Nuqush Ismat
Nuqush Ismat
Nuqush Ismat
English Version:
Sayyid Athar Husain S.H. Rizvi
Publisher:
Title: Nuqoosh-e-Ismat
Author: Allamah Sayyid Zeeshan Haider Jawadi (a.m.)
Footnotes and references: Maulana S. Ehsan Haider Jawadi
English Version: Sayyid Athar Husain S.H. Rizvi
First Edition: 2011
Copies: 1000
Co-operation: Naujawanaan Abu Dhabi
Publisher: Allamah Jawadi Trust
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Price:
You are requested to recite Surah Fatiha for Allamah
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Table of Contents
Biographical Sketch of Allamah Sayyid Zeeshan Haider
Jawadi ........................................................................................................ 15
Publishers Foreword ................................................................................. 17
Life Sketch of Holy Prophet (s.a.w.s.)....................................................... 29
Past......................................................................................................... 29
Present.................................................................................................... 33
Upbringing ............................................................................................. 34
Daily Activities ...................................................................................... 35
Future of Islam ....................................................................................... 42
Third year of Hijrah ............................................................................... 51
Fourth year of Hijrah ............................................................................. 54
Fifth year of Hijrah ................................................................................ 55
Sixth year of Hijrah ............................................................................... 57
Seventh year of Hijrah ........................................................................... 59
Eighth year of Hijrah ............................................................................. 61
Ninth year of Hijrah ............................................................................... 65
Tenth year of Hijrah............................................................................... 66
Wives ..................................................................................................... 68
Children ................................................................................................. 72
Relatives ................................................................................................ 73
Paternal Aunts of Prophet ...................................................................... 75
Companions of Holy Prophet (s.a.w.s.) ................................................. 76
Salman (r.a.)........................................................................................... 77
Abu Zar .................................................................................................. 78
Miqdad Ibne Aswad ............................................................................... 79
Bilal Ibne Riyah ..................................................................................... 79
Jabir Ibne Abdullah Ansari .................................................................... 80
Huzaifah Ibne Yaman Anasi .................................................................. 80
Abu Ayyub Ansari ................................................................................. 81
Khuzaimah Ibne Thabit Ansari .............................................................. 81
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Biographical Sketch of
Allamah Sayyid Zeeshan Haider Jawadi
Name: Sayyid Zeeshan Haider Jawadi (Alias Allamah Jawadi)
Nom de plume: Kaleem Allahabadi
Father: Maulana Sayyid Muhammad Jawad (t.s.)
Date of Birth: 17 September 1938 A.D. corresponding to 22
Rajab al-Murajjab 1357 A.H.
Place of Birth: Village Karari, District Allahabad, India.
Primary education: Madressa Majdia, Karari, Allahabad.
Religious education: Took admission in Jame Nizamia,
Lucknow in 1949 and passed 9 classes in four years.
Higher religious education: 1955 to 1965 in religious
university of Najaf Ashraf till the rank of Ijtihad.
Teachers: Most respected Aqa Mohsin Hakeem, Aqa Khoei,
Aqa Abdullah Shirazi, Fifth Martyr Aqa Muhammad Baqir asSadr, Shaheed Mihrab Aqa Madani and others.
Beginning of propagation: In 1961 in capacity of Imam
Jumua wa Jamat, Muzaffarpur Bihar.
Stay in Allahabad: From 1965, as prayer leader in Masjid
Qazi, Allahabad and responsibilities of religious propagation in
the whole country.
Institutions managed: Participated in founding Tanzeemul
Makatib and from 1986 was President of Idarah Tanzeem
Khums O Zakaat, Allahabad; Idarah Islam Shinasi, Mumbai
and hundreds of other organizations in India and abroad.
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Publishers Foreword
The main feature of the life of Allamah Sayyid Zeeshan
Haider Jawadi was that whenever something was not available,
instead of complaining about its absence, he used to bring that
into existence himself. That is the reason for his preparing a
new translation and commentary of Quran; Translation and
exposition of Nahjul Balagha, Translation and exposition of
Sahifa Kamilah, Translation of Mafatihul Jinan, and other
important topics including Ilme Rijaal and Ilme Hadith. He
also presented hundreds of books and articles on various
religious subjects and it was fulfillment of this same need that
urged him to write Nuqoosh-e-Ismat, as he felt it was needed
since a long time. His friends and associates also continued to
remind him that although there were a number of books on
biographies of Fourteen Masoomeen (a.s.) they only contained
events of their lives and historical life sketches; whereas the
real aspect of their lives was their teachings and training for
which Providence had chosen them and each of whom the
Messenger of Allah (s.a.w.s.) had declared by name.
And it is obvious that events of life can only prove
beneficial if advantages and benefits are derived from them so
that readers may gain lesson from them and try to mold their
lives accordingly for which they were sent and to adopt which
is the evidence of greatness of man.
The respected Allamah has kept this in view while writing
Nuqoosh-e-Ismat. Thus it is possible that unlike in other books
you may not find every minor incident (one reason for this was
to limit the bulk of book) but it is necessary to point out the
consequences of all incidents; on the contrary, on some
occasions it is regretted that if we had only acted on the
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Preface
In the name of Allah, the Beneficent, the Merciful
To have information about the biographical details and life
history of leaders and holy saints is the most important duty
with regard to religious cognition (Marifat) and a very
important factor of character building. That man can never be
said to be honest, who is absolutely ignorant of the life history
of his or her leader or guide. And he can never build a good
character who has no exemplars of good character and ideals
before him. One who travels in darkness cannot reach his
destination and one who raises a building on personal whims
cannot be a favorite of Almighty Allah.
Keeping the importance of this point in mind scholars of
Islam have prepared biographies of holy saints in every period
of time and tried to present their special characteristics and
traits. Books have been written under title of history of
prophets, biography of Holy Prophet (s.a.w.s.) and life history
of Holy Imams (a.s.). Rather books like incidents of scholars
have also been published. The aim of all of them was not to
explain the past circumstances or to enliven the dead through
the power of words; on the contrary the sole of aim was to
particularly show their distinctive qualities and to build a new
character in the light of this. That is why in life history, only
those incidents are emphasized, which were beneficial from
that aim, and the other circumstances and incidents are ignored.
Otherwise all the incidents of the life of a twenty year old
person cannot be compiled into even dozens of volumes. How
can complete conditions of lives of hundreds of elders of
religion be compiled in a few books?
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One hand history was injustice in the sense that the writer
made use of his personal taste and along with it he has also
kept in mind the exigencies of his time. As a result of which it
so happened that numerous lives were rendered unworthy of
mention and innumerable incidents were buried in the
graveyard of history. It was so because these incidents were
exposing the defects of many persons. Or they were a burden
on the mood of rulers and kings on whose motivation the
historian had written his book and whose excess of wealth was
serving as the ink of the pen of the writer.
The tragedy of history and biography writing is very
sorrowful and there is a history of oppressions occurring in this
regard and this is not the occasion to discuss and debate it; it is
a reality of which all intellectuals are aware and they recognize
it fully and there is no need to discuss it in more detail.
At present the subject, which is having significance is that
as many incidents of past are preserved by past historians as
much as they were used by the later historians, and in this light
as many writings that have come to the fore; all display the
same element that the biographer has selected incidents
according to his special taste and then under influence of
particular views has derived conclusion from same. In this
way, the book of biography has also become needful of a
particular insight and to gain from it also requires a particular
understanding.
By presenting examples of this clear cut reality, I dont
want to become the culprit of exposing the mistakes of elders
and neither do I aim to insult them. My only aim was to point
out to the fact on the basis of which a difference has appeared
in deriving conclusions from incidents and one who has
divided one life history into different characters and along with
this, I would like to point out the need of this book; because
inspite of the existence of so many books what was the need of
a new book and what is the special quality, which is not found
in other books?
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Judgment Day).
With regard to the present book also, I have the same
hopes that if Allah wills, after its publication, its admirers will
appear and they will understand its importance and need. The
humble servant has used the same taste in compiling this book,
which was in use in the commentary of Quran and its gist is
that if the Holy Quran is a book of training from the Lord of
the worlds, we must seek moral points at every step in it and
each of its verses should become a channel of training of views
and opinions. In the same way, if the Prophet of Islam has left
the Purified Progeny as a scientific interpretation and practical
explanation; aspects of training of human beings should be
apparent in their character as well. In my view, the aim of the
Holy Imams (a.s.) was never to show off their personal
qualities and excellence; they used to express their excellence
also with the aim of training the people and they did not ignore
this aspect even in most serious calamities. To present the
incidents of their lives only as excellence and perfection and to
leave off their beneficial and practical aspects is not true
biographical writing. On the contrary it is dishonesty from
biography. For example a prominent speaker narrated the
following incident from the life of Imam Ali (a.s.) as follows:
A thief whose crime was proved, was arrested and presented
before the Imam. Companions recommended his case and
argued that he was a devotee of Ali, but the Imam had his hand
cut off and when he went to the market and began to recite the
praise of Imam Ali (a.s.), the Imam called him back and joining
the severed fingers to his hand and silently prayed for him and
his hand returned to its original healthy state. The conclusion
that the writer has derived from this incident is that the love of
Ali is something that is beneficial even to thieves and it joins
their severed hands also. So after the Majlis I said to the
speaker with utmost respect that incidents are past and they
cannot be changed; but at least one should be honest in
deriving the proper conclusions. Your facts are true, but the
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those camels and this house also has an owner, who will save it
in future. Abraha was unable to understand this hint which is
the usual stance adopted by every conceited and arrogant
person. But the Lord of the worlds guarded the honor of the
promise of Abdul Muttalib and by sending the army of Ababeel
routed the forces of Abraha. This became a perfect example of
a small power confronting a super power and Abraha was not
destined to die a death of honor.
There were sixty thousand soldiers in Abrahas army
which also had nine or thirteen huge elephants the largest of
them being named Mahmud, which was supposed to raze the
Holy Kaaba, but this plan was foiled by the special will of
Providence.1
It was perfection of Abdul Muttalibs faith that he did not
refer to the idols in guarding the house; on the contrary he
mentioned an unseen power and clarified that the real masters
are not these idols, it is Almighty Allah and the secret of
sincere contentment is not faith in the seen; on the contrary it is
faith in unseen.
Present
The year in which the army of Abraha was destroyed and
the special defense of the Holy Kaaba occurred, is called as the
year of the elephant and it was in the same year that the birth of
the Messenger of Allah (s.a.w.s.) took place. On the basis of
common Shia traditional reports, it occurred on 17th Rabiul
Awwal and on the basis of common Sunni traditional reports it
was on the 12th Rabiul Awwal. According to Maulana Shibli it
was 9th of Rabiul Awwal, on the basis of research of the
famous astronomer of Egypt. According to general belief in the
Gregorian calendar it corresponds to 29th August 570 A.D and
1
Chaudah Sitare, Pg. 39; Hayatul Quloob, Pg. 68; Hadiyan Barhaq,
Pg. 50
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Upbringing
According to historians he was nursed by Lady Amina for
three, seven or nine days; after which he was given over to
Halima Sadiya for nursing and he lived with her till he was two
years old. He thus grew in an open atmosphere of the desert
and continued to observe his missionary circumstances. When
he returned from there, his mother passed away within a period
of two years. Now he began to reside permanently with his
1
2
Ibne Saad
Chaudah Sitare, Pg. 47; Hadiyan Barhaq, Pg. 70
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Daily Activities
Since the age of ten years he undertook the function of
grazing sheep in order to demonstrate his reformative
capability and in this way continued to clarify to the people
that he can also look after the well being of animal and that he
was more capable than other people in this function. The
pasture that he used was at Qarareet near Ajyad due to which
Imam Bukhari in his book has taken it to mean the plural of
Qeerat and a coin and declared that the Prophet was a
professional goatherd whereas there is no truth in this. It was a
profession followed by others, which began to be attributed to
the Messenger of Allah (s.a.w.s.).
At the age of twelve he undertook his first commercial
journey to Syria in the company of his uncle, Abu Talib.
Enroute they encountered Bahira the monk for some moments
who upon noticing a cloud shading the Prophet advised Abu
Talib that he should take this child back home immediately or
pay special attention to his security as he was going to scale a
special rank in future and if the Jews come to know about him
they would not leave him alive. The effect of this brief
encounter was that Christians made Bahira as the teacher of the
Prophet and alleged that he was the source of ancient
traditional reports of Quran and information contained therein.
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sent her slave, Maisara to accompany him, who upon his return
reported so many perfections of the Prophet and Lady Khadija
(s.a.) also witness such tremendous profits, that there remained
no other option except that of proposing marriage. Thus she
sent a noble lady, Nafisa and conveyed the proposal and Holy
Prophet (s.a.w.s.) accepted it and the date of the nuptials was
decided.
His Eminence, Abu Talib recited the matrimonial formula
on behalf of the Messenger of Allah (s.a.w.s.) and Waraqa bin
Naufal recited it on behalf of Lady Khadija (s.a.). According to
Shaykh Tusi and Sayyid Murtada, Lady Khadija (s.a.) was
virgin till that time and had previously rejected the proposals of
all the nobles of Quraish.
His Eminence, Abu Talib recited a historical sermon on
the wedding occasion, which is incomparable from the aspect
of matter and sincerity of act also it has become a part of
marriage in Islam.1
Around five years after this incident and 6193 years after
the descent of Adam (a.s.) in 600 A.D. corresponding to year
30 of Amul Feel, His Eminence, Ali (a.s.) was born in the
house His Eminence, Abu Talib and Allah, the Mighty and
Sublime chose His own house to be his birth place and in this
way Abu Talib was given the first reward for his services. It is
remarkable that the Prophet was born in the house of Abu Talib
whereas his son was born in the house of Allah.
Ten years after that when his age was around forty years,
the first divine revelation came to him in the form of Surah Iqra
which mentioned reading, learning and pen etc and hinted at
the mood of the law of Islam and in this way conditions
became favorable for declaration of religion of God. This
descent of divine revelation in 611 A.D. is called as
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38
Surah Shoara 26:214; Farogh Abadiyat, Pg. 253; Tarikh Abul Fida;
Tarikh Tabari, Vol. 2, Pg. 63; Mustadrak Hakim, Vol. 3, Pg. 133;
Khasais Nasai, Pg. 60 etc.
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Future of Islam
After the passing away of His Eminence, Abu Talib when
complete refuge no longer remained in Mecca, Almighty Allah
commanded His Prophet to migrate from there and thus in the
thirteenth year of proclamation of prophethood, Holy Prophet
(s.a.w.s.) asked Imam Ali (a.s.) to sleep in his bed and moved
to Medina. Imam Ali (a.s.) after inquiring whether this would
ensure the safety of the life of the Prophet, performed the first
prostration of thanks in Islam.
This incident occurred on 2nd Rabiul Awwal, that is
September, 622 A.D. when the age of Holy Prophet (s.a.w.s.)
was around 53 years and Imam Ali (a.s.) was around 23 years
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of age.1
There was a brief period of stay in the cave of Thawr,
where according to Durre Manthur, Vol. 2, Pg. 240 and
Tabari, Vol. 2, Pg. 342, according to the advice of the
Messenger of Allah (s.a.w.s.), the arrangement of food and
water was made by Imam Ali (a.s.) only, as he was entrusted
with returning the trusts placed with the Messenger and to
escort the ladies of Bani Hashim to Medina.
After coming out of the cave of Thawr, Holy Prophet
(s.a.w.s.) stayed in the tent of Umme Mabad, where he milked
her female goat and so much divine increase was demonstrated
at his hands that Umme Mabad and her husband embraced
Islam. On the other hand the Prophet gargled and discharged
water at the roots of a tree, which made it verdant and when
suddenly one day its leaves were shed, it was revealed that it
was the day of the passing away of the Prophet. The same
incident occurred one again and it was discovered that it was
the day of the martyrdom of Imam Ali (a.s.). After that on the
day of Ashura, blood swirled up from its roots and this was
proof of the participation of every element of nature in the
sorrow of Prophet and progeny of Prophet.2
On the other hand, Suraqa Ibne Jasham set in his pursuit;
but his horse sunk into the ground. He again set out in greed of
the prize of a hundred camels, but the sequence was repeated
and at last when he was pulled out by Holy Prophet (s.a.w.s.)
and his life was saved, he embraced Islam. Abu Buraidah
Aslami also pursued him, but Holy Prophet (s.a.w.s.) gave the
reference of coolness and safety and he also became a
Muslim.
He halted at twenty stations Between Meccan and Medina
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Asr and Isha prayers to have four units, which remain as such
when one is at the station and do not remain if one is on a
journey.
After that began the harassment of Meccan infidels and
Messenger of Allah (s.a.w.s.) had to take up armed
confrontation with them. He participated personally in some
battles, which are called Ghazwa and they were around
twenty-six in all and in some cases he sent expeditions under
other Muslim persons; these were called Sariya. There were
in all thirty-six Sariya. According to some historians there were
twenty-eight Ghazwa. In any case, during a period of ten years,
Holy Prophet (s.a.w.s.) in addition to fulfilling all
responsibilities he also had to bear those confrontations which
are the most important evidence of the greatness of his
character.1
Initially during the month of Safar 2 A.H. there were
skirmishes with Wudan or Awba. After that in Rabiul Awwal,
there was a brief confrontation with Ikrima Ibne Abu Jahl. In
Rabius Thani, the Prophet himself went upto Bawata locality.
In Jamadiul Awwal, he had to ride upto Ashira. After ten days,
Kurz Ibne Jabir Fahri seized some animals belonging to
Muslims. He was pursued and this expedition is called as the
First Badr. There was a lull during Jamadius Thani, Rajab and
Shaban. After that in the month of Ramadhan, occurred the
Battle of Major Badr, which is the first most famous battle of
Islam.
In Badr the Muslim military equipment consisted of three
horses, seventy camels, eight swords and six coats of mail.
There were in all three hundred and thirteen men in the Muslim
army and the enemy forces were fully armed and consisted of
950 men. Among the 313, there were 73 Muhajireen and 236
Ansar. The standard was held by Imam Ali (a.s.) although it
was his first military experience and more experienced persons
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like His Eminence, Hamza etc were present. But one, who is in
possession of unseen capabilities, is not needful of
experiences.1
Although Battle of Badr was the first battle in Islam, and
the army of Islam was very much ill-equipped, but the result of
the help of God was such that most commanders of the infidel
army perished like: Atba bin Rabia, Shaibah bin Rabia, Walid
Ibne Atba, Abu Jahl Ibne Hisham, Rafa Ibne Aswad, Abul
Bakhtari Ibne Hisham, Umayyah Ibne Khalaf, Nabih and
Munabbah Ibne Hajjaj. In this way, the infidels were
demoralized to a great extent and perhaps the secret of this
divine help was that Muslims neither relied on the army nor
weapons. On the contrary they had full trust in the help of
Almighty and in such circumstances the help of Almighty is
only effective. Otherwise when reliance is more on factors
other than God, in spite of huge numbers one gets nothing but
defeat as is regularly seen in the present age.
The real heroes of Badr were only Hamza, Ubaidah and
Ali Murtada; that is all from the descendants of Abdul
Muttalib. But when the booty was distributed everyone claimed
their share and in spite of this sincerity in Jihad, material greed
began to influence the mind of people as result of which Surah
Anfal declared that all property belonged to Holy Prophet
(s.a.w.s.) and he in turn distributed it equally among people; as
the fighters were really so sincere that they neither care for
wealth nor are they going to object to this distribution.2
In Battle of Badr, the Messenger of Allah (s.a.w.s.) had
discretion with regard to prisoners of war; he could have
released them without any ransom or after taking ransom. Thus
he exercised both options. Abbas Ibne Muttalib was released
after taking ransom; Amr Ibne Abu Sufyan was released in
exchange of Saad Ibne Noman Ansari; Suhail Ibne Amr was
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The battle was almost won and it was time to gather the
booty. Some companions in greed of booty expressed distrust
in Holy Prophet (s.a.w.s.) in spite of his commands, left the
mountain pass unguarded and landed into the battlefield to
plunder the booty. As a result of which Khalid bin Walid
attacked a second time and Muslims began to run helter skelter.
Names of all prominent personalities are found among those
who took flight. Durre Manthur and Tafsir Kabir have clarified
the name of Umar; Tabari has mentioned Uthman and
Mustadrak has introduced the name of Abu Bakr.
Such was the confusion that in the beginning, one hundred
and fifty Muslim men had started the battle and in the end
Imam Ali (a.s.) became engrossed in eliminating the standard
bearers of army of infidelity as a result of which Holy Prophet
(s.a.w.s.) was injured; so Ali (a.s.) became involved in his
defense as a result of which he got sixteen such terrible wounds
that he was time and again falling down in weakness; but he
continued defending Holy Prophet (s.a.w.s.) and regarded
flight from the battlefield to be apostasy from faith.1
On one side the martyrdom of His Eminence, Hamza took
place and the accursed Wahshi handed over Hamzas liver to
Hinda who tried to chew it; but when she failed, she cut of the
nose and ears of the deceased and made a necklace out of them.
In this way infidelity fully revenged its defeat from Islam and
no well known companion played any useful role for Islam.
Holy Prophet (s.a.w.s.) recited seven Takbirs on the bier of
His Eminence, Hamza and then along with the prayers for
other martyrs also included His Eminence, Hamza. Thus the
funeral was conducted seventy-two times. Then Hamza was
buried separately. Amr Ibne Jumuh and Abdullah Ibne Amr
were buried in the same grave together and the remaining
martyrs were buried at another place. In this way came to end
Durre Manthur, Vol. 2, Pg. 88; Kanzul Ummal, Vol. 1, Pg. 138
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slaughter.1
In this same month of Shaban or Zilqad, infidels came to
revenge the initial defeat of Uhad and to honor his statement,
Abu Sufyan once more marched to Badr. When Holy Prophet
(s.a.w.s.) also reached over there, Abu Sufyan took heels and
the Prophet returned after camping there for sixteen days.2
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perfections.
The work on ditch began during the month of Ramadhan
and fasting Muslims continue to fight Jihad in the way of
Allah. The battle took place during the month of Shawwal. On
one side the Bani Nuzair were expelled from Medina and they
conspired much to persuade Bani Quraiza to break the oath of
peace with Muslims. In this way a terrible fear descended on
Muslims. According to Maghazi of Waqidi, Umar conveyed
the news of preparations of disbelievers and Abu Bakr was
severely terrified, what to say of remaining Muslims? As result
of this, enemies continued to besiege Medina for twenty days
and only took turns exchanging arrows with Muslims. Finally
they were emboldened to attack and persons like Amr Ibne
Abde Wudd, Zarar Ibne Khattab and Hubair Ibne Wahab
crossed the ditch to enter Medina, which was apparently a very
foolish step as a few persons were separated from their army.
However, the Muslims could not dare to confront them. So
much so that even when Holy Prophet (s.a.w.s.) invited them to
take up the challenge, no one responded; all remained hanging
down their heads. At last upon request of Holy Prophet
(s.a.w.s.) Imam Ali (a.s.) fought the battle and after a period of
time was injured himself and he also eliminated Amr. Then he
jumped into the ditch and eliminated Munbbah. On the other
hand confusion erupted in the enemy army. Zarar perceived
that he was being pursued so he took to his heels. After
sometime he recalled that Ali never pursued anyone who flees
from battle. So he turned around to see that it was Umar who
was in his pursuit; so he attacked Umar and the latter began to
run; so much so that when he caught him up finally, he left him
off expressing his favor for condoning his life.1
After eliminating Amr, Imam Ali (a.s.) did not even
plunder his valuable coat of mail; which led his sister to recite
1
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treaty.1
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matter that often Umar used to ask Huzaifah if his name was
also not included among hypocrites.
It should be clear that Imam Ali (a.s.) had not
accompanied Holy Prophet (s.a.w.s.) on this occasion, because
the Prophet knew beforehand that no fighting was take place
and he had retained him in Medina saying that it was necessary
that either he or Prophet should be present in Medina as: You
are to me as Harun was to Musa. Except that there would no
prophethood after me.1
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also who later returned from there and did not join Usamahs
army. Holy Prophet (s.a.w.s.) had only exempted Imam Ali
(a.s.) from this expedition.1
After dispatching the army, the condition of Holy Prophet
(s.a.w.s.) worsened, after which he called for pen and ink to
write a document of salvation and Umar stopped him saying
that he was under influence of fever and was talking nonsense,
which made him more aggrieved and Prophet was never able to
recover from this trouble.
Taking advantage of Prophets illness, Abu Bakr was sent
forward to lead congregational prayers, but when Holy Prophet
(s.a.w.s.) heard his voice, he came to the Masjid in that same
condition and removed Abu Bakr and himself read the prayers
and did not accept anyones Imamate even to the extent of
leading the congregational prayer.2
When Prophets condition became serious in his terminal
illness, he summoned his brother and successor. Ayesha called
for Abu Bakr and Hafasa called for Umar; but he sent back
both and asked Umme Salma to call Ali (a.s.). When Imam Ali
(a.s.) arrived, the Prophet made bequests to him and then
departed from this temporal world while his head rested in the
lap of Imam Ali (a.s.). Some persons of Bani Hashim arranged
for funeral bath and shroud. Imam Ali (a.s.) performed the
funeral ceremonies and buried him with his own hands.3
Many Muslims and according to statement of Abul Fida,
Abu Bakr and Umar also did not participate in the funeral and
in this way in history of Islam another chapter of loyalty was
opened and progeny of Prophet continued to get the
recompense of prophethood in form of killings and tortures in
1
Chaudah Sitare, Pg. 85; Hayatul Quloob, Vol. 2, Chapter 49, Pg.
829
2
Hayatul Quloob, Vol. 2, Chapter 49, Pg. 831; Chaudah Sitare, Pg.
85
3
Chaudah Sitare, Pg. 86
67
Wives
A general concept with regard to relationship of
matrimony is that it is the best way to fulfill sexual desires and
that is the reason that whenever marriage is mentioned, every
person looks down by way of modesty and when the
multiplicity of wives is mentioned, different kinds of
misunderstandings begin with regard to man, that perhaps he is
a follower of lust and desire that he could not remain satisfied
with one wife and took multiple wives as a means to satisfy his
lust. Although if you study Islamic law closely it would be
clear to you that in Islam the concept of marriage is very
comprehensive and in addition to satisfaction of lust and
procreation it has numerous solutions to psychological,
economic, social and political problems. The aim of
1
Kanzul Ummal, Vol. 3, Pg.140; Fathul Bari, Vol. 6, Pg. 40; Arjahul
Matalib, Pg. 670
68
69
70
71
Children
According to popular traditional reports, he had three sons:
Qasim, because of whom he is referred to as Abul Qasim;
Abdullah who also had the titles of Tayyib and Tahir; Ibrahim,
son of Mariya Qibtiya. Some historians have counted Tayyib
and Tahir as different sons.
Among daughters, he had his own daughter with Lady
Khadija (s.a.), that is Fatima Zahra (s.a.) and he also had three
daughters he had reared regarding whom some historians are of
the view that they were daughters of Lady Khadija (s.a.) and
some say that they were daughters of Hala, her sister. They
were Umme Kulthum, Ruqaiyyah and Zainab.
Zainab was married before proclamation of prophethood to
Abul Aas Ibne Rabai the Umayyad and Umama was born of
this union who later, under the bequest of Lady Fatima (s.a.)
became the wife of Imam Ali (a.s.).
72
Relatives
According to the traditional report of Shaykh Tabarsi etc
Holy Prophet (s.a.w.s.) had nine paternal uncles from sons of
His Eminence, Abdul Muttalib: Harith, Zubair, Abu Talib,
Hamza, Ghaidaq, Zirar, Muqawwim, Abu Lahab and Abbas.
Harith was eldest of them and that is why His Eminence,
Abdul Muttalib was called as Abul Harith. Among children of
Harith were: Abu Sufyan, Mughira, Naufal, Rabia and Abde
Shams.
1
73
1
2
74
75
Salman (r.a.)
He was originally from Persia and called as Persian, but
Holy Prophet (s.a.w.s.) included him among his Ahle Bayt
deeming him as Salman Muhammadi. Regarding him, the
Messenger of Allah (s.a.w.s.) also said: Salman is the sea,
which would never dry up and a treasure, which would never
be exhausted. He is from us, Ahle Bayt; he is bestowed with
divine proof and he bestows effulgence of wisdom. Amirul
Momineen (a.s.) compared him to Hakim Luqman and Imam
Jafar Sadiq (a.s.) declared that he was superior to Hakim
Luqman. Salman was included among the four persons that
Holy Prophet (s.a.w.s.) was commanded to love and for whom
Paradise was eager. Once Umar Ibne Khattab asked him about
his lineage and he said: I was deviated and Holy Prophet
(s.a.w.s.) guided me; I was poor and Almighty Allah made me
needless through the Messenger of Allah (s.a.w.s.); I was a
slave and the Lord emancipated me through him; this is my
genealogy. That is, I have no relationship with anyone except
with the Messenger of Allah (s.a.w.s.).
77
Abu Zar
His name was Jundab Ibne Junadah and Abu Zar was his
Kunniyat. He was the third, fourth or the fifth person to
embrace Islam. After converting to Islam he went back to his
native place and therefore could not participate in the Battles of
Badr, Uhad and Khandaq. After Salman Muhammadi, he was
next in rank from the aspect of faith. Holy Prophet (s.a.w.s.)
had compared him to be a replica of Prophet Isa (a.s.) and
declared that no one under the sun was more truthful than Abu
Zar. Abu Zar was included among those whom the Prophet was
commanded to love and for whom Paradise was eager. During
the reign of Umar he moved to Syria and continued to reside
there till Uthmans reign and regularly condemned the tyranny
of Muawiyah. So much so that he complained to Uthman and
the latter summoned him to Medina. As per the orders,
Muawiyah sent him to Medina on such a camel and with such a
driver that by the time he reached Medina, even the flesh of his
thighs was worn out. On reaching Medina he criticized the
style of Uthmans working as a result of which he was exiled to
Rabdha and it was proclaimed that no one should go out to see
him off. But Amirul Momineen (a.s.) participated in the
farewell of Abu Zar along with his sons and Abu Zar reached
Rabdha in such a way that his son, Zar, died on the way and on
1
78
79
80
81
82
make him as their chief but there was so much clamor that he
was about to be trampled to death and Umar issued orders for
his killing upon which his son, Qays, caught the collar of Umar
and Saad returned alive, but he continuously refused the
allegiance of Abu Bakr. Finally during the reign of Umar he
moved to Syria and he used to go out to meet his clans every
week. One day agents of the regime shot him dead with an
arrow and in was publicized that he has been killed by Jinns.1
83
84
Paradise. Malik said: May Allah guide you in the right way;
you have left the Prophet and come to me, whereas he is the
owner of Paradise and it is at his discretion.
When he came to Medina after the passing away of the
Prophet to find Abu Bakr on the pulpit, he objected to him:
Who gave you this right in the presence of Ali? Abu Bakr
ordered his men to expel Malik from there and persons like
Khalid bin Walid and Qunfuz drove him out. Malik decided
that he would not pay Zakat to Abu Bakr as a result of which
he was declared to be an apostate and was killed along with his
men through Khalid bin Walid. Khalid took all his women as
captives and slept with his wife that same night; which earned
Khalid the title of Sword of Allah (Saifullah) and it was
decided that this naked sword should not be sheathed. Thus
what can be said about the future of Islam?1
85
Birth
It is a well known fact that Holy Prophet (s.a.w.s.) was
born in the first year of elephant on 17th Rabiul Awwal. It was
the year when Abraha had attacked the Kaaba to destroy it and
to make his church in Sana as the Qibla. He had also mobilized
a superpower army of elephants for this purpose, which was so
awe-inspiring that Meccans ran away leaving their houses and
the neighborhood of the holy sanctuary also failed to assure
them. It was only His Eminence, Abdul Muttalib, the
grandfather of Holy Prophet (s.a.w.s.) who defended the Kaaba
at this crucial point and instead of taking flight came to meet
Abraha. Abraha was impressed by his daring and descended to
make peace. Abdul Muttalib was accorded respect and seating
him with respect asked him the reason of his arrival. He said:
Your men have seized by camels, I have come to demand their
return.
Such was the style of Abdul Muttalib in confrontation that
Abraha confessed to such a truth without which the argument
of Abdul Muttalib could not have proceeded. He said: I am
astonished that you are worried about your camels and have no
worry of the house whose caretaker you are?
Abdul Muttalib said with absolute confidence; on the
contrary he challenged: Just as I am the owner of these camels,
this house also has an owner who would save it and in this way
he called the attention of Abraha to the greatness of God and
also warned him of the consequences, which is in the best
manners of a proper missionary. That he should inform the
87
88
89
Place of Birth
Like the year of his birth, the Lord of the worlds has given
an excellence to the place of his birth and He selected for him
the house of a brave and noble person like Abu Talib, so that in
addition to clarification of his faith one can become aware of
the greatness and majesty of Holy Prophet (s.a.w.s.) also and it
should be clear to all that divine exigencies are completely
unique. We give birth to our special beloved in the house of
Abu Talib1 and give birth to son of Abu Talib in Our house and
the birth of both of them is introduced through the incident of
the people of elephant so that it should be clear to common
parlance that both are permanent defenders of My house and
this is a reward of the services of Abu Talib, given in the form
of the birth of Ali (a.s.).
Early Life
His father expired before he stepped into this world. The
mother also passed away during his childhood. He lived under
the guardianship of His Eminence, Abdul Muttalib and the
defender of the House of God became the protector of the slave
of God and when he was departing from the world, he selected
Abu Talib from all his sons and entrusted him with the task of
protecting messengership and arranged for the care and
protection of Prophet with absolute knowledge and realization.
