while committing evil.” They only read the bold letters and do not read the complete Ayah!

Similarly, Wahabis discourages building tombs or raised graves. According to the Glorious Qur’an a mosque was built on the cave where the People of Cave perished. Surah al-Kahf Ayah 21: “...and some of them said,”Let us establish a building at the youth’s sleeping place. The majority prevailed in their suggestion of the establishment of a mosque in that place.”  

The Wahabis further claim that people ask for help from the dead, they should only ask for help from Allah directly without intermediary. Surah al-Ma’idah Ayah 35: “Believers, have fear of Allah. Find means to reach Him and strive hard for His cause so that you may have everlasting happiness.” Allah is asking to find means or intermediary to reach Him! Prophet Yaqoob could have prayed to Allah directly to cure his eye-sight but Prophet Yousuf gave his shirt to his brothers and told them to put it on his father’s eyes and as soon as the shirt was placed on Prophet Yaqoob’s eyes, his blindness disappeared and he became healthy!

The Noble Messenger (s.a.w.a.s.) had encouraged Muslims to visit the graves of Muslim brothers especially their relatives. The Infallible Imam Ali al-Reza (a.s.) said: “Whoever visits a graveyard, face towards Ka’aba, places one hand on the grave and recites 7 times Surah Qadr, Allah will protect him from the horrors of the Day of Resurrection (Qiyamat).

Sources used:

WIKIPEDIA and Lecture by the renowned scholar Sayyid Ammar Naqshwani

THE FEARLESS LADY OF KARBALA, SAYYIDA ZAYNAB (S.A.) BINTE IMAM ALI (A.S.)

Sayyidah Zaynab (s.a.), the third child of the Pure and Infallible Commander of the Faithful, Imam Ali (a.s.) and the Lady of Paradise, Sayyidah Fatima Zahra (s.a.); the sister of the Princes of Paradise, Imam Hasan (a.s.) and Imam Hussayn (a.s.).

Her title was Siddiqah-e-Sughra. Her kuniyat was Ummul Masa’ib. Like her brothers, her name was given by the Noble Prophet (s.a.w.s.). Zaynab means “The Adornment of Her Father”.

She was born on 5^th Jamadi-al-Awwal, 5 A.H. in Madinah. The Noble Prophet (s.a.w.s.) was not in Madinah at that time. On his return, as usual, he went straight to Sayyidah Fatima Zahra’s house and he was given the news of her birth. While he was holding Sayyidah Zaynab (s.a.) in his lap, Archangel Jibra’eel descended and conveyed the name for the newborn and then he began to cry. On inquiry from the Noble Prophet (s.a.w.s.), he replied: “O Prophet of Allah! From early on in life this girl will be entangled in trials and tribulations in this world. First she will cry over your separation from her; thereafter she will bemoan the loss of her mother, then her father, then her brother Hasan. After all this, she will be confronted with the trials at the land of Karbala as a result of which her hair will turn gray and her back will be bent.”

After the sad demise of her mother when she was only seven years old, she took care of her father’s household and also looked after her brothers and sister. From young age, she was generous to the poor and orphans.

In her character, she represented the best attributes of those who raised her. In sobriety and sincerity, she was likened to Ummul Momineen Khadija (s.a.), her grandmother; in chastity and modesty to her mother Sayyidah Fatima Zahra (s.a.), in eloquence to her father Imam Ali (a.s.). Her face reflected the awe of her father and her grandfather’s reverence.

After the sad demise of her grandfather, there came the period of distress and hardship. When her mother gave the sermon of Fadak, she was only four years old, but narrated the sermon so lucidly and expressly that the people from Bani Hashim remembered it by heart. She is called Zaynab, the narrator of traditions.

Marriage:  She was married in a simple ceremony to her first cousin Hazrat Abdullah ibn Jaffer al-Tayyar. Hazrat Jaffer was martyred in the battle, and when Hazrat Abdullah, a young boy, was brought to the Noble Prophet (s.a.w.a.s.), he prayed for his sustenance. He was raised by the Noble Prophet (s.a.w.a.s.) and after his death by Imam Ali (a.s.).He grew up into a handsome youth with pleasing manners and was known for his sincere hospitality and selfless generosity to the poor and needy. Imam Ali (a.s.) told Hazrat Abdullah not to prevent Sayyidah Zaynab (s.a.) from going on a journey with her brother Imam Hussayn (a.s.).

Although her husband was a man of means, yet she lived a modest life, not a life of luxury. The marriage 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 Umme Kulsoom.

In Madinah, Sayyidah Zaynab (s.a.) held meetings of women in which she shared her knowledge and taught them the precepts of Islam as laid down in the Glorious Qur’an and practiced by the Messenger of Allah and Ahlul Bayt (a.s.). Her gatherings were well and regularly attended. She was able to impart the teachings with such clarity and eloquence that she was known as Fasiha (skillfully fluent) and Baligha (intensely eloquent).

In the year 37 A.H., when Imam Ali (a.s.) became the formal Caliph, he moved the capital to Kufa, Sayyidah Zaynab (s.a.) and her husband also moved to Kufa.  Her reputation as an inspiring teacher had preceded her. In Kufa, women would throng to her daily sittings where they all were benefitted from her erudition, wisdom, and scholarship in the exegesis of the Glorious Qur’an. The depth and certainty of her knowledge earned her the name given to her by her nephew, the Infallible Imam Zain-al-Abedin (a.s.), of Alimah Ghayr Mu’allamah, ‘one who has knowledge without being taught.’

