BIRTH OF SAYYIDA FATIMAH ZAHRA (S.A.)

 

As the food, persistent want, earnest desire, and psyche influences the conception of a baby, hence Almighty Allah planned and directed His Messenger for the birth of his beloved daughter Sayyida Fatimah Zahra (s.a.).

Gabriel descended to the Messenger (s.a.w.a.s.) and told him, “O Muhammad! The Most Exalted sends peace upon you, and commands you to refrain from (coming close to) Khadija for forty days.” The Prophet who loved and adored Khadija (in obedience to Allah’s command), spent forty days fasting and praying nights. At the end of forty days, Gabriel descended once again to Allah’s Messenger and said, “O Muhammad! The Most Exalted sends His peace upon you, and commands you to be prepared for His salutation, and a gift.” At that moment Michael (Mika’eel) descended with a plate with a handkerchief made of brocade and presented to the Prophet. Gabriel said to him,” O Muhammad! your Lord commands you to break your fast today with this food tonight.” Imam Ali ibn Abi Talib said in this regard: “The Prophet used to order me to open the door to whoever wanted to join him when he came to break his fast, but that night he ordered me to guard the door of the house, and said to me, “O son of Abu Talib! This food is forbidden to everyone save me.” Then he (Ali) said, “I sat at the door, and the Prophet uncovered the plate, in privacy, to find a cluster of dates and a bunch of grapes, he ate until satisfied, and drank his need of water. He then extended his hands to be washed, so Gabriel poured the water, Michael washed his hands, and Israfil dried them. Thereafter, the remaining food with the plate ascended to heaven. The he started to prepare himself for prayer when Gabriel said to him, “Prayer is forbidden to you until you go to Khadija and perform coition with her; for Allah (Glory be to Him) ordained upon Himself to create noble progeny from you tonight.’ So, he rushed to Khadija’s house.”

Khadija said, “I had got used to seclusion by that time, so when night arrived, I covered my head, put down the curtains, locked the doors, performed my prayers, put out the lantern, and retired to my bed. That night when I was between the states of sleeping, and being awake, the Prophet knocked at the door; so, I exclaimed: Who is knocking on the door that only Muhammad knocks on? The Prophet gently and politely replied: “Open the door Khadija, I am Muhammad” Khadija said, “I cheerfully got up, and opened the door for the Prophet to come in. He usually requested the water jug to perform ablution, and two short prayer prostrations before he retired. On the contrary, he did not request the jug, nor did he perform prayers…. instead, what occurs between a woman and her husband occurred between us; by Allah, who created the heavens, and caused water to come out of springs, before the Prophet left me, I felt Fatima’s weight in my womb…”

Source: Fatima the Gracious by Abu Muhammad Ordani     

        (13/21)                                                                                                  TAHAWWUR ALI MIRZA         

TRUST IN ALLAH - TAWAKKUL ALALLAH

 

The root word for “Tawakkul” is “Wakl” and its derivatives are used 70 times in the Glorious Qur’an.

Tawakkul means entrusting all the matters to the Master and relying on His trusteeship. Yet others define tawakkul upon Allah as the severance by the servants of all hopes and expectations from His creatures (and attaching them to Allah)

 The Great Ayatullah Muhammad ibn Yaqub al-Kulayni narrates in Usul al-Kafi 9 (ii,391, hadith 3) that the Commander of the Faithful Imam Ali (a.s.) referred Ayah 3 of Surah al-Talaq, “And whoever puts his trust in Allah, He will suffice him.” There are various degrees of trust in Allah. One of them is that you put your trust in Allah in all your affairs, being well-pleased with whatever Allah does to you, knowing for certain that He does not cease in His goodness and Grace towards you, and that the command therein rests with Him. So put your trust in Allah, leaving that to Him and relying upon Him regarding that and everything other than that.”       

People are vastly different about the knowledge of the Lordship of the Sacred Essence of Allah. The commoners among the monotheists consider Almighty Allah the Creator of the general essences of things and their elements; but they do not believe in all-embracing Lordship and consider His authority over things as limited. As habitually, they speak of Allah’s power, yet their actual station is not at par with their verbal profession, neither in respect of knowledge, nor faith, neither experience nor conviction. This class of people have no knowledge of the Allah’s Lordship; their faith in Tawhid is deficient. They rely in their worldly affairs on superficial causes and material factors.

There is another class of people who are like the above-mentioned people for worldly affairs, but they make vigorous claim of Tawakkul for their matters of Hereafter. But they have Tawakkul in Allah neither the matters of the world nor in the affairs of the Hereafter.

Another class of people, who having been convinced either by reason or revelation, affirm that Allah is the sole determiner of matters having limitless Power. On the level of rational belief, they have Tawakkul in Allah, but they have not attained the stage of faith; they are shaky when confronted with the matters of life. There is a conflict between their reason and their heart, in which reason is dominated by the heart which has faith in material causes and is blind to Allah’s Power and efficacy.

Last group of people in which the conviction of Allah’s sway over creation has penetrated their heart, which has firm faith in Allah’s Sovereignty and Mastership over things. It is they who have possess the station of Tawakkul.

To achieve Tawakkul, one must change his own existence, life, relations, hardships, happiness, health, disease, life, and death. One must realize that Allah is the ultimate source of every bounty, every success.