Soothsayers of Mecca predicted that this child would
prove to be great in future. During the trade journey, the monk
prophesied that he had a bright future and the position of
prophethood was realized through other means as well;
however instead of ending his life Abu Talib accorded
protection to him and proved that life is ended when there is
contradiction in beliefs and character and it does not make one
1
90
Marriage
Upon his return from a trade journey during which he
carried the merchandise of Khadija to be sold on commission
when Lady Khadijas slave reported so many perfections of the
Prophet, Lady Khadija (s.a.) considered it to be an opportune
time, broke all social restrictions and sent a proposal of
marriage to him and in this way after the preliminaries a
twenty-five year old youth was wedded to an apparently forty
year old lady and all the supposed principles of society were
destroyed and wealth and prosperity, business and labor,
classes, supposed modesty, social customs were all trampled
and the steps of one who had gone to ascension, came on the
shoulders of excellence of Lady Khadija (s.a.).
Abu Talib recited the sermon of the marriage and proved
1
91
Proclamation of prophethood
Approximately after spending a loyalty filled family life of
fifteen years the Almighty Lord placed a new responsibility on
him and through Surah Iqra commanded him to read out the
divine message and invite people to knowledge and excellence.
The stage of contemplation in the Cave of Hira concluded and
it was now time to fulfill the responsibilities of prophethood.
After early concealed propagation, command arrived to
present the message to the family and clan and instead of a dry
invitation, by the order of Almighty Allah the Holy Prophet
(s.a.w.s.) started making arrangement of dinner. Imam Ali
(a.s.) became the supervisor of arrangements and forty
members of the clan were invited.
After satiating forty persons with little food, when Holy
Prophet (s.a.w.s.) decided to convey the message, Abu Lahab
instigated the people and alleged that he was a sorcerer.
Invitees fled from there in fear and Holy Prophet (s.a.w.s.) was
compelled to arrange the feast on the following day as well and
at last he presented his message in which he mentioned oneness
of the Godhead, his prophethood and the well being of the
world and the hereafter after which he requested them for help
and promised successorship in return. Of all the people, only
Imam Ali (a.s.) promised his help, because the blood of Abu
Talib ran in his veins. Hence he immediately said: My chief,
you make the announcement, who can even dare to look at you
when I am there? Upon Alis promise of help, Holy Prophet
1
92
Reaction
The reaction of this announcement was that calamities
began to descend from all the directions. On one hand the
Messenger of Allah (s.a.w.s.) was preaching: Say there is no
god, except Allah, and on the other hand the infidels were
torturing his supporters and followers in various ways.
Martyrdom of Yasir and Sumayyah and the Taqayyah of
Ammar are the memorable biographies of that period.
Because of the circumstances taking a sensitive form, Holy
Prophet (s.a.w.s.) issued orders for migration and under
leadership of Jafar Tayyar he sent a group of Muslims to
Abyssinia, which apparently was a plan to save the lives of
Muslims, but which in fact was a way to propagate Islam and
that is why for this mission also, another son of Abu Talib was
chosen who delivered such a sermon in the court of Najjashi
and recited the verses of Surah Maryam in such a nice way that
the audience began to weep; and he insultingly expelled the
delegation of Meccans, which had arrived to request him to
surrender the migrants to them and Islam had finally reached
Abyssinia and the first philosophy or benefit of migration
Tarikh Tabari, Vol. 2, Pg. 22; Mustadrak Hakim, Vol. 3, Pg. 133;
Kanzul Ummal, Vol. 6, Pg. 392 etc.
93
Migration
After some time the three-year troublesome life of Shebe
Abu Talib came to an end and the infidels broke their oath and
gave some respite. So Holy Prophet (s.a.w.s.) increased the
tempo of his propagation, but both defenders of Islam said
farewell to the world together. On one hand the soldier of the
Islamic front departed from the world and on the other hand,
Khadija, the generous soldier of loyalty said goodbye to the
world and seeing the loneliness and grief of Holy Prophet
(s.a.w.s.), Almighty Allah ordered him to personally undertake
migration.2
Muslims had already migrated in large numbers and now
the Prophet was also prepared to take this step. Thus he left
Imam Ali (a.s.) in his bed and after instructing him about return
of trusts, set out from there. Now the only persons still
surrounded by the infidels were Imam Ali (a.s.), Lady Fatima
binte Asad and Fatima binte Muhammad. Whose patience and
steadfastness cannot be described in words, that in such
perilous circumstances also they stayed at home and displayed
absolute patience and tranquility and did not raise any voice of
lamentation, whereas on such occasions even great heroes are
said to cry.
In the morning the infidels despaired on seeing Imam Ali
(a.s.). They decided to take revenge and when Ali (a.s.) set out
with the entourage of ladies, the disbelievers blocked his path
although their trusts had been restored and no one had any right
on Imam Ali (a.s.).
A confrontation took place and it was a very severe
1
94
After migration
The infidels were not satisfied even after the Prophet
moved to Medina and they thought that if they could expel him
from his native town, it would be difficult to destroy him in an
alien land. On the other hand they also wanted to revenge the
insult suffered by them because of the Prophets escape. Thus
1
2
95
Hayatul Quloob, Vol. 2, Chapter 30, Pg. 554; Rauzatul Ahbab, Vol.
1, Pg. 157
2
Chaudah Sitare, Pg. 95
96
Battles
After the defeat of Badr, a sentiment of revenge arose
among disbelievers and in 3 A.H. the Battle of Uhad occurred.
This battle was fought in the immediate neighborhood of
Medina and which was fought by Imam Ali (a.s.) along with a
few Muslim fighters. However, Muslims disobeyed the
instructions of the Prophet and left the mountain pass
unguarded and Khalid bin Walid attacked for the second time
and changed the shape of the battle and Muslims fled from the
battlefield and in this way it became clear that what are the
consequences of disobeying the Prophet, greed of war booty
and lack of trust in the Prophets distribution of booty. And
how a clear victory can be changed into defeat?1
This success emboldened the disbelievers and they
mobilized all the tribes and attacked central Medina and their
commander came upto the camp of the Prophet and the
confrontation instead of being between infidels and Muslims
became a confrontation of total Islam and total infidelity but a
single stroke of Imam Ali (a.s.) decided the battle and Holy
Prophet (s.a.w.s.) declared that this single stroke was greater
than the worship of humans and jinns.2
The Battle of Khandaq demoralized the infidels to such
level that they could not dare to go out of their domain and
1
Hayatul Quloob, Vol. 2, Chapter 32, Pg. 560; Yaqubi, Pg. 39;
Kanzul Ummal, Vol. 1, Pg. 238
2
Chaudah Sitare, Pg. 70; Hayatul Quloob, Vol. 2, Chapter 35, Pg.
609
97
Khyber
After the treaty of Hudaibiyah, the infidels of Mecca
became apparently silent but the Jews of Khyber started their
conspiracies and began to instigate the disbelievers and even
entered into alliance with them. The Messenger of Allah
(s.a.w.s.) turned his attention to Khyber and after a siege of
forty days conquered all the forts of Khyber and Imam Ali
(a.s.) eliminated Antar, Marhab and Harith like he had
eliminated Amr and Islam conquered the fort of Judaism as
well. After which the people of Fadak volunteered to surrender
and this area fell into the possession of the Prophet without any
hostilities, and became his personal property and he gave it in
1
98
Hunain
After Khyber, the Battle of Hunain was also accomplished
and Mecca was also conquered. On the contrary in 9 A.H. the
confrontation of Islam with Christians also ended in the victory
of Islam and the Messenger of Allah (s.a.w.s.) with the help of
his Ahle Bayt (a.s.) fully defeated Christianity and compelled
the Christians to pay Jizya and Islam won the last victory as
well. And each of its victories had a role of one of the sons of
Abu Talib who had said on the first day: Go ahead, O chief!2
Farewell Hajj
As a result of the leadership of the Messenger of Allah
(s.a.w.s.) and the struggles of Imam Ali (a.s.) after the
1
99
100
that those he had fed were same who made allegations that he was
a magician and a lunatic and history preserved this point that
relationships before a movement are different and circumstances
after the movement are different. Those who addressed him as
Sadiq (truthful) and Ameen (trustworthy) before the movement
were the same who labeled him as a magician and a lunatic as
they faced the danger which made them tremble and the thought
rotates in their mind that now the fort of customs and habits was
going to be demolished and the rules framed by the forefathers
and mothers are about to face annihilation. Now the rule would
belong to the religion of God and instead of self-made religion,
divine law would rule human lives.
They did not rest content with calling him as a magician
and a lunatic that the Prophet may have also called them as
mad and foolish and continued his business and paid no heed
of such foolish allegations; on the contrary the infidels also felt
that this movement cannot be halted only by allegations; so
they planned to accost him on the roads and the whole
community was included; children were entrusted with the job
of pelting stones, women were given the duty to throw
garbage; the elders were handed the responsibility of inventing
new allegations and to publicize them and this hurdle was
much difficult than verbal obstacle, but the Prophet paid no
heed to that as well and continued his work.1
Since this attack also failed, they prepared a more
successful plan that instead of daily pelting of stones and
sieges, it would be better to eliminate the Prophet and get rid of
him completely.
This plot was also hatched at night, which is the greatest
proof of the weakness of the enemy and strength of the
movement. Holy Prophet (s.a.w.s.) also confronted this plot and
appointed his dear cousin as his representative and migrated
under the command of God, so that the war front could be
1
103
104
Jihad
The meaning of Jihad is utmost struggle and effort; this
struggle can be on the right as well as the wrong path and that
is why the Holy Quran has mentioned Jihad in the way of
Allah that job of a Muslim and a believer is to struggle and
make effort in the path of God and not on some other path.
This Jihad is possible in various ways; through the pen as
well as words; it can be through weapons and through personal
strength as well.
Islam has in times of need asked for every kind of Jihad
and asked the scholars to use their pens on the way of truth and
asked the orators to use their tongue. It has requested the users
of weapons to operate their weapons and those who possess
personal strength are requested to make use of the same
strength.
Among all the types of Jihad is to have an armed
confrontation with the enemy, which is called as fighting in
terminology. Otherwise Jihad is possible at all times from
different aspects. On the contrary, it is also obligatory
depending on the capacity.
As long as enemies and truth and reality survive in the
world and existence of the accursed Satan continues, different
kinds of political, social, economical, literary and moral attacks
would continue on the truth and in all circumstances Jihad
would remain obligatory on Muslims.
Not only this Jihad is restricted to men, on the contrary
ladies are also obliged to fight Jihad in accordance to their
personal capacities; that even though she might not be needed
105
106
approach and kept away from offensive Jihad, but the fact is
that the Messenger of Allah (s.a.w.s.) also had the right and he
could have chosen this way also, which is unlawful for other
individuals or countries and its secret is that Islam has faith on
one concept that the universe had not come into being on its
own. On the contrary it is created by a creator, a master and an
owner of absolute discretion and one who is the creator of
something he at least has the right that he should be
acknowledged and considering life as his property he should be
obeyed at every step; on the contrary if need arises even ones
life should be sacrificed for him. And if someone by way of
disobedience and treason disobeys Him or denies His existence
altogether the giver has full discretion to take back his blessing
of life and to end his life. This right cannot be exercised by
anyone other than the creator. He has neither given life nor has
the right to take it away. Even if he wants to end life, he
requires a justification as it is not his favor and all have come
with the favor of their creator.
This is the difference between Islam and infidelity or
worldly systems that the maker of Islam is a creator and master
and the maker of any system is not the creator and master of
the universe and basically he neither has the right to command
obedience from anyone nor has the right to take the life of a
traitor.
The Prophet and Imam is the representative of God, the
master and owner of discretion, therefore he has the right from
Almighty Allah that as long as man continues to acknowledge
the lordship of God and continues to obey Him, he should be
given the right to remain alive and when man becomes ready to
rebel against the Lord, his life should be terminated and that is
why Islam has laid the condition that offensive Jihad can be
initiated by the Prophet or an Imam and considered that Jihad
should be in order to propagate the religion of God so that it is
perfectly understood whether man is a traitor or not and
whether he accepts the existence of God or not. If he accepts
108
113
Religious defense
Religious defense is of two kinds: One defense is there in
the battlefield after the attack of the enemy where both man, as
well as woman are obliged to defend and each is responsible to
defend his religion and faith and repel every attack on it with a
satisfactory reply as nothing is higher than faith and religion;
neither life nor means of life.
The next defense is in addition to the battlefield and is
performed in other fields as well where the enemy apparently
does not initiate armed hostilities or any kind of attack. But he
prepares for the attack gradually or by attacking Islamic lands
through political, economical, moral, cultural attacks wants to
destroy its existence or identity. In such a case also defense is
obligatory on a Muslim and it is not possible that man should
wait till the time when an armed attack is launched and
possibilities of defense are no more or that they become
difficult.
Any kind of attacks made on Islam or to respond to any
attack is the duty of every Muslim. The response will depend
on the type of the attack and as the response is needed, that
same kind of person would be obliged to respond. Sometimes
response would be obligatory on all, sometimes it would be
obligatory on those who are capable; sometime response would
be through the tip of the tongue and sometimes tip of the pen
would be employed and sometimes through sacrifice of life and
property the sanctities of Islam would be defended.
To ignore the dangers posed to religion and to leave it at
the mercy of oppressors is the greatest crime of the world,
which can never be forgiven. Regarding this, the following
points are worth attention:
1- If Islamic territories or boundaries are attacked by such
enemies, which endanger the root of Islam or its true value, all
Muslims are obliged to sacrifice ones life and wealth and
114
116
Sahih Muslim.
Hafiz Abu Abdullah has narrated from Abu Rafe that
during the fight, Ali (a.s.) happened to drop the shield; so he
used the gate of Khyber as a shield and continued fighting and
after being victorious he threw away the gate. So we eight
persons tried to move it together, but we failed.
Jabir Ibne Abdullah Ansari has narrated that even forty
persons could not raise it; and another report mentions seventy
men.1
Abdur Rahman Ibne Abu Isa says that Imam Ali (a.s.)
used winter clothes in summer and summer clothes in winter
without caring for the climate. So some of my associates asked
me about it; I asked my father and he explained: In Khyber,
after defeat of Abu Bakr and Umar, Holy Prophet (s.a.w.s.)
announced that now he would give the standard to one who
attacks repeatedly and one who never flees and after that he
gave the standard to Ali and sent him to fight and made the
following invocation: O Lord, protect him from hot and cold.
The effect of this supplication was that he was never affected
by the season. (All these details are mentioned in Dalailul
Nubuwwah of Allamah Baihaqi).
Qamus was the last fort of Khyber to remain unconquered;
it was under the charge of Abul Haqiq; along with its conquest
the son of Abul Haqiq signed a peace treaty with Holy Prophet
(s.a.w.s.) and after that the people of Fadak also agreed to
make peace and Islam conquered Khyber through the same
hands that were instrumental in the conquest of Hudaibiyah.
Even after ignoring some sensitive aspects of this incident,
the following matters come to the fore:
1- Confrontation with Jews was so difficult that mention is not
1
119
122
124
127
Title
Aadaab
Muashrat
Muhammad
Lang.
Pers.
Pgs
Published
Author
80
Tehran
Mohsin
Kashani
Al
Aaatharun Arb.
Nabawiyya
140
Aleppo
Ahmad
Taimurian
100
Tehran
Dr.
Ayesha
binte Shaati
Ainae Islam
306
Tehran
Taha Husayn
Pers.
Trans.
128
Faiz
S.no
Title
Lang.
Ihtijaajate
Rasool-e-Akram
Ahmad
Injeel
Pgs
Published
Author
Arb.
302
Tehran
Abu Mansur
Ahmad
Tabarsi
Maood Pers.
220
Tehran
Jafar Subhani
Al Hiwaar
Quran
fil Arb.
407
Beirut
Muhammad
Husain
Fadlullah
Akhlaq
Muhammad
Pers.
151
Tehran
Sayyid
Muhammad
Jawad Ghardi
Akhlaq
wa Pers.
Kiradr
Muhammad
76
Qom
Shaykh Abbas
Qummi
10
34
Kuwait
Dar
Tauheed
11
Al
Adhkarul Arb.
Muntakhaba
376
Egypt
Yahya
Ibne
Sharaf
Nawawi
12
Ar
Rasool Arb.
Yuhaddithuna
56
Tehran
Az
Taraf
Masjid Jame
13
Az Hijrat
wafaat
137
Tehran
Ali Shariati
14
86
Najaf
Mahdi al-Basri
15
Ishtirakiya
Muhammad
350
Beirut
Muhammad
Shalbi
taa Pers.
Arb.
129
at-
S.no
Title
Lang.
16
Ashatun
Min Arb.
Hayati Rasool
17
Ashaab
Akram
18
Rasool Pers.
Al Itrizaar
Pgs
Published
58
Najaf
Abdul
Qiblan
161
Tehran
Muhammad
Ali
Bahrul
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Tehran
Davenport
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Trans.
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Amir
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Aalaamun
Nubuwwah
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Tehran
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Ayanush Shia
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Beirut
Sayyid Mohsin
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Ufuq Wahy
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Tehran
Al Hajj Mirza
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Afkaar
Javed Pers.
Muhammad
Trans.
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Tehran
Muhammad
Ali Lahori
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Ruqiyantun
Nabi
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Darul
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Cairo
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Inquilab
Takamuli Islam
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892
Tehran
Jalalulddin
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Al
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Tehran
Darut Tauheed
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Izahul Anba
Pers.
83
Tabriz
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Bazargani
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Tehran
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Bang Takbeer
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Tehran
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Biharul Anwar
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Muhammad
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Basharaat
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Tehran
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Besatut Daulat
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Tehran
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Tehran
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Besat Ashura
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Tehran
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Beirut
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Pandhai
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Tehran
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Payam
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Tehran
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40
Payambar
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Tehran
Zainul
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Rahnuma
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Payambar Islam
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Qom
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Payambar
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93
Qom
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Mutahhari
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Payambar
Makka
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Qom
Ali
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44
Payambar wa Pers.
Munafiqeen
71
Tehran
Sairdas Saeedi
45
Payambar wa Pers.
Aaine Nabarrad
574
Tehran
Mustafa Tallas
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356
Tehran
Fakhruddin
Hijazi
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Peshgoihai
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Qom
Hadi Khoeeni
48
At Tajul Jame
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5 vols
Egypt
Mansur
Nasif
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Taaseer
Shakhsiyat
Muhammad
Pers.
218
Tehran
Muhammad
Ali Khalili
50
Tarikhul Aimma
Pers.
206
Tehran
Waiz Tabrizi
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Nabi Arb.
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Saida
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Tarikh
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Pers.
384
Tehran
Hasan
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Tarikh
Tamaddun Islam
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400
Tehran
Hadi Khatimi
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Tarikh
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Tehran
Will Durant
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Tehran
Jafar Jamal
Abus Saib
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Tarikh
Khyber
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Jihad Pers.
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Tarikh
Shakhsiyat
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392
Qom
Abbas
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Tarikh Tabari
Arb.
2 vols
Cairo
Muhammad
Ibne
Jareer
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2 vols
Tehran
Abul Qasim
Painda
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Tarikh
Mujahidaat
Paighmabar
Pers.
548
Tehran
Abbas
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60
Tarikh
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Tehran
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Sifayi
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S.no
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Tarikh
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Tarikh Manzum
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Tehran
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Qom
Ali Dawati
Tarikh Nabawi
Pers.
153
Tehran
Darir
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Tarikh Yaqubi
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Najaf
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Tehran
Muhammad
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Tabligh
Paighmanbar
Pers.
38
Tehran
Mahdi
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Tanbihul Anam
Arb.
342
Egypt
Abdul
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Tahzib
Seerat Arb.
Ibne Hisham
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Egypt
Abdus Salam
Harun
69
Jalwai
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Muhammad
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320
Qom
Mujtaba
Musawi
Kashani
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Qom
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Jawamius
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Egypt
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Jaishe Usamah
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Tehran
Muhammad
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Tehran
Naql
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Hujjatullah
Maal Alameen
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Turkey
Yusuf
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Hajjatul Wida
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Lucknow
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Muhammad
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Hamasa
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Pers.
236
Qom
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Haytun Nabi
Urdu
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Lahore
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Hayat
Muhammad
Turk.
336
Istanbul
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Muhammad
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Hayat
Muhammad
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Hayat
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Beirut
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Hayatul Quloob
Pers.
704
Tehran
Allamah
Muhammad
Baqir Majlisi
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Khatamun
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Tehran
Abbas Shustari
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Khatamun
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Egypt
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Khatme
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Tehran
Murtaza
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Khatme
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Rawalpindi
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Khatamiyyat
Pers.
239
Tehran
Ali Amirpoor
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Khatamiyyat az Pers.
Deedgah Aql
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Tehran
Jafar Subhani
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Hijrat
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Tehran
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Khutut
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Khurshid ke Az Pers.
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Tehran
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Dar
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Tehran
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Diraasa
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Muassasitur
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Ad Durar
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Cairo
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Dar
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Tabriz
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Darood
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Tehran
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Dawate
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Dalailul Khairat
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Dalailin
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Hyderabad
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Raaz-e-Besat
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Raaz-e-Buzurg
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Egypt
Abdullah
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Tehran
Abu
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Tehran
Jafar Subhani
Raahe
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Tehran
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Tehran
Kamaluddin
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Alauddin Ali
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Tehran
Muhammad
Abbas Musawi
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Egypt
Muhammad
Kamil
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Tehran
Muhammad
Hamidullah
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Beirut
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Ar-Rasoolul
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Baghdad
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Ar-Rasool
Muhammad
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Egypt
Muhammad
Farrukh
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Iran
Mirza
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Nadeem
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Egypt
Trans.
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Rash
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Hatur Pers.
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Ar-Rasool
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Kitabul Wasf
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Kuwait
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Ar Rauzul Anf
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Zamana
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Pers.
279
Tehran
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Zaman
Paighambare
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Tehran
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Zaman
Islam
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Tehran
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Zindagani
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Zindigani
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Tehran
Abdullah
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Zindigani
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Tehran
Kazim
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Zindigani
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Tehran
S. Nizamzada
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Zindigani
Rahbar Aalam
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Tehran
Muhammad
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Zindigani
Muhammad
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Tehran
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Zindigani
Muhammad
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Tehran
Carlyle
Zindigani
Muhammad
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Tehran
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Ibne Hisham
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Tehran
Muhammad
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Tehran
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Zindigani
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464
Tehran
Husain
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Isfahani
135
Zindaginama
Hazrat
Muhammad
Pers.
72
Tehran
Shirkat Nasbi
136
Zindagi
wa Pers.
Aaine
Muhammad
327
Tehran
Husain
Khorasani
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Zubdatur
Tawarikh
Pers.
191
Tehran
Muhammad
Jawad Najafi
138
Sabilul
Huda Arb.
war Rishad
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Cairo
Muhammad
Ibne Yusuf asSalihi
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Zindagi
wa Pers.
Aaine
Muhammad
327
Tehran
Abul Qasim
Paindah
140
Saeguzasht
Paighambaraan
Pers.
179
Tehran
Abu
Sifayi
141
Saadatud
Darain
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Salaam
Besat
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144
Tehran
Azim Saidi
143
Seeratur Rasool
Arb.
443
Egypt
Muhammad
Ahmad
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As
Jaliya
Seeratul Arb.
449
Egypt
Halabi Shafei
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Turab
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Seerat
Sahihain
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Sunanun Nabi
Pgs
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Qom
Muhammad
Sadiq Najafi
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311
Tehran
Muhammad
Husain
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Pers.
147
As
Seeratul Arb.
Moattarah
411
Cairo
Khairuddin
Abdul Aziz
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Seeratul
Mustafa
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Beirut
Hashim
Maroof Hasani
149
As
Seeratun Arb.
Nabawiya
4 vols
Egypt
Abdul Malik
Ibne Hisham
150
As
Seeratun Arb.
Nabawiya
4 vols
Cairo
Abul
Ismail
Kathir
151
Seerat
Akram
71
Tehran
Muhammad
Baqir Sanglaji
152
Seemai
Rasooullaah
Pers.
356
Tehran
Murtuza
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Seemai
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93
Tehran
Ali Shariati
Rasool Pers.
Fida
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Nisar
Gul Pers.
Muhammadi
Poet
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Mashad
Fatima
Mahbubi
155
Shakhsiyat
Muhammad
Pers.
241
Tehran
Mansur Pooya
142
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Shakhsiyat wa Pers.
Seerat Rasool
Trans.
Akram
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Tehran
Dr.
Fazlur
Rahman
157
395
Tehran
Sayyid Hasan
Lawasani
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Sharh
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Sharhul Salaat
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Abdul
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247
Ahmad Ibne
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Husaini
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Ash Shifa
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Shifaul Islam
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Hyderabad
Taqiuddin
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163
Shoai Wali
Pers.
116
Tehran
Ali Dawani
164
Shamail Shareef
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Abu
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Shohadaul Islam
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Safahai
Tarikh
Islam
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Sadr
149
Tehran
Ali Jawahirul
Kalam
167
Suwarun
min Arb.
Hayati Rasool
645
Egypt
Amin Darida
143
Tehran
Haq
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Tibbun Nabi
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At
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2 vols
Sweden
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Ibne
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At
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Cairo
Zainuddin
Barqawi
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Talaate Haqq
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Vols.
Tehran
Ahsanullah
Askhari
173
Tayyibatul
Ghurra
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Beirut
Yusuf
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Zuhoor
Muhammad
Mustafa
Pers.
241
Tehran
Husain
Rafipour
175
Abqariya
Muhammad
Arabi
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158
Egypt
Abbas
Mahmud
Aqqad
176
263
Tehran
Ghulam Reza
Saeedi
177
Ashra Ayyam
Arb.
216
Egypt
Muhammad
Khalid
178
Asrun Nabi
Arb.
852
Beirut
Muhammad
Ghurrat
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Mahmud Ibne
Muhammad
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Azmatur Rasool
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389
Cairo
Muhammad
Atiyya
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180
Fath Makka
Pers.
74
Tehran
Khalil Kamrai
181
Fath Mubeen
Pers.
301
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Farogh
Abadiyyat
Pers.
948
Qom
Jafar Subhani
183
Farogh Beenish
Arb.
586
Tehran
Abul
Halat
Muhammad
Azizullah
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Pers.
Qasim
Eng.
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Falsaful Hijrat
Arb.
208
Beirut
Darus Sadiq
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Beirut
Muhammad
Jamil
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Fee
Khuta Arb.
Muhammad
471
Beirut
Salhab Nasri
187
Qissatul Maulad
Arb.
182
Tunis
Muhammad
Tahir
Ibne
Muhammad
Shazli
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Mustafa
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Al-Kamil
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Kohlul Basar
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Kashaful
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Fit Arb.
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Beirut
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Qom
Abbas Qummi
249
Tehran
Khwaja
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Tehran
Kalimat-eMuhammad
Pers.
56
Tehran
Muhammad
Jawad Mishkat
Ganjeene
Gauhar
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Tehran
Muhammad
Jawad
Safi
Gulpaygani
Arb.
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Al Majaazaatun Arb.
Nabawiya
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Qom
Sayyid Sharif
Radi
196
Majmua Nafisa
Arb.
545
Qom
Shahabuddin
Marashi Najafi
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Al-Muhajjitul
Baidha
Arb.
384
Tehran
Mulla Mohsin
Faiz Kashani
198
Muhammadun
Arb.
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Masalul
Kamil
424
Egypt
Muhammad
Ahmad Jadir
al-Maula Bak
199
Muhammad
Payamabar
Khatam
48
Tehran
Tarjuma Hadi
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Pers.
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Muhammad
Payambar
Khuda
Pers.
449
Tehran
Tarjuma Hadi
Dastbaz
201
Muhammad
Payambar
Shanakhta
Shoda
Pers.
2 vols
Qom
Muhammad
Ali Ansari
202
Muhammad
Pers.
Payambar wa
Trans.
Siyasatdar
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Tehran
Mutarjim
Ismail
Walizada
203
Muhammad
Pers.
Paighambar kea
az Nau Bayad
Shinakht
408
Tehran
Zabiullah
Mansuri
204
Muhammad
Khatame
Payambaraan
2
Vols
Tehran
A group
scholars
205
108
Tehran
Kazim Nuh
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Malhama-e-Ahle Arb.
Bayt
399
Beirut
Abdul Munim
al-Firatausi
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Muhammadun
Rasoolulaah
Pers.
510
Tehran
Muhammad
Sabih
Fathi
Rizwan
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Muhammadun
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Cairo
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Tehran
Darut Tauhid
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Muhammadun
Rasoolulaah
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Egypt
Muhammad
Rashid Reza
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Muhammadun
Rasoolulaah
Pers.
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Tehran
Ali Jawahire
Kalam
212
Muhammadun
Rasoolulaah
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Egypt
Mutarjim
Sulaiman Ibne
Ibrahim
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Muhammadun
Rasoolulaah
Pers.
232
Tehran
Zabihullah
Qadimi
Rizwani
214
Muhammad
Pers.
Sitarai ke dar
Makka
Darakhshid
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Tehran
Sadari M.
215
Muhammad
Farastadai
Khuda
Pers.
184
Tehran
Maulana
Muhammad
Ali
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Tehran
Muhammad
Taqi
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Beirut
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Muhammad
Salih
albandaq
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Baghdad
Kazim
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Trans.
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Muhammadun
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Muhammad
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Arb.
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Muhammad wa Pers.
Talimat Aaliya
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Tehran
Husain Kazim
Zada
Iran
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Muhammad wa Pers.
Zamamdaran
338
Qom
Ahmad Sabiri
Hamadani
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Muhammad wa Pers.
Maktab
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Tehran
Muhammad
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Tehran
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Tehran
Mahdi
Bazargan
224
Matlaun Noor
Arb.
183
Beirut
Abbas
Aqqad
al
225
Mazahir
Muhammadi
Pers.
236
Tehran
Taufiq
Hakim
al-
226
Maa-al Mustafa
Arb.
334
Beirut
Ayesha
Shaati
binte
227
Al-Meraj
Arb.
135
Cairo
Abdul Karim
Ibne Hawazin
228
Al-Maghazi
Arb.
3 vols
London
Muhammad
Ibne
Umar
Waqidi
229
Mafahimul
Quran
Arb.
392
Qom
Jafar Subhani
Trans.
149
S.no
Title
Lang.
Pgs
Published
Author
230
Makatibur
Rasool
Arb.
608
Beirut
Ali
Ibne
Husain Ibne
Ali al-Ahmadi
231
Mulakhasus
Seeratin
Nabawiyah
Arb.
180
Maktabatus
Saadat
Sayyid
Ali
Ash-Shafei
232
Mulaffun
Khassn bil Hijra
Arb.
94
Lebanon
Nashriya
Mantiq
233
Manaqib
Abi Talib
334
Qom
Muhammad
Ibne Ali Ibne
Shahre Ashob
234
Muntahiul
Aamaal
511
Tehran
Abbas Qummi
235
Al-Mawahibul
Laduniyyah
2
vols.
AtTabaqatur
Sharafiyya
Ahmad Ibne
Muhammad
Ibne Abi Bakr
Qastalani
236
Mausua
Nabi
967
Beirut
Ayesha
Shaati
237
Al-Mauladun
Arb.
Naba
ash
Shareef
65
Najaf
Jafar Naqvi
238
Mauladun Nabi
Arb.
23
Damascus
Sayyid Mohsin
Aalami
239
Nasikhut
Tawarikh
Pers.
4 vols
Qom
Mirza
Muhammad
Taqi
Siphar
Lisanul Malik
Aale Arb.
Arb.
Aalin Arb.
150
al-
binte
S.no
Title
Lang.
Pgs
Published
Author
240
Nabarradhai
Muhammad
Pers.
300
Tehran
Nusratullah
Bakhtur Tash
241
114
Najaf
Sayyid Jafar
al-Bashar alHusaini
242
An
Nabi Arb.
Muhammad
463
Beirut
Abdul Karim
al-Khateeb
243
Nakhusteen
Masoom
Pers.
333
Tehran
Jawad Fazil
244
Naghma Aseeri
Pers.
159
Tabriz
Abdur Rahim
Talib
245
Majallatul Azwa
Arb.
144
Najaf
Maqaalaat
246
Naate Rasool
Pers.
Diwan
Tehran
Ziauddin
247
227
Qom
248
Nahjul Fasaha
Pers.
355
249
Nahjul Hidaya
Pers.
124
Tehran
Mutarjim
Khateeb
Abul Qasim
Paindah
Trans.
250
Al-Wahyul
Muhammadi
Arb.
335
Egypt
Muhammad
Rashid Reza
251
Wahy
Muhammadi
e Pers.
380
Tehran
Mutarjim
Muhammad
Ali
Trans.
151
S.no
Title
Lang.
Pgs
Published
Author
252
Wafaul Wafa
Arb.
659
Beirut
Nooruddin
Samhudi
253
640
Tehran
Husaini
Khatunabadi
254
Hadiye Aalam
31
Lahore
Qadi
Abdul
Hamid
Quraishi
255
247
Cairo
Abdud
Ansari
256
144
Qom
Ali Munzir
257
Hadiyun Nabi
Arb.
259
Egypt
Nooruddin
Mahshar
258
Haaza
Rasoolullaah
Arb.
88
Najaf
Mujtaba
Husaini
259
Hamsaran
Rassole Khuda
Pers.
95
Qom
Aqiqi
Bakhshaishi
Urdu
Daim
al-
153
155
156
157
158
really felt the need of a helper. Abu Talib also at the same time
had emphasized to his sons, Jafar and Ali that they must not
leave the side of their cousin in the stage of worship also; and
both the sons continued to follow the advice of their father.