Fateful Journey to Karbala: After Imam Ali (a.s.) was martyred by the most evil creature in the world, Imam Hasan (a.s.) succeeded his father. But the crafty Muawiya trapped him by his usual treacherous weapons of money and sword and eventually he managed to poison the “Prince of Paradise” by his wife. Sayyidah Zaynab (s.a.) witnessed the pieces of her brother’s liver as a result of the poison. In complete contravention of the covenants of peace treaty with Imam Hasan (a.s.), Muawiya appointed Yazid as his heir- apparent and expedited efforts to obtain allegiance from influential leaders. When Muwiya died, Yazid ordered the governor of Madinah to either obtain Imam Hussayn (a.s.)’s allegiance or kill him! Imam Hussayn (a.s.) left for Makkah along with his sister Sayyidah Zaynab (s.a.) and other members of Bani Hashim and his companions. From Makkah the Imam (a.s.) proceeded to Karbala, where this band of the Saviors of Islam, were mercilessly butchered by the hypocrites, not leaving even the Imam (a.s.)’s infant of 6 months. After the massacre, the so-called Muslims desecrated the women, looted and set on fire the camps. Sayyidah Zaynab (s.a.) took charge of the situation, saved Imam Sajjad (a.s.), consoled and protected the women and children. This “Caravan of Truth” was paraded from Kufa to Damascus with the Daughters of the Prophet without head-cover; their hands were fastened with ropes. The Bani Umayyiyad wanted to disgrace and damage the Ahlul Bayt morally. But the Iron Lady of Karbala delivered bold and daring speeches full of eloquence and uncovered the hypocritical faces of Yazid and his forefathers. Ultimately, when Yazid feared an uprising, he offered to release the Family of the Prophet of Islam!

Foundation of Majils-e-Aza: When Yazid offered the release and asked for anything he could do, Imam Sajjad (a.s.) asked Sayyidah Zaynab (s.a.) who said that they could not mourn the Martyrs of Karbala. Hence a house was placed at their disposal and Sayyida Zaynab organized the first Majlis-e-Aza for her brother Imam Hussayn (a.s.) and other martyrs of Karbala. She would describe in detail the events of Karbala and the Shahadat of every martyr. After every majlis, men would offer their condolences to Imam Sajjad (a.s.) and women would condole to Sayyidah Zaynab (s.a.). These majalises made quite a stir in the cities, and sounds of crying and beating chests and heads affected the minds of the inhabitants and made them sadder and wiser to the events of Karbala. It was the victory of truth that the tyrant was forced to provide a place where his oppression was allowed to be publicized to the people!

This tradition which lived in the minds and hearts of millions of Muslims, has kept the sacrifices of Imam Husayn (a.s.) alive, and brought dynamism to every movement for freedom in the world that aimed at removing injustice and oppression.

She was martyred by yet another hypocrite in the year 62 A.H. and was buried in Damascus, Syria.

Please refer to my articles:

Sayyida  Zaynab (s.a.) binte Ali (a.s.), Bibi Zaynab (s.a.)’s Journey of Courage and Ziarat-e-Hazrat Zaynab (s.a.)

 

Sources used:

The Victory of Truth                                                                                          Muna Haeri Bilgrami

A Probe into the History of Ashura                                                                    Dr. Ibrahim Ayati

WIKIPEDIA & Ziraat.org

SERMON OF IMAM ZAIN AL-ABEDIN (A.S.) IN YAZID'S COURT

It is reported in “Bihar-ul-Anwar”, “Manaqib” and others, that when the Ahlul Bayt (a.s.) were brought in the court of Yazid, a pulpit was erected and Yazid ordered an orator to rebuke Imam Husayn (a.s.) and the Commander of the Faithful, Imam Ali (a.s.). The orator did as directed and then praised Muawiyah and Yazid attributing numerous good deeds to them. Imam Zain al-Abedin called out to him saying: “O you who preach! Woe be to you! You have bought the Wrath of the Creator in lieu of the creatures, while your place is the hell.”

Then he turned towards Yazid and said, “Do you permit to speak that which would be agreeable to Allah and would be a means of reward for those present?”

Yazid refused to do so, while the people said: “Permit him to ascend the pulpit; perhaps we may hear something (worthwhile) from him.” Yazid replied: “If I permit him to mount the pulpit, he shall not descend it until he humiliates me and the progeny of Abu Sufyan.”

They said: “How could this ailing youth do so?” Yazid replied: “He comes from a family that has consumed wisdom along with the milk from their infancy.” They compelled until he relented, and the Imam (a.s.) ascended the pulpit. He praised Allah and delivered a sermon that made the eyes weep and hearts shiver. Then he said,