The Noble Messenger said, “Whoever wishes to be the most powerful person among people must trust Allah.” (Allama Majlisi, Bihar-ul-Anwar v.15 pp.135)

                Source: Forty Hadith, An Exposition by Grand Ayatullah Sayyid Ruhullah Khomeini (r.a.)

                                Merits of the Souls: Trust in God (Tawakkul) by Unknown in al-islam.org.

JUSTICE OF ALLAH - COMPULSION OR FREEDOM

 

Most of the Muslims believe that everything is destined beforehand and what ever happens, good or bad, happens according to the will of Allah and that man has no control.

The Shias believe that man is neither completely compelled nor completely free in his deeds. It is between the extremes. Imam Sadiq (a.s.) said, “There is no compulsion (by Allah), nor is there absolute delegation of power (from Allah to man); but the real position is between these extremes.” Shaykh Saduq said, “Allah possess foreknowledge of human actions, but does not compel them to act in a particular manner.” Imam Musa al-Kazim (a.s.) said, “A man acquires the ability to act freely when there is nothing to hinder his plan, his health and other faculties needed for that work, are up to the required standard and Allah provides the occasion of that work.”

That is one of the reasons for including “The Day of Resurrection” into the “Roots of Islam” If Allah decrees every act which is done by us, then why He should inflict punishment upon us for those sins, evils, and transgressions.

Imam Abu Hanifa, the founder of the Hanafi School of Sunni Laws, went to meet Imam Sadiq (a.s.). The Imam was inside the house and Abu Hanifa was waiting for him. In the meantime, a small child (Imam Musa al-Kazim) came out and Abu Hanifa, to pass the time, asked him, “O child, from whom is the action of man?” The child at once said,

“O Abu Hanifa, there are only three imaginable sources; either the man himself is the originator of his action, or the God is the doer of that action; or both together are the originators of that action. Now if God is the doer of the actions of man, then why does He inflict punishment on the man for the sins? Is it not injustice (zulm)? And Allah says, “Verily, Allah is not unjust to His creatures.”

And if man and God are partners in that crime, then is it not gross injustice that the powerful partner (i.e., God) punishes the weaker partner (i.e., man) for an action which both performed together? And as both two alternatives are proved to be illogical and impossible, the third theory is proved to be correct that man does his actions by his own power and will.” (At-Tabrasi, al-Ihtijaj v.2 pp. 387; al-Majlisi, Bihar-ul Anwar v.5 pp. 4and 27)  

Once, Abu Hanifa was telling his disciples, “I have heard three things of Imam Ja’far al-Sadiq which are wrong; “He said that Allah cannot be seen” If a thing exists it must be seen. Secondly, he said, “Allah will punish Satan in Hell” It is absurd because Satan was created from fire. So, fire can do harm to a person made of fire? Thirdly, “he says that a man’s action is done by his will and power and that he is responsible for it.” But it is wrong because all the actions of man are done by Allah’s will and power, and Allah is responsible for it.

Bahlul, the wise, took a lump of clay and sent it hurtling towards Abu Hanifa. It hit him on the forehead, he cried in anguish and pain, and Abu Hanifa took him to the judge. The judge asked him if the allegation was true. Bahlul, the wise said, “O judge! Imam Abu Hanifa says that he is suffering from a searing pain in his head because of the clay which hit him. But I think he is lying. I cannot believe him until I see the pain.” Abu Hanifa said, “You are really mad! How can I show you the pain? Bahlul, the wise said, “But, O judge, he was just teaching his disciples that if a thing does exist, then it must be seen.”” Also, he was telling his disciples that Satan is made of fire, the fire of Hell cannot do him any harm. Now man is made of clay and it was a lump of clay that hit him: I wonder how he can claim that a lump of clay did harm to a man made of clay. He was also preaching that all the actions of man are done by Allah and that Allah is responsible for those actions. He should file suit against Allah.” The judge acquitted Bahlul, the wise.

                Source: Justice of God by Ayatullah Sayyid Sa’eed Akhtar Rizvi

THE SECOND ROOT OF ISLAM - JUSTICE (ADL)

 

To have the full comprehension of Justice, it is imperative to understand Injustice. The causes of Injustice are Ignorance, Fear, Needs or Wants, Meanness. Sometimes ignorance becomes the cause of Injustice. But how the Almighty Allah Who is above all defects such as ignorance and Whose Knowledge is infinite, can do an act of oppression! Likewise, fear is the cause of oppression, but the Almighty Allah has no one as His rival to indulge in oppression. Also, a sense of deprivation forces one to oppress others to fulfill his wants, but Almighty Allah is “Samad” needless. Inner meanness makes someone to oppress others as they take pleasure in committing such acts. These examples relate to the Creatures of the Almighty Allah. Ayah 108 of Surah al-Imran, “Allah does not wish injustice for any of His creatures.” Similarly, Ayah 90 of Surah al-Nahl says, “Allah commands people to maintain justice, kindness and proper relations with their relative.”

Shias consider Allah’s Justice as one of the cardinal principles of their faith and according to Qur’anic reasoning and common sense, they emphasize that all the acts of Almighty Allah are based on Justice and Wisdom and that Allah does not commit any act of cruelty or does anything wrong.