After three years of covert propagation when the command
arrived to invite the clan, the Messenger of Allah (s.a.w.s.)
ordered Imam Ali (a.s.) to prepare a feast and invite the tribe
members. Imam Ali (a.s.) fulfilled this duty and invited forty
persons. When after dinner it was time to convey the message,
Abu Jahl interrupted by allegation of sorcery and they began to
disperse from there. Holy Prophet (s.a.w.s.) invited them again
on the following day and at last made his declaration for which
he also asked for a helper and assistant and promised
successorship and legateeship, but no one volunteered, except
Imam Ali (a.s.) who declared his help and testimony; upon
which the Prophet made the first declaration of his
successorship and caliphate, which was the first reward for
Abu Talibs favors.
It is worth noting that in this first invitation prominent
personalities of Islam were not present as hosts, invitees or
among the ones who testified. It is a miracle of history that
those who were not at all visible at that time became the first in
the responsibility of Islam and one who had the first honor to
bear this responsibility was made as the last and they did not
even accept him as last in the proper way.1
After that when came the stage of public propagation, Ali
(a.s.) remained at the side of the Prophet as he had promised.
So much so that even in the three year life in the defile of Abu
Talib; Abu Talib used to remove the Prophet from his bed and
make Ali sleep over there so that if attack is made at night, his
son would be sacrificed, but no harm would come to the
Messenger of Allah (s.a.w.s.) and such kind of loyalty and
1
Tabari, Vol. 2, Pg. 22; Kanzul Ummal, Vol. 6, Pg. 392; Mustadrak
Hakim, Vol. 3, Pg. 133
159
160
Medina.1
The Messenger of Allah (s.a.w.s.) was waiting from him
there and did not want to begin the work of propagation at the
Medinan front without Imam Ali (a.s.). So after he arrived
there, construction of the first Masjid took place at the hands of
Imam Ali (a.s.) and by the grace of God, all Muslims consider
praying there to be the best of deeds and so far have not made
it a target of any bigotry.2
They had hardly settled down in Medina when the infidels
began to pose problems for them and the Prophet began to
react; but the major confrontation took place at Badr where
seventy miles from Medina, the army of Islam has 313
unequipped men and the infidel forces had 950 well armed
soldiers. When at night Muslims were in need of water, it was
Imam Ali (a.s.) who brought water from the well of Badr and
Jibraeel, Mikaeel and Israfeel welcomed and saluted him with a
thousand angels.
On 17th Ramadhan this battle took place and it ended in
the slaying of 70 infidels and another seventy of them were
taken as hostages. From these slain ones, 35 were eliminated
only by Imam Ali (a.s.) and he had also helped in slaying the
remaining 35, although Muslims were in such a condition that
if help of angels had not been promised, no one would have
remained steadfast.3
After the victory of Badr, Providence rewarded him for
this great feat and on the 1st Zilhajj he was married to Lady
Fatima (s.a.) although many prominent companions of the
Prophet had asked for her hand; but Providence declared that
effulgence can be married only to effulgence and then Holy
Prophet (s.a.w.s.) said: If Ali had not been there, there would
1
161
have been no match for my daughter among humans and nonhumans. This illuminated relationship was tied on the earth as
well as the heavens.1
With regard to dower, upon the request of the Messenger
of Allah (s.a.w.s.), Imam Ali (a.s.) sold his coat of mail and
paid the dower of Zahra (a.s.) and Holy Prophet (s.a.w.s.) from
this amount purchased household goods worth 63 dirhams for
dowry and bid farewell to his daughter thus laying a great
example of simplicity in Islamic marriage, which no poor
person can object to. That if the dower of the Prophet can be
500 dirhams, how can someone else demand a higher amount?
And if the son-in-law of the Prophet can remain content with
dowry goods worth 63 dirhams purchased from his own dower,
how can the demand of other sons-in-law be justified? Can any
daughter be greater than daughter of Prophet or can any son-inlaw be loftier than son-in-law of Prophet?2
In 3 A.H. the infidels planned to take revenge for the
defeat of Badr and attacked Medina with 3000 men. Imam Ali
(a.s.) and some sincere companions had almost won the battle
when greed and disobedience of some of companions changed
the scenario and circumstances became so bad that even the
face of Prophet was injured and Muslims abandoned their
Prophet and fled to the hillocks of Uhad. Only two are three
persons continued to risk their lives and after the martyrdom of
persons like Hamza and Musib only Imam Ali (a.s.) continued
to defend the Messenger of Allah (s.a.w.s.) and in the end with
the help of daughter of Prophet, Lady Fatima (s.a.) treated the
Prophets wounds. His Eminence, Hamza was bestowed with
the status of martyrdom in this battle and he became the chief
of martyrs and the credit of victory was given to Imam Ali
(a.s.) as he became the sole defender of Holy Prophet (s.a.w.s.).
Muawiyahs mother and Abu Sufyans wife behaved with the
1
2
162
Hayatul Quloob, Vol. 2, Chapter 32, Pg. 560; Seeratun Nabi, Vol.
1, Pg. 283
2
Hayatul Haiwan, Vol. 1, Pg. 238; Seerat Muhammadiya, Vol. 2,
Pg. 102
163
164
165
166
While Imam Ali (a.s.) was busy in the funeral rituals of the
Prophet Muslims gathered in Saqifah and after numerous
difficulties decided the matter of Caliphate ignoring the
announcement of Ghadeer and deprived Imam Ali (a.s.) from
his actual right after which he secluded himself in his house.1
After adopting seclusion, the first job he undertook was
that of compilation of Quran according to the sequence of
revelation and contexts and presented it to the court of
caliphate; that just as there is no contradiction in words, there
should not remain any contradiction in the meanings also; but
the followers of Tafsir bir Raay (interpretation according to
personal views) refused to accept these interpretations and
Islamic Ummah was deprived of a great treasure of
knowledge.2
After 75 or 95 days of the passing away of Holy Prophet
(s.a.w.s.), the life partner of Imam Ali (a.s.), Lady Fatima (s.a.)
departed from the world and she departed from the world in
such a way that on the basis of the conspiracy of the regime,
she was deprived of the inheritance of her father. Her back was
broken and Mohsin her unborn child was martyred. Imam Ali
(a.s.) faced this tragedy also with absolute patience and did not
take up arms. He just remarked that after the Prophet,
separation of Zahra is proof that no friend will survive forever
in the world.3
Imam Ali (a.s.) remained secluded to his house for a
period of twenty-five years keeping the circumstances in view
and Muslims, one after another continued to rule and did not
give the right to Imam Ali (a.s.) at any time. But in spite of
that, he never took any retaliatory steps; on the contrary he
continued to help the contemporary rulers and render good
advice to them and did not display deficiency in anything
1
167
Awwal, but the army of Ayesha reached there first and Ali
(a.s.) was at Zeeqar when Uthman came to him and pleaded for
help. Imam Ali (a.s.) arrived at Basra on 15th with 20000 strong
army. On the other hand Talha and Zubair plotted his murder
overnight and launched an attack after which the battle began.
Imam Ali (a.s.) tried to convince Ayesha in various ways and
also advised Talha and Zubair that it is against Islamic modesty
to bring the wives of Prophet into the battlefield, but it was of
no use and at last such a confrontation took place that as a
result of it 13000 men of Ayesha and 5000 soldiers of Imam
Ali (a.s.) were slain and some warriors hamstrung the shecamel of Ayesha and the litter crashed to the ground. Imam Ali
(a.s.) took all precautions to take care of her and sent her back
to Medina in the company of forty lady soldiers under the
supervision of Muhammad Ibne Abi Bakr, which she
acknowledged all her life and she always remembered the
nobility of Ali (a.s.).1 After the conquest of Jamal, Imam Ali
(a.s.) on 16th Rajab 36 A.H. appointed Ibne Abbas as governor
of Basra and decided to return from there and keeping the
danger of Iraq in mind made Kufa as the seat of his
government.
On the other hand taking advantage of the effects of the
Battle of Jamal, Muawiyah also declared his rebellion in Syria
and expelled the governor of Imam Ali (a.s.), Suhail Ibne
Hunaif who complained to Imam Ali (a.s.). He wrote
persuasive letters, but they were of no use. So he decided to
punish Muawiyah. In Shawwal 36 A.H. he took an army of
90000 and reached Riqa to find that the 120000 strong army of
Muawiyah was already present there. Muawiyahs army seized
control on water supply and cut it off from Muslims in Siffeen.
Imam Ali (a.s.) ordered retaliatory action. The water supply
was freed from Muawiyahs men, but Imam Ali (a.s.) said:
You must never cut off the water supply from the enemy. But
confrontations continued till Mohurrum 37 A.H. and the battle
1
169
170
Chaudah Sitare, Pg. 165, Sharh Nahjul Balagha, Vol. 1, Pg. 198
(Ibne Abil Hadid)
2
Chaudah Sitare, Pg. 165
3
Tarikh Kamil, Vol. 3, Pg. 141; Tabari, Vol. 6, Pg. 56
4
Tarikh Kamil, Vol. 3, Pg. 143; Hayatul Haiwan etc. Tarikh Asim
Kufi, Pg. 338
171
172
in the burial and soul of the Prophet welcomed him and at last
the one who had been brought from the Holy Kaaba was
returned to Him.1
The location of the blessed grave was concealed for a
period of time and only some particular persons continued to
have the honor of visiting it. During the reign of Harun Rashid,
the king went out hunting and his hunting dog stopped at a
place and he abandoned the pursuit of the deer. Harun inquired
from the people of that vicinity about this strange phenomenon
and they said that this place has the tomb of a holy saint, Ali. In
this way the location of the tomb was revealed after which the
construction and development of the shrine continued and till
this day this mausoleum is the place of visitation and if Allah
wills it will remain thus till Judgment Day.2
Like Holy Prophet (s.a.w.s.) had declared that Imam Ali
(a.s.) was the gate of the city of knowledge, Shaykh Tusi
established a religious seminary over here and approximately it
is existing there since 1050 years and it is the greatest
institution of religion education in the world. Graduates of this
seminary have continued to be leaders of faith and points of
reference (Maraja Taqlid) for people and this continues to this
day.
Distinctive qualities
Although every individual possesses some special traits
and signs of his personality, but the case of His Eminence, Ali
Ibne Abi Talib (a.s.) is entirely different and no aspect of his
life lacks individuality. So much so that from the matter of
eating and drinking till the worship acts his personality is
having individuality and no one is having any share in it.
Below we shall mention only some of those distinctions, which
1
2
174
From the aspect of residential house the fact is that all his
life he was never able to construct a house for himself and
even in Kufa he spent the period of his caliphate in a rented
house.
It was him who on the night of migration risked his life and
saved the life of the Prophet and it was him who returned
the trusts and defended the dignity of messengership.3
Tarikh Tamaddun Islami, Vol. 4, Pg. 37; Tarikh Kamil, Vol. 3, Pg.
204
2
Kanzul Ummal, Vol. 6, Pg. 392; Mustadrak Hakim, Vol. 3, Pg. 133
3
Seerat Masoomeen, Vol. 1, Pg. 67
175
In the Battle of Khandaq, it was Ali who had cut off the
head of complete infidelity.2
It was only Ali (a.s.) who declared from the pulpit: Ask me
before you are deprived of me.6
176
177
178
179
Nahjul Balagha
Nahjul Balagha
180
Literary excellence
The collection of his literary work, which was compiled by
Sharif Razi and which is rightly entitled Nahjul Balagha is
such a masterpiece of eloquence and diction, regarding which
the scholars of language and literature have declared it to be:
Below the word of God and above the work of creatures, as it
is not possible to describe it in a more comprehensive way.
Although this collection is not complete and after that
another collection under the title of Mustadrak Nahjul Balagha
has also been compiled, it is the finest collection, which is the
best from aspect of sequence, arrangement into chapters and
with reference to authorities and sources and many scholars
have researched into the sources of each of the sermons and
have pointed it out accurately, which are famous by the titles
of: Sources of Nahjul Balagha and Chains of narrators of
Nahjul Balagha.
Some scholars of Islam have on the basis of their
particular beliefs tried to create doubts about some of its
sermons and endeavored to prove they are not discourses of
Amirul Momineen (a.s.); on the contrary Sayyid Razi has
composed them and attributed them to Imam Ali (a.s.). But its
clear reply is that words of this Shiqshiqya Sermon are also
found in writings of scholars who passed away before the birth
of Sayyid Razi; therefore it could not have been composed by
him.
Another point is that experts of language are well aware of
the fact that if Sayyid Razi or any other person tries to present
such a discourse, it is beyond his capacity. A collection of
literary compositions of Sayyid Razi has also survived and
Nahjul Balagha of Amirul Momineen (a.s.) is also there. Those
181
182
Companions
Although
Amirul
Momineen
(a.s.)
has
numerous
184
2- Owais Qarni
The Messenger of Allah (s.a.w.s.) has extolled his merits
1
185
and expressed his desire to meet him and compared him to the
fragrance of beneficence that comes from Yemen. He had
taken a years leave from his mother and come to Medina to
meet Holy Prophet (s.a.w.s.), but the latter was not present
there. Being thoughtful of the obedience of his mother, he
returned from there without meeting the Prophet, who praised
this sentiment and remarked: Owais will be given the power to
intercede for numbers equal to members of Mudhir and Rabia
tribes.
Owais used to spend the whole night in bowing or
prostration and was considered as the eight most pious men of
his times. In Siffeen, he continued to fight on the side of
Amirul Momineen (a.s.) till he was martyred. (In Riqa, Syria, a
grand mausoleum attributed to Owais is being constructed
under the supervision of the government of Iran. This humble
servant had the honor to visit this tomb a few times.).1
We should know that following eight persons are
considered to be the most pious of all: Rabi Ibne Khaitham,
Haram Ibne Hayyan, Owais Qarni, Aamid bin Abde Qays, Abu
Muslim Khawlani, Masruq Ibnul Ajza, Hasan Ibne Abil Hasan
and Aswad Ibne Yazid. The first four being among close
companions of Amirul Momineen (a.s.) and the remaining are
considered followers of wrong path.
186
187
5- Rushaid Hujri
He was considered as a special confidante of Amirul
Momineen (a.s.) and the bearer of his secrets. Thus when
Mitham Tammar and Habib Ibne Mazahir were informing each
other about his martyrdom and the people were bewildered,
when Rushaid came over there and he added: The one who
brings the head of Habib would be rewarded more handsomely.
So the people expressed more astonishment. But at last all the
predictions proved true. Ibne Ziyad summoned him and
demanded that he should express immunity from Imam Ali
(a.s.). He said: It is impossible! Maula has informed that my
hands, feet and tongue would all be cut off and I would be
crucified for my devotion to Ali (a.s.). Ibne Ziyad cut off his
hands and feet, but refused to cut off his tongue. When Rushaid
began to disseminate the sciences of Imam Ali (a.s.) he was
compelled to cut off his tongue as well.1
188
189
190
191
(a.s.). He was at the side of Ali (a.s.) in all the battles. When
Ziyad issued command for his arrest, he moved to Mosul and
took refuge in a cave, but he was stung by a snake and he
passed away there. When the soldiers of Ziyad saw the corpse,
they cut off his head and brought it to Ziyad. He sent it to
Muawiyah and he had it mounted on a spear point, which was
the first head in Islam to have been raised on spear point;
regarding which Imam Husain (a.s.) penned a letter of protest
to Muawiyah.
Once, when Amr presented drinking water to the Prophet,
His Eminence prayed for him as a result of which not a single
strand of hair greyed even when he reached eighty years of age.1
14- Qambar
He was among special slaves of Amirul Momineen (a.s.).
When Hajjaj Thaqafi arrested him and asked: What were your
duties at Alis place? He replied: I brought water for ablution
and the Imam recited the following verse of Quran after
ablution: The unjust are going to be destroyed. Hajjaj said:
Perhaps he implied me by that? He replied: Doubtlessly. He
asked: What will happen if I have you killed? He replied: I
would be fortunate and you would be unfortunate. Hajjaj
ordered his execution in fury.2
192
193
194
1
2
195
Aliyyun Waliullah
It is undeniable that faith cannot become complete without
confession of the guardianship (Wilayat) of Ali (a.s.). Ali is the
Wali of Allah according to Quran and the confession of
guardianship (Wilayat) of Ali (a.s.) is a part of faith.
Declaration of guardianship (Wilayat) of Ali (a.s.) is an
obligation of faith. And to act on demands of the guardianship
(Wilayat) of Ali (a.s.) is an honor of Islam and faith.
In the present age, when many other mischiefs have
appeared, one of them is prophetic practice (Sunnat) and
innovation (Bidat) where some Muslims see everything as
innovation and in their view the Holy Quran had refused to
make anyone other that Almighty Allah as Wali. Hence to
accept Ali as Wali would be against Quran and Sunnah and it
would be an innovation and the final result of innovation is
Hell. Many Quranic verses are also misused to prove this point
and it is tried to prove that anyone other than Almighty Allah
cannot be a Wali and it is against Islam and faith to consider
anyone other than God to be a Wali.
The fact is that regarding this, two points can be discussed:
Firstly: What is the meaning of other than God? And the
second is what the meaning of considering as a Wali is?
As far as the first point is concerned, it is worth noting that
the Holy Quran on such occasions has used the word of other
than Allah (min doonillah) and it is clear that Ghaire Khuda
(Not God) is different and min doonillah is different. The
misunderstanding is caused because the term of Ghaire Khuda
has two meanings. Anyone else except Allah and other than
Allah. In Urdu language there is a vast difference between the
196
200
205
Sermon of Ghadeer
In the name of Allah, the Beneficent, the Merciful
All Praise is due to Allah, Who is Exalted in His Unity,
Near in His Uniqueness, Sublime in His Authority,
Magnanimous in His Dominance. He knows everything; He
subdues all creation through His might and evidence. He is
Praised always and forever, Glorified and has no end. He
begins and He repeats, and to Him every matter is referred.
Allah is the Creator of everything; He dominates with His
power the earth and the heavens. Holy, He is, and Praised, the
Lord of the angels and of the spirits. His favors overwhelm
whatever He creates, and He is the Mighty over whatever He
initiates. He observes all eyes while no eye can observe Him.
He is Generous, Clement and Patient. His mercy encompasses
everything, and so is His giving. He never rushes His revenge,
nor does He hasten the retribution they deserve. He
comprehends what the breast conceals and what the conscience
hides. No inner thought can be concealed from Him, nor does
He confuse one with another. He encompasses everything,
dominates everything, and subdues everything. Nothing is like
Him. He initiates the creation from nothing; He is everlasting,
living, sustaining in the truth; there is no god but He, the
Omnipotent, the Wise One. He is greater than can be conceived
by visions, while He conceives all visions, the Eternal, the
Knowing. None can describe Him by seeing Him, nor can
anyone find out how He is, be it by his intellect or by a spoken
word except through what leads to Him, the Sublime, the
Mighty that He is. I testify that He is Allah, the One Who has
filled time with His Holiness, the One Whose Light
overwhelms eternity, Who effects His will without consulting
206
knowledge except that Allah has divulged it to me, and all the
knowledge I have learned I have divulged to Imam al-Muttaqin
(leader of the righteous), and there is no knowledge (that I
know) except that I divulged it to Ali, and he is al-Imam alMubin (the evident Imam) whom Allah mentions in Surah
Yasin: and everything We have computed is in (the
knowledge of) an evident Imam (Quran, 36:12).
O people! Do not abandon him, nor should you flee away
from him, nor should you be too arrogant to accept his
authority, for he is the one who guides to righteousness and
who acts according to it. He defeats falsehood and prohibits
others from acting according to it, accepting no blame from
anyone while seeking to please Allah. He is the first to believe
in Allah and in His Messenger; none preceded him as such.
And he is the one who offered his life as a sacrifice for the
Messenger of Allah and who was in the company of the
Messenger of Allah while no other man was. He is the first of
all people to offer prayers and the first to worship Allah with
me. I ordered him, on behalf of Allah, to sleep in my bed, and
he did, offering his life as a sacrifice for my sake. O people!
Prefer him (over all others), for Allah has preferred him, and
accept him, for Allah has appointed him (as your leader). O
people! He is an Imam appointed by Allah, and Allah shall
never accept the repentance of anyone who denies his
authority, nor shall He forgive him; this is a must decree from
Allah never to do so to anyone who opposes him, and that He
shall torment him with a most painful torment for all time to
come, for eternity; so, beware lest you should oppose him and
thus enter the fire the fuel of which is the people and the stones
prepared for the unbelievers.
O people! By Allah! All past prophets and messengers
conveyed the glad tiding of my advent, and I, by Allah, am the
seal of the prophets and of the messengers and the argument
against all beings in the heavens and on earth. Anyone who
doubts this commits apostasy similar to that of the early
211
One, the Sublime, and the one who invites people to His path.
He is the one who does whatever pleases Him, fighting His
enemies, befriending His friends who obey Him, prohibiting
disobedience to Him. He is the successor of the Messenger of
Allah and Amirul Momineen, the man assigned by Allah to
guide others, killer of the renegades and of those who believe
in equals to Allah, those who violate the Commandments of
Allah. Allah says, My Word shall not be changed, nor am I in
the least unjust to the servants (Quran, 50.29), and by Your
Command, O Lord, do I (submit and) say, O Allah! Befriend
whoever befriends him (Ali) and be the enemy of whoever
antagonizes him; support whoever supports him and abandon
whoever abandons him; curse whoever disavows him, and let
Your Wrath descend on whoever usurps his right.
O Lord! You revealed a verse in honor of Ali, Your Wali,
in its explanation and to effect Your own appointment of him
this very day did You say, This day have I perfected your
religion for you, completed My favor on you, and chosen for
you Islam as a religion (Quran, 5.3); And whoever desires a
religion other than Islam, it shall not be accepted from him, and
in the hereafter he shall be one of the losers (Quran, 3:85).
Lord! I implore You to testify that I have conveyed (Your
Message).
O people! Allah, the Exalted and the Sublime, has
perfected your religion through his (Alis) Imamate; so,
whoever rejects him as his Imam or rejects those of my
offspring from his loins who assume the same status (as
Imams) till the Day of Judgment when they shall all be
displayed before Allah, the Exalted and the Sublime, these are
the ones whose (good) deeds shall be null and void in the life
of this world and in the hereafter, and in the fire shall they be
lodged forever, ...their torture shall not be decreased, nor shall
they be given a respite (Quran,2:162).
O people! Here is Ali, the one who has supported me more
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than anyone else among you, the one who most deserves my
gratitude, the one who is closest of all of you to me and the one
who is the very dearest to me. Both Allah, the Exalted and the
Sublime, and I are pleased with him, and no verse of the Holy
Quran expressing Allahs Pleasure except that he is implied
therein, nor has any verse of praise been revealed in the Quran
except that he is implied therein, nor has the Lord testified to
Paradise in the (Quranic) Chapter starting with Has there not
come over man a long period of time when he was nothing (not
even) mentioned? (Quran, 76:1) nor was this Chapter revealed
except in his praise.
O people! He is the one who supports the religion of
Allah, who argues on behalf of the Messenger of Allah. He is
the pious, the pure, the guide, the one rightly guided. Your
Prophet is the best of all prophets, and your Wasi is the best of
all wasis, and his offspring are the best of wasis.
O people! Each prophets progeny is from his own loins
whereas mine is from the loins of Amir Momineen Ali.
O people! Iblis caused Adam to be dismissed from the
garden through envy; so do not envy him lest your deeds
should be voided and lest your feet should slip away, for Adam
was sent down to earth after having committed only one sin,
and he was among the elite of Allahs creation. How then will
be your case, and you being who you are, and among you are
enemies of Allah?
Indeed, none hates Ali except a wretch, and none accepts
Alis Wilayat except a pious person. None believes in him
except a sincere believer, and in honor of, Ali was the Chapter
of Asr (Ch. 103) revealed, I swear to it by Allah: In the Name
of Allah, the Beneficent, the Merciful. I swear by time that
most surely man is in loss (Quran, 103:1-2) except Ali, who
believed and was pleased with the truth and with perseverance.
O people! I have sought Allah to be my Witness and have
conveyed my Message to you, and the Messenger is obligated
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Judgment.
O people! Allah and I are both clear of them.
O people! They and their supporters and followers shall be
in the lowest rung of the fire; miserable indeed is the resort of
the arrogant ones. Indeed, these are the folks of the scroll; so
let each one of you look into his scroll!
O people! I am calling for it to be an Imamate and a
succession confined to my offspring till the Day of Judgment,
and I have conveyed only what I have been commanded (by
my Lord) to convey to drive the argument home against
everyone present or absent and on everyone who has witnessed
or who has not, who is already born or he is yet to be born;
therefore, let those present here convey it to those who are
absent, and let the father convey it to his son, and so on till the
Day of Judgment.
And they shall make the Imamate after me a property, an
usurpation; may Allah curse the usurpers who usurp, and it is
then that you, O jinns and mankind, will get the full attention
of the One Who shall cause a flame of fire and brass to be
hurled upon you, and you shall not achieve any victory!
O people! Allah, the Exalted and the Sublime, is not to let
you be whatever you want to be except so that He may
distinguish the bad ones from among you from the good, and
Allah is not to make you acquainted with the unknown.
O people! There shall be no town that falsifies except that
Allah shall annihilate it on account of its falsehood before the
Day of Judgment, and He shall give al-Imam al-Mahdi
(authority over it, and surely Allahs promise is true.
O people! Most of the early generations before you have
strayed, and by Allah, He surely annihilated the early
generations, and He shall annihilate the later ones. Allah
Almighty has said, Did We not destroy the former
generations? Then did We follow them up with later ones.
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Even thus shall We deal with the guilty. Woe on that Day to
the rejecters! (Quran, 77: 16-19).
O people! Allah has ordered me to do and not to do, and I
have ordered Ali to do and not to do, so he learned what should
be done and what should not; therefore, you should listen to his
orders so that you may be safe, and you should obey him so
that you may be rightly guided. Do not do what he forbids you
from doing, so that you may acquire wisdom. Agree with him,
and do not let your paths be different from his.
O people! I am the Straight Path of Allah whom He
commanded you to follow, and after me it is Ali, then my
offspring from his loins, the Imams of Guidance: they guide to
the truth and act accordingly.
Then the Prophet recited the entire text of Surah Fatiha
and commented by saying:
It is in my honor that this (Surah) was revealed, including
them (the Imams) specifically; they are the friends of Allah for
whom there shall be no fear, nor shall they grieve; truly the
Party of Allah are the winners.
Indeed, it is their enemies who are the impudent ones, the
deviators, the brethren of Satan; they inspire each other with
embellished speech out of their haughtiness.
Indeed, their (Imams) friends are the ones whom Allah,
the Exalted One, the Great, mentions in His Book saying, You
shall not find a people who believe in Allah and in the latter
Day befriending those who act in opposition to Allah and to
His Prophet, even though they may be their own fathers or sons
or brothers or kinsfolk; these are they into whose hearts He has
impressed conviction (Quran, 58:22). Indeed, their (Imams)
friends are the believers whom Allah, the Exalted One, the
Sublime, describes as: Those who believe and do not mix up
their faith with iniquity, those are the ones who shall have the
security, and they are the rightly guided. (Quran, 6:82).
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Allah.
O people! I am the Warner (Nazeer) and Ali is the one
who brings glad tidings (Basheer).
O people! I am the one who warns (Munzir) while Ali is
the guide (Hadi).
O people! I am a Prophet (Nabi) and Ali is the successor
(Wasi).
O people! I am a Messenger (Rasul) and Ali is the Imam
and the Wasi after me, and so are the Imams after him from
among his offspring. Indeed, I am their father, and they shall
descend from his loins.
Indeed, the seal of the Imams from among us is al-Qaim
al-Mahdi. He, indeed, is the one who shall come out so that the
creed may prevail. He, indeed, is the one who shall seek
revenge against the oppressor. He, indeed, is the one who
conquers the forts and demolishes them. He, indeed, is the one
who subdues every tribe from among the people of polytheism
and the one to guide it.
He is the one who shall seek redress for all friends of
Allah. He is the one who supports the religion of Allah. He
ever derives (his knowledge) from a very deep ocean. He shall
identify each man of distinction by his distinction and every
man of ignorance by his ignorance. He shall be the choicest of
Allahs beings and the chosen one. He is the heir of all
(branches of) knowledge, the one who encompasses every
perception. He conveys on behalf of his Lord, the Exalted and
the Sublime, who points out His miracles. He is the wise, the
one endowed with wisdom, the one upon whom (Divine)
authority is vested.
Glad tidings of him have been conveyed by past
generations, yet he is the one who shall remain as a Hujja, and
there shall be no Hujja after him nor any right except with him,
nor any noor except with him.
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good to be lost.
O people! Perform your pilgrimage to the House by
perfecting your religion and by delving into fiqh, and do not
leave the sacred places except after having repented and
abandoned (the doing of anything prohibited).
O people! Uphold prayers and pay the Zakat as Allah, the
Exalted One and the Sublime, commanded you; so if time
lapses and you were short of doing so or you forgot, Ali is your
Wali and he will explain for you.
He is the one whom Allah, the Exalted and the Sublime,
appointed for you after me as the custodian of His creation. He
is from me and I am from him, and he and those who will
succeed him from my progeny shall inform you of anything
you ask them about, and they shall clarify whatever you do not
know.
Halal and Haram things are more than I can count for you
now or explain, for a commandment to enjoin what is
permissible and a prohibition from what is not permissible are
both on the same level, so I was ordered (by my Lord) to take
your oath of allegiance and to make a covenant with you to
accept what I brought you from Allah, the Exalted One and the
Sublime, with regards to Ali Amirul Momineen and to the
wasis after him who are from me and from him, a standing
Imamate whose seal is al-Mahdi till the Day he meets Allah
Who decrees and Who judges.
O people! I never refrained from informing you of
everything permissible or prohibitive; so do remember this and
safeguard it and advise each other to do likewise; do not alter
it; do not substitute it with something else.
I am now repeating what I have already said: Uphold the
prayers and pay the Zakat and enjoin righteousness and forbid
abomination.
The peak of enjoining righteousness is to resort to my
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O people! Repeat what I have just told you to, and greet
Ali with the title of authority of Amirul Momineen and say:
We hear, and we obey, O Lord! Your forgiveness (do we
seek), and to You is the eventual course. (Quran, 2:285), and
you should say: All praise is due to Allah Who guided us to
this, and we would not have found the way had it not been for
Allah Who guided us. (Quran, 7:43).
O people! The merits of Ali Ibne Abu Talib with Allah,
the Exalted and the Sublime, the merits which are revealed in
the Quran, are more numerous than I can recount in one
speech; so, whoever informs you of them and defines them for
you, you should believe him.
O people! Whoever obeys Allah and His Messenger and
Ali (and the Imams to whom I have already referred) shall
attain a great success. O people! Those foremost from among
you who swear allegiance to him and who pledge to obey him
and who greet him with the greeting of being the Commander
of the Faithful are the ones who shall win the Gardens of
Felicity.
O people! Say what brings you the Pleasure of Allah, for if
you and all the people of the earth disbelieve, it will not harm
Allah in the least.
O Lord! Forgive the believers through what I have
conveyed, and let Your Wrath descend upon those who renege,
the apostates, and all Praise is due to Allah, the Lord of the
Worlds.
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227
228
She was born in the 5th Year of Besat; that is the fifth year
after proclamation of prophethood; although some scholars
have mentioned five years before Besat, and they say that time
gap between birth of Lady Fatima (s.a.) and Lady Khadijas
marriage cannot be twenty years, because Qasim was born to
Lady Khadija before Besat and he died after two years;
Abdullah too was born before Besat and died during his
infancy; although it is strange that after those sons, a gap of
twenty years does not remain it is only 5 to 7 years!
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230
Post Battle of Badr, she was married to Imam Ali (a.s.), the
master of universe, whereas after knowing about her virtues
and excellence all the great persons had aspired to marry
her and had proposed to her, but divine revelation rejected
everyones offer saying that an effulgence can only be
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232
233
Lady Fatima (s.a.) faced the Battle of Ahzab in 5th Hijri and
Battle of Khyber in 7th Hijri, and on every occasion, Imam
Ali (s.a.) risked his life, but never did she ask her father
that if something happened to him, what would the fate of
his daughter be? Would it not be better to send some other
companions for sacrifice? But on the contrary, she
repeatedly reiterated her confidence and thanked Almighty
Allah for bestowing a husband, who is a warrior in the path
of Allah ever ready to sacrifice his life for Islam. Her
mother had sacrificed all her wealth for the sake of religion
and her father tolerated every calamity for the same; and
the husband risked his life for survival of Islam and
security of the Prophet. This success was not due to
physical prowess.
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1
2
235
Rauzatus Safa, Vol. 2, Pg. 261; Anwarul Qulub, Pg. 188; Ajaibul
Qisas, Allamah Abdul Wahid, Pg. 282
2
Allamah Amritsari, Arjahul Matalib, Pg. 670; Al-Murtada, Pg. 39;
Kanzul Ummal, Pg. 140
3
Biharul Anwar, Vol. 3, Pg. 206; Sulaym Ibne Qays
236
She willed Imam Ali (a.s.) to take out her bier in the dark
of night, and not to allow participation of those who
oppressed her; to marry Amama and pass a day with the
children, so that separation of their mother should not be so
painful to them.