“O people! We have been bestowed six qualities and seven merits (by Allah). Knowledge, forbearance, munificence, eloquence, valor and friendship in the hearts of the believers are present in us. While our merits are that the Prophet in Authority is from amongst us; the Truthful (Imam Ali) is from amongst us; the Flyer (J’afar at Tayyar) is from amongst us; the Lion of Allah, and that of His Prophet , is from amongst us; while also the two Sibtain of this nation are from amongst us. Those who know me, know me; while those who do not know me, I reveal my pedigree and ancestry for them until they recognize me. O people! I am the son of Makkah and Mina! I am the son of Zamzam and Safa! I am the son of the one who lifted the Black Stone by the side of his quilt. I am the son of the best one who adorned the trousers and the cloak. I am the son of the best ones who circumambulated (the Ka’bah) and performed the Sa’ee. I am the son of the best ones who performed the Hajj and pronounced the Talbiyah. I am the son of the one who was taken up to the Masjid al-Aqsa at night (during Ascension, Me’raj). I am the son of the one who was taken up to the Sidrat al-Muntaha. I am the son of the one ‘who drew nigh and became pending (in between the creation and the Creator)’ (referring to the night of Ascension when the Prophet drew near to Allah). I am the son of the one ‘who was nigh the measure between the two bows (facing each other) or higher still’ (again referring to Me’raj). I am the son of the one ‘who was bestowed revelation by the Almighty, what He did reveal ‘(again referring to the night of Me’raj) (Surah al-Najm Ayah 8-10). I am the son of Husayn (a.s.), the one killed at Karbala! I am the son of Ali, the Approved one (a.s.)! I am the son of Muhammad, the Chosen one (s.a.w.a.s.)! I am the son of Fatimah az-Zahra (s.a.)! I am the son of Sidrat al-Muntaha! I am the son of ‘the Blessed Tree’! I am the son of the one who was smeared in blood and sand. I am the son of the one who was lamented upon by the genie in the darkness of the night. I am the son of the one who was mourned upon by the birds.”

                Source used: Nafasul Mahmum by Shaikh Abbas Qummi

THE LEADER OF ARABS, HAZRAT ABU TALIB (A.S.)

Hazrat Abu Talib (AS) was the son of Hazrat Abdul Muttalib (AS) and the father of Imam Ali (a.s.). At the death bed, Hazrat Abdul Muttalib told Hazrat Abu Talib (a.s) that Muhammad will be a prophet so support him with your hand and tongue. Hazrat Abu Talib (a.s) was the most respected and influential leader of Makkah. He was called Shaikh al-Batha.

As part of the Bani Omayyad’s strategy, whoever was attached to Imam Ali (AS), every effort was made to demolish their character. Hence, Hazrat Abu Talib (a.s) was on the top of the list. It was emphasized by the polluted scholars that, God forbid he was not a Muslim as he did not say the kalmia of Islam. His I’emaan was like that of the “momin of Surat al-Yaseen” and the “Companions of Kahaf”

Considering the environment in Makka, it was in the best interest of Islam and the Messenger Muhammad (s.a.w.a.s.) that he should not openly accept Islam.

Allah (s.w.t.) says in Surat Az-Zuha Ayah 6 “Did He not find you an orphan and gave you refuge?” When Allah (s.w.t.) owns Hazrat Abu Talib (AS)’ acts as His own, can Allah (s.w.t.) claim a kafir’s acts as His own?

The year of the Messenger’s birth witnessed a strange event. Abraha attacked Makka and his forces captured the animals belonging to Hazrat Abdul Muttalib (a.s.), he approached Abraha and asked for his animals. Abraha said that he thought that Hazrat Abdul Muttalib (a.s.) would request him not to attack Khana-e-Kaabaa. Hazrat Abdul Muttalib (a.s.) replied that he wanted his property back, as far Khana-e-Kaabaa; his Owner will take care of it. So Allah sent those birds (ababil) who crushed the entire army with small soil-stones in their peaks.

Makkah was hit by famine twice; once when Noble Messenger (s.a.w.a.s.) was about 2 years old and another time when he (s.a.w.a.s.) had openly invited people towards Islam. The Polytheists of Quraish prayed to their idols to send rain. When there was no rain, they approached Hazrat Abu Talib (a.s.) and he responded by taking the Noble Messenger (s.a.w.a.s.) and prayed: “O Allah, please bless us with rain for the sake of this child”. No sooner his prayer was finished, it started to rain heavily. The second time was when the city was struck with famine and Hazrat Abu Talib (a.s.) was already dead. On requests from the people, the Noble Messenger (s.a.w.a.s.) prayed for the rain which started right away and continued for seven days. The people once again approached the Noble Messenger (s.a.w.a.s.) to request for stoppage of rain. He (s.a.w.a.s.) prayed and rain stopped. He (s.a.w.a.s.) said: “Alas! If my uncle (Abu Talib) would have been alive; his eyes would be cool by happiness”. Further, he enquired if any one could recite the poetry of Hazrat Abu Talib (a.s.).

Hazrat Abu Talib (a.s.) was a businessman and used to travel to Shaam (Syria). On one such occasion, he took the Noble Prophet (s.a.w.a.s.), who was about nine years old. On the way, a Christian priest met them and after hearing the name of the Messenger (s.a.w.a.s.) and closely watching his face, the priest warned Hazrat Abu Talib (a.s.) about the danger to his life. Hazrat Abu Talib (a.s.) cancelled the trip and returned.

On the birth of Imam Ali (a.s.), Hazrat Abu Talib (a.s.) and Hazrat Fatima binte Asad (s.a.) proceeded to Mount Qubais and invoked Allah’s will about the naming of the new born. A green tablet was sent to him on whom it was written “I have conferred a special honor for you both by giving you a pure, dignified son. He has been given the name “Ali” from Allah’s side. It is derived from Ali (The Exalted). The tablet was hung in Masjidul Haram for a long time.

Hazrat Abu Talib (AS) arranged the first open meeting at his house for the Messenger (s.a.w.a.s.) to invite his relatives towards Islam. This is known as “Davat-e-Zul-Asheera”. Abu Lahab tried to interrupt the Messenger (s.a.w.a.s.) where upon Hazrat Abu Talib (a.s.) scolded him and told his nephew: “Get up and say what ever you like. Spread your Lord’s Mission, for you are The Truthful, the Trusted one”. After the meeting, every one, except Imam Ali (AS), laughed about it while Hazrat Abu Talib (AS) said that he accepted the call and promised to support him.