There are advantages of believing in the Justice of Allah; self-restraint, cheerful outlook and Justice plays its role in individual and collective life.

Allah is just and never deprived anyone of his rights, Allah bestows His Kindness on all His creatures and never does Allah oppresses anyone. Allah, the All-Wise, has created all His creatures with difference when none of them existed beforehand, or had any claim or right. Allah established a system of life cycle with cause and effect and set a particular line of action for every creature. He never makes discrimination between two creatures or in two nations in expectation from them are concerned regarding their obligations and responsibilities. Similarly, His reward or punishment is also based on Justice for all. He has taken into consideration the respective capabilities and capacities of each creature in His commands and accordingly He has fixed proportionate punishment for each so that there is no partiality or injustice done to anyone of His creatures.

At every place and every occasion, the concept of justice is not equality. Objections to the Justice of Allah are made by hasty decisions. In Islam, despite the importance of individual rights, the overall rights of the society have been greatly emphasized. Sometimes, man wants something which is harmful for him and vice versa. Ayah 19 of Surah al-Nisa says, “It may be that you dislike a thing though Allah has placed abundant good in it.” While counting our troubles we altogether ignore our own doings and blame Allah for all that. Surah al-Shura Ayah 30 says, “Whatever misfortune befalls you is a consequence of your own deeds.” Surah al-Rum Ayah 36 which says, “When We let people taste mercy, they rejoice in it, but when some misfortune befalls them because of their own doings they at once become desperate.” When wealth does not guarantee everlasting happiness then why do we not honor the orphans and urge one another to feed the destitute? Thus, our carelessness results in Allah’s wrath.    

However, it is seen that people indulged in misdeeds, cruelties and oppressions leading a very prosperous life. Why it is so? In the eyes of Allah, all the people are not accounted for in the same way, because Allah punishes some people or a nation at once, Allah gives some time to some people or a nation, Allah does not punish a certain group or a nation at all despite their misdeeds they lead a comfortable life until the Day of Resurrection. Surah al-Kahf Ayah 59 which says, “We destroyed the inhabitants of certain towns only when they transgressed and did not repent before Our deadline.” Surah ale-Imran Ayah 178 says, “The unbelievers must not think that our respite is for their good. We only give them time to let them indulge in their sins and suffer an ignominious doom. For them there will be a humiliating torment.”

 

                Source: Lessons from Qur’an by Ayatullah Muhsin Qara’ti

ROOTS OF ISLAM - IAMAMATE

 

The status of Usool-e-Deen and Fur’u-e-Deen may be visualized as a tree, there are mainly two important parts of a tree: roots and branches. In the Shiah Islam, there are five roots – Unity or Tawhid of Allah, Justice (Adel) of Allah, Prophethood, Imamate and the Day of Resurrection (Qayamat). Similarly, there are ten Branches of Islam, which are Salaat, Fasting, Hajj, Zakat (Poor tax), Khumus, Jihad, Amr Bil Ma’roof, Nahi anil Munkar, Tawwalah and Tabarra.

There are many Ayahs in the Glorious Qur’an and Hadiths of the Noble Messenger (s.a.w.a.s.) about the “Imamate.”

Indeed, Allah desires to repel all impurities from you, O People of the Household, and purify you with a through purification. (33:33)

Say, I do not ask for any reward for it except love of (my) relatives…… (42:23)

Should anyone argue with you concerning him (Jesus), after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls, and your souls, then let us pray earnestly and call down Allah’s curse upon the liars’ (3:61)

Hold fast, all together, to Allah’s cord, and do not be divided (into sects) …. (3:103)

O you who have faith! Be wary of Allah and be with the Truthful. (9:119)

This indeed is my straight path, so follow it, and do not follow (other) ways, or they will separate you from His way. (6:153)

O you who have faith! O bey Allah and obey the Apostle and those vested with authority among you…… (4:59)

You are only a warner, and there is a guide for every people. (13:7)

Whoever obeys Allah and the Apostle-they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous… (4:69)

They do not venture to speak ahead of Him, and they act by His command. He knows that which is before them and that which is behind them…. (21:27-28)

Your guardian is only Allah, His Apostle, and the faithful who maintain prayer, and give zakat while bowing down. (5:55)

Indeed, I am all-forgiver toward him who repents, becomes faithful, acts righteously, and then follows guidance. (20:82)

Then, that day, you will surely be questioned concerning the blessing. (102:8)

O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. ((5:67)

Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion. (5:3)

An asker asked for a punishment bound to befall-which none can avert from the faithless. (70:1-2)

No one touches it (the depth of meaning of Qur’an) except the pure ones. (56:79)

But no one knows its interpretation except Allah and those firmly grounded in knowledge. (3:7)

Ask the people of the Reminder if you do not know. (21:7)

Ask the people of the people of the Reminder if you do not know. (16:43)

 

                Source: www.Qur’an.al-shia.org, The Qur’an English Translation by Ali Quli Qara’i

 

MARTYRDOM OF SAYYIDA FATIMA ZAHRA (S.A.)