So much concern she had for the children that she herself
gave them a bath, combed the hair, washed and readied the
clothes and prepared their food so they may not face any
Sulaym Ibne Qays Hilali, Tarikh Abul Fida, Pg. 156; Sharh Ibne
Abil Hadid, Vol. 1, Pg. 133; Kitabul Imamah was Siyasah, Pg. 13
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Distinctive Qualities
Her mother was queen of Arabs (Maleekatul Arab), but
she never liked a life of ease and luxury, on the contrary she
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239
Two misconceptions
1- Some historians have narrated that Umme Kulthum was
married to Umar Ibne Khattab, whereas it is absolutely
baseless. Umme Kulthum was married to Muhammad brother
of Abdullah Ibne Jafar, and she participated in the incident of
1
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Virtues of Zahra
Virtues and merits of a person can be discussed in two
ways: The first is what distinction he or she has among
common people?
Another style of discussion is what distinction he or she
has among owners of same excellence, and what merits he or
she has that are not attained by others?
The first style is comparatively easy and simple, as in
every person some distinctions are created against common
people, which can be considered as a specialty of his self. But
the other is somewhat difficult, as a distinction is to be
established among owners of excellence and their mutual
differences are to be judged.
This discussion is also difficult because every person does
not possess distinctions and also because to determine
distinction amidst owners of excellence is not possible by
everyone. Then if the subject is life of persons, where at each
step politeness is necessary and negligence threatens religion
and faith and world and hereafter, then the problem is further
compounded.
The greatest difficulty of discussing the subject of
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basis of which Holy Prophet (s.a.w.s.) said that, if Ali (a.s.) was
not there, there was no match for my daughter, Fatima (s.a.),
from humans or non-humans.
Obviously this topic deserves a separate book. Thus I will
be content to mention hints and signs, and leave the details to
the learned so that they make the people of the community
aware of details and interpretations.
There are two types of distinctions of Lady Fatima (s.a.):
1) Personal distinctions and 2) Additional distinctions.
For additional distinctions, it is sufficient to state that there
is no lady in the universe all of whose relations are as so great
and high ranking. Her father was the greatest person of
mankind; her husband was superior to all the famed
personalities of Islam; on the contrary he was superior to all
prophets and messengers, and her sons were chiefs of the youth
of Paradise and owners of the position of Imamate.
From the aspect of her native place; she was born in
Mecca, in the house of the Messenger.
From the aspect of family and clan, she belonged to Bani
Hashim, the chosen family of Universe.
From the aspect of language, she was the speaker of
Qurans word and whose slave maid bore the title of speaker of
Quran.
There are innumerable distinctions like this, which are
acquired as compared to other persons of community, but these
additional merits cannot attain the actual grade of excellences,
as in their acquisition grace of God is more instrumental than
mans personal merits, and it is definite that God has
considered him worthy of grace and did not consider other
persons worthy. But it is not said that he acquired this
distinction through his own talents and competence. In other
words, it can be said that additional excellences are ones own,
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Physical distinctions
1- Batool: Shia and Sunni scholars are unanimous that
Almighty Allah made Lady Fatima (s.a.) as Batool (virgin) and
kept her away from every bleeding in which generally all ladies
are involved.
Ahle Sunnat scholars, like author of Yanabiul Mawaddah,
Allamah Qanduzi, author of Manaqib, Allamah Amritsari,
author of Tarikh Kabir, Ibne Asakir, author of Zakhairul Uqba,
and Allamah Tabari and Hafiz Suyuti have mentioned this fact,
after which there remains no doubt, and neither is such doubt
reliable, as it is a requisite of every woman and cannot be
separated from her. And this becomes necessary for the child
during pregnancy; thus a woman pure from this cannot mother
a child. Reply to both is present in the life of Lady Maryam: on
one side she was chaste and clean from material aspects and on
the other, Providence made her pregnant by suspending the
normal laws, which only means that the law of nature is a real
law, but the creator of nature is not bound by it, on the contrary
He can even create a change in His laws.
Explaining this, Allamah Majlisi (r.a.) has also hinted that
one of the reasons why Ali (a.s.) did not take another wife
during the lifetime of Lady Fatima was that Allah kept her
always clean, thus there was nothing to necessitate a second
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Spiritual distinction
1- Among these, the most clear was her being Muhadditha,
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246
as she talked with angels and they came to her holy presence and
spoke to her. Although commands and prohibitions and
revelation of verses of Quran was completed on the Messenger
of Allah (s.a.w.s.), but revelation of other matters continued just
as Holy Quran considered mother of Musa and Lady Maryam as
points of revelation and mentioned their talks with angels.
The distinction of Lady Fatima (s.a.) being Muhadditha is
that she collected all revelations and a book was prepared
entitled Sahifa Fatima. About which Imam Sadiq (a.s.) has said
that it is three times more voluminous than Quran, but there is
no repetition of meanings and knowledge of Holy Quran; on
the contrary all those matters are discussed, which can be
needed by mankind, and all those events and regimes are
mentioned, which will be occur upto Judgment Day.1
At this point there should no misunderstanding that this is
a second Quran on which some people or community have
relied. Quran is the only one, whose partners are Ahle Bayt
(a.s.). It is a scroll that in linguistic terms is called as Mushaf,
as a Mushaf is a collection of treatises and statements.
Terminologically Quran is called as Mushaf; otherwise this
word is common and can be applied to any book.
Quran too has applied revelation on different places to
inspiration or induction, and it is in no way specific to Quranic
verses or divine laws. It is also used regarding a honeybee,
what to say about a human being? And if a human is best of
humans and his grade is highest?
2- Purity: Almighty Allah made Lady Fatima (a.s.) as
centre of purity and selected her house and cloak for revelation
of the verse of purity (Ayat Tatheer), which is accepted by
numerous traditionalist and commentators and details of this
event are present in Hadith Kisa.2
1
2
247
248
250
251
Sermon of Fadak
Praise be to Allah for that which He bestowed (upon us);
And thanks be to Him for all that which He inspired; and
commended in His Name for that which He Provided: From
prevalent favors which He created, And abundant benefactions
which He offered and perfect grants which He presented; (such
benefactions) that their number is much too plentiful to
compute; bounties too vast to measure; their limit too distant to
be realized; He recommended to them (His creatures) to gain
more (of His benefaction) by being grateful for their
continuity; He ordained Himself praiseworthy by giving
generously to His creatures.
I bear witness that there is no God but Allah, Who is One
without partner, a statement which sincere devotion is made to
be its interpretation; hearts guarantee its continuation, and
illuminated in the minds is its sensibility. He who cannot be
perceived with vision; neither be described with tongues; nor
can imagination surround His state. He originated things, but
not from anything that existed before them, and created them
without examples to follow. Rather, He created them with His
might and dispersed them according to His will; not for a need
did He create them; nor for a benefit (for Him) did He shape
them, but to establish His wisdom, bring attention to His obedience, manifest His might, lead His creatures to humbly venerate Him, and to exalt His decrees. He then made the reward
for His obedience and punishment for his disobedience, so as
to protect His creatures from His Wrath and amass them into
His Paradise.
I too bear witness that my father, Muhammad, is His Slave
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call, and are included in the (news of the) affair? (But) You are
numerous and well equipped! (You have) the means and the
power, and the weapons and the shields. Yet, the call reaches
you, but you do not answer; the cry comes to you, but you do
not come to help? This is while you are characterized by
struggle, known for goodness and welfare, the selected group
(which was chosen), and the best ones chosen by the
Messenger for us, Ahle Bayt. You fought the Arabs, bore with
pain and exhaustion, struggled against the nations, and resisted
their heroes. We were still, so were you in ordering you and
you in obeying us. So that Islam became triumphant, the
accomplishment of the days came near, the fort of polytheism
was subjected, the outburst of was subjected, the outburst of
infidelity calmed down, and the system of religion was well
ordered. Thus, (why have you) become confused after
clearness? Conceal matters after announcing them? Turned on
your heels after daring? Associated (others with Allah) after
believing? Will you not fight people who violated their oaths?
Plotted to expel the Apostle and became aggressive by being
the first (to assault) you? Do ye fear them? Nay, it is Allah
Whom ye should more justly fear, if you believe! Nevertheless,
I see that you are inclined to easy living; dismissed he who is
more worthy of guardianship (Ali); you secluded yourselves
with meekness and dismissed that which you accepted. Yet, if
you show ingratitude, ye and all on earth together, yet, Allah
free of all wants, worthy of all praise.
Surely I have said all that I have said with full knowledge
that you intend to forsake me, and knowing the betrayal that
your hearts sensed. But it is the state of soul, the effusion of
fury, the dissemination of (what is) in the chest and the
presentation of the proof. Hence, here it is! Bag it (leadership
and) put it on the back of an ill she-camel, which has a thin
hump with everlasting disgrace, marked with wrath of Allah,
and the blame of ever (which leads to) the Fire of (the wrath of
Allah kindled (to a blaze), that which doth mount (right) to the
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hearts; for Allah witnesses what you do, and soon will the
unjust assailants know what vicissitudes their affairs will take!
And I am the daughter of a Warner (the Prophet) to you against
a severe punishment. So, act and so will we, and wait, and we
shall wait.1
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Hadith Kisa1
Hadith Kisa is a blessed anecdote and a tradition as well. It
brings blessings and earns mercy also. It is description of
excellence and brings prosperity too. Who among believers is
not aware of the words or meaning of this blessed tradition? It
is a curative tradition, medium of fulfilling desires of the
desirous. It supports the helpless surrounded in hardships. Just
as this fact is mentioned in it that divine mercy descends if one
recites it, and angels attend asking for forgiveness. If recited
before a person of insight it brings peace, if recited before a
needy person his needs are fulfilled. Believers since hundreds
of years are deriving its blessings, and why it should not be so?
It is a recital of owners of infallibility and purity, a discourse of
Lady Fatima (s.a.), a commentary of Quran, an event of
assembly of divine light, amazement and hope for dwellers of
the High heavens. It is an excellence of the Messenger of Allah
(s.a.w.s.) and his purified progeny. If blessings, prosperity and
mercy do not descend in such circumstances, when they would
do so?
From the aspect of authenticity, Hadith Kisa is highly
authentic and its authenticity is mentioned by the honorable
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261
is that the latter includes the head, while the former excludes it,
which implies that this weakness is not related to head and
brain.
Ahle Bayt is mentioned as household of Prophethood,
which clearly means that Prophet is a members of the
household and not Ahle Bayt himself and we will get Allahs
message only through them.
For assembly, both the terms, Shia and devotee are
used, whose difference from the aspect of belief and deeds
becomes obvious.
In declaring success, oath of by the Lord of Kaaba is
mentioned, which is also mentioned in the last moments of
Imam Ali (a.s.).
Lastly, it is necessary to clarify that in izaa wajhohoo
yatalaa the word is izaa and not izan. Izan is mentioned in
the last part of tradition, whose difference can be understood
by scholars.
O Allah, make us from among them and raise us with
Muhammad and his purified progeny.
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11- Indeed they are from me and I am from them is a hint that
Ahle Bayt (a.s.) are partners of Holy Prophet (s.a.w.s.) in all
ranks of virtues and excellence.
12- Desire for purity and lack of defects is independent proof
that Ahle Bayt (a.s.) are completely secure from Hellfire in the
hereafter.
13- Coming and saluting of the Prophet at the door of Lady
Fatima (s.a.) everyday shows that those whose rank is higher,
their character should also be higher and Ahle Bayt (a.s.) are as
such.
14- The statement of the Prophet that Almighty Allah kept me
in the best family is an excellent proof of superiority of Ahle
Bayt (a.s.).
15- By declaring purity and equality of perfection, he has also
clarified that Sadaqah is unlawful for Ahle Bayt (a.s.), because
it is a sort of dirt, which is against the dignity of folks of purity.
After that the Allamah quotes some researchers that
although the term of Ahle Bayt is applicable to all those who
come into a house it basically implies those who are permanent
residents and it does not include those who come from outside.
After divorce a wife goes back to her people or to the house of
another husband, thus she cannot be counted as a member of
Ahle Bayt.
The Holy Quran has addressed the wives of the Prophet as
O women of Prophet, thus relating them to the Prophet and
not to house and not mentioned any connection to Ahle Bayt,
which means that Ahle Bayt is different from wives. The
Prophet is not included among wives; he is included in Ahle
Bayt.
In verse of purity, word of Bayt (house) is singular and
wives are not Ahle Bayt, on the contrary they are Ahle
Buyoot, (people of houses) meaning different houses; and
since Al (the) is added, it shows that it is a particular house.
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270
Folks of Kisa
Curse of Allah be on prejudice, jealousy and enmity
against Ahle Bayt (a.s.) that no indisputable fact of Islam
remained undisputed and at every point, sycophants of the
regime created doubts. Who is ignorant that Verse of
Purification is about the glory of purified Ahle Bayt (a.s.)? And
Ahle Bayt means five noble souls. But in ancient as well as
modern times there were persons who think that it is their duty
to cast doubts even on the most certain of Islamic facts. On the
pretext of preceding and succeeding statements of the verse
they tried to relate it to wives of Prophet and at the same time
confessed that since the circle of Ahle Bayt is wider than that
of wives there is also place in it for Imam Ali, Lady Fatima,
Hasan and Husain (a.s.). After that a group appeared which
eliminated this possibility too, and in their defective views
proved that this verse is not applicable for infallibles (a.s.) and
that it only implies to the wives of Holy Prophet (s.a.w.s.).
They also fabricated one or two reports in which narrators tried
to relate Ahle Bayt to wives, overlooking traditions, which
clearly mention Ahle Bayt (a.s.) with their names, after which
there is no scope for doubt. On the contrary the stopping of
Umme Salma itself proves that wives are not a part of it.
Anyway, it is a miracle of times that the wife who tried to enter
the Kisa was stopped by Holy Prophet (s.a.w.s.) and one who
was not even present at that moment was included in this
verse!
Here we mention references of Ahmad Ibne Hanbal and
his contemporary or later day authentic Ahle Sunnat scholars,
who have mentioned Imam Ali, Fatima, Hasan, Husain (a.s.)
by name that the revelation of this verse was in their honor
271
of Sharaful Mahzab.
31- Allamah Qazi Baidhawi, author of Tafsir Baidhawi.
32- Hafiz Muhibuddin Ahmad Ibne Abdullah Batri, author of
Zakhairul Uqbah.
33- Allamah Nasfi, author of Tafsir Madarik.
34- Allamah Waliudiin Muhammad Ibne Abdullah Khatib
Amri Tabrizi, author of Mishkatul Masabih.
35- Allamah Jalil Abul Fida Ismail Ibne Kathir Damishqi,
author of Tafsir Kathir.
36- Hafiz Nooruddin Ali Ibne Abu Bakr Haithami, author of
Majmauz Zawaid.
37- Shaykhul Imam Ali Ibne Muhammad, alias Ibne Sabbagh
Maliki, author of Fusulul Muhimma.
38- Hafiz Shahabuddin Ahmad Ibne Ali Ibne Muhammad Ibne
Muhammad Ibne Ali Asqalani alias Ibne Hajar, author of
Isabah.
39- Shamsuddin Abu Abdullah Muhammad Ibne Ahmad
Dhahabi, author of Talkhisul Mustadrak.
40- Allamah Shaykh Hamid Ibne Ahmad Muhalla Yamani,
author of Hadiqul Wurdiya.
41- Allamah Nizamuddin Hasanal Iraj Qummi, author of Tafsir
Nishapuri.
42- Muhaddith Jalil Sayyid Ataullah Husaini, author of
Rauzatul Ahbab.
43- Allamah Jalaluddin Suyuti, author of Durre Manthur.
44- Allamah Muwarrikh Ghiyasuddin Ibne Himamuddin,
author of Habibus Sayr.
45- Shaykh Ahmad Ibne Hajar Makki, author of Sawaiqul
Mohriqa.
274
figure may not be seen, and no one should even see her
footprints.
This was the loftiness of the self of Fatima, whose
greatness can be adjudged from the incident when the
Messenger brought Ibne Maktum, a blind companion and told
Ayesha and Hafasa to go inside and they said: He is blind,
whats the use of observing Hijab from him? Lady Sayyidah
(s.a.) remarked: It is correct that he is visually handicapped, but
you are not neither Islam likes his looking at you nor your
looking at him.
From the above mentioned events it is known that the real
destination of a woman is within the limits of her home, and
her real position is managing household affairs. It is better to
hide her face from glances of males and there is prosperity in
concealing her figure from unfamiliar men. This character is a
surety for well being of society; it is responsible for its welfare.
Although its limits are more than obligations and many things
are not included in obligations. But precaution is advisable in
any case and as far as possible, one should observe it.
Unnecessarily forsaking good sometimes causes mischief.
May Allah give good sense (Taufeeq) to followers of
Allahs oneness and Messengership and followers of the
principles of His Wilayat (guardianship) and may He secure
our society from every mischief and calamity. Amen, O Lord
of the Worlds.
278
279
281
282
283
Seerat Masoomeen, Vol. 1, Pg. 161; Biharul Anwar, Vol. 10, Pg. 22
Usudul Ghaba, Vol. 3, Pg. 12; Biharul Anwar, Vol. 10, Pg. 22
3
Hayatul Qulub, Vol. 2, Chap. 32, Pg. 560
4
Hayatul Qulub, Vol. 2, Chap. 35, Pg. 609
5
Hayatul Qulub, Vol. 2, Chap. 38, Pg. 644
2
284
285
286
287
Academic Excellence
1- During his childhood when Abu Bakr was the caliph, a
person asked the caliph what is the penalty of eating ostrich
eggs during Ihram? Abu Bakr sent the question to Abdur
Rahman Ibne Auf and finding it too difficult, transferred it to
Imam Ali (a.s.) who told Imam Hasan (a.s.) to reply. He said:
A same number of male camels should be left to copulate with
she camels and the all young ones produced from this should
be given to Kaaba. Imam Ali (a.s.) said: Son, it is possible for
some eggs to be rotten. He said: Indeed, it is also possible for
288
1
2
289
290
many presents.1
291
Valor
For a period of twenty-five years, after the passing away of
the Messenger of Allah (s.a.w.s.) Imam Ali (a.s.) continued to
solve the religious problems of the people; advise the regime
on Islamic law; yet he was neither given any share in
governance, nor he took up any armed confrontation, although
1
2
292
Worship
It is a distinctive quality of Aale Muhammad (a.s.) and no
one can excel them in this regard. Each of their strikes is
heavier than the worship of whole universe. Imam Hasan (a.s.)
is also a member of Aale Muhammad (a.s.) who wept in excess
due to fear of God.1
1
2
At the time of making ablution, he used to turn pale in the fear of God.2
Muhazarat Raghib
Rabiul Abrar, Zamakhshari
293
Martyrdom
When Muawiyah saw that he could not fulfill his most
important aim even after seizing the throne and that the Islamic
world considered him only as a son of Abu Sufyan, he decided
to eliminate Imam Hasan (a.s.). He was administered poison a
number of times but destiny saved his life; till he was poisoned
through his wife, Judah binte Ashath at the behest of Marwan
and she was rewarded with a hundred thousand dirhams in cash
and promised marriage with Yazid. So that oppressive woman
administered the poison and the liver of Imam Husain (a.s.)
disintegrated into seventy-two pieces; but that woman also
faced the consequences that all oppressors have to face sooner
or later and Muawiyah had her thrown into the river; that if she
cannot be faithful to a person like Hasan, how she can be
faithful to someone like Yazid. In this way along with Judah
the great of wifehood also drowned in the river.4
The greatest proof of culpability of Muawiyah in
1
294
Wives
According to history, in the whole life of Imam Hasan
(a.s.) he had only nine wives who are as follows: Umme Farwa,
Khawla binte Manzur, Umme Bashir, Thaqfiya, Ramla,
Ummul Hasan, Binte Imrul Qays, Judah, Umme Ishaq binte
Tarikh Abu Fida, Vol. 1, Pg. 182; Iqdul Farid, Vol. 2, Pg. 211;
Tarikh Khamis, Vol. 2, Pg. 328; Arajahul Matalib, Pg. 357; Rauzatul
Manazir, Vol. 11, Pg. 133; Hayatul Haiwan, Vol. 1, Pg. 151;
Akhbarut Tiwal, Pg. 400
2
Tarikh Abu Fida, Vol. 1, Pg. 183; Rauzatul Manazir, Vol. 11, Pg.
133; Rauzatus Safa, Vol. 3, Pg. 7; Tarikh Islam, Vol. 1, Pg. 28;
Tarikh Kamil, Vol. 1, Pg. 183; Manaqib Aale Abi Talib, Vol. 4, Pg.
29, 42 and 44
295
296
298
304
by Jibraeel on the right and Mikaeel on the left and he did not
return till he gained decisive victory. He passed away on the
night on which Isa Ibne Maryam was raised to the heavens; and
on the night Yusha Ibne Nun passed away. He had left behind
no wealth. He set aside an amount of only seven hundred
dirhams to purchase a slave, but which did not take place.1
O people, one who knows me, knows me and one who
does not know me, should recognize me that I am Hasan Ibne
Ali; son of the Messenger of Allah (s.a.w.s.), son of the
successor of the Prophet; son of the warner and the giver of
glad tidings; I am the son of one who invited to God and who
was the luminous lamp. I am included among the Ahle Bayt
(a.s.) from whom Almighty Allah has kept away all impurities
and whom He has purified fully and whose love is fixed as the
recompense of prophethood. Goodness is in fact love for us
Ahle Bayt (a.s.).
As soon as this sermon ended, Qays Ibne Asad said: Sir,
please extend your hand, we would like to pledge allegiance to
you in the name of Book of Allah, Sunnah of the Prophet and
fighting against the enemies. He said: Only Book of Allah and
Sunnah of the Prophet and other things are included in it and
there is no need of any addition, as it would be a sign of
deficiency of Quran and Sunnah. When you pledge allegiance
to me, you would have to fight one whom I fight and make
peace with one with whom I make peace.
Forty thousand persons gave allegiance to Imam Hasan
(a.s.) and he in addition to being the owner of actual Imamate
also became the master of apparent caliphate. But Muawiyah,
who had declared his rebellion in the Battle of Siffeen only,
and according to his view, had even obtained the Islamic
caliphate through arbitration and in order to clear his way for
absolute rulership had got Imam Ali (a.s.) martyred through
Ibne Muljim; he learnt of this fact that the rulership of Iraq was
1
306
Hasan
(a.s.)
faced
the
following
307
1
2
308
309
and all their moves were only aimed at this. Sometimes they
fulfilled it by taking over rulership like Amirul Momineen
(a.s.) did on the occasion of fourth stage of caliphate and
sometimes they did it by giving up rulership as it happened
during the peace treaty of Imam Hasan (a.s.). Sometimes this
duty was fulfilled by eliminating the enemies as in the case of
the Battles of Badr and Uhad and sometimes it was done by
laying down ones life as happened in Masjid Kufa. On the
contrary, sometimes both methods were combined as happened
in the Battle of Kerbala.
If sometimes contradiction is seen in the acts of Aale
Muhammad (a.s.) it is also a result of the fulfillment of this
aim. It cannot be compared to the contradiction of character as
its examples are available in divine practice as well as the life
history of Prophet. When Providence wanted to protect the
lives of prophets it did not save the hands of Musa (a.s.) from
embers and they were scarred; and sometimes it saved Prophet
Ibrahim (a.s.) from an inferno.
The Messenger of Allah (s.a.w.s.) also sometimes
displayed power in the battlefields of Badr and Uhad and
sometimes he agreed to extraordinary treaties, which even the
great companions could not understand; the only issue was
defense of faith. Defense depends on circumstances and
circumstances continue to change.
Imam Hasan (a.s.) had seen it as a good opportunity of
making peace as he had seen how the person whose father
created furor at each of the conditions proposed by his
grandfather; that same person had sent him a blank paper and
agreed to all conditions, which is the first announcement of my
victory and a nice possibility for me to write the conditions and
prepare an excellent document, which would also interpret the
intentions of both parties till Judgment Day and also guide
anyone who is searching for truth.
Thus by making peace, Imam Hasan (a.s.) derived the
311
following advantages:
1- It was as if Imam Hasan (a.s.) appointed Muawiyah, who
was an enemy of Islam from the side of both his grandparents,
as a defender of Islam and now instead of considering it as
inheritance of Aale Muhammad (a.s.), he began to consider it
as his own property and became ready to defend it; as some
elders say that if you want to preserve something in the locality
you should keep it with one from whom there is risk of
robbery, and it would be safe.
2- It had always been the practice of oppressors that as soon as
circumstances change, they deny their previous manners and
begin to prove themselves as infallible. By laying down the
condition of stopping the cursing of Imam Ali (a.s.), Imam
Hasan (a.s.) wanted to show what type of treatment was meted
out to the self of Prophet under Syrian power and what
victimizations Aale Muhammad (a.s.) had continued to face.
3- The most important fact of Islamic rule is that it should be
based on Quran and Sunnah. Other than this, no regime can be
called Islamic. Imam Hasan (a.s.) imposed the first condition
that you will have to act according to Quran and Sunnah of
Prophet, which clearly showed that it was not being practiced
in Syria before that. Imam Hasan (a.s.) wanted to stress that he
did not aim rulership, his only aim was that rule should be
according to Quran and Sunnah.
It is the duty of every Muslim to protect the life and property of
other Muslims and adopt all ways, which is not opposed to the
laws of Shariah. Imam Hasan (a.s.) knew that the ruler of
Shaam would in any way try to eliminate his supporters and the
best way to defend their lives was to sign this peace treaty and
it was upto Imam Hasan (a.s.) to prepare this document. Thus
Imam Hasan (a.s.) secured those lives through this, which
would have not even been possible through weapons and great
forces as had become clear through experiences of history.
Although this cannot be compared to Battles of Jamal and
312
Siffeen that is why Amirul Momineen (a.s.) did not defend the
lives of his supporters; it is so because in Jamal and Siffeen the
foe was in attack mode and there was no choice, but to put up
an armed confrontation and there was no offer of peace as in
case of Imam Hasan (a.s.). On the contrary even in Siffeen
when Qurans were raised on spears and there was possibility to
halt hostilities, Amirul Momineen (a.s.) stopped fighting and
did not give the enemy any further chance of bloodshed
although he was aware of Muawiyahs intention and he was
also aware of the stopping of hostilities.
5- As a result of this peace treaty, the followers of Ahle Bayt
(a.s.) got some respite and they began to publicize their laws
and in this way they began to propagate faith directly. Thus the
declaration of Wilayat of Imam Ali (a.s.) in the Azaan was a
link of this chain that when Muawiyah began cursing of Imam
Ali (a.s.) from the pulpits, followers of Imam Ali (a.s.) started
announcing the guardianship of Ali (a.s.) from the minarets so
that all should know that this cursing is not against any
ordinary person. It is against a Wali of God whom Quran has
declared to be a Wali of God and to curse a Wali of God is
same as challenging Almighty Allah to war; after which no
value remains for Islam and Muawiyah does not remain a
Muslim from any aspect.
313
323
324
Childhood
During childhood, when most children spend their time
playing and that is why the Holy Quran has also considered
this point and called the life of the world to be a game and play
in the beginning and later to be a matter of pride. The young
members of Aale Muhammad (a.s.) have those qualities, which
cannot even be imagined in others. For example:
So strong was the power of smell of Imam Hasan (a.s.)
that as soon as he entered the house, he told his mother: I can
feel the fragrance of my grandfather, which also shows that
the power of perception of the holy infallible is stronger than
others it also shows that the body of prophethood has a
fragrance, which all cannot feel and which requires power of
smell like that of Imam Hasan (a.s.).2
So strong was the sight of Imam Hasan (a.s.) that when
Imam Ali (a.s.) wanted to hear the explanation of his son, he
immediately said: Mother, today my tongue has no fluency; it
seems as if my master is watching me.3
Through this Imam Hasan (a.s.) also clarified that Holy
Prophet (s.a.w.s.) has declared me to be the chief of the youths
of Paradise, but I am calling my father master so that all may
know that when he cannot be compared to people like me, what
to say about other people of the community?
1
Damatus Sakiba
Hadith Kisa
3
Biharul Anwar, Vol. 10, Pg. 193
2
326
Hadith Kisa
Hayatul Qulub, Vol. 2, Chap. 47, Pg. 754
3
Tafsir Namuna
4
Biharul Anwar, Vol. 10, Chap. 6, Pg. 58
2
327
said that both his sons were Imams whether they stand up or
keep sitting.
Imam Hasan (a.s.) received the honor of being the flower
of the Prophet and the grandson of messenger during this time.1
Youth
During his youth, when he got the opportunity to display
his physical strength and valor he displayed that incomparable
bravery in the Battle of Siffeen whose equal is not found in the
history of Islam; and Imam Ali (a.s.) has so much extolled him
that when Muhammad Ibne Hanafiyyah said: Every time you
send only me into the battlefield, he said: You are my son and
these two are the sons of the Messenger of Allah (s.a.w.s.).2
Period of Imamate
The period of his leadership began in such difficult times
that such a thing was unprecedented.
He led the first congregation at a time when his wounded
father sat in the prayer niche; he was bleeding from the head
and his beard was being dyed in blood; while Imam Hasan
(a.s.) led the prayers with utmost attention and sincerity.
The second hardship that he faced was that he could not
openly bury a father who had departed from the world after
becoming the caliph of Muslims and in whose grief the whole
Islamic world mourned; it was so because he was absolutely
aware of the oppressions of Sham and the disloyalty and
shamelessness of Muslim community and it was feared that if
the location of the grave is known to all it can be desecrated
anytime; just as the Muslims had planned to open the grave of
1
2
328
his honorable mother and had desisted only because of the fury
of Imam Ali (a.s.).
The third great difficulty that he faced was that
circumstances compelled him to make peace with a person
about whom he was certain that he was the killer of his father
and he had provided the means to Ibne Muljim to carry out the
heinous act although a conspiracy was hatched to make the
motive clouded. But he signed the peace treaty with him
showing that they did not prefer the Islamic matters to their
personal matters; although so serious the situation was that
even some of his friends had begun to refer to him as an insult
to believers.
As a matter of fact, it is an easy matter to fight the killer of
ones father and take revenge; but it is so difficult to make
peace with him and to hand over power to him, that other than
Imam Hasan (a.s.) none can do it.
Another distinction of Imam Hasan (a.s.) is also that
through this treaty he was able to make the ruler of Sham
confess to his irreligiousity as well as oppression. Thus he
stipulated the condition that Muawiyah would have to act
according to Quran and Sunnah and also that he would have to
discontinue the system of cursing Imam Ali (a.s.) from the
pulpits, which obviously meant that Quran and Sunnah were
not being followed and curses were being recited on Imam Ali
(a.s.).
By mentioning Sunnah of Prophet, he made it clear that
other than Sunnah of Prophet there was no scope of any other
Sunnah in Islam and following any other practice was opposed
to spirit of Islam. Imam Ali (a.s.) has declared this verbally but
Imam Hasan (a.s.) got it in writing from ruler of Sham.
Another distinction of his is that he mentioned such
conditions in the treaty about which it was known that the ruler
of Sham would not honor and in this way Islamic world would
become aware of his intention. Thus when he violated all the
329
Martyrdom
Another distinction of Imam Hasan (a.s.) is that he was the
first martyr to be eliminated through poison. Before this in the
life history of Prophet such issues are mentioned but
martyrdom of Imam Hasan (a.s.) is a confirmed fact and which
even the Muslim historians have confessed, even though they
have also tried to make the identity of the killer to be doubtful.
Through his martyrdom, Imam Hasan (a.s.) also clarified
that relationship of wifehood is not a guarantee of good
character and a wife having a bad character can even eliminate
her husband and if worldly desires become dominant, a person
can do anything.
Shower of arrows on the bier is also one of his distinctive
qualities, whose equal is not found in history before that.
Not being able to be buried besides Holy Prophet (s.a.w.s.)
is included among his distinctive qualities, which can well
demonstrate the shamelessness and disloyalty of Islamic
Ummah that companions of Prophet can get a place next to
Prophet but the son of Prophet cannot get a place next to his
330
(grand) father.
Allegations
Another aspect of the life of Imam Hasan (a.s.) is also that
the Muslim community did not accept him as a caliph like the
personalities of caliphs were accepted before that; as a result of
which Bani Umayyah started making allegations against him.
The first allegation was that of multiple marriages and
different types of reports were fabricated about it and taking it
as a basis, Christianity supported Bani Umayyah fully as the
court of Muawiyah was full of Christian representatives.
Muawiyahs wife and Yazids mother was also Christian and
the personal physician of Muawiyah was also a follower of
Christianity and the issue of multiple marriages is the greatest
attack on the character of a person in view of Christianity; just
as the greatest attack against Islam is justification of polygamy.
Thus in the beginning this issue was used against Holy Prophet
(s.a.w.s.) and later against Imam Hasan (a.s.). The secret is that
in Christian faith marriage has no merit at all.
Among Christians, the exemplary character of woman is
Lady Maryam and she never married.
Among the men the exemplary character is that of Prophet
Isa (a.s.) and he also never married.
As a result of this, the world of Christianity remained
unaware of significance of marriage and it developed a view
that marriage was against spirituality and greatness of
character. Wherever it saw two or four marriages or
whomsoever it decided to defame, it used the propaganda of
multiple marriages or it was used as an evidence of the
weakness of his character.
The next allegation on Imam Hasan (a.s.) was that of
cowardice and the same thing was alleged about Holy Prophet
(s.a.w.s.) and Imam Ali (a.s.) before, but at that time
331
332
333
334
335
336
Hayatul Qulub
Hayatul Qulub
3
Seerat Rasusullah wa Ahle Baytihi
2
337
Hayatul Qulub
Abaratul Mustafain fee Maqtalil Husain; Hayatul Qulub etc.