Later, polytheists approached Hazrat Abu Talib (a.s.) to ask him to restrain the Messenger (s.a.w.a.s.) from attacking their idols but he refused to interfere. When they were convinced that Hazrat Abu Talib (a.s.) will not stop his nephew from speaking the truth, they unanimously agreed to socially boycott the entire Hashemite clan. Hazrat Abu Talib (a.s.) took the whole tribe to a valley called “Sheb-e-Abu Talib”. This boycott lasted for about three years. In order to protect the Messenger (s.a.w.a.s.), Hazrat Abu Talib (a.s.) would place his sons on the Messenger’s bed so that in case of an attack at night, his own sons may be killed but the Messenger (s.a.w.a.s.) would be safe.

According to a tradition of a Sunni scholar, Amar Ibne Saeed, the Muslims were traveling in the valley of Zil Majaz, when Hazrat Abu Talib (a.s.) felt very thirsty but no water was available. He requested the Messenger (s.a.w.a.s.) for water, he was very upset. When water could not be found, the Messenger (s.a.w.a.s.) hit the ground and a spring of cold sweat water erupted and he quenched his uncle’s thirst!

Before his death, the Quraish once again asked him to restrain his nephew not to insult their idols. Hazrat Abu Talib (a.s.) replied “If you hear Muhammad’s words and obey his orders you will be happy. So obey him and get happiness here and in the hereafter”.

The Noble Messenger (s.a.w.a.s.)’s nikah was solemnized by Hazrat Abu Talib (a.s.). When the First Couple, Hazrat Adam was getting married to Hazrat Hawwa, Hazrat Adam inquired from Allah(S) as to what should be the “Meher”, Allah(S) replied that recite Salawaat over the Noble Messenger (s.a.w.a.s.).

How a kafir can recite the nikah of the last Messenger of Allah, when the Lady of Paradise Sayyida Fatima Zahra (s.a.) and the “Youths of Paradise” Imam Hasan and Imam Hussain and other infallible imams were to be born out of this wedlock?

After Hazrat Abu Talib (AS)’s death, the Noble Messenger (s.a.w.a.s.) came near his dead body and said “Uncle, May Allah (s.w.t.) have mercy on you. You educated me when I was small, looked after me when I became an orphan and supported me when I became a grown-up”

Hazrat Abu Talib (a.s.) was a poet also and he had written hundreds of couplets in praise of the Noble Messenger (s.a.w.a.s.) which are collected under “Diwaan-e-Abu Talib”. In one of such couplets, he says “O Quraish, do you not know that we have found Muhammad (s.a.w.a.s.) to be a Prophet just as Musa was and his name has been recorded in the Divine Books”

In the light of the above statements, an impartial and educated person will conform that Hazrat Abu Talib (a.s.) was a perfect believer (Momin). In the Holy Qur’an, there is a Surah called Surat al-Munafeqoon. A hypocrite (munafiq) is a person who simply recites the kalmia but there is no Islam in his heart.

BATTLE OF HARRAH AND THE INFALLIBLE IMAM ALI IBNAL HUSAYN ZAIN AL-ABIDEEN (A.S.)

In an earlier article, the back ground of the battle of Harrah was discussed. An effort is being made to discuss the position of the Infallible Imam Ali ibn al-Husayn, Zain al-Abideen (a.s.) regarding this uprising by the people of Madinah.

A historical glance at the instance of Imam Ali ibn al-Husayn (a.s.) pertaining to the Uprising of the people of Madinah reveals that the Imam (a.s.) did not have an active and encouraging presence in Madinah as he had left Madinah for sea- port of Yanbu in order not to witness the imminent tragedy in the city. The absence of any statement by the Imam (a.s.) either supporting or discouraging the uprising depicts an instance of non-interference.

The apparent reasons for such non-interference by the Imam (a.s.) in the Uprising were:

Firstly, he had identified various goals and motives among the people of Madinah all of which were not religious.

Secondly, the Imam (a.s.) did not see the condition as appropriate for confronting the Umayyad government and considered the revolt of the people of Madinah as paving the way for massive bloodshed and transgression upon the chastity of the Muslim women.

Thirdly, if he prevented people from uprising honestly and out rightly, people would take Imam (a.s.)’s words as a result of his disappointment with Yazid. He (a.s.) practically showed the people of Madinah, and those who were obedient to him that they should not get involved in this course of action.

Fourthly, the method of fighting adopted by the people of Madinah against the Shamy army was inefficient; for, although in the battle of Ahza’b, Muslims utilized a similar method and triumphed in the early stage, the circumstances had changed over time. In the tragedy of Harrah, the people of Madinah neither enjoyed the empathy and coordination of the Noble Messenger (s.a.w.a.s.)’s time, nor had a leader like him (s.a.w.a.s.).

Moreover, the presence of women and children in Madinah had a very important impact leading to their defeat, as the combatants had to abandon the battle front to go back to save their houses.

Imam Zain al-Abideen (a.s.) had practically warned against this critical event and demonstrated to the people of Madinah by having his family and relatives taken away from Madinah and transferred them to Yanbu.

The interference or otherwise of Imam Zayn al-Abideen in the uprising has religious perspective too, which is significant to the Shias and the believers in the spiritual status of the Imams and the infallibility of Ahlul Bayt (a.s.). In this the Imam is not a single decision maker who takes action according to his personal information and experiences.  He is committed to an obligation that Allah has explicitly appointed him for and other people had to obey him, take his words and actions as criteria for their beliefs and behavior, and do not seek precedence over him in thought and practice.