 

The Bridge of Prophet hood and the Imamate, the Nucleus of Ayah Tatheer (Purity) in the Hadith al-Kisa’ wherein Allah introduces the Panjetan to Gabriel when he inquired who were inside the Kisa (Cloak), Allah replied, “They are, Fatima, her father, her husband and her sons”

Sayyida Fatima Zahra (s.a.) was the victim of physical, emotional, and psychological trauma after the sad demise of the last Messenger (s.a.w.a.s.), for whom Allah Created this enormous Universe!

During his stay in Madinah, the Noble Messenger (s.a.w.a.s) had frequently informed his Ummah about his successor; Imam Ali (a.s.). The last and the decisive message at the Ghadeer-e-Khumm after the receipt of Ayah 67 of Surah al-Ma’idah, “O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed, Allah does not guide the faithless lot.” Accordingly, he (s.a.w.a.s.) performed the Coronation of Imam Ali (a.s.) and ordered every Muslim present there to pay allegiance to him, which included the people who after his death rejected Allah and His Prophet’s directive. The king of Patience, Imam Ali (a.s.) displayed the unique patience on his deprivation from leadership of Ummah for twenty-five years!

Sayyida Fatima Zahra lodged a claim to recover her property Fadak, gifted to her by her father (s.a.w.a.s.). The Khalifa asked for witnesses; she produced Imam Ali (a.s.) Umme Ayman, Asma bin Umays, young Imam Hasan and Imam Husayn. He discredited every witness! (Reminder: In Mubahelah, which was a test of Truthfulness, Imam Ali was taken by the Prophet as “Nafse Rasool”. Thereupon, she claimed it as inheritance. The Khalifa denied it saying that there was a hadith (unheard by anyone) that prophets do not leave any inheritance, whatever is left behind was a sadqa. Sayyida Fatima argued with the Ayahs of Qur’an showing they leave inheritance and other prophets had inherited it.

Within 75 or 95 days after the demise of the Prophet (s.a.w.a.s.), the Ummah strangely turned against his Progeny, despite his sayings e.g. “I am leaving behind Two Weighty things -the Book of Allah and My Progeny- if you are attached to them, you will not go astray”, “Fatima is part of me, whoever hurts her will hurt me”, “Allah is angry if Fatima is angry”

People forced Imam Ali to pay allegiance to the new Khalifa, forcibly entered the house when Fatima was standing behind the door injuring her ribs causing the miscarriage of her baby (Mohsin), confiscated Fadak gifted by her father to her. Fatima was so overwhelmed by the tragedies evident by her couplet, “O father what miseries have fallen on me after you? If they have fallen on bright day, they would turn into night.”

On 3^rd Jamadi al-Thani, as a last chore as a mother, she washed children’s clothes, bathed them, fed the children with her own hands, and made a will to her husband, “Cousin! You perform my funeral; I ask you not to let anyone who did injustice to me to witness my funeral. Also do not give them chance to pray over me. I want you to wash me at night, put the shroud on me and bury me at night. After my burial sit beside my grave and recite Noble Qur’an for me. Do not weep cousin, my dear husband. You have already borne too much and will have to bear more.” Fatima was ready to meet her Lord and went inside her mihrab of prayer instructing Asma bint Umays to wait a while and then to call her name; if there was no answer, this would mean Fatima had departed to her Lord.

                Source: Ahlul Bayt Global Information Centre – en.al-Shia.org

SAYYIDA FATIMA ZAHRA (S.A.), A ROLE MODEL AS A WIFE

 

Sayyida Fatima Zahra (s.a.) lead an exemplary life as a daughter, as a wife and as a mother. We are trying to throw some light on her life as a role model as a wife. She was married to the Lion of Allah, the conqueror of Khaiber, the Commander of the Faithful Imam Ali (a.s.).

Her piety may be seen at the doorstep of her married life. The Noble Messenger (s.a.w.a.s.) had purchased a new wedding dress for her. A poor woman came to her house and asked for a used cloth. Fatima Zahra gave her wedding dress to the needy and wore her old patchy dress to her wedding. When the Noble Messenger (s.a.w.a.s.) asked Fatima Zahra why she did not give the old dress, she recited the Ayah 92 of Surah al-Imran, “By no means shall you attain to righteousness until you spent (benevolently) out of what you love. “When the Noble Messenger (s.a.w.a.s.) came to visit the newly wedded Sayyida Zahra (s.a.) and Imam Ali (a.s.), he asked Imam Ali,” How did you find my daughter Zahra?” Imam Ali (a.s.) replied, “Fatima was the best companion in the service of the Creator (s.w.t.).” There was total identity of interest between them as both were brought up and educated by the Noble Messenger (s.a.w.a.s.) and Sayyida Khadijatul Kubra. Both put service to God ahead of everything. Their thoughts, words, and deeds were all conditioned by the Glorious Qur’an. Sayyida Fatima’s greatest pleasure was trust upon God. Most of her time was spent in prayer. Her second greatest pleasure was to carry out her duties towards her family. She grounded grain in the stone mill which was given to her by her father as part of her dowry and baked bread for them. Grinding grain caused blisters on her hands but she never complained to her husband or to her father and did all her housework cheerfully. The household duties could become quite exacting for Fatima Zahra, but she found happiness and strength in the remembrance of God

. The Glorious Qur’an was a constant companion for her. She forgot the drudgery of work as she read passages from that Book. And when she put the children to sleep in the crib, she again read selections from the same Book as “lullabies” to them. They grew up hearing the Glorious Qur’an from their infancy. She etched the Word of God upon their young hearts. Through such “osmosis” Qur’an and the children of Fatima Zahra became inseparable for all time.