3
Hayatul Qulub, Vol. 2, Chap. 49 Pg. 795
2
338
339
If Husain wanted a deer kid the Prophet did not rest till it
was given to Imam Husain (a.s.).6
340
341
Isabah, Vol. 2, Pg. 25; Kanzul Ummal, Vol. 7, Pg. 105; Izalatul
Khifa, Vol. 2, Pg. 80
2
Fatima ka Chand quoting from Tarikh Kabir, Pg. 51; Hadiyan
Barhaq, Vol. 2, Pg. 523
3
Anwarul Husainia, Pg. 44
4
Biharul Anwar, Vol. 10, Pg. 257
342
343
344
Wives
Historians and biographers have traced five wives of Imam
Husain (a.s.):
1- Shaharbano; also called as Shahzanaan. Her son was Imam
Zainul Abideen (a.s.) and she died within ten days of the birth
of Imam Zainul Abideen (a.s.). Her presence at Kerbala as
mentioned in some Marsiya is baseless, may be some other
lady was there who was not the mother of Imam, but called
Shaharbano, because Shaharbano is a title, which can be given
to any respectable lady. (Some investigators have even denied
the existence of Shaharbano in history).1
2- Laila binte Abu Marrah Ibne Urwah Ibne Masud. She was
mother of Ali Akbar (a.s.). Regarding her also most researchers
suggest that she was not present at Kerbala, and her presence is
not proved from reliable books, but still many writers have
repeatedly narrated her incidents at Kerbala.
3- Rabab binte Imrul Qays. She was the blessed mother of
Prince Ali Asghar (a.s.) and Princess Sakina (s.a.). She was
present at Kerbala and alive for a year after that. But she never
sat under shade as seeing the corpse of Imam Husain (a.s.) in
the blazing sun, she swore not to sit under a shade all her life.
4- Qazaya - her son is stated to be Jafar, whom some
1
345
Children
From the above it becomes clear that Imam Husain (a.s.)
had six children: four sons and two daughters, but Ibne Shahr
Ashob has mentioned six sons: Muhammad and Abdullah, and
some have mentioned three daughters: one of whom is said to
be Zainab.
Differences other than this are also found, investigating
which is not the proper occasion now, but by all means it is
quite clear that if Fatima was married to Hasan Muthanna then
the story of Qasims marriage is baseless. It also remains to be
investigated if Fatima and Sakina were the only two daughters,
who is Ruqaiyyah binte Husain (a.s.), whose tomb is prominent
in Damascus and is today a renowned place of visitation.
An argument about Sakina too is going since long that
whether she died in Damascus dungeon or not, because most
books mention this, but they do not mention her name, only a
small daughter is mentioned, and she may be Ruqaiyyah binte
Husain (a.s.) who is buried at the same place where she died;
otherwise a grave of Sakina is seen in Damascus graveyard,
and it is debatable, because at that same place, grave of Umme
Kulthum is also found2 and her going to Medina is proved, and
there is no mention of her again coming back to Damascus
with Zainab and her death, is not found in any important book.
Anyway, an example of the oppressed state of Imam
1
Irshad Mufeed, Pg. 277; Hadiyan Barhaq, Vol. 2, Pg. 611, Tarikh
Aaimma, Pg. 270
2
Mojamul Buldan, Yaqut Hamawi, Vol. 4, Pg. 216
346
1
2
347
Biharul Anwar
Tarikh Kamil, Vol. 4, Pg. 20; Yanabuil Mawaddah, Pg. 237;
Sawaiqul Mohriqa, Pg. 117
3
Khwarizmi, Maqtalul Husain, Vol. 1, Pg. 88; Lohoof
4
Lohoof
5
Lohoof
6
Biharul Anwar, Vol. 1, Pg. 140
7
Sawaiqul Mohriqa, Pg. 116
2
348
349
Prelude to Kerbala
To understand any book, it is necessary to remember the
summary of its subject matter and prepare a sketch of the
characteristic persons related to it, so that a correct view may
be formed.
Book of Kerbala is a book of guidance, whose every
corner is illuminated with Islamic teachings and Quranic laws.
Book of Kerbala is a book of worship, on whose pages,
rows of worshippers can be seen.
Book of Kerbala is a book of revolution, whose every
word is written with blood.
Book of Kerbala is a book of martyrdom; on every point
of which centre of eternal life is seen.
Book of Kerbala is a book of politics, in which is
prescribed complete training of a prudent life and all tactics of
facing tyranny and oppression.
Actually, Book of Kerbala is a book of Kerbala, against
which no book was ever compiled, nor will it be compiled in
future.
In order to form an imagination of such a book it would be
necessary to master all those preliminaries without which
perceiving the truths of this book is impossible. Not attaining
mastery in these preliminaries resulted in innumerable selfmade commentaries, and various interpretations were written
and commentaries invented, and the Umayyads machinery was
invented to create a nightmare from extensive interpretation.
Some considered this great holy struggle as a battle
350
between two princes, some said that it was result of, God
forbid, inefficient foresight, some proclaimed it a result of
over-enthusiastic youth of Yazid, some explained it as a fiction
of Uraynab binte Ishaq, some gave it colors of a general
political conflict, some considered it a solution to problem of
basic needs of life, some analyzed it in the light of their
assumptions and conjectures.
Thus as many thinkers, as many views, as many speakers
as many explanations; as many writers as many articles, and as
many vested interests as many inclinations.
Aim of the prelude to the Book of Kerbala is to expose the
truth and to unveil all conspiracies against the revolution of
Imam Husain (a.s.) or which are still being hatched till date.
Damatus Sakiba
351
352
divine character of his parents from his initial period, not with
ordinary human eyes but with gnostic, faithful and divine eyes.
The best proof of greatness of his character is that nurtured in
such atmosphere, inheritor of such character and an observer of
such situations. Even an ordinary man can possess good
character; what to say of one who from the very first day is
sent with a divine status and trained in lap of Islam, fostered
with milk of faith, and who attained excellence from school of
divine knowledge and from very beginning participated in
various intellectual struggles of his elders.
Being a grandson and inheritor of Abu Talib (a.s.) also
depicts him as an epitome of generosity, sacrifice, struggle,
defending religion and services like securing honor of the
Messenger of Allah (s.a.w.s.). And in history where hunger of
own children was acceptable, but not hunger of the Messenger
of Allah (s.a.w.s.); sacrificing his own children was acceptable,
but sacrifice of Beloved of Omnipotent God not acceptable.1
Imam Husain (a.s.) was the beloved child of such a family
and an individual of such holy and pure atmosphere.
Circumstances, dealings, characteristics, etiquettes, ideologies
and preferences of Imam Husain (a.s.) cannot be compared to
any person in the world; thus Jihad of Imam Husain (a.s.) is
also incomparable.
Hayatul Qulub
353
354
Hayatul Qulub
355
356
Damatus Sakiba
357
violation of sanctity of Kaaba are deeds, which display hardheartedness, enmity of descendants of Messenger, cultivating
hatred, enmity, rancor, hypocrisy and unfaithfulness are signs
of faithlessness and a transgressor is accursed, on the contrary
one who prohibits cursing the accursed is himself accursed and
damned.1
Burhan Halabi has quoted Ustad Shaykh Muhammad
Bakri that he and his father both used to curse Yazid and say:
May Allah place him in the lowest part of Hell.
Dhahabi has written in Sayr Elamul Nubla that Yazid Ibne
Muawiyah was a Nasibi (enemy Ali), ill-natured, corrupt,
drunkard and lewd creature. He started his rule by killing
Husain (a.s.) and ended with plunder of Medina and burning of
Mecca.
It is narrated from Sibte Ibne Jauzi that when Ibne Jauzi
was asked about cursing of Yazid, he said: Imam Ahmad has
considered cursing him permissible and we also do not like
Yazid, as his deeds were worst. Now if people are satisfied at
this dislike, well and good, otherwise we also would have
clearly cursed him.2
From all these statements it becomes clear that in every
period, just scholars and historians regarded Yazid as infidel,
hypocrite or worthy of curse and no one is pleased with his
deeds or character.
If, in the present age, some writers have supported Yazid it
is due to the fact that they consider Ibne Ziyad and Ibne Saad
as responsible for Husains killing and according to them
Yazid had nothing to do with it. Otherwise if it is established
that Yazid was responsible for all those acts, undoubtedly he
would be liable to be cursed.
1
2
359
worst person like Yazid? Never! Ibne Saad too had sensed this
point and had written to his master in his last information
report that Husain (a.s.) will not pay allegiance as he possesses
the heart of his father. All this shows that personal distinctions
of Imam Husain did not permit him to pay allegiance.
The other way is that of divine laws and commandments;
that whether according to Islamic law it was lawful to give
allegiance to a person who made prohibitions of Muhammad
lawful and prohibited the lawful; mocked the divine rule,
openly drank wine, considered incest lawful and declared:
Religion is a game of Bani Hashim, neither divine inspiration
descended nor any news arrived.
There is not single evidence in the Holy Quran or Sunnah
considering Yazids allegiance permissible, even for a common
Muslim. Rules of allegiance are fixed and there is no scope of
obedience of a profligate and sinful. Hence from this point
also, allegiance to Yazid was not lawful for a common man;
whereas the status of Imam Husain (a.s.) is much more.
Thus to imagine that Imam Husain (a.s.) could have saved
his life by giving allegiance is nothing but ignorance of history
as well as divine laws; neither does history gives evidence that
his true motive was only demand of allegiance, and that could
have stopped him from torture and harassment; and neither
according to Islamic laws was it lawful for Imam Husain (a.s.)
to pay allegiance to a profligate and lewd man like Yazid.
Imam Husain (a.s.) could not even pay allegiance to a person
higher in status, as he himself was highest of all and none was
above him to obey or pay allegiance to. Thus Allah made Imam
Husain (a.s.) worthy of taking allegiance and not to pay it! His
hand was hand of Allah (Yadullaah) and Yadullaah is above all
hands.
The second stage is: What is the meaning of destruction
(halaakat)? Can the advent of Imam Husain (a.s.) be called a
suicidal act (losing ones own life)? According to scholars of
362
Islamic Shariah.1
365
366
Maqtal Abu Mikhnaf, Pg. 135; Damatus Sakiba, Vol. 2, Pg. 322
367
372
373
374
Background
Unscrupulous writers have tried to present the tragedy of
Kerbala as an accident and tried to impress on Muslim
community that after meeting Hurr, Imam Husain (a.s.)
expressed his unwillingness to go to Ibne Ziyad and instead
said: If I have to pay allegiance to Yazid, I would myself go to
Damascus and pay it, and thus accordingly he changed his
mind about going to Kufa and turned to Damascus. And he was
desirous of meeting Yazid when suddenly at the command of
Ibne Ziyad, the caravan was again made to halt at Kerbala, and
there was some problem in stopping the caravan; and at last
Imam Husain (a.s.) was martyred with his companions.
This foolish and irreligious historian does not have this
much common sense that what would be the route of a person
going to Damascus? And how would he approach Damascus
after leaving the road to Kufa? And when he clearly declared in
Medina that a person like me can never pay allegiance to a man
like Yazid,1 how could he suddenly change his mind and how
fear of death could overshadow his mind? Whereas he time and
again declared that my grandfather informed me that it is the
demand of divine will that I should give sacrifice and my
household be taken as hostage so that religion of my
grandfather gets support of permanence and stability.
But the fact is that the tragedy of Kerbala was a planned
strategy, and Kerbala was the link of the chain of history whose
aim was to destroy Aale Muhammad (a.s.) and religion of
Islam, for which manipulations were going on since a very
long time.
1
Lohoof
375
376
377
378
Lohoof
380
Rauzatul Ahbab
381
382
Scene of Kerbala
Ashura night is coming to an end; whiteness of dawn is
appearing, and Imam Husain (a.s.) is ordering his son, Ali
Akbar to announce Azaan instead of his old Muezzin, Hajjaj
Ibne Masrooq, as there was no better completion of argument
before Kalimah-reciting hypocrites.
Ali Akbar was replica of Holy Prophet (s.a.w.s.) in
appearance and character, in behavior and speech, and the
enemy knew that cutting up a replica into pieces displays
malice to the original.
Ali Akbar recited the Azaan and this sound echoed in the
whole atmosphere of Kerbala.1 Imam Husain (a.s.) got ready
for Morning Prayers along with his loyal companions. No
water was available to perform ablution anew. The companions
stood in rows after doing Tayammum on the hot earth of
Kerbala, and Imam Husain (a.s.) commenced prayers.
The group prepared to discharge its duty after spending the
night in worship of God, recitations, intonations and
contemplation and bowing and prostrations, and now stood on
the barren earth to perform the last prayers of their life.2
As soon as they concluded the prayers, a voice echoed in
the atmosphere: People, be witness that I shot the first arrow
towards Husains camp. This was Ibne Saad, commander in
chief of Yazid, who confronted son of Allahs Messenger to
secure his post and earn the governorship of Rayy; he was in
1
2
Ibne Shahr Ashob, Biharul Anwar, Vol. 1, Chap. 14, Pg. 265
Irshad Mufeed, Biharul Anwar, Vol. 1, Chap. 14, Pg. 215
383
fact selling the eternal Hereafter for a few days of worldly life.1
As soon as call of Ibne Saad was given, a shower of
arrows started from four thousand archers of Yazids army in
following the example of their commander.
Imam Husain (a.s.) also addressed his companions that
these were not arrows, but ambassadors of death; so get ready
to face them. Companions took up fronts but this was not hand
to hand combat or that fighting should be displayed so that
bravery of soldiers may bloom. This was the most cowardly
type of attack which companions of Imam Husain (a.s.) could
not reply. Consequently, when Imam Husain (a.s.) took stock
of his companions, forty to fifty companions had already
succumbed. Their names were as follows:
Nuaim bin Ajlan, Imran bin Kaab bin Harith, Hanzala bin
Amri Shaibani, Qasit bin Zuhair, Kanana bin Amri bin Zabia,
Zarghama bin Malik, Aamir bin Muslim, Saif bin Malik, Abdur
Rahman Arjami, Ayez bin Mujamma Aizi, Habab bin Harith,
Amr Jundai, Hulas bin Amr Rasbi, Sawwar bin Abi Umair,
Ammar bin Abi Salma, Noman bin Amr, Zahir Maula, Amr bin
Abdullah, Jabala bin Ali, Masud bin Hajjaj, Abdullah bin
Urwah Ghiffari, Zuhair bin Sulaym, Abdullah bin Yazid Basri,
Ubaidullah bin Yazid Basri, Ten slaves of Imam Husain (a.s.)
and two slaves of Imam Ali (a.s.).2
Obviously after the martyrdom of such a big number of
companions, there was apparent shortage in Imam Husains
army and he had to face an unbearable crisis in the initial stage.
But nothing was difficult for the beloved son of Imam Ali
(a.s.). Determination of Imam Husain (a.s.) was high and so
was that of his companions and all were ready for sacrifice.
As a result of this when battle proper started after a while,
1
Biharul Anwar, Vol. 1, Chap. 14, Pg. 228; Irshad Mufeed; Hadiyan
Baqrhaq, Vol. 2, Pg. 556
2
Manaqib; Irshad Mufeed; Biharul Anwar
384
Irshad Mufeed
385
Hurr presented his sacrifice before Hurr. But after these three,
Amr bin Qarza came to the field and after his martyrdom, Nafe
bin Hilal Jamli displayed the essence of bravery. After Nafe,
two slaves: Wazeh and Aslam came to the field and scaled the
rank of martyrdom after eliminating color and lineage
discrimination.
After these slaves, it was turn of Burair bin Khuzair; he
also achieved martyrdom after exhausting the argument.1
Hanzala Ibne Saad Shabami was martyred; and after him
two great soldiers came into the field, whose names brought
shivers to the enemy, whose bravery was famed. Abis bin
Shabeeb Shakiri, and Shauzab, slave of Shakir, who had learnt
bravery from the masters family, they drew a line of
cancellation on differences of slavery and freedom in the stages
of sacrifice.2
After martyrdom of these brave Arabs, came the turn of
Jaun, slave of Abu Zar and by sacrificing himself, he unveiled
this fact that there is no condition of color creed, community or
tribe for the honor of martyrdom. Faith and character is needed
for this honor and it is not a legacy of any lineage or
community.3
After Jaun, Anas Ibne Harith Ibne Nabia Kahili came to
the battlefield, and after his martyrdom, Amr Ibne Janadah
stepped into the field. He was young in age, but valiant in spirit
and determination and was fighting like an expert.4
After sacrifice of Amr Ibne Junadah, it was turn of the old
Muezzin of Imam Husain, Hajjaj bin Masrooq, and Hajjajs
sacrifice made it clear that in view of Yazids army there was
no value of the caller of truth, and this army did not even
1
386
387
life.
After keeping Abu Talibs children in mind, it becomes
easy to guess the sequence of sacrifices to a great extent. Only
one thing should be remembered that status of Ali Akbar was a
bit different from that of other Bani Hashim martyrs. It was due
to the fact that Ali Akbar was an exact replica of Holy Prophet
(s.a.w.s.), and there was no better medium of exhausting the
argument than him. That is why Imam Husain (a.s.) entrusted
the beginning of Jihad of Kerbala to him. Ali Akbar (a.s.)
announced Azaan on dawn of Ashura so that Yazids army
may become aware of their fallacy and lack of religiosity on
hearing the tone of Holy Prophet (s.a.w.s.). Thus even if he be
killed, it would be after exhausting proof and if Imam Husain
(a.s.) presents sacrifice, it should be after exhausting proof and
after declaring truth and rightfulness.1
Due to this specialty of Ali Akbar was preferred to call the
Azaan at dawn on Ashura day and after Zuhr he was the first
from the family to be sent to the battlefield. In traditional
reports and Ziyarats he is referred to as first to be killed. If
this point is overlooked, Providence bestowed the honor of
martyrdom to children of Abu Talib in the sequence of their
birth, meaning that Abu Talib had four sons and each was ten
years elder to the other.
Thus Talib was the eldest but no sign of his children is
found in history of Kerbala. Ten years younger to him was
Aqeel; thus the honor of martyrdom was also given first to
children of Aqeel. And among children of Aqeel, Muslim
presented his sacrifice first of all as emissary of Husain (a.s.);
that is why Providence first of all bestowed to his children the
honor of sacrifice in Kerbala too, which is the greatest proof of
acceptance of Muslims sacrifice.
According to historians of Kerbala, the first to get killed
1
388
after Ali Akbar (a.s.) was Abdullah Ibne Muslim; he came into
the battlefield and got sacrificed in the path of truth, exhibiting
Lion-like bravery of his father. After this eight children of
Aqeel were martyred.1
Jafar bin Aqeel, Abdur Rahman bin Aqeel, Muhammad
bin Aqeel, Abdullah Akbar bin Aqeel, Muhammad bin Abi
Saeed bin Aqeel, Muhammad bin Muslim bin Aqeel and Ali
bin Aqeel.2
After sacrifices of children of Aqeel, came the turn of
Jafar Tayyars children, because Jafar Tayyar was ten years
younger to Aqeel.3
From the children of Jafar Tayyar, Abdullah bin Jafar
stayed back in Medina due to exigencies of Imamate. Therefore
his children presented sacrifices in his lieu Aun bin Abdullah
Ibne Jafar, whose mother was Zainab binte Ali (a.s.) and some
historians consider Khawsaa to be the mother of Muhammad
bin Abdullah bin Jafar, and Ubaidullah bin Jafar.
After children of Jafar Tayyar came the turn of children
of Ali (a.s.), as Amirul Momineen (a.s.) was ten years younger
to Jafar Tayyar. Although in sacrifice of Alis children Abbas,
the flag bearer allowed sacrifice of his younger brothers and
then himself came to the battlefield; there were two main
reasons for this:
One reason was that Abbas was standard-bearer, and a
standard-bearer has to monitor the army to the last. Secondly
Abbas had capacity to tolerate great calamities and hardships,
and he desired that the army should fight under his supervision
and present sacrifice according to his instructions.
From children of Ali (a.s.), Abbas first of all sent Abdullah
bin Ali (a.s.); after him Jafar bin Ali (a.s.), and after him
1
389
390
Preamble to Kerbala
1- Imam Husain (a.s.) in the court of Walid
See, O ruler! We are household of Prophethood and
mines of messengership; angels descend in our house;
beginning and the end of everything is from us. Yazid is a
drunkard and killer of sacred soul. His debauchery and
profligacy is well known. And a person like me cannot pay
allegiance to a fellow like him. Let the day dawn and at that
time it will be seen who among us is worthy of Caliphate.1
1
2
391
392
393
know that are most eligible for it. I invite you all through this
message to Quran and Sunnah. Sunnah had been made extinct
and innovation is been enlivened. If you listen to what is say, I
would guide you to truth.1
394
fear of God? Dont you know whose son I am? Even now leave
them and come to me, as in this is divine proximity.
If you fear demolition to your house, I will give you a nice
house in Hijaz.
God knows what has happened to you! May Allah
slaughter you in your bed, and may He not forgive you on
Judgment Day. By God, you wont be able to enjoy even a
grain of wheat from Iraq.1
395
Apostle of God, may God bless him and his family, concerning
myself and my brother: These are the two lords of the youths
of inhabitants of heaven?
Whether you believe what I am saying and it is the truth,
for by God I have never told a lie since I learnt that God hated
people who told it or whether you regard me as a liar, there
are among you those who, if you asked them, would tell you:
Ask Jabir bin Abdullah Ansari, Abu Saeed Khudri, Sahl bin
Sad Saidi, Zaid bin Arqam and Anas bin Malik to tell you that
they heard these words from the Apostle of God, may God
bless him and his family, concerning myself and my brother. Is
there not sufficient in this to prevent you from shedding my
blood?
If you are in any doubt about this, you are in doubt that I
am the son of daughter of your Prophet. By God there is no son
of a prophet other than me among you and among the peoples
from East to West. Shame on you, are you seeking retribution
from me for one of your dead whom I have killed, or for
property of yours which I expropriated, or for a wound which I
have inflicted?1
397
absurd. Yet you rushed to them like the forest locusts and have
gathered around them like moths! Go away, O slaves of
bondmaids and of the evil sects and O those who have
banished the Book and who have tampered with the Word and
O germs of sin and tails of devil and omitters of traditions.
Have you imagined that the enemy is strong and so have turned
away from us? Yes. By Allah! Your trickery is indeed old and
the roots of boast are upon it and your branches are covered by
it. You are the worst sorrow for one who sees and the most
unpalatable morsel for the extortioner.
Behold! Verily the bastard and the son of bastard have
cornered me between two things, either death with honor or
battle, or accepting abjectness and contempt. How far is
disgrace from us? Allah does not like dishonor for us. Similarly
His messenger and the faithful having pure bodies and souls
and the personalities who are most precious always prefer
martyrdom to slavery of mean people. Now, verily, despite
dearth of men and few friends, I am proceeding towards Allah
and martyrdom along with my family members.1
Lahoof, Pg. 56
398
399
Martyrs of Kerbala
1- Children of Abu Talib (a.s.)
Imam Husain (a.s.), Imam Ali Akbar (a.s.), Ali Asghar
(a.s.), Abbas (a.s.), Abdullah bin Ali, Uthman bin Ali, Jafar
bin Ali, Abu Bakr bin Ali, Abu Bakr bin Hasan bin Ali, Qasim
bin Hasan, Abdullah bin Hasan, Aun and Muhammad bin
Abdullah bin Jafar, Abdullah bin Muslim bin Aqeel,
Muhammad bin Muslim, Muhammad bin Saeed bin Aqeel,
Abdur Rahman bin Aqeel, Jafar bin Aqeel.1
3- Martyrs of Hamadan
Abu Thamama Amr bin Abdullah, Burair Hamadani, Abis
Shakiri, Hanzala bin Asad, Abdul Rahman Rajabi, Saif bin
Harth, Amr bin Abdullah Hamadani.
4- Mazhaji Martyrs
Janadah bin Harth, Majrna bin Abdullah, Nafe bin Hilal,
Hajjaj bin Masrooq.
400
5- Ansari Martyrs
Amr Ibne Qarza, Abdur Rahman bin Abdur Rabb, Janadah
bin Kaab, Amr bin Janadah, Noman bin Ajlan, Saad bin Harth.
8- Kalbi Martyrs
Abdullah bin Umair, Abdul Ala bin Yazid, Saalim bin
Amri.
9- Azadi Martyrs
Qasim bin Habib, Zuhair bin Salim, Noman bin Amri.
401
402
Revolution of Kerbala
Generally today revolution is considered to be as
dethroning of an unfit person from the same system and
replacing him with another.
And a greater revolution is that a partial change be brought
in the system, and according to new manifesto of party, a new
system of rule of the country be prepared.
The third type of revolution is that the basic form of the
system is called different and in fact various people of the same
category are placed in the seat of power under different names.
In the beginning a person is made to occupy this chair as
emperor, and later on changing circumstances the same kind of
person or same person be appointed as President of a republic,
and this process be termed as fundamental revolution.
The fourth type of revolution is that border security forces
enter the country and speedily regulate old system by force,
believing that the previous regime has failed to implement it,
and due to it only violence has spread in the country; this is
called military revolution. In this revolution there is no basic
change in governing system and constitution, only act of
implementation is geared up, and in order to add popularity to
their selves some pleasant changes are named, otherwise the
national rule is same, whose implementation was necessary,
and as if it did not occur under the previous regime.
The fifth type is a mixed revolution, which is political as
well as military at one and the same time. That is military
rulers in order to pose their revolution to be general, hold mock
elections and then the same military revolution is named as
general and political revolution.
403
Effects of Revolution
All types of revolutions are different in accordance to their
effects. In some only partial practicability is present and the
actual system is suspended, and in some practicability is
increased, but effects of rule are retained as before. In some
there is difference among people about respected personalities
or respectability. But there is no effect on the conditions of
society; in some only terror is increased and remaining
conditions remain same.
Islam does not support such revolution. It desires
revolution in all sections of society under divine rule, and its
purpose is such that wherever it steps, there should be change
in beliefs and thoughts; culture and civilization should change,
values of life should alter, ways of life should differ, regimes
must change, ruler should be replaced, public lifestyle should
be transformed, and the old world should appear as some other
world. Like the revolution brought by Holy Prophet (s.a.w.s.).
1
405
406
refuge of Islam.1
Islamic revolution was a comprehensive revolution,
revolution of culture and civilization, revolution of beliefs and
views, revolution of concepts and values, revolution of life and
servitude and then revolution in every section of life.
Obviously those who could not tolerate this revolution,
who could not bear to see its increasing success; they started to
act to its detriment and began to oppose it in every manner.
Steps of the enemy are always of two types. In the
beginning he used his strength and when it fails, he infiltrates
into the system and tries to destroy it from inside. After the
Battle of Badr, Uhad and conquest of Mecca, Abu Sufyan
displayed this same gradual reaction that now he had to subvert
Islam from inside.
Thus after the Prophet of Islam (s.a.w.s.) he first adopted
the medium of helping Imam Ali (a.s.), and when he openly
snubbed his offer for help and said: I can tolerate a deviant rule
for the sake of Islam, but I cannot tolerate the help of infidelity,
as this would enable infidelity to work in the Islamic world a
second time. So after his refusal, he turned to the seat of power,
so as to express sincerity and begin the task of destroying
Islamic values. Thus within four days there was such a
manifest difference that a person declaring support for Imam
Ali (a.s.) became so proximate to the opposition party that he
succeeded in making the favorite member of his clan as an
Islamic ruler and then directly had his son appointed as a
governor of a part of kingdom; after which he (Muawiyah) rose
against one to whom (Ali), his father (Abu Sufyan) had
promised every sacrifice.
At that point Islam came to a highly dangerous turn and
due to subversive activities, all those values suddenly changed,
which the Messenger of Allah (s.a.w.s.) had established after
1
Hayatul Qulub
407
408
Damatus Sakiba
409
410
Life Sketch
1- His blessed name: Husain (a.s.) (This name was chosen by
Almighty Allah Himself.)1
2- Kunniyat: Abu Abdillah2
3- Titles: Sayyid, Sibte Asghar, Sayyidush Shohada etc.3
4- Noble father: Imam Ali Ibne Abi Talib (a.s.)
5- Noble mother: Lady Fatima Zahra (s.a.)
6- Birth: 3rd Shaban 4 A.H.
7- Martyrdom: 10th Mohurrum 61 A.H.
8- Birthplace: Medina Munawwara
9- Burial place: Kerbala
10- Wives: Lady Shaharbano, Lady Umme Laila, Lady Rabab.
11- Children: Imam Zainul Abideen (a.s.), Ali Akbar, Ali
Asghar, Sakina, Fatima. (as per general belief).4
Arjahul Matalib
Matalibus So-ool, Ibne Talha Shafei, Pg. 321
3
Matalibus So-ool, Ibne Talha Shafei, Pg. 321
4
Elamul Wara, Shaykh Tabarsi, Pg. 127
2
411
4- In court of Walid
If they are ready for a compromise; you also be ready
and have faith in Allah.4
6- Leaving Homeland
Whoever migrates from his home in Allahs path, even
if he dies, his reward is with Allah.6
1
413
7- Heading to Mecca
Whoever enters Kaaba is secured and protected.1
9- Leaving Mecca
And whoever respects the signs of Allah, this surely is
(the outcome) of the piety of hearts.3
11- Examination
Allah will try you through a stream; one who will not
drink from it will be from Me.5
414
14- Martyrdom
Beware! Do not consider those killed in Allahs path as
dead they are alive and getting their sustenance in Allahs
court3
Surah Hajj
Surah Fajr
3
Surah Aale Imran
4
Musnad Ahmad
5
Musnad Ahmad
6
Musnad Ahmad
7
Musnad Ahmad
8
Musnad Ahmad
2
415
Musnad Ahmad
Tirmidhi
3
Eezaah Baghwa
4
Abu Saad
5
Ibne Majah
6
Musnad Ahmad
7
Mawaddatal Qurba
8
Mawaddatal Qurba
9
Jamiull Faraid
10
Kanzul Ummal; Abaratul Musftafain, Vol. 1; Kamliuz Ziyarat
2
416
417
Virtues of weeping1
1- Weeping is a medium of connection to Holy Prophet
(s.a.w.s.).
2- Weeping is cause of comfort for Lady Fatima Zahra (s.a.).
3- Weeping is fulfilling the rights of Holy Prophet (s.a.w.s.).
4- Weeping is emulation of character of the Prophets.
5- Weeping is recompense of Prophethood.
6- Weeping is a condolence for Infallibles.
7- Weeping is a help of Husain Ibne Ali (a.s.).
8- Weeping is an all-time worship act.
9- Weeping is cause for intercession.
10- Weeping is a medium of extinguishing Hellfire.
418
11- The eyes that weep for Husain (a.s.) will not weep on
Judgment Day.
12- A drop of tear is dear to Almighty Lord.
13- Angels collect drops of tears in a bottle.
14- Tears for Imam Husain (a.s.) are treasure trove for
Hereafter, and cause for unspecified reward.
Beware! No one should object to these traditional reports
that it implies that there is no need of performing any deeds,
because weeping itself is invitation to deeds. Weeping is a sign
of a connection to Imam Husain (a.s.), and a connection to
Husain (a.s.) is perpetual invitation to practical religious deeds.
Imam Husain (a.s.) is related to righteous deeds and not to
inaction.
419
Khasaaisal Husayniya
420
421
Ranks of Martyrdom2
1- A martyr is related to truth.
2- A martyr has right on the community; gives up his life to
enliven the entire community.
1
422
Surah Bayyinah
423
424
Translation of Dua
Arafah of Imam
Husain (a.s.)
425
427
Dua Arafah
In the name of Allah the Beneficent the Most Merciful
Praise belongs to God whose decree none may avert, and
whose gift none may prevent. No fashioners fashioning is like
His fashioning, and He is the Generous, the All-embracing.
He brought forth the varieties of unprecedented creatures
and perfected through His wisdom all He had fashioned.
Hidden not from Him are harbingers, nor lost with Him are
deposits.
He repays every fashioner, feathers the nest of all who are
content and has mercy upon all who humble themselves. He
sends down benefits and the all-encompassing Book in radiant
light.
He hears supplications, averts afflictions, raises up in
degrees, and knocks down tyrants. For there is no god other
than He, nothing is equal to Him, Like Him there is naught,
and He is the Hearing, the Seeing (XLII, II), the subtle, the
Aware, and He is powerful over all things (V, I20 etc.).
O God, I make You my quest and bear witness to Your
Lordship, acknowledging that You are my Lord and to You is
my return.
You originated me by Your blessing before I was a thing
remembered. You created me from dust, then gave me a place
in the loins (of my fathers), secure from the uncertainty of Fate
and the vagaries of the ages and the years.
I remained a traveler from loin to womb in a time
immemorial of past days and bygone centuries. In Your
tenderness, bounty and goodness toward me You did not send
428
removed, and the affairs of the ancients and the later folks are
set aright, not to cause me to die when Your wrath is upon me,
nor to send down upon me Your anger. The pleasure is Yours
The pleasure is Yours, to be satisfied with me before that.
There is no god but You, Lord of the Holy Land, the Sacred
Monument, and the Ancient House, upon which You caused
blessing to descend and which You made a sanctuary for
mankind. O He who pardons the greatest sins by His clemency!
O He who lavishes blessings by His bounty! O He who gives
abundance by His generosity! O Sustenance to me in my
adversity! O Companion to me in my solitude! O Aid to me in
my affliction! O Benefactor to me in my blessing!