From this perspective Imam Zain al-Abideen (a.s.) had acted according to a superhuman obligation, and those people of Madinah, who due to their lack of belief in Wilayat and Imamate or any other reasons, stepped into this uprising, suffered great loss.

Source used:

Battle of Harrah                                                                                by Allama Muhammad Ali Chenarani

HARRAH - THE RUTHLESS AND BARBARIC SLAUGHTER OF THE PEOPLE OF MADINAH

In the year 63 A.H. Yazid bin Muawiyah ordered his army to mercilessly slaughter the people of Madinah because they rejected Yazid’s oppressive rule. Yazid personally ordered this carnage and gave those 3 days to kill every man in Madinah and also gave a free hand to loot the belongings and permitted to do whatever they wished to do. Consequently, it resulted in wholesale violation of female folks and thousands of children were born whose fathers were not known and these children later became known as “The Children of Harrah” (al-Imama wal Siysah, Tarikh al-Khulafa, Al-Futuh, Wafayat al-Ayan)

Causes of the revolution: The uprising was the people’s unanimous rejection of Yazid’s authoritative rule and Bani Umiyyah’s overall tyrannical mode of governance.

Madinah was the City of the Messenger of Allah and the people loved it because of the growth and development of Islam in that city. It was the city whose people were the first to voice their objections to Usman bin Iffan, the third caliph. Yazid failed to uphold the tenets of religion. The governor of Madinah had sent a group of men consisting of Immigrants (Muhajir) and Helpers (Ansar) to meet with Yazid. Yazid tried to win them over by gifts and proved his incompetence. On return from Damascus, they gathered other Muslims and shouted saying: “We have come from meeting a person who is depraved of religion, drinks wine, spends night with slave girls and has abandoned prayers.” Suyuti writes: “The reason for the uprising of the people of Madinah was that Yazid had exceeded all bounds and every limit in committing sins.” (Tarikh al-Khuafa)

Ibn Khaldun writes: “When Yazid’s tyranny and oppressions by his deputies became widespread, and after he killed Prophet (s.a.w.a.s.)’s son, the people of Madinah started a rebellion and uprising.” When Bashir brought the news of the martyrdom of Imam Husayn (a.s.), men, women and children, came out of their houses barefooted shouting “O Muhammad, O Husayn”. It was similar to the day when the Noble Messenger (s.a.w.a.s.) had passed away. Imam Zain al-Abideen (a.s.) gave a strong sermon which affected the people of Madinah. Sayyida Zaynab (s.a.) and other women, who had lost their loved ones in Karbala, gave public speeches detailing the events at Karbala and their captivity. These speeches had an impact on the people.

Another contributing factor was the immoral behavior and corruption that characterized political decisions. Abdullah ibn Zubayr wrote to Yazid about the harsh and brutal governor of Madinah, Walid ibn Aqaba. Later, Yazid replaced him with Usman bin Muhammad bin Abu Sufiyan, who was also an arrogant inexperienced youth.

All the above-mentioned factors laid the ground work for an explosion which was provided; Ibn Mina, the tax collector of Yazid intended to take all the wealth collected for Yazid. A group of protestors blocked his way and confiscated the wealth. When Yazid heard about the incident, he became very angry and said: “I will send an army and crush them under the feet of horses.”

The people of Madinah elected Abdullah ibn Hanzala as the new governor, expelled Yazid’s agent, imprisoned all members of Bani Umayyad but did not harm them in any way.

Yazid sent Muslim bin Aqabah with the clear instructions: “Invite the people of Madinah to pay allegiance to me 3 times. If they do not respond positively, then fight them and if you triumph over them continue the massacre for 3 days. After 3 days, again ask for allegiance from the people. They should promise to be Yazid’s slaves and servants. When you leave Madinah go to Makkah for another attack and confrontation.”

In Madinah, Abdullah ibn Hanzalah addressed the people: “We have rebelled for no other reason save that Yazid is a fornicating and adulterous man. He is a drunkard who does not pray. Tolerating his reign will bring Allah’s punishment.” Marwan helped the invading army by showing a secret entrance into the city. After a few hours fight, the Yazidi army prevailed and did exactly what Yazid told them to do. Eighty companions of the Messenger were killed. The Muslims who sought refuge in the Prophet’s Mosque were also mercilessly killed in the Mosque and the blood reached the Prophet’s sacred grave! For 3 days, the invading Shami forces tied their horses with the pillars of the Mosque and further destroyed the sanctity of the Prophet’s Mosque. Can any Muslim think of committing such acts?

As per Sahih Muslim: “Anyone who terrorizes and intimidates the people of Madinah will be terrorized by Allah and may the curse of Allah, the angels and all the people be upon him.” (Tarikh al-Khulafa)

Source:

The Uprising of Ashura and Responses to Doubts By Allama Ali Asghar Ridwani

The Battle of Harrah By Muhammad Ali Chenarani

HAZRAT SAKINA BINTAL HUSAYN (S.A.) - THE PRINCESS OF KARBALA

Sayyida  Sakina was born on 20 Rajab 56 A.H. in Madinah. She was the most beloved daughter of The King of Martyrs, Imam Husayn (a.s.) and she in turn loved her father and would sleep on his chest. Imam Husayn (a.s.) used to say: “A house without Sayyida Sakina would not be worth living in!” She loved all her brothers and sisters specially her younger brother Ali al-Asghar who was about six months old in Karbala.Moreover, she had a special relationship with her uncle, al-Abbas ibn Ali (a.s.) and he also loved her niece more than his own children.