She aided her husband in his worldly and religious affairs and cooperated with him in achieving his goals. This harmony in their life was preferred by the ideological tranquility they both enjoyed, and the respect and glorification they held for each other. Imam Ali said, “By Allah, I never angered Fatima, or forced her to do something (she did not like), up to the day she died; nor did she ever anger or disobey me.”

She excelled in every arena of life. Aisha said, “I have not seen anyone more truthful than Fatima, after her father.” Her worship was unrivalled. Her feet became swollen due to standing in prayer. Imam Hasan (a.s.) said, “I saw my mother standing in her mihrab praying every Friday night till dawn and heard praying for the believers by name.” She helped and cared for the people although she herself was in need! She was the most knowledgeable and the writer of hadith even during the lifetime of her father. She was the most faithful wife. She was a supportive spouse sharing responsibilities with Imam Ali. She was a struggler for truth, helper in battlefield, fought for the Wilayah of her husband, she was an orator (sermon of Fadak). When a maid-Fizzah- was provided by her father, she used to share equally with her; she will take care of domestic duties one day and Fizza worked the next day. Her observance of the Islamic hijab was exemplary. Her father asked what best hijab for a woman is, she replied, “An unacquainted person (namahram) should not see her, and she also should not look at an unacquainted person (namahram).

                Sources: A Restatement of the History of Islam by Sayyid Ali Asghar Razwy

                                Fatima, The Gracious by Abu Muhammad Ordoni

                                Fatima al-Masumah: A Role Model for Men and Women by Sayyid Muhammad                                     Husayn Fadlallah

FATIMA AL-ZAHRA (S.A.) IN THE WORDS OF MUHAMMAD (S.A.W.A.S.)

 

The Noble Messenger (s.a.w.a.s.) said:

Fatima is the leader of the women of this nation. Among the women of the world, only four have reached perfection; they are Asiya, Maryam, Khadijah, and Fatima.

Fatima is an angel who has been created in the mold of a human being.

Whenever I earned for Heaven, I would breathe in the scent of Fatima. If goodness and virtue were in the form of a person, surely that person would be Fatima. Fatima is the best of creation in terms of descent, honor, and nobility.

Look for the sun, when the sun is hidden in the night, look for the moon. When moon is hidden, search for the Venus and when that too is hidden look for the two bright stars in the Ursa Minor.  (Replying to the companions, he said) I am the sun, Ali is the moon, Fatima is Venus and Hasan and Husayn are the two stars in the Ursa Minor. (the constellation in the Northern sky, also known as the Little Bear).

 Fatima is a part of me; whoever hurts her hurts me, and whoever pleases her pleases me. Fatima is joy and happiness of my heart. Her sons are the fruit of my heart, her husband is the light of my eyes, and the Imams from the Progeny of her son are the trustees of my God and the rope that connects with His creatures. Whoever holds on to them will be saved and whoever goes against them has gone astray.

(Addressing Fatima, Ali, and Hasan and Husayn, he said) I am the enemy of anyone who is your enemy and the friend of anyone who is friend with you. If it were not for Ali there would be no (compatible) partner for Fatima.

Surely, God is angered when Fatima is angry, and is pleased when Fatima is pleased. (Fatima has reached such a status of servitude and obedience that she is angered and pleased for God’s sake, and not because of personal desires). The Ayah of Purification was revealed about five people: me, Fatima, Ali Hasan and Husayn.

The first couple to enter the Paradise will be Ali and Fatima. The most beloved of my family to me is Fatima. All the children of a mother are attributed to their fatherly relations, except the sons of Fatima.

The Mahdi is from my family, from the sons of Fatima.

Verily, Allah has kept away my daughter Fatima, and her children, and those who love them, from Hell Fire, and that is why she is named Fatima.

Fatima, you will be the first one to follow me after my demise.

 Fatima is part of me, and she is the heart and soul which is between my two sides. Fatima is the leader of the women of the universe. Fatima is not like other women of the children of Adam.

 

                Source: Fatima al-Zahra (s.a.) in the words of Prophet Muhammad (s.a.w.a.s.) By Zahra                                       Ikhwan Sarraf

SAYINGS OF IMAM ALI (A.S.), THE GATEWAY OF KNOWLEDGE-PART THREE

 

Blessed is the person who keeps the next life in mind, acts to be able to render his account, remains contended with what suffices him and remains pleased with Allah.

Even if I strike the nose of a believer with my sword, so he may hate me, he will not hate me, and even if I pile all the wealth of the world before a hypocrite (Muslim) so he may love me, he will not love me. Because the Noble Messenger (s.a.w.a.s.) has said, “O Ali! A believer will never hate you and a hypocrite (Muslim) will never love you.”

The sin that displeases you is better in the view of Allah than the virtue that makes you pride.

The worth of a man is according to his courage, his truthfulness is according to his balance of temper, his valor is according to his self-respect and his chastity is according to his sense of shame.