O my God and God of my fathers, Abraham, Ishmael,
Isaac and Jacob! Lord of Gabriel, Michael and Israfil! Lord of
Muhammad, the Seal of the Prophets, and his household, the
chosen ones! Revealer of the Torah, the Gospel, the Psalms and
the Criterion, and Sender down of Kaf Ha Ya Ayn Sad, Ta
Ha, Ya Sin, and the Wise Quran! You are my cave (of refuge)
when the roads for all their amplitude constrict me and the land
for all its breadth is strait for me. If not for Your mercy, I
would have been among the perishing, and You annul my slip.
If not for Your covering me, I would have been among the
disgraced, and You confirm me with help against my enemies.
And if not for Your helping me, I would have been among
those overcome. O He who appropriated loftiness and
exaltation to Himself, so His friends (Awliya) are mighty
through His might! O He before whom kings place the yoke of
abasement around their necks, for they fear His overwhelming
power! He knows the treachery of the eyes and what the
breasts conceal and the unseen brought by time and fate. O He
about whom none knows how He is but He! O He about whom
none knows what He is but He! O He whom none knows but
He! O He who squeezed the earth onto the water and held back
the air with the sky! O He to whom belong the noblest Names!
O He who possesses kindness, which will never be cut off! O
434
442
443
444
445
Ilalush Sharai, Pg. 88; Manaqib, Vol. 3, Pg. 304; Maaniul Akhbar,
Pg. 65
2
Ahsanul Maqal
3
Ahsanul Maqal
446
447
Manaqib Ibne Shahr Ashob, Vol. 3, Pg. 280; Biharul Anwar, Vol.
2, Pg. 47
2
Biharul Anwar, Vol. 11, Pg. 21
448
Iqdul Farid, Vol. 2, Pg. 216; Serul Masoon, Jazbul Quloob Ilaa
Dayaaril Mahboob, Sharh Shaykh Abdul Haqq Dehlavi, Tarikh Abul
Fida, Vol. 1, Pg. 191, Tarikh Fakhri, Pg. 86, Tarikh Kamil, Vol. 4,
Pg. 49; Sawaiqul Mohriqa, Pg. 132; Allamah Jalaluddin Husaini
Misri, Kitab al-Husain
449
for his refuge: Medina has changed its loyalties and I fear the
safety of my children. Imam Zainul Abideen (a.s.) said: Send
them to my village, I will ensure their security; and in this way
he gave refuge to the family of the man who had been the first
to mention the elimination of Imam Husain (a.s.).1
450
the son of Yazid could not bear, how can son of Husain
Ibne Ali (a.s.) had borne it?1
451
452
453
Dauhul Nazzar, Ibne Numa, Vol. 10, Pg. 292; Biharul Anwar,
Tabriz, Vol. 45, Pg. 347
2
Biharul Anwar, Vol. 6, Chap. 3, Pg. 66; Quoted from Kitabul
Dalail in Kashful Ghummah
3
Wasilatun Najaat, Pg. 310; Habibus Sayr, Rauzatus Safa, Vol. 3,
Pg. 102
454
Children
He is reported to have had eleven sons and four daughters
who were as follows: Imam Muhammad Baqir (a.s.), Abdullah,
Hasan, Zaid, Umar, Husain, Abdur Rahman, Sulaiman, Ali,
Muhammad Asghar, Husain Asghar, Khadija, Fatima, Aliyya,
Umme Kulthum.2
Wives
History mentions his different wives, but the most
prominent of them was Fatima binte Hasan who also had the
honor to be the mother of Imam Muhammad Baqir (a.s.). The
remaining were slave mothers and had earned great respect in
the service of the Imam.
455
way a nice army was mobilized, but the regime awarded him
with the title of Imam Azam and won him to its side and
dissension broke out in the army. The majority left the support
of Zaid whom he called as Rafidis and this title had nothing to
do with his loyalists.
There was a furious battle with the government forces and
at last a spear hit on his forehead and he was martyred through
it. His corpse was put into concealment, but the tyrants
searched it out and hung it on the crucifix, which continued to
hand in the same way for four years. After four years, it was
brought down and consigned to the flames. Although it is
worth noting that even during the four years no deterioration
was seen in the body and this is the best proof that a martyr is
alive. Zaid was residing in Wasit at that time; therefore his
descendants are called as Zaidis Wasitis.
After him his son, Yahya Ibne Zaid was also martyred in
129 A.H. and his corpse was also mounted on the cross and
was at last burnt and the ashes scattered in Euphrates.
The liver of Euphrates melted into water on hearing the
stories of the tragedy of Aale Muhammad (a.s.) and it had no
effect on the minds of the oppressors. and they who act
unjustly shall know to what final place of turning they shall
turn back...1
Worship
His devotions were exceptional and that is why he was
mostly called as the ornament of the worshipper and on
Judgment Day also he would be called by the same title.2 It is
another thing that when Imam Muhammad Baqir (a.s.) tried to
1
456
Manaqib
Matalibus So-ool, Pg. 262, Sawaiqul Mohriqa, Pg. 119
3
Damatus Sakiba, Vol. 2, Pg. 430; Manaqib, Vol. 4, Pg. 109
4
Shawahidun Nubuwwah, Pg. 177
2
457
458
Sahifa Kamilah
The importance commanded by prayers and worship acts
in the life of Imam Sajjad (a.s.) is same as the importance of
his supplications and perhaps such invocations have not been
narrated even from any other infallible. Especially Dua Sahar
of Abu Hamza Thumali, which in addition of being a lesson of
religious cognition has a condition of pleading that neither a
fallible can imagine nor create such a manner.
Sahifa Kamilah is the collection of his supplications,
whose study clearly shows that the philosophy of his
supplications was not that which is the usual philosophy of our
supplications in which during times of need, a person spreads
1
459
his hands and begs the Almighty for some worldly thing and
after he has achieved his aim he wraps up the prayer or stops
supplicating. On the contrary he considered his supplications
more than a means of asking from worldly needs a means for
servitude as the philosophy of Dua is not only of getting ones
needs fulfilled; on the contrary it is a collection of perception
of greatness of Lordship and humiliation of servitude. That is
till a person does not have complete perception of the greatness
of the Lord and his own weakness; his Dua is not worth being
called a Dua.
When this perception would be created, man would
become Dua personified as the greatness of the Lord can never
change into weakness nor ones own weakness can transform
into needlessness. The Holy Quran has indicated this when it
said that but for your supplications your Lord would never
have paid any attention to you and from this aspect in
traditional reports Dua is compared to the kernel of worship.
Another point worth attention in the supplications of Imam
Sajjad (a.s.) is that he considered supplications as the best way
of character building for believers and a way of protest against
the unjust and through his supplications declared those matters
which were not possible to be publicized in other ways. Or in
other words it can be said that like Amirul Momineen (a.s.)
used his sermons the same use was made by Imam Sajjad (a.s.)
of his supplications. And in this way made it clear that the duty
of Ali (a.s.) was only to convey the divine message and protest
against injustice and that all. When conditions become
favorable and there is someone willing to lend ear, this is done
in form of a sermon and if conditions are unfavorable and
times are bad, one should turn away and face the Almighty and
supplicate Him. In this way the criticism of conditions is made
as a document in form of supplications and preserved as is
clear from his Friday supplication and other Duas.1
1
460
Evidences of Imamate
Announcements and confessions
On Judgment Day that son of mine would be addressed as
Zainul Abideen.1
No one more pious and righteous than Imam Zainul
Abideen (a.s.) was ever found.2
The report that Zuhri attributes to Imam Zainul Abideen
(a.s.) is having the best chain of narrators.3
Imam Zainul Abideen (a.s.) was extremely precautious in
traditional reports, truthfulness and trust. He was considered
among jurisprudents of Ahle Bayt (a.s.).4
Because of his majesty and awe, anyone who looked at
him was compelled to regard him with respect. 5
In knowledge, piety and worship acts, he was the living
picture of Imam Husain (a.s.).6
No one was found to be more pious and deeply rooted in
knowledge than Imam Zainul Abideen (a.s.).7
461
Miracle acts
Hababa Walibiya, a respectable lady of the time of Amirul
Momineen (a.s.) and who has narrated from Amirul Momineen
(a.s.) the report that he was chasing away those who sold
prohibited fish and those who shaved their beards in Kufa
market and saying at the same time: You are soldiers of the
army of Bani Marwan as you shave the beard and allow
mustaches to grow. This same lady once came to Amirul
Momineen (a.s.) to seek evidence of Imamate. The Imam
inscribed the seal of Imamate on pebbles and made it as a sign.
After that she came to Imam Hasan and Imam Husain (a.s.) and
took away the same proof. Till the time of Imam Zainul
Abideen (a.s.) arrived. She came to him also. He was engrossed
in prayers. When Hababa decided to return, the Imam stopped
her with a gesture, as a result of which when she came back,
her youth also returned and after that she remained alive till the
period of Imam Ali Reza (a.s.).1
After martyrdom of Imam Husain (a.s.) when some people
began to regard Muhammad Hanafiyyah as Imam, he came
to Holy Kaaba with Imam Zainul Abideen (a.s.) in order to
display the truth and saluted Hajar Aswad but it didnt elicit
any response. After that when Imam Sajjad (a.s.) saluted, it
testified to his Imamate and thus the truth became obvious.2
A resident of Balkh used to visit him often and also bring
with himself some presents for the Imam. Once his wife
said: You always take gifts for the Imam, but he does not
give you anything in return. By chance when he met the
Imam this time, he was having his dinner; he asked that man
to join him. After dinner he offered to wash his hands, but he
declined saying that on the contrary he would wash the
Imams hands. When he began to pour water on Imams
1
462
When Hisham Ibne Abdul Malik came for Hajj during the
reign of his father, he could not touch Hajar Aswad; after
that when Imam Sajjad (a.s.) arrived, he was automatically
allowed access to it. People began to wonder who this
personality was, but the person who was asked didnt
know. Farazdaq became furious at this and he
extemporaneously composed a panegyric in favor of the
Imam as a result of which he was imprisoned at Asfan and
when the Imam came to know about it, he sent twelve
dirhams as reward. Farazdaq said that he had composed the
couplets for free. The Imam said: Your divine reward is
secured, but this is extra from our own side.2
463
son of the person who led the angels of the sky in prayers. I am
the child of one to whom Allah revealed what He revealed. I
am son of Muhammad Mustafa. I am son of Ali Murtaza. I am
son who hit the nose of creatures so that they may say: There is
no god except Allah. I am son of the man who did Jihad in
service of Prophet with two swords, striked with two spears,
undertook two migrations, pledged two oaths of allegiance,
recited prayer facing two prayer directions (Qibla), fought in
battles of Badr and Hunain and did not deny Allah for the
fraction of a second. I am son of righteous believers, the
inheritor of prophets, the destroyer of apostates, leader of
Muslims, effulgence of religious warriors, ornament of
worshippers, crown of those who weep, the most patient of
patient ones, the best of those who established prayers, from
the family of Yasin and the Messenger of the Lord of the
worlds. I am the offspring of whom Jibraeel supported and
Mikaeel helped. I am the child of the defender of the honor of
Muslims and the slayer of Nakiseen, Qasiteen and Mariqeen.1
And the one who performed Jihad against the malicious
enemies, the most dignified of those who walked among the
Quraish and the first believer who responded to the call of
Allah, the senior most of the preceders, punisher of criminals
and liquidator of polytheists and an arrow of God on the
hypocrites. The tongue of wisdom of worshippers, the helper of
religion of Allah and master of affair of God, the guardian of
divine wisdom, and treasure of knowledge of God was
bestowed to him. Generous, elegant and pure, by whom the
people of valleys of Mecca were pleased and delighted.
The bold warrior, the patient keeper of fast, the sincere
worshipper of the night, the valiant one, cutter of the waists,
disperser of the groups, who was the most powerful of heart
and most victorious than them. With a tongue more daring,
most determined of all, possessing the most powerful
1
Those who fought Ali (a.s.) in the battles of Jamal, Siffeen and
Nahrawan respectively.
465
466
Allah, and the Imam declared his rights at that point and laid
foundation of mention of Imamate along with prophethood; the
practice which continues to this day and even after destruction
of royal courts, foundations of victimization are still stable.1
Maqtal Abi Mikhnaf, Pg. 135; Biharul Anwar, Vol. 10, Pg. 233;
Riyadhul Quds, Vol. 2, Pg. 328; Rauzatul Ahbab etc.
467
our cognition and they have used words through which we can
fix the paths of recognition of God. O the deity who has guided
to His own being as He is the guide as well as the destination.1
This statement is an ocean of divine recognition that if this
statement had not appeared in Dua, man would have had only
one way of recognition to distinguish the creator from creatures
and through greatness of universe realize greatness and
loftiness of the Lord, but this one statement of the Imam has
opened a new way of recognition and clarified that creatures do
not have the capability to introduce the creator in the way that
cognition can be obtained through the creator. It is another
thing that this position cannot be obtained by anyone else and
Imam Ali (a.s.) had mentioned this in Dua Saba and after that
its complete explanation is given by Imam Zainul Abideen
(a.s.) in Dua Abu Hamza Thumali. Imam Husain (a.s.) has
mentioned a number of points with regard to this in Dua
Arafah and opened numerous ways of divine recognition.
With regard to supplications to praise the words of
infallibles is same as comparing the sun to a lamp; who can
dare to estimate the eloquence of those words and then say:
These words are full interpretation of that cognition or they are
in accordance to the position of the court of deity. According to
people of insight only this much can be said that as much
guidance Imam Zainul Abideen (a.s.) has provided in this field
and as much as he had employed Dua as a method of imparting
lessons and religious propagation, their examples are not found
with other infallibles. Most probably it is so because other
infallibles were having other means also and they employed
those means for imparting moral lessons and for propagation of
faith. Or in some cases they could not even get the chance to
perform this feat through supplications.
The period of Imam Zainul Abideen (a.s.) after the tragedy
of Kerbala was an extremely sensitive and difficult period of
1
Dua Sabah
470
472
473
Method of Supplicating
1- One should supplicate after being with Wudhu.
2- Use of perfume enhances the effectiveness of Dua.
3- Supplicate facing the Qibla.
4- Supplicate with presence of mind. Imam Muhammad Baqir
(a.s.) says: Presence of mind is one of the six essential
requirements of Dua.
5- One must have a good notion about Almighty Allah that He
is kind, and He would not return the supplicant empty handed.
6- Give Sadaqah before supplicating.
7- Never supplicate for an unlawful thing or cutting off of
relations.
8- One must supplicate fervently. Imam Muhammad Baqir
1
474
14- Before Dua, one must recite the praise and glorification of
Almighty Allah. Amirul Momineen (a.s.) says: Before Dua,
confess to the greatness of Almighty Allah and say: O God
who is nearer than jugular vein; one who comes between man
and his heart; who is on an extremely lofty stage and who has
no equal; O the best of those who bestow and the best of those
who are asked. O most merciful of all. If one supplicated
through these words, there are most chances of its acceptance.
(These words are proof of the cognition of the servant
Jawadi).
15- Recite Salawat before reciting supplication. Imam Jafar
Sadiq (a.s.) says: A Dua cannot reach to the court of God if it is
not accompanied with Salawat. A Dua without Salawat
continues to hover on the head of the supplicant. Recite
Salawat before and after supplication, so that Almighty Allah
may accept your supplication also for the sake of this Salawat,
because the supplication for blessings of the Salawat cannot be
rejected.
16- Recite Salawat after the supplication as well.
17- Beseech the Almighty in the name of Muhammad and Aale
Muhammad (a.s.).
18- One must weep at the time of supplicating. Imam Jafar
Sadiq (a.s.) says: If you need to supplicate, you must first
mentioned the qualities of Almighty Allah and then recite
Salawat and then weep no matter if you shed only one tear.
Imam Muhammad Baqir (a.s.) says: The best time of proximity
for the servant is when he weeps in the position of prostration.
Nothing is more effective than shedding tears in darkness of
the night. Almighty Allah said to Isa (a.s.): Give Me tears from
your eyes and humility from your heart.
Imam Jafar Sadiq (a.s.) said: On Judgment Day except from
three, all the eyes would be weeping: An eye which remained
safe from seeing Namehram; the eye which remained awake in
divine obedience and the eye which shed tears for fear of God
476
head.
24- You must supplicate in favor of brothers in faith.
25- You must continue to supplicate regularly whether your
supplication is answered or not; perhaps there is some divine
exigency in the delay and Dua is loved by Almighty Allah thus
one should never give up the most liked act.
26- After the supplication, pass both hands over the face; on
the contrary one should pass them over the head and the chest
as well.
27- Upon the conclusion of supplication recite: As Allah
willed. There is no power or strength except by Almighty
Allah.
28- After supplication, one should improve his character; it
should not be that later acts hinder acceptance of supplication.
29- Along with supplication, one must abandon all
disobedience and unlawful acts as bad intention, internal evil,
hypocrisy, delay in ritual prayer and disobedience of parents
hinder acceptance of supplications.
30- One must supplicate after fulfilling rights of others. One
who owes something to others cannot have his supplication
answered.
31- At the time of supplicating, one wear a ring of cornelian or
turquoise.
32- The text of supplication should not be incorrect as it would
also leave an effect.1
Usul Kafi, Kitabud Dua, Sahifa Dua, Ahmad Ibne Fahad Hilli;
Biharul Anwar, Vols. 90-91; Sharh Nahjul Balagha, Najdatud Daai
etc.
478
Ibid.
479
480
481
483
485
all to the extent that it appeared as if You shied off from me.
O my Lord! I did not disobey You when I did because I
rejected Your divinity, or because I belittled Your commands,
or that I was daringly challenging Your punishment, or that I
did not appreciate Your forewarning, Yet the mistake has
occurred, and my self misled me, and my sinful desires won
over me, and my misery helped me to it, and Your protective
veil over my sins lured me, For I have disobeyed You and
opposed You with my own will, and now from Your
retribution who would rescue me, and from the hands of Your
angels of punishment tomorrow (in the hereafter), who would
redeem me, and with whose rope do I hold on to if You cut off
Your rope from me, so what a pity for what Your book has
recorded on me, Indeed, if it was not for my anticipation of
Your generosity and vast mercifulness as well as Your ordering
me not to lose hope (in Your salvation) that I would have
despaired whenever I remembered it (my sin).
O the Best of whom a worshiper has ever prayed, and the
Foremost of whom anyone has wished! O Lord! In the name
of the esteemed Islam, I implore You, And with the holy Quran
I take witness to You, And with my love for the unschooled
Prophet (Muhammad) The Quraishian (the main tribe in
Mecca) The Hashemite (The family name of Prophet
Muhammad), The Arabian, The Tuhamian (the name of the
region where Quraish is located) The Meccan, The Medinan
(tracing prophet Muhammads roots to the city of Medina
where He migrated to), I seek to be closer to You (I seek favor
to You) So please do not disrupt the serenity of my faith, And
please do not cause my ultimate destiny to be similar to that of
those who worshipped other than You. For, indeed there are
some who believed only to the extent of their tongues so that
they may save their lives and they gathered what they wished,
But we have believed in You with our tongues and with our
hearts so that You may pardon us, So grant us what we wish
for, And anchor our hope in You, in our hearts, And do not let
495
our hearts go astray after You have guided us, And grant us
Your mercy, Indeed You are the Utmost Granter. And I swear
with Your glory, that even if You send me away that I would
not depart from Your door, and I would not cease to
compliment You, for my heart has been fully inspired with the
knowledge of Your benevolence and vastness of compassion.
To where would a slave go but to his master, To where would a
creature seek refuge but to his Creator.
O my Lord! Even if You tied me with the chains of hell,
And You deprived me Your flowing stream (of favors) from
between the witnesses (of the day of Judgment), And You
pointed out my scandals to the eyes of Your worshipers, And
You ordered me to hell, And You isolated me from the
company of the faithful, I would not end my hope in You, and I
would not dismiss my reassurance of Your pardon, and my
love to You would not depart from my heart, I do not forget the
helping hand You bestowed upon me, and Your protection of
my secrets in life.
O my Master! Remove the adoration of worldliness from
my heart, And unite me with Mustafa (Muhammad: the chosen
messenger) and his family, the dearest of Your creatures and
the last of the prophets, Muhammad, Peace from Allah upon
him and his family, And transfer me to the level of repentance
to You, And help me to cry for myself for I have wasted my
life away with procrastination and false hopes, And now I have
come to You hopeless of my goodness, Who is more worse off
than me, if now I am passed on in my present state to a grave
that I have not prepared for my repose and I did not line with
good deeds for my drowse, And why would I not weep for I
have no knowledge of my fate and I observe my self deceiving
itself, and my days are fading away, and the wings of death
have flapped close by, So why wouldnt I cry! I cry for
surrendering my life, I cry because of the darkness of my
grave, I cry because of the narrowness of my grave, I cry for
the questioning of Munkir and Nakeer of me (the names of the
496
two angels that question the dead after being laid in the
graves), I cry from my leaving my grave (in the hereafter)
naked, humiliated and carrying my book (of deeds) on my
back, I look to the right once and to the left once and I discover
that people today have other concern than mine, for every
person that day has a concern of his own, some faces today are
bright, laughing and joyful, while other faces that day are
dusty, loaded with submission and humility.
O Master! I settle my destination, dependence, hope and
reliance upon You, And with Your mercy, I cling; You bestow
Your mercy on whomever You please and You guide with
Your benevolence whomever You like, So praise to You for
Your purifying my heart from taking false partners to You,
And praise to You for releasing my tongue, Is it with this
heavy tongue of mine I thank You or with the utmost effort of
mine do I satisfy You? And what is the value of my tongue, O
Lord, when it comes to thanking You? And what is the value of
my good deeds beside Your gifts and fortitude with me?
O my Lord! Indeed Your generosity has expanded my hope
(in You), And your acceptance has led to the taking of my deed.
O my Master! To You I direct my aim, fear, and
meditation, And my hope has driven me to You, And on You
O Mighty One, I concentrate my initiative, And upon what
You possess I unfolded my desire, And my ultimate hope and
fear rest upon You, And with You, I cheerfully contemplated
Your adoration And I spread my hands wide open to You, And
with the rope of Your obedience I eased my fear.
O my Lord! In Your remembrance, my heart flourished,
And in confiding to You, I relieved my pain of fright. So, O my
Lord! And O the One whom I hope! And O the One who is the
Ultimate Destination and Grantor of my request! Separate
between me and this sin of mine that disables me from abiding
by Your obedience, For I only ask You due to the ancient and
long resting of hope upon You as well as the great coveting of
497
forgiveness.
O my Lord! You are the One who overflows the streams
(of favors) on those who do not even implore You and on those
who rejected Your divinity, So how would You not, O Master,
grant the same to the one who implored You and submitted
with certainty that the creation is yours and the command is to
You? Praised and glorified You are, O Lord and Cherisher of
the worlds.
O my Master! Your slave is at Your doorstep. His
desperate need has rooted him before Your hands. He knocks
on the gate of Your generosity with his prayer, and he solicits
Your blessed consideration (in relieving his dilemma) through
his hearty anticipation (in You), So please do not turn Your
honorable face away from me and accept from me what I plead
for, For I have pleaded with this prayer and I am hopeful that
You would not turn me down, since I have always known of
Your benevolence and mercy.
O my Lord! You are the one who is never burdened by
the pleas of the beseecher, nor are You ever encumbered in
rewarding (Your) grantee, Verily, You are how You describe
Yourself and above what we describe.
O my Lord! I ask You (to grant me) a rewarding patience,
a neighboring relief, a true affirmation, and a great reward; I
ask You, O my Lord, for all the good whether I know of it or
not, I ask You, O my Lord, for the best of what have asked
You Your righteous believers. O the Foremost of whom was
ever asked! and the Most Generous that has ever given, Fulfill
my quest in myself, my family, parents, children, proximate
community, and my brothers (and sisters) in You, And enrich
my living, and ascend my bravery and improve all of my
affairs, And cause me to be a (person) whom You have
destined to have prolonged his life, and improved his deeds,
and consummated Your gifts upon him, and accepted his
performance, and made live a good life in permanent joy
500
And cleanse me from all sins, And salvage me from the hell
fire with Your (divine) pardon, And award me paradise with
Your mercy, And marry me to the companions with the
beautiful, big and lustrous eyes with Your bountifulness, And
reunite me with Your righteous servants Muhammad and his
household, the righteous, the virtuous, the pure and the elite,
Your peace, mercy and blessings be upon them, their bodies,
and their souls.
O my Lord and my Master! I swear with Your exalted
might and majesty that if You reclaim my sins that I will call
upon Your mercy, and if You reclaim my meanness, I will call
upon Your generosity, and if You forward me to the hell fire, I
will inform its inmates about my adoration of You.
O my Lord and my Master! If You were to not forgive but
Your devotees and constant obeyers, then to whom would the
sinners resort to? And if You were to not honor but the people
of loyalty to You, then to whom the offenders would resort to?
O my Lord! If You cause me to enter the hell fire, it will
be to the pleasure of Your enemy, But if You cause me to enter
paradise, it will be to the pleasure of Your Prophet, And verily,
Oh Allah, I know that the pleasure of Your Prophet is more
favorable to You than the pleasure of Your enemy.
O my Lord! I ask You to saturate my heart with Your
love, fearing and observing You, believing in Your (holy)
book, faith in You, fright from You, and longing to You. O the
one who is full of majesty, bounty and honor! Render me
loving of Your meeting and love my meeting, And grant me in
meeting You comfort, happiness and honor.
O my Lord! Unite me with the virtuous of those who
preceded me, And render me to be among the virtuous of who
remained, And lead me to the way of the virtuous, And aid me
in restraining myself (from sin) with whatever You aid Your
righteous believers with, And culminate my deeds with their
best, And make my reward from it heaven with Your mercy,
502
Imam Muhammad
Baqir (a.s.)
Birth: 1st Rajab, 57 A.H.
Martyrdom: 7th Zilhajj 114 A.H.
505
506
507
508
509
510
511
Martyrdom
On 7th Zilhajj, 114 A.H., Hisham Ibne Abdul Malik had
him martyred through poison and like his ancestors, he drank
the cup of martyrdom and bid farewell to the world.2
Before his passing away, he made a bequest to his son,
Jafar Sadiq (a.s.) about his last rites and especially willed that
800 dirhams from his funds should be reserved for his
mourning ceremonies and that he should be mourned in the
Mina fields in Mecca for ten years. 3 Since on this date, Hajj
pilgrims usually remain in that vicinity and Muslims of the
world gather for Hajj of Holy Kaaba, in this manner, people
can be informed about the persecutions of tyrannical rulers and
1
512
513
Proofs of Imamate
Submissions
514
None but the blind and insane could deny his academic
contributions and perfections.2
Academic excellence
515
1
516
Miraculous acts
1
2
Nurul Absar, Pg. 130; Ittihaf, Pg. 53; Kashful Ghumma, Pg. 54
Damatus Sakiba, Vol. 2, Pg. 498; Al-Ihtijaaj, Pg. 177
517
Beware, a wall does not obstruct our vision. Fear God and
do not take such steps.1
One day he said: Next year Nafe Ibne Arzaq would attack
Medina and you would not be able to defend yourself and
this is certain. And it really happened.5
518
and Imam Jafar Sadiq (a.s.) were also present there. When
Imam Jafar Sadiq (a.s.) recited a sermon on the excellence
of Aale Muhammad (a.s.), Hisham was infuriated and when
he came back to Syria he had the Imams summoned to his
court. When they arrived, he did not give audience to them
for three days. When they came on the fourth day, he
challenged them to a competition of archery. Imam
Muhammad Baqir (a.s.) said that he was aged, but Hisham
was adamant. So he took the bow and shot the arrow at the
target accurately and said: We Aale Muhammad (a.s.)
cannot be compared to anyone. Hisham said: You people
make such claims. Your grandfather Ali, also claimed to
have unseen knowledge. Imam asked: What is surprising
about it? Everything is mentioned in Quran and Quran is
placed in the heart of the manifest Imam and he was the
manifest Imam.1
519
520
521
522
523
1
2
Majalisul Momineen
Majalisul Momineen
524
Wise sayings1
No mixture is better than the mixture of clemency and
knowledge.
The whole perfection is knowledgeability of the religious
affairs, steadfastness against misfortunes and moderation in
living.
A twenty-year friendship is kinship.
Three manners are the charities of this world and the world
to come: they are to pardon him who oppressed you, regard
him who ruptured relations with you, and possess yourself
when ones ignorance inflicts you.
It happens that you address to a man, May God fling your
enemy, while that mans only enemy is God.
1
526
1
2
528
Jabir said: Sir, such people are not to be seen these days.
Imam said: Jabir, in any case, this is the sign of our love;
otherwise if anyone verbally claims loving Holy Prophet
(s.a.w.s.) and does not act on his Sunnah, even that love is of
no use even though the rank of Holy Prophet (s.a.w.s.) is
higher than that of Amirul Momineen (a.s.).1 And peace be on
those who follow the guidance.
529
530
531
532
533
Ahsanul Maqal, Pg. 704; Tabari, Masudi, Tarikh Kamil, Vol. 3, Pg.
143
2
Traditional report of Abdul Aala; Ahsanul Maqal, Pg. 704
3
Arjahul Matalib, Pg. 361
4
Jilaul Uyun, Pg. 264
5
Muntahiul Aamaal; Al-Kharaij wal Jaraih, Pg. 195
534
Regarding him, his mother has said that when he was in the
womb he used to speak to his mother regularly and even
after his birth the first words that he uttered were the two
testimonies of Muslim faith and once more clarified that
Imam does not embrace Islam, he brings it with himself.1
535
536
1
2
537
538
That same person had Zaid martyred; had his corpse hung
from the crucifix for four years and at last had it burnt.3
Tarikh Kamil
Jilaul Uyun
3
Tarikh Khamis, Vol. 2, Pg. 357; Tarikh Islam, Vol. 1, Pg. 48;
Umdatud Talib, Pg, 248
4
Jilaul Uyun, Pg. 161-162
2
539
Ibrahim (a.s.). Did this in any way reduce his status or did
he become ineligible for prophethood?1
540
Jilaul Uyun, Pg. 269; Nurul Absar, Pg. 133; Sawaneh Umri
Shaharda Masumin, Part 2, Pg. 2
2
Ilalush Sharai, Pg. 496; Manaqib, Vol. 3, Pg. 375; Hilyatul Awliya,
Vol. 3, Pg. 198; Matalibus So-ool, Pg. 82; Biharul Anwar, Vol. 8,
Chapter, Pg. 189; Nurus Absar, Pg. 144
3
Damatus Sakiba, Vol. 2, Pg. 513
542
Once, Mansur asked the Imam that why he was not afraid
of him? Imam (a.s.) replied: Neither I have any worldly
possession whose loss I may fear through you and nor you
have anything from the hereafter, which I may hope from you.
He said: Stay with me and continue to render advices to me. He
said: One who is concerned for the hereafter would not stay
with you and one who loves the world will not advise you.3
543
The Indian physician agreed with this and the Imam said:
This is not knowledge of book; it is a divine bestowal. After
that he posed the following questions to him:
(1). Why are the tears and other moistures housed in the
head? (2) Why the hair grows from the head? (3) Why there is
no hair on the forehead? (4) Why are there wrinkles on
forehead? (5) Why eyelids cover the eyes? (6) Why is the nose
placed between the eyes? (7) Why are eyes almond shaped? (8)
Why is the aperture of nose facing downwards? (9) Why are
there two lips over the mouth? (10) Why are the front teeth
sharp and the morals broad? And why there are canines and
premolars between them. (11) Why are both palms hairless?
(12) Why men have facial hair? (13) Why there is no sense in
nails and hair? (14) Why is the heart shaped like a cone? (15)
Why the lungs are divided into two parts and why does it move
at its place? (16) Why is the liver convex shaped? (17) Why is
the kidney shaped like a bean? (18) Why do knees bend
forward? (19) Why are both feet hollow in the centre?
The Indian physician was bewildered by these questions
and realized that he was not connected to the art of medicine;
he was in fact connected to secrets of creation and mysteries of
universe and mysteries of universe could not be exposed,
except by representative of creator of universe. So he asked the
Imam to explain all these points and Imam replied them in
proper order.
(1) If the head had not been the center of moistures, it
would have burst due severity of heat. (2) If the head was
hairless oil would not have been able to reach to the roots and
the brain would have not been safe from cold and hot. (3) The
forehead is hairless as from there light reaches to the eyes. (4)
There are wrinkles on forehead to protect the eyes from sweat
etc. (5) Function of eyelashes is to ensure that intensity of sun
may affect as per need and there is ease in sleeping as well. (6)
Nose is placed between two eyes so that light could be divided
in two parts before reaching the eyes. (7) Eyes are almond
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545
546
Evidences of Imamate
Confessions
His Eminence, Imam Jafar Sadiq (a.s.) became the
successor of his father due to his superiority and excellence.1
He was from Saadaat of Ahle Bayt (a.s.) and his
excellence is not in need of any explanation.2
He was an infallible and protected like his holy ancestors.3
He did not commit any sinful act from the time of his birth
right upto his passing away and that is why he is called
Masoom.4
He was the greatest member of Ahle Bayt (a.s.) and he had
mastery on all sciences; he was a source of Quranic
interpretation. He was a sea of knowledge and strange
phenomena.5
Among the twelve Imams, he was a great jurist, scholar
and reliable source of traditions. He is the teacher of traditions
to Abu Hanifah and Imam Malik.6
Scholars like Yahya Ibne Saeed, Ibne Juraih, Imam Malik,
Imam Sufyan Thawri, Sufyan Ibne Uyyana, Abu Hanifah and
1
547
548
549
Miracle acts
His miracle acts are of two types: some are related to
knowledge and cognition, which were displayed in the form of
debates and discussions and some are connected to the
practical world and the display of wondrous acts, which in
common parlance is compared to miracles. Both types of acts
are numerous and incomparable in the life of the Imam, which
cannot be compared to anyone; for example, from the academic
aspect.