She was very religious, enjoyed reading the Glorious Qur’an, would pray salaat (namaaz) regularly and was always dressed-up in Islamic attire including head-cover. She was 5 years old in Karbala.

In Karbala, after 7 Muharram, Yazid (l.a.)’s army did not allow the water into Imam Husayn (a.s.)’s camp. Sayyida Sakina would share whatever water was left with other children. As the days passed, the desert heat made the children unbearable without water. On the Day of Ashurah, when all the companions and the family members of Hashmi youths had attained martyrdom, Hazrat al-Abbas ibn Ali (a.s.), the Commander of the Imam (a.s.)’s band of warriors, sought permission for Jihad. Imam Husayn (a.s.) refused to grant permission saying that he was the Commander of Imam (a.s.)’s army to which Hazrat al-Abbas (a.s.) replied that there was no army left at that time. In the meantime Sayyidah Sakina, along with some 42 children, brought a dry water-bag (mashk) and Imam Husayn (a.s.) reluctantly permitted Hazrat al-Abbas (a.s.) to get some water. Hazrat al-Abbas (a.s.) courageously fought his way and landed his horse in the River Euphrates. Neither he nor his faithful horse drank a drop of water. He filled the water-bag with water and was galloping towards the camp when the treacherous enemy cut-off both of his hands but still he held tight to the water-bag in his teeth but the arrows of the enemy pierced the water-bag and the water flowed away. Hazrat Abbas (a.s.) attained martyrdom. After that time, she never asked for water anymore!

After the martyrdom of Imam Husayn (a.s.), the accursed Shimr slapped Sayyida Sakina, forcibly snatched her ear-rings tearing her ear lobes. The barbaric enemy looted the sacred household of the Holy Prophet (s.a.w.a.s.), and set the camps on fire. The sacred ladies were deprived of their head covers, the children ran out of the burning camps. Sayyidah Sakina’s clothes also caught fire, and when one of the reporters tried to extinguish flames, she warned the man not to touch her as she was the member of the sacred Ahlul Bayt (a.s.).She was running in the battlefield crying: “Father! O Father, where are you?” As the butchers of Karbala, had already severed the pious heads of the martyrs, the bodies in battle field were unrecognizable.

As night fell, the “Sham-e-Ghareeban” became sorrowful and painful. The Sani-e-Zahra, Sayyida Zaynab (s.a.) took the charge of the caravan and along with her sister, Umme Kulsoom (s.a.), they started counting the children and could not find Sayyidah Sakina. They went in the battle-field and searched her and at last found her sleeping on the chest of Imam Hussayn (a.s.). She woke her up and inquired as to how she recognized her father? Sayyidah Sakina replied: “I was running around in the battle-field and calling my father, when a voice came from this trampled body calling me towards him” During the “Sham-e-Ghareeban”, the widow of Yazid (l.a.)’s deflected commander, Hazrat Hurr, brought some water and food into AhlulBayt’s camp, Sayyida Zaynab (s.a.) gave some water to Sayyida Sakina. She took the water towards the battle field for her martyred baby brother, Hazrat Ali al-Asghar, being the youngest in the family!

The children at Karbala were in no way connected to the “allegiance” to Yazid (l.a.).

 In any humane and civilized society, the survivors are pacified and offered kind words of consolations. In the tragedy of Karbala, the so called humans did not stay at the level of humanity what to call of Muslims! It was the height of barbarism and butchery un-parallel in human history.

On the 11 Muharram, the daughters of the Holy Prophet (s.a.w.s.) were made captive, their hands were tight behind and made to sit on the camels without seats and routed through the battlefield, where the bodies of the martyrs were scattered all over the place. Imagine the sorrow and grief of the women who saw their loved-ones un-buried (against the dictates of Islamic customs). The caravan proceeded towards Kufa. In Kufa, the markets were decorated in celebration of the massacre at Karbala and the procession of Holy Prophet (s.a.w.a.s)’s captive family! Sayyida Zaynab (s.a.) was going through the bazars without head-cover while her mother, Lady of Paradise, Sayyida Fatimah Zahra (s.a.)’s funeral was taken out at night and not witnessed by any one! On the way from Kufa to Damascus, Sayyida  Sakina fell from the camel. Imam Husayn (a.s.)’s head will not move forward, on inquiry it was found that Sayyida Sakina had fallen from the camel and the family walked back to see that she was sitting in the lap of a sacred lady in black attire concealing her identity. When Sayyida Zaynab (s.a.) tried to thank her, she disclosed her identity; she was the Lady of Paradise, Sayyida Fatima Zahra (s.a.) who was all along with the Holy Caravan from Madinah.

The oppressive armed men, in order to cause pain and misery, hurriedly completed the journey in two days, which normally takes sixteen days! The sacred members of Ahlul Bayt (a.s.) were imprisoned in a prison without roof when the scorching sun light fell on them while they were exposed to the chill at night!

While in the court of Yazid (l.a.), he was desecrating Imam Husayn (a.s.)’s head by hitting his lips and teeth with a cane. At one time, he wanted to test Sayyida Sakina’s love for her father. He (l.a.) challenged Sayyida Sakina to call her father’s head to come to her lap. She responded and raised her little hands and called her father to come to her. Imam Husayn (a.s.)’s head rose from the big plate and flew in to the waiting arms of Sayyida Sakina.