Victory is with determination; determination is pondering over thoughts and thoughts are formed by guarding secrets.

Beware of the might of a noble person when he is hungry and of an ignoble one when his belly is full.

So long as your status is good, your defects will remain covered.

The most capable of pardoning is one who is the ablest to punish.

Generosity is that which is by one’s own initiative because giving on being asked is either because one’s own esteem or to avoid rebuke. Do not feel ashamed of giving little because refusal is even less than that.

There is no wealth like wisdom, no destitution like ignorance, no inheritance like refinement and no support like consultation.

Patience is of two kinds: patience over what pains you, and patience regarding what you covet (long to possess).

With wealth, a strange land is your homeland, while with destitution, even a homeland is a strange land.

Wealth is the substance of passions.

One who warns you is like one who gives you glad tidings (of safety)

The tongue is a beast; when it is let loose, it devours (destroys).

If you are met with a greeting (Salaam), give a better greeting in return. If a helping hand is extended to you, do a better favor in return, although the credit will remain with the one who was the first.

One who intercedes is like

the wing of one who seeks (intercession)

The people of the world are like travelers who are being carried away as they are asleep.

To miss what one needs is easier than to beg the wrong person.

You will not find an ignorant person but at one extreme: exaggerating or neglecting.

As intelligence increases, speech decreases.

Each breath taken by a man is a step towards his death.

Wisdom is the believer’s pursuit; therefore, attain wisdom even if it may be from the people of hypocrisy.

Whoever abandons saying ‘I do not know’ meets his destruction.

I love the opinion of an old man more than the determination of a young man.

The perfect jurist of Islam is whoever does not let people lose hope of the mercy of Allah, does not make him despondent of Allah’s kindness and does not make them feel safe from Allah’s punishment.

The hearts become bored as bodies become bored; so, look for beautiful wise sayings for them.  

 

Source: Peak of Eloquence translated by Yasin T. al-Jibouri

FADAK - PART THREE

 

Let us accept, for the sake of argument, that it was a genuine hadith. Now, who should have been informed of it by the Noble Messenger (s.a.w.a.s.), his would be heirs (daughter, wives, uncle, cousins etc.) or a stranger who could never think of inheriting anything from the Noble Messenger (s.a.w.a.s.)? Common sense says that it was family members who should have been told by him (s.a.w.a.s.) that, “Look, when I die, all that I leave shall become charity, you will not inherit anything because I am a Prophet and Prophets are not inherited from. So, be careful to give all my belongings to Sadaqa:’How was it that he did not tell any of his would-be heirs and told it to Abu Bakr, who had no claim in his inheritance? Why did he keep his daughter, wives, and uncle in dark, thus starting a bitter quarrel between Khalifa and his family members?

Even when Fatimah’s claim was rejected with the help of this ready-made hadith, the wives of the Prophet (s.a.w.a.s.) ‘sent Usman to Abu Bakr asking their shares in the inheritance of the Prophet in Khaybar. It clearly shows that the wives of the Prophet did not believe in that hadith, nor was it believed by Usman (who later became third Khalifa); otherwise; he would not have taken that message to Abu Bakr.

One may wonder why Abu Bakr did not accept the valid and irrefutable arguments of Fatimah?

The first and basic cause has been mentioned by the renowned Sunni scholar Ibn Abil Hadid in his book Sharah Nahjul Balaghah: - “I asked Ali bin Fariqi, a teacher in Madrassa Gharbia at Baghdad, “Was not Fatimah most truthful? He said, ‘Certainly! I said, “Then why did not Abu Bakr returned Fadak when he knew that she was most truthful?” The teacher smiled and said: Had he given Fadak today just because of her claim, she would have returned the next day and claimed Khilafat for her husband and removed him from his position; and then he would not excuse, because he had already accepted that she was most truthful in her claim.”

Imam Ja’far al-Sadiq (a.s.) told his disciple Mufaddal bin Umar, “When Abu Bakr became Khalifa, ‘Umar advised him to deprive Ali and his family from khumus, booty and Fadak, because when his partisans will know it, they will leave him and will turn towards you, for material gains: ‘It was for this reason that Abu Bakr deprived them from all their rights.”

The highhandedness used in this case totally negated the two legacies which the Noble Messenger (s.a.w.a.s.) had left behind for the guidance of his Ummah: He had repeatedly said in his sermons: I am leaving among you two weighty things, the Book of Allah and my family- members who are my Progeny; as long as you hold fast to them you will not go astray; and they will not separate from each other until they reach me at the reservoir (Kawthar).

But Abu Bakr and Umar destroyed the credibility of both: They degraded the Progeny of the Prophet (s.a.w.a.s.) in the public eyes. People saw that despite all the verses of the Qur’an and the Traditions extolling the virtues of Ali, Fatimah, Hasan, and Husayn, they had less weight in the eyes of the Khalifa than many ordinary companions like Jabir ibn Abdullah and Khuzaima bin Thabit. They destroyed the sanctity and supremacy of the Qur’an, making it subservient to the rulers’ expediencies; a system was established that the caliphs’ words could change/abrogate clear rules of the Qur’an!  

Sahih Bukhari and Sahih Muslim have narrated: “Verily Abu Bakr refused to give anything to Fatimah, so she was angry with him and she forsook him and did not talk with him till her death.”