1
550
551
If there had been no salinity in the eye, the eyeball would have
dissolved; if there had been no bitterness in the ear, worms and
insects would have entered it; if there were no moisture in the
nose, breathing would have become difficult and there would
have been no perception of fragrance and stink. If there had
been no sweetness in the lips, one would not have perceived
the taste of anything.
The statement whose beginning is denial and end is Islam
is the Kalimah Tauheed: There is no god, except Allah. The
first part being denial (Kufr) and the second phrase is Islam
(except Allah).
Menses and pregnancy do not come together to women,
because the direction of blood is turned to fetus and from that
its diet is procured.1
A man told him that Hakim Ibne Ayyash Kalbi mimics you
and he has insulted Zaid, the martyr in his couplets and
declared Uthman to be better than Ali (a.s.). Imam raised
his hands in prayer: O Allah, make a beast dominate him.
Thus a lion killed him and the Imam as soon as he received
the news, performed prostration of thanksgiving to
Almighty as He had fulfilled the promise given to him. 2
Abu Basir was going to the public bath for Ghusl. On the
way he met some people who were going to meet the
Imam. He thought that he would first visit the Imam and
then perform the Ghusl. As soon as he came to the Imam,
he said: You must never enter the house of Prophet or
Al-Masaid, Pg. 202; Hayatul Haiwan, Vol. 2, Pg. 85; Tarikh Ibne
Khallikan, Vol. 1, Pg. 105; Manaqib, Pg. 41; Nurul Absar, Pg. 131
2
Shawahidun Nubuwwah
552
553
Martyrdom
There is almost consensus on the fact that he was martyred
through poison, which was administered to him at the behest of
Mansur Dawaniqi. It was tried a number of times, but when the
time arrived, the poison proved affective and the Imam
departed from the world. Although some writers, in order to
acquit Mansur, have written that his martyrdom did not occur
during the time of Mansur.
In any case it was Monday 15th Shawwal, 148 A.H. when
Imam Jafar Sadiq (a.s.) departed for his final journey and was
buried at Jannatul Baqi. His age at that time was 65 years,
which is the longest of all departed Imams. After that other
than Imam Zamana (a.s.) no one had a long lifespan. He is
alive by the command of God and will remain thus till the
world which is filled with injustice and oppression is not filled
up with justice and equity.3
Shawahidun Nubuwwah
Shawahidun Nubuwwah, Pg. 192, Manaqib, Vol. 3, Pg. 359
3
Irshad Mufeed, Pg. 413; Elamul Wara, Pg. 159; Nurul Absar, Pg.
132; Matalibus So-ool, Pg. 277; Ghayatul Ikhtisar, Pg. 62; Sihahul
2
554
A Clarification
Ismail was his eldest son, who was very dear and respected
in his view and on the basis of this many people thought that he
would be the Imam after his father. But he passed away during
the lifetime of his father and he expressed much grief on this
tragedy. He brought the bier to Medina and had it buried in
Baqi. He walked with the bier barefoot and stopped the bier at
different places and showed the face of Ismail to people; so
that no one should have any doubt that he is dead; and after the
Akhbar, Pg. 44; Sawaiqul Mohriqa, Pg. 121; Arjahul Matalib, Pg.
450; Khawasul Ummah; Wasilatun Najaat, Pg. 362
1
Jannaatul Khulud; Manaqib
555
Tarikh Islam, Ehsanullah Abbasi, Pg. 422; Tarikh Islam, Mr. Zakir
Husain, Vol. 1
556
Allah.
The fact is that in the affairs of universe, the position of
Bada is same as the position of Nass in Islamic laws; just
Almighty Allah abrogated Islamic laws; it does not imply
change of opinion or regret; on the contrary it is an expression
of the term of the command; in the same way when Bada
occurs in the universe it does not imply change of facts; it is
the expression of facts, whose imagination did not exist in
minds of people and they had an opposite view or imagination
and later the fact is expressed. Allah knows best what is right.
Companions
There were more than four thousand students in the classes
of Imam Jafar Sadiq (a.s.) and they include great Imams of the
Ummah as well, but those companions who had truly gained
from the knowledge of Imam and remained steadfast on faith
till their last moments, their number is definitely less than this,
although this number is also more and some names are worth
special mention, but they are some who are also included
among companions of Imam Muhammad Baqir (a.s.); on the
contrary they are considered as his companions only. Some are
mentioned among companions of Imam Jafar Sadiq (a.s.);
therefore we would mention about some of the members of this
second group:
558
1
2
559
560
561
562
563
One day Abu Hanifah was seated with his companions and
he decried Abu Jafar coming from a distance. He said:
Satan is coming. Abu Jafar heard this and immediately
recited the verse of Quran: We have sent the satans to the
disbelievers so that they may continue to torment them
forever.
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565
1
2
566
Wise Sayings
1- O Humran Ibne Ayyin, always look upon those who are
lower to you in wealth and power and do not regard those
higher than you as in this way, you become content and one
becomes more eligible before Almighty Allah.3
Remember that few deeds with certainty of faith are better than
more deeds without certainty of faith.
1
567
The best piety is that one should refrain from the prohibited;
not harass the believers and does not backbite; and the best life
is that one should be the owner of the best morals and manners
and the most beneficial wealth is contentment and the worst
ignorance is selfishness.1
2- Humran, if it is possible that you dont have to leave the
house as coming out compels us to keep ourselves safe from
backbiting, greed, falsehood and show-off etc. and this is not
possible by everyone; the best place of worship for man is his
house, where he remains safe from every evil.2
We should know that the style of this tradition shows that it
does not teach asceticism; on the contrary it teaches leaving
disobedience of God as everyone knows that it is not possible
to sit at home, and one has to leave the house for a number of
personal and religious needs; so one should be mentally
prepared for this; that when one meets people one should not
get involved in these sins.
3- When calamities intensify, it means that you have got
salvation from calamities. It indicates to the statement of Quran
that there is ease with every hardship and whichever thing
when it ends, its opposite begins.3
4- When the world becomes attentive to a person, the merits of
others are also written in his account and when he turns his
face away, his merits are also mentioned into his account.
(There cannot be a more accurate description of unreliability of
the world, which is seen daily).4
5- Imam (a.s.) advised a person to arrange for his own
provisions of the hereafter and to send his own belongings and
should become his own successor. Beware, you must rely on
1
568
others for your needs and think that they would send them to
you after your death.1
6- Imam (a.s.) advised Abdullah Ibne Jundab that it is
necessary for the best life to decrease sleeping at night and to
decrease talking during the day. (The benefit of sleeping less at
night is seen in shape of the deeds for the hereafter and
speaking less during the day becomes apparent in form of
working hard for a living.2
7- There is well being in precaution and there is regret in haste.
One who begins a job at an inappropriate time, obtains the
result also at an inappropriate time.
We Ahle Bayt (a.s.) like those who are intelligent,
understanding, deeply contemplative, forbearing, good natured,
patient, truthful and loyal, as all these qualities belong to the
prophets and messengers. And one who has these qualities
should thank the Almighty and one who is deprived of these
qualities should supplicate the Lord while weeping to bestow
them.3
8- A person asked him what the meaning of modesty was. He
replied: Modesty is that God should not see you at that which
He has prohibited and should not miss you where He wants to
see you.4
9- One who starts complaining in ordinary degradation
becomes involved in a great degradation.5
(This statement was issued on a particular occasion when there
was a choice before the Imam whether he should accept
humiliation before tyrants or voice his protests, but at the risk
of death etc. and it would be more difficult to dispel those
1
569
dangers.
10- Iblis has no army more powerful than anger and women.1
(Sometimes, Iblis employs anger and sometimes, woman
to destroy a man, but it does not mean that anger is a debased
quality or that woman is a base creature. Anger is necessary at
its time; if it is not there, man would become shameless and in
the same way, woman is a very beautiful creature, without
which a mans life is incomplete, but Iblis uses her as a means
of misguidance; at that time it is her duty not to be used as a
tool of satan and destroy her respect and the man is also duty
bound that when she is being used as a tool of Iblis, he should
refrain from her.)
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truthful ones, you should look out for the dawn of 17th Rabiul
Awwal, you will see examples of truthfulness and then you
may search for the other truthful ones on this same criterion.1
Life Sketch
Imam Jafar Sadiq (a.s.) was born on 17th Rabiul Awwal,
83 A.H., and the date of his martyrdom is 15th Shawwal, 148
A.H.; that is he lived to an age of approximately 65 years,
which is the longest life among all infallibles who have passed
away, which proves that no infallible left this world through a
natural death and as much one was allowed to live, as much he
lived in the world and when he was made a target of poisoning
or sword; he submitted willingly to divine destiny and departed
from the world.2 Same is the secret of the longevity of Imam
Zamana (a.s.) that he is away from the reach of the world or the
people would not have allowed him to live; since Providence
wanted to preserve the last proof, He kept him safe in the veil
of occultation and showed that if He wanted to protect
someone, no one could destroy him; We can save Musa in the
palace of Firon and can defend the last proof from
contemporary Firons.3
Imam Jafar Sadiq (a.s.) spent twelve years of his life with
his respected grandfather, Imam Zainul Abideen (a.s.) who was
martyred in 95 A.H. Now he continued to live under the care of
his honorable father; in 114 A.H. Imam Muhammad Baqir
(a.s.) attainted martyrdom and the complete responsibility of
Muslim community came on him; at that time he was around
thirty years of age and power struggle between Bani Umayyah
and Bani Abbas had begun. In 131 A.H. Bani Umayyah were
routed and Bani Abbas came to power under the pretext of
1
Wasilatun Najaat, Pg. 348; Elamul Wara, Pg. 159; Irshad Mufeed
Persian, Pg. 413
2
Irshad, Pg. 189; Kafi, Vol. 1, Pg. 472; Biharul Anwar
3
Shawahidun Nubuwwah, Pg. 176; Nurul Absar; Damatus Sakiba
572
573
574
Reality of Jurisprudence
After this preface, we begin discussion on jurisprudence.
Fiqh in Arabic means understanding.3 This word is used in this
same meaning in the Holy Quran:
575
"
"
but you do not understand their glorification.
(Surah Bani Israel 17:44)
In the terminology of scholars, Fiqh is the detailed and
deductive science of matters connected to religion. It is of two
types: Fiqh Akbar, which is called as scholastic theology in
todays parlance and Fiqh Asghar, which is called as Islamic
jurisprudence. Islamic jurisprudence is defined as a method of
deriving laws of Shariah through its sources and Fiqh is a
collection of those laws.1
Sources of jurisprudence
Two common foundations of jurisprudence are found in all
schools of Islam; one is the Books of Allah (Quran) and the
other is the practice of Prophet (Sunnah) as every Muslim has
considered it to be the source of Islamic laws in some form or
the other. No matter how much difference there might be in the
interpretation of Quran, no matter if there is much difference in
interpretation of Sunnah; but Quran and Sunnah are sources of
laws. After that the fundamental problem is that what is to be
done if some matter is not mentioned in Quran or Sunnah?
There could be innumerable instances of this type, because
life during the presence of Holy Prophet (s.a.w.s.) was limited
and simple and such complicated problems had not appeared at
that time. After him a large number of problems appeared due
to victories and expansion of Islamic territories and due to
coming into contact with other communities and the method of
life underwent a complete change. Now the question is what
would be solution of these problems and what law would be
framed about them?
1
576
Sahih Bukhari, Part 30; Pg. 842; Al-Farooq, Pg. 61; Sarah, Vol. 2,
Pg. 123; Ummahatul Ummah, Pg. 92
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578
579
580
Kaukab Durri
581
through its intellect. Where one law was seen, it was applied to
all similar instances and they did not consider it necessary to
find what the divine command is in this regard. This went to
such an extent that they began to give preference to their
analogy over traditions of Holy Prophet (s.a.w.s.). Thus Imam
Abu Hanifah added the following note to the tradition of the
Prophet that the footed soldier is entitled to one share and the
rider is deserving of two shares: I cannot accept that the horse
should be given the rank of a Muslim. He implies that the
Prophet may commit such a mistake; but I cannot agree to it.1
It is the last limit of analogy that he so much increased the
aspirations of Muslims that in law-making no regard was given
even to the statement of God and Prophet and the Ummah
began to frame laws of Shariah. The Shariah, which had not
given power to Prophet also in the prohibited and lawful of
Islam and had stated that his job was only to convey the
message of God; its followers gave this right also to the jurists
and a new Islam came into being at the courtesy of analogy and
history and researchers like Allamah Shibli included it among
the contributions of the second caliph.
Seeing these circumstances, Imam Jafar Sadiq (a.s.) could
not remain a silent spectator. In order to defend Islam, he bore
all kinds of hardships, but confronted this analogy and time and
again told Abu Hanifah, the founder of school of Qiyas:
Beware, do not resort to Qiyas in Shariah; Qiyas is a creation
of Iblis. The sole secret of the deviation of Iblis is that he
resorted to analogy in the command of God and raising the
issue of fire and dust refused to prostrate before Prophet Adam
(a.s.). Qiyas is a satanic ruse used to destroy commands of
Almighty Allah. However support of regime of that time and
love for rank and position did not allow Abu Hanifah to act on
these instructions and finally Islam was sacrificed at the altar of
Seerat Noman
583
Qiyas.1
On whichever points Imam Jafar Sadiq (a.s.) restrained
Abu Hanifah from Qiyas, its examples are found in history as
follows: If you are confident about this method tell me why
Almighty Allah placed salinity in the eye, sweetness in the
tongue and bitterness in the ears? Abu Hanifah could not reply.
Imam said: When you cannot understand your creation how
you will understand the law of Allah? Remember that there is
salinity in the eye; because it is a container of fat; if it did not
have salt, it would have dissolved. There is bitterness in the
ears, because creatures may not enter it to endanger life. There
is sweetness in the tongue so that taste can be found of
different things.
After that the Imam said: All right tell me what statement
is such that its beginning is denial and end is Islam? When Abu
Hanifah confessed helplessness the Imam said:
It is regretful that you are even unaware of Kalimah of
Islam: whose There is no god, is a denial (Kufr) and except
Allah is Islam.2
After that, he asked: What would be the penalty of one
who in Ihram, breaks the four front teeth? Abu Hanifah said: I
dont know this also. Imam (a.s.) said: You dont even know
that the holy sanctuary does not have teeth.3
On this occasion Imam (a.s.) posed one question about
man, one about animals and one about faith and the founder of
the school of Rayy and Qiyas failed to reply any of these
1
584
586
Futuhat Makkiya
587
Usul Kafi
588
Tirmidhi, Vol. 2, Pg. 308; Sahih Muslim, Vol. 7, Pg. 122; Musnad
Ahmad Ibne Hanbal, Vol. 2, Pg. 14
2
Seerat Noman, Pg. 45
3
Al-Masaid, Pg. 202
589
laws.1
8- The Holy Imams (a.s.) in every age tried to establish the law
of God and did not rest till they did not consider it to be an
impossible act or temporarily inappropriate.
9- Qiyas is not needed in Jafari Jurisprudence, because after
Holy Prophet (s.a.w.s.) when new problems arose the purified
Ahle Bayt (a.s.) were present to solve them and they were
better informed about the circumstances of the house.2
10- Among the important sources of Jafari Jurisprudence there
are four great collections of traditions:
(1) Al-Kafi, Muhammad Ibne Yaqub Kulaini (died 329 A.H.)
16190 traditions.
(2) Man Laa Yahzarahul Faqih, Muhammad Ibne Ali
Babawayh (died 381 A.H.) 5963 traditions.
(3) Tahzeeb, Muhammad Ibne Hasan Tusi (died 460 A.H.)
13590 traditions.
(4) Istibsar, Muhammad Ibne Hasan Tusi (died 460 A.H.)
5511 traditions.3
In addition, there are other collections of traditions as well
and in their presence even in the most modern problems there
is no need to resort to Qiyas. Qiyas is needed by those
Muslims, whose total traditions in six canonical books after
omitting the repeated traditions are hardly 4000 in Sahih
Muslim and even less in Sahih Bukhari. Obviously, so many
important problems cannot be solved with such scanty
collections. And if on top of that we remove the weak and
unreliable traditions from them, we would have no choice, but
recourse to Qiyas.
Futuhat Makkiya
Seerat Noman
3
Qisasul Ulama
2
590
not learnt about the law of Shariah for our each step and not
lived according to that.
In the view of Imam Jafar Sadiq (a.s.) knowledge of
religious is so important that he said: If a person can make my
companions learn religious law by lashing them, I would have
no problem with it. I dont want ignorant followers and I have
no need of anyone calling me Maula; I want sincere followers
and companions who have cognition.
Allamah Tabarsi writes that after reappearance of Imam
Zamana (a.s.) the style adopted by the Imam would be such
that if a youth of twenty years is found ignorant of Shariah, he
would be immediately executed. At that time there would be no
system of establishing Madressas and teaching them. Only
ignorance would be punished. The time of Ghaibat is a time of
respite; one who wants to become conscious should regain
consciousness. After that the consequences would be very bad.
He would not care what we call him and what we regard him
as. He would only care what our behavior is with his laws,
aims and religion and how much knowledge we have gained
about his jurisprudence and how much we have acted on it. Our
youth who prepare all day to please the Master and are even
ignorant of method of Wudhu, Ghusl and Prayers; do they not
realize that the one who is coming does not like sycophancy;
he is responsible for religion; he is not concerned with name,
he is concerned with work; he is not having a free choice; he is
the servant of Almighty Allah. Do these youths realize that
Zulfiqar of Imam Ali (a.s.) which is coming with the Imam to
judge such people who lack deeds?
Friends, there is still opportunity and time is also there.
Consider the period of occultation as a time of respite and gain
knowledge of your religion; teach your generations their
religion and sacrifice your comforts to gain some knowledge of
religion. Sofa set, jewellery and TV will not go into the grave
with you; only religion would help you in the grave. Mercury
light is there for this world only; light of Islamic laws is going
592
to work there.
I beg to the merciful Lord, to grant Taufeeq to our ignorant
and impractical community and give us opportunity that we
instead of being killed with sword of Imam Zamana (a.s.)
should be included among his helpers. And peace be on those
who follow the guidance. (Jawadi)
593
595
596
597
the sky and recited the dual testimony of Islamic faith, which
has been a practice of all infallibles. The following verse was
written on his right arm:
598
599
who could not remain in power for more than a year. In 170
A.H. Harun came to the throne who had Imam Musa Kazim
(a.s.) assassinated through poison in 183 A.H. At that time the
age of the Imam was fifty-five years, from which twenty years
passed under the care of his father and then he held the position
of Imamate for a period of thirty-five years.1
600
Biharul Anwar, Vol. 11, Pg. 185; Amali, Sayyid Murtada, Vol. 1,
Pg. 151; Ihtijaj Tabarsi, Pg. 198; Manaqib, Vol. 3, Pg. 429
2
Manaqib, Vol. 5, Pg. 69
601
1
2
602
603
604
605
Manaqib, Vol. 5, Pg. 68; Elamul Wara, Pg. 180; Kashful Ghumma,
Pg. 108; Nurul Absar, Pg. 136; Sawaneh Musa Kazim, Pg. 15;
Shawahidun Nubuwwah, Pg. 193; Sawaiqul Mohriqa, Pg. 132;
Arjahul Matalib, Pg. 454; Abul Fida, Vol. 2, Pg. 151; Tarikh
Khamis, Vol. 2, Pg. 320; Anwar Nomaniya, Pg. 127; Jannaatul
Khulud, Pg. 130
2
All books state that the Imam had eighteen sons and nineteen
daughters and the name of Husain is not mentioned while eighteen
male names are mentioned over there.
607
Elamul Wara, Pg. 181; Kashful Ghumma, Pg. 109; Nurul Absar,
Pg. 137; Wasilatun Najaat etc.
608
Shajara Tuba, Pg. 121; Muntahiul Aamaal, Vol. 2, Pg. 242; AlHadi Monthly, Qom, Iran, Zilqad 1393 A.H. Pg. 105
609
610
Biharul Anwar, Vol. 11, Pg. 234; Kamaluddin Tamamun Nima, Pg.
203, Kitabul Irshad, Pg. 308
611
5- Ibrahim Karkhi
He was in the company of Imam Jafar Sadiq (a.s.) when
Imam Musa Ibne Jafar (a.s.) arrived. Ibrahim accorded respect
1
Biharul Anwar, Vol. 11, Pg. 234; Uyun Akhbar Reza, Vol. 1, Pg. 23
Biharul Anwar, Vol. 11, Pg. 233; Uyun Akhbar Reza, Vol. 1, Pg.
156
3
Biharul Anwar, Vol. 11, Pg. 234; Usul Kafi; Basairud Darajaat,
Vol. 7, Chap. 11; Pg. 96; Irshad, Pg. 307. In Elamul Wara there is a
similar traditional report from Muhammad Ibne Abdul Jabbar.
2
612
6- Isa Alawi
He went to meet Imam Jafar Sadiq (a.s.) and said: If, God
forbid, something happens who would be the Imam after you?
He replied: My son, Musa. Then he asked: And after him? He
replied: His son. He asked: If among his inheritors, there is a
brother and a son; who would be his successor? He replied: His
son. He asked: What if I cannot recognize him? Imam (a.s.)
said: You must just have faith, that My God, I believe in the
Imam who is the proof after him.2
Biharul Anwar, Vol. 11, Pg. 235 Kamaluddin Tamamun Nima, Vol.
2, Pg. 203. In the same book on Pg. 360 there is a similar report from
Ibrahim Kufi.
2
Usul Kafi, Vol. 1, Pg. 309; Biharul Anwar, Vol. 11, Pg. 235;
Elamul Wara, Pg. 288
613
Usul Kafi, Vol. 1, Pg. 308; Al-Irshad, Pg. 308; Biharul Anwar, Vol.
11, Pg. 236
2
Usul Kafi, Vol. 1, Pg. 309; Al-Irshad, Pg. 308; Biharul Anwar, Vol.
11, Pg. 236
3
Al-Irshad, Pg. 265; Kashful Ghumma, Pg. 244
614
615
Confessions
He was the successor and inheritor of Imam Jafar (a.s.) in
knowledge and divine cognition and was the greatest
worshipper and charitable personality of the world.1
He was the owner of extreme dignity and majesty and was
a respectable personality. He possessed every kind of
excellence and was a renowned personality of his time. He
spent his nights in prayers and fasts and gave charity during the
days.2
He was very respected and honorable Imam and a majestic
divine proof. He spent the nights awake in prayers and fasted
during days.3
He was the greatest scholar, worshipper and the most
charitable person of his time; he possessed a lofty soul.4
He was the most sincere worshipper and pious man of his
time. His excellences and perfections are innumerable.5
He was the greatest personality of the world from the
aspect of knowledge and cognition and became the guardian of
the Ummah according to the nomination of his father.6
Miracles
616
617
618
619
Pay Zakat for traditions also; that you should act on at least
five out of every two hundred traditions.
620
Worship
The style of the worship of Imam Musa Kazim (a.s.) was
also completely different. He used to thank the Almighty even
in the life of prison that he had got the best opportunity for
worship and it this stance which bewildered the regime of that
period. That even in such hard times the Imam did not have
any anxiety or worry, whereas the regime was anxious due to
the lack of his anxiety.
Such was the condition of his worship that after Morning
Prayer when he placed his head in prostration, he raised it only
when it was time for Noon Prayer. And in spite of the fact that
he was an infallible, he used to whisper confidential prayer to
God: O Lord, great are the sins of Your servant; so Your
forgiveness should also be in accordance to that which shows
the Imams concern for his followers and how much he
arranged for their intercession. So much so that he was called
as one who performed long prostrations.1
Harun Rashid also seeing this majesty of worship had told
the prison warden: This fellow is not worthy of this
imprisonment, but should be done; the kingdom cannot run
without making him a prisoner.
It was the effect of this dignity that whichever prison he
was imprisoned, the warden of that jail became sympathetic to
him, and inspite of the persuasion of regime did not agree to
torture him or administer poison to him. So much so that even
when Sanadi Ibne Shahik poisoned him, he called eighty
persons and recorded their testimony that Imam has not been
poisoned and that he was in perfect condition. The Imam told
them not to testify and said: I will die as a result of this poison
1
621
after three days. Beware do not dye your hands with this
innocent blood. As a result of this after they went away the
oppressor Sanadi Ibne Shahik began to wrap him up in the
sheet in such a way like a cloth is wringed and because of this
the Imam was martyred. After which the body was shown to
the people and asked to testify that no mark of injury is there
and that he has died a natural death, which is the best sign of
the guilty conscience of the oppressor and the manifest victory
of the Imam.
3 6
/
And do not think Allah to be heedless of what the unjust
do (Surah Ibrahim 14:42)1
622
Faith
A person asked him what was the best deed and he replied:
That without which no other deed would be worthy of
acceptance.
He asked: What is that?
He replied: Faith, which is the loftiest deed and character.
He said: Faith is wholly a deed and word is only a part of
it, which is explained in the Holy Quran.
He asked: Please can you explain some more, so that we
can understand?
He said: There are different ranks and circumstances of
faith. Sometimes it is absolutely perfect and sometimes it is
623
Knowledge
History has narrated that when Imam Musa Kazim (a.s.)
entered the Prophets Mosque he saw people gathered around a
person and they were paying him much respect. He asked:
Who is he? People said: He is a great scholar.
Imam (a.s.) asked: What does great scholar imply? They
replied: He has knowledge of genealogy and history of whole
Arabian Peninsula.
He said: This is the knowledge that is useful if one has it
1
624
and causes no harm if one does not have it. This is not
knowledge. Knowledge is of three kinds: Clear verse, just duty
and permanent practice. Everything other than this is favor and
not knowledge.
True knowledge is that man should become aware of
things: (1) He should recognize God (2) He should understand
how he has dealt with others (3) He should know what God
wants from him (4) He should know what are the factors,
which take one out of the pale of Islam.1
Jurisprudence
Imam Musa Kazim (a.s.) advised his companions about
the importance of religious awareness and said:
Gain information about religion as it is a key to insight,
completion of worship, means of lofty stages and a path to high
ranks in the world and hereafter. A worshipper in comparison
to a scholar is same as stars are to the sun. One who does not
gain knowledge of religion; God will not be pleased with any
of his acts.
Having discourses with a learned scholar even on a
garbage dump is better than a talk with an ignorant and
illiterate person on a silk carpet.
Scholars, the learned (in religion), are the heirs of prophets
till they do not enter worldly matters and same is the saying of
my holy grandfather.
A person asked: O son of messenger, what is the meaning
of entering worldly matters. He replied: Following the rulers;
as to be careful of such a scholar is necessary in any case.
625
Actions
The Holy Imams (a.s.) have borne hardships even in
obtaining livelihood and taught that this is a best duty of man.
Imam Jafar Sadiq (a.s.) was working hard with a spade when a
person said: Sir, let me do this for you.
He said: I like it very much to work in the heat of the sun
to seek livelihood.
Imam Musa Ibne Jafar (a.s.) was working in his fields
when Hasan Ibne Ali Ibne Abi Hamza saw him. He said: Why
are you taking this trouble; where have the others gone? He
said: People better than me have also performed this task.
He asked: Who are they? He replied: The Messenger of
Allah (s.a.w.s.) and Amirul Momineen (a.s.) and it was also the
practice of all the prophets and religious personages.1 Along
with this he prohibited his children from laziness as it destroys
the life as well as hereafter. One who is lazy is like a dead man,
as he has no plans.
Service to humanity
The Imam advised his companions about this and said:
One to whom a brother in faith approaches for help and in
spite of being able he spurns him; it is as if he has cut off his
relationship with divine guardianship, because Almighty Allah
has commanded fulfilling the needs of believers and the
coming of believers to seek help is a divine mercy. If one has
fulfilled this demand, he has observed our relationship and that
same relationship belongs to Almighty Allah and if he rejects
the believer; Almighty Allah would give him serpents of fire,
which would continue to torture him in the grave also.
626
Self accounting
It is a very important act, which the Holy Imams (a.s.)
have regularly mentioned to their followers. Thus Imam Musa
Ibne Jafar (a.s.) also said:
One does not take account of his self is not from us. The
advantage of self accounting is that the doer of good increases
his good deeds and the sinner becomes attentive to repentance.
Good Manners
Imam (a.s.) says: Even if the good is in excess, you must
never consider it to be much and even if the sins are few you
must not consider them as too few as it is only few sins which
increase and become too much and continue to fear Almighty
Allah in solitudes, so that you may do justice to your self.
Behave with your parents in the best way so that you may
remain in Paradise and never be unkind to them as you would
remain confined in Hell.
To mention the bounties of God is thankfulness and
omitting that is denial of the blessings. Connect the series of
blessings to thankfulness and protect your wealth through
Zakat. Dispel calamities through supplications and remember
that supplication is a shield against calamities. And no one but
Allah is the bestower of Taufeeq.2
1
2
627
630
631
632
633
person and had kept religious scholars at his service only to get
them to issue verdicts in his favor.
Before getting the Imam to Baghdad, he performed Hajj in
order to survey the Imams position in Mecca and Medina and
also had an argument with him in Masjidul Haraam; when
Imam (a.s.) vanquished him, he went and especially met the
Imam in Medina and decided to summon him from Medina to
Baghdad.1
Sketches of Politics
The following are the sketches of the politics of Imam
Musa Ibne Jafar (a.s.):
1- He got Ali Ibne Yaqtin to gain the post of prime minister in
the regime in order to protect the lives and properties of
believers and the intentions of rulership may also become clear
that as much as possible, they should be restrained from
completing them.2
2- As much money in taxes could be collected through Ali Ibne
Yaqtin as will suffice to feed the poor believers and orphans of
Aale Muhammad (a.s.) should not perish.3
3- He kept away the companions from every kind of cooperation with the regime so that an atmosphere of aloofness is
maintained and there should be an awakening among public
that such persons are not eligible to rule Islamic territories.
4- He continued to journey between Medina and Baghdad at
the demands of the regime; so that he may develop contacts
with people of every area and they could be explained the true
meaning of Islam. Thus even when he was lodged in the prison
1
634
of a man like Sanadi Ibne Shahik, the Imam was able to win
some of his family members to his views and in his progeny
and whole clan loyalty to Ahle Bayt (a.s.) came into existence.1
5- On the occasion of Hajj, he continued to explain issues of
Islamic law from Masjidul Haraam and informed the people
about the greatness of Islam and majesty of Ahle Bayt (a.s.). So
much so that when Harun wanted to ask him a question, he was
told to stand up in a respectful manner so that people should
know that Harun is ignorant and an ignorant has no right to
become a ruler of Muslims.2
6- Harun addressed the tomb of Prophet in Medina and
addressed him as son of uncle (cousin) in order to show that he
was related to the Prophet. The Imam also saluted and
addressed the Prophet as his father so that people may realize
that if Harun is a relative the Imam is a descendant of the
Prophet.3
7- By defining the boundaries of Fadak, the Imam made it clear
that the right of Ahle Bayt (a.s.) was not confined only to one
orchard and that they had a right over all Islamic territories,
which the oppressors had seized.4
In addition to the above, other innumerable instances are
found in the life of the Imam concerned with the propagation
of faith, service to Islam and training of companions, which
shows that the job of Imam Musa Ibne Jafar (a.s.) was not to
only sit in a corner in a passive manner; on the contrary he was
in fact the Imam of his time and an Imam is responsible for the
system of Islam and he continues to perform Jihad for
1
Nurul Absar, Pg. 130; Damatus Sakiba, Vol. 3, Pg. 16; Shawahidun
Nubuwwah, Pg. 192; Matalibus So-ool, Pg. 278; Manaqib; Biharul
Anwar; Sawaiqul Mohriqa, Pg. 122
2
Sawaiqul Mohriqa, Pg. 122; Nurul Absar, Pg. 134; Arjahul
Matalib, Pg. 452
3
Wafayatul Ayan, Vol. 2, Pg. 131; Tarikh Ahmadi, Pg. 349
4
Khawasul Ummah, Allamah Sibte Ibne Jauzi, Pg. 416
635
636
Verbal Jihad
The life of the Holy Imams (a.s.) is an embodiment of
Jihad; they performed Jihad in every field of life and presented
sacrifices for defense of Islam on every front; and to sacrifice
ones life and accept tortures and imprisonment etc. are all
different types of Jihad. But along with this they also continued
Verbal Jihad and as much as possible vanquished the
opponents of truth and defended the religion of Islam and
truthfulness.
A large part of the life of Imam Musa Kazim (a.s.) was
spent in prisons; but in spite of that whenever he got a chance,
he exposed the facts of Islam and silenced the opponents of
truth in every way possible.
His different debates and discussions are available in
books of history, which makes one realize the level of his
academic Jihad and defense of faith.
1- When Nafi Ansari saw the Imam entering the court of Harun
and the sentry paid him exceptional respect, he was surprised
and he asked in a very inimical tone who that gentleman was.
He said: You dont know him; he is an elder from the clan of
Abu Talib; he is Musa Ibne Jafar.
Nafi began to criticize the courtiers for paying respect to a man
who can seize the throne anytime. Nafi said: I would definitely
insult him when he leaves the court.
Abdul Aziz restrained him from this as he was a member of
Ahle Bayt (a.s.) and whoever confronted them was inevitably
exposed; but Nafi paid no heed and when the Imam came out,
he stopped his way and asked: Who are you?
637
638
639
640
Allah.
You are absolutely right. Saying this he embraced Islam
along with his whole community.1
We should remember that a similar incident is narrated in the
biography of Imam Muhammad Baqir (a.s.) and it is nothing
surprising; as all the Holy Imams (a.s.) were same in words and
deeds and there is no difference in the first of them with their
last.