Sayyida Sakina used to sit at the gate of the prison and witness that birds were returning to their nests in the evening. She would ask her aunt Sayyida Zaynab (s.a.) where those birds were going, she would reply that they were going to their homes. Sayyida Sakina would ask her aunt as to when they were going back to Madinah? Unfortunately, it was not destined that she will ever return to Madinah!

One night, she wake up from her sleep and cried continuously. The Holy Ladies tried their best to pacify and console her. She said: “O dear aunt, where is my father? A few minutes ago I was with my father and he kissed me and said that “my dear Sakina you will soon be with me” But where is my father now?” When Sayyida Sakina told her dream, all the sacred ladies started to cry and when this noise reached Yazid (l.a.)’s quarters, he sent the severed head of Imam Husayn (a.s.) to the prison. As soon as she received her father’s head, she held it tight to herself and cried even more and said to her father: “Who cutoff my father’s head? Who martyred my father? Why we are kept as captives?” With these words of sorrow, she suddenly became quiet. Everyone thought that she might have slept again, but alas! Sayyida Sakina had gone into eternal sleep. Imam Sajjad (a.s.) dug a grave in the prison and buried her little sister in her torn clothes which were intermingled with her flesh after the burning of the camps on Ashura!

May Allah curse the oppressors of Ahlul Bayt

SAYYID AS-SAJIDEEN ZAIN AL-ABIDEEN, THE INFALLIBLE IMAM ALI IBN AL-HUSAYN (A.S.)

The fourth gem of the Golden Chain of Imamate was the Infallible Imam Ali ibn-al Husayn (a.s.) who was given the titles of “Sayyid-as-Sajideen” and “Zayn-al-Abideen”. He was born in Madinah. His father was the King of Martyrs, and his mother was Hazrat Shaher Banu. She was the Princess of the last Persian King Yazdjurd. He was about 23 years old at the time of the most tragic event of human race on the desert of Karbala in Iraq. At Karbala, 72 warriors showed exemplary determination representing the righteousness and fortitude against the brutal hypocrites representing falsehood. The family of the Messenger of Allah was opposite to descendants of Abu Sufiyan, the Polytheists.

Imam Zain al-Abideen was sick in Karbala and hence the Divine Wisdom planned the continuation of Imamate.

All the twelve Infallible Imams were at the highest level of the basic ethical values of wisdom, chastity, valor and justice.

WISDOM: The Sahifa-e-Kamila, a collection of supplications, is a perfect example of the Imam (a.s.)’s intellectual attainments, inner virtues and wisdom. Both Shiahs and Sunni scholars call the book “The Psalms of Ale Muhammad”. Saeed bin Musayyab said: “I have not found anyone more knowledgeable, pious and God-fearing than Ali bin Husayn”

WORSHIP: When the time of prayer, such a fear used to overcome the Imam (a.s.) that his color of his face used to become out of fear of Allah (s.w.t.). He (a.s.) used to recite one thousand rak’ats of prayer in twenty four hours and he used to tremble during the prayers.  He used to prostrate after mentioning a bounty, got relief any difficulty, after reciting all Ayahs of Sajdah whether obligatory or otherwise. The sign of excessive prostrations were apparent on his forehead. That’s why he earned the title of Sajjad (one who prostrate too much). Such was his sincerity and humility that once there was a fire in his house, and he was in prostration. People began shouting fire, fire but he did not raise his head from prostration. Someone asked him, “You did not even notice that there was a fire? What made you so oblivious of everything?” The Imam (a.s.) replied: The Fire of Hereafter” Once, the young Imam Muhammad Baqir (a.s.) fell in the well and his mother screamed: “O son of Allah’s Messenger! Our son has fallen in the well.” As usual, he was engrossed in his prayers. After he finished his prayer, he came near the well, put his hand inside it and pulled out Imam Baqir (a.s.). He used to subject his body to utmost penance. One day, Imam Baqir (a.s.) asked him why he practiced such severe penance. The Imam replied: “Don’t you like that I should obtain divine proximity?”

VALOR: After the martyrdom of Imam Husayn (a.s.), no ruler demanded oath of allegiance from any of the Holy Imams. Therefore there was no occasion for them to perform Jihad of the word. A poet has rightly said: “Zain al-Abideen changed the meaning of Jihad. The daring is the same but battlefields have changed.” From Imam Zain al-Abideen to Imam Hasan Askari, there were numerous occasions when need arose to exhibit valor of moral behavior. The Holy Imams were never awed by the ruling powers to conceal the truth. They never refrained from Amr bil Maroof (Enjoining Good) and Nahy anil Munkar (Forbidding Evil). If the calamities that befell Imam Zain al-Abideen had descended on mountains they would have melted away like wax. However, he bore everything with the strength of faith, and did not allow his ancestral valor to leave him for a moment. Yazid and Ibn Ziyad in their respective courts, tried their utmost to over-awe Ahlul Bayt through a shameless display of their power and tyranny, but Imam Zain al-Abideen rebutted their efforts through his daring and irrefutable replies, such that they were humiliated beyond description. The Imam also ascended the pulpit in the Damascus mosque in the presence of Yazid, praised the Ahlul Bayt and denounced Bani Umayyad. Anyone else would have found it difficult to even utter a word in these circumstances.