                Source: Fadak by Allama Sayyid Sa’eed Akhtar Rizvi

FADAK - PART TWO

 

When Sayyida Fatima (s.a.) saw that Abu Bakr was bent upon taking away Fadak from her, she said that, if not by gift, then Fadak was hers by inheritance. Abu Bakr came with an ingenious reply. He said, “I have heard that the Messenger of Allah saying, “We the group of prophets, are not inherited from; whatever we leave is ‘Sadaqa’ (Charity)” This supposed saying of the Prophet is against many Ayahs of the Glorious Quran and all the accepted principles of Islam, as Sayyidah Fatimah herself pointed in her address in which she says inter alia: “And now you hold out falsely that I have no inheritance from my father. Do you want the custom of (the days of) ignorance? And who is better than Allah, in giving the Law, for the people who do believe? Do you know? Surely, it is clear for you like the midday sun that I am his daughter. Would I be prevailed over my inheritance? O son of Abu Qahafa! Is it in the book of Allah, that you should inherit from your father, and I will not inherit from my father? Is it intentionally that you have discarded the book of Allah and thrown it behind your back? Ayah 16 of Surah al-Namal, “Sulayman (Solomon) inherited from Daud (David). Ayahs3 to 6 of Surah Maryam, “When he (Zechariah) called out to his Lord with a secret cry. He said, ‘My Lord! Indeed, my bones have become feeble, and my head had turned white with age, yet never have I, my Lord, been disappointed in supplicating You! Indeed, I fear my kinsmen, after me, and my wife is barren. So, grant me from Yourself an heir who may inherit from me and inherit from the House of Yaqoob (Jacob), and make him, my Lord, pleasing (to You).” Ayah 75 of Surah al-Tawbah, “…but the blood relatives are more entitled to inherit from one another in the Book of Allah.” Ayah 11 of Surah al-Nisa, “Allah enjoins you concerning your children: for the male shall be the like of the share of two females,” and Ayah 180 of Surah al-Baqarah, “Prescribed for you, when death approaches any of you and leaves behind any property, is that he makes a bequest for his parents and relatives, in an honorable manner, -an obligation on the God wary.” And you hold out falsely that there is no right for me nor any inheritance for me from my father. Well, has Allah sent any Ayah specially for you, and from which my father was excluded? Or do you say that people of two different religions do not inherit from each other? (In Islam, an unbeliever is not entitled to inherit from a Muslim) Are not my father and I people of one religion? Or are you more knowledgeable of the particularity and generality of the Qur’an than my father and my cousin (Ali)?

These arguments were and are irrefutable, but the khalifah did not pay heed to them. The supposed hadith was against so many Ayahs of the Glorious Qur’an. There is a universally accepted hadith of the Noble Messenger (s.a.w.a.s.) that ‘verily, there have appeared many who tell lies attributing to me; so, when a narration attributed to me comes to you, refer it to the Book of Allah; and what is in conformity with the Book of Allah, accept it and what is against it throw it on the wall. Therefore, that hadith must be thrown to the wall.

Abu Bakr was the claimant, and he produced a hadith, which up to that time no companion of the Prophet had ever heard. As he was so fond of formalities and procedures, why did not he produced two male witnesses to vouch his narration.?   

Source: Fadak by Allama Sayyid Saeed Akhtar Rizvi

FADAK

 

Fadak was North of Madinah, about 2 to 3 days journey. Its annual income was between 24,000 to 70,000 dinars (gold coins). The Jews of Khaybar broke treaty with Muslims. The Noble Messenger (s.a.w.a.s.) went and besieged it. An agreement was reached guarantying the life, religion, and honor in exchange for sharing the profits based on 50:50 while the Jews would continue to work. One fifth of the fortress and land was given to the Noble Messenger (s.a.w.a.s.) as Khumus and four-fifth to the Muslims according to Ayah 41 of Surah al-Anfal, “Know that whatever thing you may come by, a fifth of it is for Allah and the Apostle, for the relatives and the orphans, for the needy….”

 After the fall of Khaybar, a messenger came from Madinah inviting the Jews to Islam. They refused to accept Islam but offered to give half of land to the Noble Messenger (s.a.w.a.s.), share the profit and option if evicted to pay the price of the land. The Noble Messenger (s.a.w.a.s.) accepted the offer. Thus, Fadak became his personal property and he managed it. Ayah 26 of Surah al-Is’ra’ was revealed saying, “Give the relatives (their) right, and the needy and the traveler…” On inquiry from Gabriel, he said, “Give the Fadak to Fatimah as this will be a source of income for her and her children.” Hence, he (s.a.w.a.s.) gave it to her (s.a.). She used it as her personal property. After the sad demise of the Noble Messenger (s.a.w.a.s.) Abu Bakr forcibly took possession of Fadak. Sayyida Fatima (s.a.) protested. Abu Bakr asked for witness. Sayyida Fatima (s.a.) was in possession of the property and according to Islamic principles, possession itself is a sufficient proof of ownership. If Abu Bakr claimed the property for himself or for Muslim nation, then it was he, as claimant, who should have produced witnesses to support his claim. But he put the onus of proof on Sayyida Fatima (s.a.), disregarding the Islamic Law! Moreover, as he was a claimant, he should not have judged the case himself, but he did not care for the judicial niceties so long as his purpose was served.

Anyhow, Sayyida Fatima (s.a.) brought Imam Ali (a.s.) and Umm Ayman (widow of Zaid bin Haritha). Abu Bakr said that there should be either two males or one male and two female witnesses. In family matters-gift of a father to his daughter is a family matter-only one witness is enough; but Abu Bakr conveniently forgot it. Also, Islam accepts one witness coupled with the oath of the claimant, as a sufficient proof. Sayyidah Fatimah was obliged to bring other witnesses; Hasan (a.s.) and Husayn (a.s.) and Asma daughter of Umais (Wife of Abu Bakr himself). Now there were more witnesses than the minimum required. Abu Bakr started discrediting all the witnesses.

Imam Ali (a.s.), Imam Hasan (a.s.) and Imam Husayn (a.s.) were her husband and sons were liable to be moved by self-interest. They were the only ones who were selected by the Noble Messenger (s.a.w.a.s.) to prove his truth against the Christians of Najran and they were Purified by Allah from all sins and mistakes. Asma bint Umais was previously married to Ja’far, brother of Imam Ali (a.s.) and would support the claim of Banu Hashim. Umm Ayman was a non-Arab and could not speak Arabic fluently. (Umm Ayman was a slave girl of Abdullah, father of the Prophet. The Prophet inherited her and later married her to Zaid bin Haritha and according to the Prophet she was one of the people of virtue). Does it mean that only Arabic speaking can be accepted as witness? This ruthlessness of the Khalifa prevented others from coming forward. Jabir ibn Abdullah Ansari, a companion of the Prophet, claimed that the Prophet had promised him so much from the revenue of Bahrain. Abu Bakr accepted the claim without asking for any witness. (Sahih Bukhari)

 

Source: Fadak by Allama Sayyid Sa’eed Akhtar Rizvi  

THE MODES OF DIVINE COMMUNICATIONS

 

The modes of Divine Communications used in the Glorious Qur’an is known as Vahi or Revelation. The word “Vahi” has been used 78 times. The Glorious Qur’an was revealed on the heart of the last and Noble Messenger (s.a.w.a.s.). The late Ayatullah Tabatabaei has said: Heart denotes self of man, which has the power of perception, perhaps the reason why the Glorious Qur’an mentions in Surah al-Shu’ra’ Ayah 193-194, “…(Qur’an) brought down by the Trustworthy Spirit upon your heart…” The word “Vahi” was also in other cases also like when Adam’s son Qabeel killed his brother Habeel, then Allah (s.w.t.) sent a black crow who demonstrated how to cover the dead body of Habeel; Surah al-Ma’idah Ayah 31, “Then Allah sent a crow, exploring in the ground, to show him how to bury the corpse of his brother”.  Allah (s.w.t.) revealed to the mother of Prophet Musa when his life was in danger as a newborn baby and directed her to place him in a box and put it in the river Niles. Surah al-Qasas Ayah 7 refers. Also, Allah (s.w.t.) revealed to the bees in Surah al-Nahl Ayah 68, “And Allah inspired the bee (saying): Make your homes in the mountains, and on the trees and the trellises that they erect.”

Another mode of communication was Allah produced speech from other sources like a tree when Prophet Musa saw fire flame in the jungle and he approached it then he heard a voice from inside the tree as stated Surah al-Qasas Ayah 30, “Then when he came to it (he) was called (by a voice) from the right side of the valley, in the blessed spot, from the tree, saying:’ O Moses! Verily I am Allah, the Lord of the worlds.”

Revelation on the heart of the Noble Messenger (s.a.w.a.s.) was also two types one was the Glorious Qur’an and other was the Divine Communications other than the Glorious Qur’an e.g., Surah al-Najm Ayah 3-4, “Nor does he speak of concupiscent desire. His word is only Revelation revealed to him.” The Noble Messenger (s.a.w.a.s.)’s words arise from his heart connected to the higher world. Similarly, it is narrated that Hazrat Hamza asked the Noble Messenger (s.a.w.a.s.), “Why did you blocked all the gates opening to the mosque but left in-tact Ali’s house?” The Noble Messenger (s.a.w.a.s.) repeated the above Ayahs from Surah al-Najm, “His word is only Revelation revealed to him.” Thus, he intended to say that he did so based on Divine command. (Tafsir Durr al-Manshure by Suyuti). When the Commander of the Faithful, Imam Ali (a.s.) was assigned as the “Imam” and “Successor” of the Noble Messenger (s.a.w.a.s.) at the Ghadir-e-Khumm, he (s.a.w.a.s.) was criticized, but he recited the blessed Ayah, “His word is only Revelation revealed to him.”

Yet another mode of the Divine Communications is the “Hadees-e-Qudsi”. In case of Qur’an, both the concept and the words are revealed from Allah to the Noble Messenger (s.a.w.a.s.) but in case of “Hadees-e-Qudsi”, only concept is revealed to him but the Noble Messenger (s.a.w.a.s.) expressed it in his own words.

 

Sources: Tafsir-e-Namoona by Ayatullah Nasir Makarem Shirazi

                 The Qur’an – English Translation by Maulana Ali Quli Qara’i