MIRACLES: There are many miracles performed by the Imam (a.s.). A Shiah of the Imam used to come for Hajj and visit the Imam in Madinah. He used to bring some gifts for the Imam from his home town. His wife said: “You always take gifts for the Imam but has he ever given you any gift?” When he visited the Imam next time, after eating food with the Imam, he wanted to wash Imam’s hands. As he was washing Imam’s hands, the Imam asked him to look in the water, he saw red gems, and when completed the washing of Imam’s hands, there were many kinds of gems found in water. The Imam told him to give it to his wife as she was complaining to her husband. The man was embarrassed and ashamed. When returned home, he told the whole story to her. She wanted to meet the Imam and next year accompanied her husband but died before seeing the Imam. The Shia went and narrated what had transpired. The Imam prayed two rak’at salat and prayed for her and told him the good news to him that she is alive. When he saw her alive, he was very delighted and inquired from her about her experience. She said that after her death, the angel was taking away her soul and met a pious young man (resembling the Imam) to whom the angel of death greeted. The Imam told him to return her soul back into her body as he had requested Allah to extend her life for 30 years.

MERITS OF MOURNING ON THE AFFLICTIONS OF IMAM HUSAYN (A.S.)

The Noble Messenger (s.a.w.a.s.) said: “Husayn Minni Wa Ana Minal Husayn”. It means: “Husayn is from me and I am from Husayn”. The first part of this tradition is clear that Imam Husayn (a.s.) being the grandson was from him, but the second part when he said that he was from Imam Husayn (a.s.) needs further elaborations. Allah (s.w.t.) assigned the task of preaching and defending Islam to the Noble Messenger (s.a.w.a.s.) which he performed completely. After his sad demise, Bani Umayyad wanted to destroy Islam. Hence Imam Husayn (a.s.) sacrificed his life to protect Islam. Khawaja Moin uddin Chishti (r.a.) had truly summed up Imam Husayn (a.s.)’s sacrifice for Islam when he said:

 “Shah ast Husayn, Badshah ast Husayn, Deen ast Husayn, Deen Panah ast Husayn,                     Sar dad na dad dast Dar daste Yazid, Haqqa ke Binae La Ilahast Husayn.”

But for the sacrifice of Imam Husayn (a.s.), we are Muslims in 21^st century! Suarah al-Rahman Ayah 60: “Hal Jaza’al Ihsan Illal Ihsan!” which means: “Can anything else be a response to a favor but a favor?”

Hence, in order to thank the Noble Messenger (s.a.w.a.s.) and his beloved grandson, the King of Martyrs, Imam Husayn (a.s.), the Muslims should practice Islam in their lives.

Shaykh Abbas Qummi was a master traditionist, being the student of the celebrated scholar Ayatullah Mirza Husayn Noori Tabrasi. He had authored numerous important books including Safinatul Bihar, Tohfatul Enab, Baytul Ehzan, Tohfatur Razawiyyah, Mafatihul Jinan, Manazelul Akherah and Nafasul Mahmum. Nafasul Mahmum pertains to the heart rending tragedy of Karbala. In this book he has collected Forty Traditions (Ahadiths) regarding the merits of mourning over the afflictions of Imam Husayn (a.s.), the rewards of invoking curse on his murderers, and prophesies regarding his martyrdom. Some of the Traditions from the book are reproduced as under:

Through authentic chain of authorities, Shaikh Abul Jafar Qasim Qawlawayh Qummi relates from the Commander of the Faithful Imam Ali (a.s.): “One day, the Noble Messenger (s.a.w.a.s.) visited our house and after eating some dates and milk, he went to the place of worship in a corner and prostrated and wept for a long time. No one could dare go near him and inquire about the reason of crying. Husayn went and sat on the thigh of the Messenger and said: “O Dear father! Why do you weep?” The Messenger replied: “I looked at you all and was happy and contented to an extent as I was never ever pleased before. Then Jibra’eel descended and reported to me that you all will be martyred, and your graves will be far away from one another. Hence I thanked Allah for what will befall (you all) and asked goodness for you.” Husayn said: “Then O Father! Who will look after our graves and come to visit them in spite of such distance?” The Messenger replied: “Those people among my nation (ummah) will come to visit your graves, who intent seeking my pleasure and goodwill. And hence I will go to assist them on the station of accounting (in Qiyamah), and hold their hands and relieve them from the fear and hardship of that day.”

Shaikh Abul Qasim Qawlawayh Qummi relates from Musme’ Karden: “The Infallible Imam Jafar al-Sadiq (a.s.) inquired from me about the afflictions of troubles on Imam Husayn (a.s.), I replied and said that I am disturbed by it and that I cry for his troubles. The Imam said: “May Allah have mercy upon your tears! Verily you are one of those people who are afflicted by our grief, those who rejoice at our prosperity and lament at our sorrows. In fact, when you die, you will find our Blessed Forefathers close to you, and they will counsel the Angel of Death regarding you, and glad tidings shall be given to you which will illuminate your eyes. Then he shall be more compassionate and merciful towards you than a mother is to her son.” Saying this Imam started weeping and I could not control my tears. Then he (a.s.) continued: “Praise be to Allah, Who with His Mercy, has exalted us over all creatures, and favored our Household with His Blessings. O Musme’! Verily the heavens and the earth have been lamenting since the time the Commander of the Faithful Imam Ali (a.s.) was martyred. The angels who weep over us are numerous, and their tears have never dried up from the time of our martyrdom. And no one weeps over us and our afflictions, except that Allah sends His Blessings upon him before his tears fall upon his cheeks from his eyes. And if one tear, which have fallen from their eyes, is thrown in the pit of Hell, its heat would cool down as if no fire existed there. The one whose heart feels pain for us will rejoice on the day he sees us during his death and (his delight) will remain intact till he meets us on the Fountain of Kauthar. Kauthar itself will be contented to see our friends, and such delicacies will be placed in his mouth, that he will not be ready to move from there.”