642
643
and recite one supplication for my own favor, for which there
is no guarantee that it would be accepted.
Once, Abdullah wrote to Imam Reza (a.s.): I have become
old. So please teach me a recitation that would increase my
knowledge and understanding and make me proximate to God.
Imam (a.s.) said: Recite the following often: Bismillaahir
rahmaanir Raheem. Laa hawla wa laa quwwata illa
billaahil aliyyil azeem. (In the name of Allah, the
Beneficent, the Merciful. There is no might and strength except
by Allah, the high and the great.).1
644
645
646
thankfulness.1
647
dead, give me funeral bath, cover me with the shroud and keep
my bier at Kunasa locality and write on a piece of paper: This
is the bier of Hisham who died because of the fear of regime so
that it becomes certain of my death and my family members
are released. It happened in the same way and after the
testimony of many persons, his family members were released
as now the regime was safe from Hishams danger.1
648
649
651
652
Al-Kafi , Vol. 1, Pg. 486; Elamul Wara, Pg. 182; Jilaul Uyun, Pg.
280; Rauzatus Safa, Vol. 3, Pg. 13; Wasilatun Najaat, Pg. 375;
Anwar Nomaniya, Pg. 127; Kifayatut Talib, Kitabud Durus, Irshad,
Shaykh Saduq.
2
Elamul Wara, Pg. 182; Jilaul Uyun, Pg. 279; Jannatul Khulud, Pg.
131; Faslul Khitab
3
Faslul Khitab; Jilaul Uyun, Pg. 279
653
The name of Imam Reza (a.s.) was Ali and Kunniyat was
Abu Hasan and titles were: Sabir, Fazil, Razi, Wafi,
Qurratu Ainil Momineen, Ghaizul Mulhideen, but the most
famous was Reza, which his holy grandfather, Muhammad
Mustafa (s.a.w.s.) had given him. It is another thing that
when the world liked his rule, this title became more
famous and in this it became clear that the world would
inevitably select the chosen servant of God, whether he is
in the form of Ali Murtada or Ali Reza.2
Among the rulers of his time, at the time of his birth it was
the reign of Mansur Dawaniqi. From 158 A.H., it was the
period of Mahdi Abbasi; in 169 A.H. Hadi came to the
throne; from 170 A.H. began the reign of Harun; in 194
A.H., Amin came to the throne and from 198 A.H. began
the reign of Mamun. It was this tyrant who had the Imam
assassinated through poison in 203 A.H.3
Kashful Ghumma, Uyun Ahbar Reza, Pg. 16; Biharul Anwar, Vol.
5, Chap. 1 Pg. 8
2
Tadkirah Khawasul Ummah, Pg. 98; Nurul Absar, Pg. 128; Elamul
Wara, Pg. 225; Matalibus So-ool, Pg. 228; Jilaul Uyun, Pg. 279
3
Tarikh Khamis, Ibnul Wardi; Habibus Sayr, Abul Fida
654
The tug of war that had begun during the lifetime of the
father became public as soon as he passed away and the
two brothers wanted complete authority on Islamic
dominions without any partnership. So a power struggle
between Arabs and Persians began and at last armed
confrontations began between the two parties. It resulted in
the victory of Persians and the Arab prince was killed.
Once again it became clear that there is neither brotherhood
in un-Islamic system nor sympathy; there is neither rule nor
law.
655
656
657
658
1
2
Tarikh Islam
Nurul Absar, Pg. 38
659
1
2
660
One who uses olive oil remains safe from mischief of Satan
for forty days.
Mutton cures diseases. One who does not have meat for
forty days would become bad mannered.
Food should be eaten after cooling and from the edge of the
bowl.
661
Confessions
His statements were wise, his act was correct and his
character was safe from mistakes. He was perfect in
knowledge and wisdom and was the owner of an
incomparable personality.3
662
Miracles
663
Rayyan Ibne Sult came to the Imam and asked him for a
garment and some coins inscribed with the name of the
Imam. He gave two garments and thirty coins before he
asked.2
After seeing Amin and Mamun, the Imam said: Very soon
Mamun would have Amin killed and this proved true.5
664
665
666
667
Martyrdom
On 23rd Zilqad 203 A.H., Mamun had the Imam martyred
through poison about which he often used to say that he would
be killed by this man only,1 and then mentioned its details also.
Also on the day when Mamun had summoned him, he had told
Abu Sult: Dont ask me any questions, if there is a sheet over
my head and you should understand that my last moments have
arrived. The Imam went to the court and Mamun offered him
poisoned grapes. The Imam declined, which was a basic duty
of personal protection. He tried to persuade him that he would
not get grapes better than this. He said: There are better grapes
in Paradise. He asked: Do you doubt my intentions? Imam
(a.s.) saw that his killing was imminent and even if he refused,
he would be blamed for bad expectations; so he ate some
grapes and stood up to go. Mamun again asked: Where are you
going? He replied: I am going where you have sent me. Saying
this, he came to his residence. Abu Sult understood the
circumstances and sat down at the entrance. Just then someone
was heard moving inside the house. He asked: How did you
come here? The door is closed. And who are you? He replied: I
am his son, Muhammad Ibne Ali; Allah has brought me from
Medina also conveyed me inside. Distances, doors and walls
do not stop us. When someone from us Ahle Bayt (a.s.) passes
away, his successor is with him and takes over all the trusts
from him. After sometime when the Imam passed away and
that young boy performed the last rites and prepared the bier,
he said: Now make an announcement. In order to conceal the
oppressions the regime declared official mourning and after
another bath and shrouding, buried the Imam next to Harun.2
Damatus Sakiba
Shawahidun Nubuwwah, Pg. 212; Jilaul Uyun, Pg. 280; Anwar
Nomaniya, Pg. 127; Jannatul Khulud, Pg. 31; Damatus Sakiba, Vol.
3, Pg. 71; Nurul Absar, Pg. 144; Matalibus So-ool, Pg. 288; Tarikh
2
668
669
670
An excellence
Among the merits of Imam Reza (a.s.) is the fact that at
the time of departure, Imam Musa (a.s.) had gathered seventeen
persons and in their presence, drawn up a document, which was
witnessed by sixty persons, whose subject matter was: My
successor is my son, Ali Reza, because the Imam knew that he
would never return to Medina again and at the time of his
passing away also, apparently his son would not be with him
that he could declare his successorship. This was
unprecedented in the life of Imams.2
671
Uyun Akhbar Reza, Vol. 2, Pg. 265; Kashful Ghumma, Vol. 3, Pg.
74; Rijal Kishi, Pg. 42; Shawahidun Nubuwwah, Pg. 199
2
Nurul Absar, Pg. 138; Safinatul Biharul, Vol. 1, Pg. 241; Ahsanul
Maqal, Vol. 2, Pg. 177; Majalisul Momineen, Pg. 466; Wafayatul
Ayan, Vol. 1, Pg. 322
672
touched by Hellfire.
Shaykh Tusi has narrated from Ahmad bin Muhammad bin
Isa Qummi that he went from Qom to Kufa in search of
traditions and met Hasan Ibne Ali Ibne Washa and sought his
permission to narrating from books of Alaa Ibne Razin and
Aban Ibne Uthman. He said: First you may copy the books and
then I would hear them. He said you may recite them now,
because no one knows when he would have to harken to the
call of Lord. Hasan Ibne Ali Ibne Washa said: If I had known
that there was so much interest among people for traditions, I
would have gathered a treasure trove of traditions, because I
saw nine hundred senior teachers in this same Masjid Kufa
narrating traditions from Imam Jafar Sadiq (a.s.).
Ibne Shahr Ashob says that Hasan Ibne Ali Ibne Washa
had a little doubt in the Imamate of Imam Reza (a.s.). So once
he collected some questions and came to the Imam to test him.
He was yet at the door when a servant came and asked: Which
of you is Hasan Ibne Ali Ibne Washa? He said: I am. The
servant gave him an envelope and said: The Imam says that it
contains replies to your queries. This created a revolution in his
life and he became certain of his Imamate.1
673
674
675
676
sent him to his house and when he lighted it, there was light all
around.
Indeed, the being of Allamah Bahrul Uloom was a like a
lighted candle, which had illuminated the world of piety and
knowledge, but it was the greatness of Muhammad Ibne Ismail
that Imam Reza (a.s.) chose his medium to give this glad
tiding, as if this candle of knowledge would be lighted through
his traditional reports and their blessings and this is sufficient
an honor of both persons.1
1
2
677
Wise sayings
1- The friend of any individual is his mind and his enemy is his
ignorance.
Indeed it is only intelligence, which cannot be said to be an
ignorant friend and ignorance is the enemy, which cannot be
called as a wise enemy.1
2- God does not like three things: Useless debates, wasting
money and asking too many questions.2
The Messenger of Allah (s.a.w.s.) has also said that four things
cause the heart to die: continuously committing sins, talking
too much with women, arguing with fools and cultivating the
company of senseless rich.
3- We Ahle Bayt (a.s.) consider promise as debt and its
repayment as a duty.3
The fact is that all the well being of our world and hereafter is
concerned with the promise of help and intercession and we are
certain that they never go back on their words.
4- A time is to come when nine parts of prosperity will be in
remaining in isolation and one part in silence.4
Indeed, every person can face such circumstances, but it is our
duty that we must not ignore our duties in all cases as it is more
important than seeking prosperity. Otherwise Adam (a.s.)
would have remained in Paradise and Holy Prophet (s.a.w.s.)
would have stayed in the heavens.
5- A person asked: Son of Messenger how did you begin your
day. He replied: In four calamities: Life is on decline, deeds are
being recorded, death is in pursuit and Hell is waiting for an
1
Muntahiul Aamaal
Muntahiul Aamaal
3
Muntahiul Aamaal
4
Muntahiul Aamaal
2
678
opportunity.1
Alas, if we sinners had senses, those are realities, which the
Holy Imams (a.s.) has mentioned.
6- No man in Bani Israel was considered pious till he did not
observe silence for ten years.2
Indeed, maintaining silence is necessary to become a
worshipper, but speaking is required for one to become a
scholar and rank of scholar is higher than that of the
worshippers according to Infallibles.
7- One who is content with a little sustenance of God; God is
content with his little deeds.3
Alas, if man had paid attention to this that just as he asks
sustenance from God in the same way He has asked for deeds;
thus if he is not content with a little sustenance, how he can ask
God to be content with his few deeds?
8- The great calamity is death of scholar.
9- On day of Arafah when Imam (a.s.) donated all his property
in charity, Fazl Ibne Sahal remarked that it was a great loss.
Imam (a.s.) said: It is a great profit; it is not loss in exchange of
which you earn divine rewards and nobility.
10- If man is in a good condition, he should not become proud.
On the contrary he should continuously pray to Almighty Allah
that He may preserve this well being and that He should take it
to perfection.4
In fact every charitable deed has to encounter these two
dangers. Sometimes the emotion of show off and sycophancy is
included and the deed does not remain valid and instead
1
Muntahiul Aamaal
Muntahiul Aamaal
3
Muntahiul Aamaal
4
Tohafful Uqul; Ahsanul Maqal, Pg. 131
2
679
signed treaty with the infidels? And on what point did Imam
Hasan (a.s.) concur with the ruler of Syria? Or how Imam Ali
(a.s.) accepted the decision of arbitration or how a pious person
like Imam Hasan (a.s.) married so many women (supposing the
authenticity of report). Or why Imam Sadiq (a.s.) did not
announce his rights in spite of the favorable circumstances? Or
how Imam Reza (a.s.) accepted a post in a tyrant and
irreligious regime? And in fact it is sign of greatness of
character of the Holy Imams (a.s.) that it is commonly famous
about them that they can take a stand against falsehood, but
they can never support it and Imam Reza (a.s.) has kept this in
mind at the time of being offered heir apparency that it would
be harmful to the common belief about the Holy Imams (a.s.)
and which in fact is the secret of their infallibility. So as soon
as he got heir apparency, instead of expressing joy and
thankfulness to God, he sought excuse from Almighty Allah: O
Lord, just as Yusuf accepted the post from Aziz of Egypt, in
the same way I accepted this heir apparency.1
We should know that two views are found in discussion
about heir apparency: some are in support of Mamun, so they
are bound to justify his acts and some are devoted to Imam
Reza (a.s.), so they have to prove the correctness of the Imams
step.
Among the former, people like Ahmad Amin in the recent
times have explained some causes of this incident in the
following way:
1- Mamun wanted to bring Imam Reza (a.s.) in public and
expose his real merits as when Imams of Ahle Bayt (a.s.) live
in isolation, their followers get a chance to make a propaganda
about their greatness, infallibility and piety and they present
their personality as incomparable. Mamun wanted to bring him
into public view so that people may come to know about their
1
Uyun Akhbar Reza, Vol. 2, Pg. 139; Amali Saduq, Pg. 72; Ilalush
Sharai, Vol. 2, Pg. 228; Wasilatun Najaat, Pg. 379
681
reality and he should also realize that man after getting control
of government cannot spend a life of piety.1
2- Fazl Ibne Sahal, because of being Khorasani was especially
devoted to Imam Reza and Ahle Bayt (a.s.) and Mamun was
afraid that they can revolt anytime; so in order to please them,
he made Imam Reza (a.s.) as heir apparent.2
3- Mamun had Mutazali beliefs and this school of thought is
very close to Shiaism; so Shiaism entered his beliefs and he
appointed Imam Reza (a.s.) as heir apparent of his kingdom.
After that the following arguments are presented to prove
the Shiaism of Mamun:
A) Mamun believed in superiority of Imam Ali (a.s.), and he
also discussed this point with others.3
B) Mamun used to organize debates of Imam Reza (a.s.) with
people of other sects so that his excellence and superiority may
become apparent and people may become convinced of
superiority of Imams of Ahle Bayt (a.s.) and that is why, in
spite of a tender age, he held a debate of Imam Muhammad
Taqi (a.s.) with a famous scholar and jurist like Yahya Ibne
Aksam.
C) Mamun believed in the creatibility of Quran and this was
the same belief of the Imams of Ahle Bayt (a.s.).
D) Mamun considered Mutah as lawful and it is a special
feature of Shia faith.
E) Mamun had declared restoration of Fadak, which was
opposed to acceptance of Fadak to be a right of Lady Fatima
(s.a.) and usurpation of the first caliph.4
682
683
from political issues; otherwise what concern the public has for
these issues and how capable they were to feel the difference
between creatibility of Quran or the contrary. Every learned
person can judge this.
The issue of marriage is also not related to belief and its
circumstances are absolutely political whose examples can be
found in the life of Holy Prophet (s.a.w.s.) as well; that Holy
Prophet (s.a.w.s.) married the daughter of Abu Sufyan at a time
when he was clearly in ranks of infidelity and he had not even
started resorting to hypocrisy.1
As for giving in marriage of two daughters to the father
and son and that too with so much difference of age itself
shows that this was a political step and had no relation with
religious beliefs.
Raising the issue of Fadak was also a political step;
otherwise if he had any consideration of the rightfulness of
Imam, after his martyrdom, he should have declared the heir
apparency of Imam Jawad (a.s.). Circumstances took such a
turn that he could not bear the existence of Imam Reza (a.s.);
what can be said about Imam Jawad (a.s.)? Yes, as far as the
concealment of crime is concerned, he definitely made his son
as his son-in-law, which had continued in history since ancient
times when tyrants used to make great personalities as their
sons-in-law to conceal their oppression and evil and in this way
defraud the public.
With regard to Fazl Ibne Sahl it is sufficient to state that as
far as it was possible for him he had restrained from those steps
and there can be no question of his being the motivation of heir
apparency.2
1
2
Biharul Anwar
Uyun Akhbar Reza
684
685
ruler in whose court were present people like Imam Reza (a.s.)
and how that regime can be called irreligious?
5- A new diversion can be given to public opinion and a new
discussion can be invented in every house, which the people
had never even imagined. In this way, the attention of people
can be diverted from many basic issues, which posed serious
political dangers to the regime.
6- A feeling should be created among the people that the
regime was so concerned about the well being of Ummah that
it had its brother killed and was prepared to make an outsider
as heir apparent, which is a clear evidence of the fact that
Mamun does not want to keep rulership in his house and
wanted the Ummah to benefit whether from people of the
family or outsiders.1
7- Suppression of uprisings and political movements demanded
that their leaders should be included among the regime and
they should be convinced that the regime has altered its style of
conduct and now it was prepared to give them their full rights;
therefore there was no need to take any step; after that all their
steps would be made dependent on their egotism and power
hunger.
8- Mamun also knew that no matter how much power he had
and how large his kingdom became, the lawfulness of the
regime is in any case dependant on the fact that the greatest
personality from the family of Holy Prophet (s.a.w.s.) should
support this regime and he should join the system of
governance, otherwise no one would be prepared to call it as
true Islamic rule and same was the heartful feeling of Mamun
that his regime should be called as lawful Islamic regime. He
was no such wanton and licentious ruler who in any way
wanted to cling to power no matter how un-Islamic his position
was as such type of regime can become the target of Islamic
1
Tarikh Khamis
686
687
Al-Mamun
688
689
Musnad Imam Reza, Pg. 7, Egypt, 1341 A.H.; Ibne Hajar, Sawaiqul
Mohriqa, Pg. 122; Nurul Absar; Uyun Akhbar Reza; Amali; Biharul
Anwar
2
Uyun Akhbar Reza, Vol. 2, Pg. 136
3
Uyun Akhbar Reza, Vol. 2, Pg. 136
4
Biharul Anwar; Uyun Akhbar Reza
690
691
692
Wasilatun Najaat, Pg. 382; Uyun Akhbar Reza, Vol. 2, Pg. 149;
Irshad Mufeed, Pg, 292
2
Biharul Anwar, Vol. 5, Chap. 13, Pg. 182; Ahsanul Maqal, Vol. 2,
Pg. 148
693
Sharh Uyun Akhbar Reza; Uyun Akhbar Reza, Vol. 2, Pg. 167
694
695
Imam Muhammad
Taqi Jawad (a.s.)
Birth: 10th Rajab Awwal, 195 A.H.
Martyrdom: 29th Zilqad 220 A.H.
697
698
Usul Kafi
Shawahidun Nubuwwah, Pg. 204; Rauzatus Safa, Vol. 3, Pg. 16;
Biharul Anwar, Vol. 9, Chap. 1, Pg. 15
2
699
His age was three or four years when Imam Reza (a.s.)
clarified in reply to questions of some people that this son
of mine is the successor of my post and he is the Imam of
the time and there is nothing surprising about his Imamate
as Almighty Allah appointed Prophet Yahya (a.s.) as a
Prophet while he was yet a child and it is His exigency that
sometimes He has the position announced in the cradle and
in some instances the announcement is restrained for forty
years.1
700
701
702
Muntahiul Aamaal
703
to the Kaaba and the slaughter will be done in Mecca and if the
Ihram is of Hajj the slaughter would be done in Mina.
H) There is no difference whether the person is aware of the
unlawfulness or not all have to pay the penalty.
I) If it is done intentionally, in addition to penalty one would
also be committing a sin; and if it is done unintentionally there
is no sin in it.
J) The penalty of the free person will be payable by himself
and the penalty of the slave would have to be paid by the
master as the slave is also considered a property of the master.
K) The penalty is applicable to one who is mature and the
immature do not have to pay any penalty.
L) One who regrets the act will be saved from the punishment
of the hereafter and one who is blatant will have to face that
chastisement as well.
After that Mamun said to Yahya: Your questions have
been answered; now Abu Jafar will ask you a question and
you will have to reply. Yahya who was unable to give the
details of his own question; how he could have replied to
Imams question? But he was compelled to accept under royal
pressure and Imam (a.s.) asked: Who is that woman, who was
unlawful on man in the morning and then she became lawful;
again she became unlawful at the time of Noon and then again
she became lawful at the time of Asr; then at the time of
Maghrib she became unlawful and became lawful at Isha; she
again became unlawful at midnight and again became lawful in
the morning?
Yahya was baffled at this question and compelled to
confess his helplessness. At last he asked the Imam to reply.
Imam (a.s.) said: She was a slave girl who was unlawful
for all, except the master. Then he bought her and she became
lawful for him; then he emancipated her and she became
705
unlawful the second time; then he married her and she became
lawful; after that when he recited the formula of Zihar and
declared her to be like his mother, she again became unlawful
for him; then he gave penalty (Kaffarah) and she became
lawful once more. Then he gave her divorce and she became
unlawful; when he took her back, she became lawful for him.
In this way the same woman became lawful for a man four
times and unlawful four times. And it is not a puzzle; it is a
clear problem of Islamic law and it requires mastery on the
subject, the glory which Almighty Allah has bestowed only on
the family of prophethood.1
After the wedding, sweets and perfumes were served to the
guests and the gathering dispersed. The claim of Mamun
proved true and Abbasides suffered humiliating defeat as Aale
Muhammad (a.s.) are not needful of any education and training
as they bring their sciences and perfections with themselves
and do not enroll in the class of any teacher.2
It is a well known fact that Ummul Fadhl could never have
got that comfort and luxuries in the house of the Holy Imam
(a.s.), which her father possessed and in which she grew up.
This was clear to Ummul Fadhl and Mamun was also aware of
it. That a boy whose father he had poisoned and who was so
young to be incapable of any occupation how he can provide
those comforts to his wife, which she was used to at her
parents place and Mamun should not have taken this step.
Ummul Fadhl should also have declined in time. But the point
is that all these things are taken into consideration when
marriage takes place for its own sake and when it is performed
under some exigency; what is the use of it all? Mamun was
1
Sawaiqul Mohriqa, Pg. 122; Nurul Absar, Pg. 142; Sharh Irshad,
Pg. 176; Rawaihul Mustafa, Pg. 191; Tarikh Aaimma, Pg. 485;
Sawaneh Muhammad Taqi (a.s.), Pg. 6; Muntahiul Aamaal
2
Nurul Absar, Pg. 146; Sawaiqul Mohriqa, Pg. 123; Shawahidun
Nubuwwah, Pg. 204; Kashful Ghumma, Pg. 116; Irshad Mufeed, Pg,
477; Rauzatus Safa, Vol. 3, Pg. 17; Ahsanul Maqal, Vol. 2, Pg. 196
706
707
708
709
Biharul Anwar
Usul Kafi
710
Martyrdom
It is a decided matter that the martyrdom of Imam (a.s.)
took place because of poisoning and it is confirmed that he was
poisoned by Motasim. Now some people have created doubts
in this matter: whether this job was entrusted to Ummul Fadhl
or some other minister, as mentioned in some reports that the
Imam was invited to a feast and then administered poison. In
any case the Imam passed his life and went into the court of his
creator. However the immediate reason of his assassination
was that a Qadi awarded the sentence of cutting off the hand of
a thief from his wrist as this same part is washed in ablution;
but when the Imam was asked about it, he declared that it was a
wrong decision. The palm of the hand is placed in Sajdah and it
is for Allah. It cannot be severed; hence only the fingers should
be cut off. At that time Motasim liked the Imams judgment,
but the Qadi appealed to him that it would destroy the dignity
of the Qadi and belief in his Imamate would gain strength,
which is a serious risk to the regime of Motasim. This
complaint enraged Motasim and he had the Imam assassinated
through poison within three days.1
The date of his martyrdom is last days of Zilqad, 220 A.H.
and the place of his burial is Kazmain, where the grave of his
holy grandfather, Imam Musa Kazim (a.s.) is also situated.
Imam Ali Naqi (a.s.) arrived there miraculously and performed
the funeral rites as had been the practice at the time of the
funeral of all infallibles although apparently Wathiq Ibne
Motasim had also performed the funeral prayers.2
1
Jilaul Uyun
Anwar Nomaniya, Pg. 127; Elamul Wara, Pg. 205; Irshad Mufeed,
Pg. 480; Anwarul Husainia, Pg. 54; Sawaiqul Mohriqa, Pg. 123;
Kashful Ghummah, Pg. 121; Rauzatus Safa, Vol. 3, Pg. 16;
2
711
712
mentioned.1
Musa Mubarqa has narrated through his father the
following tradition of the Prophet of Islam that shaving of
beard is a sort of mutilation (of face) and curse of God is one
who mutilates.2 Thus it is most inappropriate for Rizvi and
Taqvi Saadaat to shave off their beards as apart from being an
unlawful act, is a sign of unworthy descendant. May Almighty
Allah give Taufeeq to all descendants of Infallibles to walk in
the footsteps of their ancestors.
We should know that Imam Muhammad Taqi (a.s.) also
had a daughter, named Hakima, whose grave is in Samarrah
along with the graves of Imams and she had the honor to have
seen four Imams; on the contrary she was also present at the
time of the birth of Imam Zamana (a.s.).
It is surprising that scholars have not mentioned her among
children of Imam Jawad (a.s.) and in Samarrah also, no
separate Ziyarat is mentioned about her, which was surprising
to Allamah Majlisi and Bahrul Uloom as well.3
Miraculous acts
Muhammad Ibne Ali Hashimi says that I came to the
Imam on the day following his marriage to Ummul Fadhl. I
was feeling extremely thirsty due to some medication I was on.
But I did not want to drink water at his place; but without my
asking, he called for water and tasted it and then gave it to me
after which I realized that Imams of Shia are indeed aware of
the secrets of others.4
This incident clearly shows that not drinking water at the
1
713
1
2
Usul Kafi
Shawahidun Nubuwwah, Pg. 204
714
Confessions
He was young in age but was old from the aspect of rank
and he commanded a respectable position among the
people.2
Wise sayings
715
716
717
It does not imply that man should leave all deeds and
become engrossed in contemplation as it in fact is not an
imagination of Almighty Allah; it is the intention of accursed
Shaitan and his way only. The most accurate interpretation of
traditional report is that man should not rely solely on apparent
deeds; on the contrary, he should make effort to become most
attentive and the spirit of all acts is this attention; without that,
there is no need to tire the body and limbs.
The fact of the matter is that any ruler can endure with
disbelief and apostasy, but it cannot endure with oppression
and injustice and when oppression enters a rule and the rulers
begin to persecute people, a sentiment of rebellion is created
among them and from this the roots of the rule begin to become
hollow and one day he has to face public revenge after which
there is no way, but end of his rule.
718
Muntahiul Aamaal
Muntahiul Aamaal
3
Muntahiul Aamaal
2
719
Muntahiul Aamaal
Fusulul Muhimma; Biharul Anwar, Vol. 9, Chap. 1
3
Ahsanul Maqal, Vol. 2, Pg. 229
2
720
721
1
2
722
723
724
725
726
727
728
His name was Ali and his titles were Najib, Murtada,
Aalim, Faqih, Nasih, Amin, Motamin, Tayyib, Naqi and
Hadi etc. Some traditions have also mentioned Mutawakkil
as one of his titles, but he prohibited his companions from
addressing him with this title as this could be taken as an
excuse by the tyrant ruler to take revenge or his character
would become doubtful to ordinary people and they would
begin to imagine every Mutawakkil to be having the same
character.3
729
Muntahiul Aamaal
Irshad Mufeed, Pg. 494; Biharul Anwar
3
Ahsanul Maqal, Vol. 2, Pg. 239
4
Abul Fida; Damatus Sakiba, Pg. 121; Tadkiratul Masoomeen;
Elamul Wara, Pg. 339
2
730
731
Damatus Sakiba, Pg, 126; Manaqib, Vol. 5, Pg. 118; Usul Kafi
Elaamul Wara, Pg. 243; Biharul Anwar, Vol. 9, Chap. 3, Pg. 131
3
Elaamul Wara, Pg. 243; Biharul Anwar, Vol. 9, Chap. 3, Pg. 126;
Mukhtarul Kharaij wal Jaraih, Pg. 237
2
732
733
1
2
734
In 232 A.H., when the Imam was around twenty years old,
an Asbati man from Iraq came to Medina and met the
Imam. He asked about his ruler, Wathiq and he said that he
was all right. Then he asked about Ibne Zayyat. He said
that nowadays he was in charge of complete administration
and he was living in prosperity. Imam (a.s.) said: Your
information is obsolete. Wathiq has died; Mutawakkil has
come to the throne and he has eliminated Ibne Zayyat.
Asbati asked in bewilderment: When did it all happen?
Imam (a.s.) said: Six days after you left Iraq. After some
days these facts were verified and unseen knowledge of
Imam Muhammad Taqi (a.s.) was confirmed.2
735
Miracles
Ali Ibnul Hasib says: I was walking along with the Holy
Imam (a.s.) and by chance I overtook the Imam and asked
him also to increase the pace. He said: You have to go
ahead of me. Thus it happened that he died after some
days.2
Abu Ayyub wrote to Imam (a.s.) that his wife was pregnant
and requested him to pray that he may get a son. Imam as
said: A son would be born to you, but you should name him
Muhammad; he did as advised. In this way became clear
the aim of Aale Muhammad (a.s.) to keep alive the name of
the Prophet.3
Yahya Ibne Zakariya wrote that his wife was also expecting
and that the Imam should pray similarly for him. Imam
(a.s.) said: Many girls are better than boys. Thus Imam
(a.s.) revealed the sex of the unborn child and rejected the
un-Islamic belief that boys are superior. If it had been so,
Irshad Mufeed, Pg. 311; Kafi, Vol. 1, Pg. 500; Biharul Anwar, Vol.
9, Chap. 3, Pg. 136
2
Kashful Ghummah
3
Biharul Anwar, Vol. 9, Chap. 3, Pg. 142; Kashful Ghummah, Pg,
247
736
737
738
739
740
1
2
741
After some days, the Imam was taken out from there and
placed under house arrest in a house where apparently
1
2
742
743
Wafayatul Ayan, Vol. 1, Pg. 322; Nurul Absar, Pg. 150; Damatus
Sakiba, Vol. 3, Pg, 142
2
Shawahidun Nubuwwah, Pg. 208; Jilaul Uyun, Pg. 294; Kashful
Ghummah, Pg. 124; Damatus Sakiba, Vol. 3, Pg, 131
744
745
(a.s.) came out to offer sacrifices; Zaid the Majnun set out
from Egypt and Bahlool Dana set out from Kufa. First they
devised a joint plan and then set out for Kerbala. When
they reached there they saw that the direction of Al-Qama
river has been turned towards tomb and the holy grave was
being erased; but no success was forthcoming as the water
used to stop when it reached the grave. These two persons
moved forward and the official representative inquired
about their identity and the purpose of their visit. They
introduced themselves and said that they have come for
Ziyarat of the grave of the son of the Messenger. He asked:
Do you not know the punishment that is fixed for it? They
said: We know it very well and we have come prepared. He
was bewildered and he fell down at their feet; after that he
went to Mutawakkil and informed him about the incident.
He killed that man and hung his corpse from the crucifix;
then he had his body dragged through the streets so that
others would gain lesson from it. When Zaid learnt about
this he immediately went to Samarrah and after burying his
corpse recited the Holy Quran at his grave as he had
accorded respect to visitors of the tomb of Imam Husain
(a.s.) and had laid down his life for it.
After some days, Zaid heard about a death and when he
came out, he saw a huge crowd. He thought that perhaps
Mutawakkil had died, but it was his maidservant who had
passed away and it was the respect that she commanded. Zaid
took a deep sigh and exclaimed: God, this is the honor of
Mutawakkils slave girl and the corpse of Imam Husain (a.s.)
lay unburied for three days and now the signs of his grave are
also being eradicated! Indeed we belong to Allah and to Him
we shall return. After that he composed some couplets and sent
them to Mutawakkil, who got him arrested and imprisoned, but
at night he saw that someone was threatening to kill him; so he
became worried and released Zaid and he became engrossed in
746
Martyrdom
After leaving the hometown, Imam Ali Naqi (a.s.) stayed
in Samarrah for approximately eleven years and during this
period he continued to face different kinds of harassments, till
in 252 A.H., Motaz, son of Mutawakkil took over the throne
and in order to complete what his father had wanted, got the
Imam (a.s.) poisoned on 3rd Rajab, 254 A.H.
This incident is clearly mentioned in the following books:
Tadkira Khawasul Ummah, Nurul Absar, Pg. 150, Sawaiqul
Mohriqa, Pg. 124 etc.3
Before his martyrdom, he had entrusted the inheritance of
the prophets to his son, Imam Hasan Askari (a.s.) and the latter
also performed the last rites of his father. On the contrary, he
also tore his collar to mourn for him and when someone
objected, he said that it was the practice of prophets and
Prophet Musa (a.s.) had torn his collar in grief of Harun (a.s.).
Most probably this act was aimed to call the attention of
1
747
748
Companions
1- Husain Ibne Saeed Ibne Hammad Ibne Saeed
Ibne Mahran Ahwazi
He was originally from Kufa, but later on he had relocated
to Ahwaz. He is included among companions of Imam Ali
Reza (a.s.), Imam Jawad (a.s.) and Imam Hadi (a.s.). He passed
away in Qom. He was the author of thirty books and his
brother, Hasan penned fifty books and contributed in writing
those thirty books also. The distinction of the books of Husain
Ibne Saeed Ahwazi is that they are presented as models. He
brought Ali Ibne Mahziyar, Ishaq Ibne Ibrahim Huzaini and Ali
Ibne Rayyan to the Imam and was instrumental in their
conversion to Shia faith.4
749
750
751
Wise sayings
One who is patient has single difficulty and one who pleads
has it doubled.2
752
753
Imam Hasan
Askari (a.s.)
Birth: 10th Rabius Thani, 232 A.H.
Martyrdom: 8th Rabiul Awwal, 260 A.H.
755
756
He was named Hasan and his titles were: Zaki, Askari and
Ibnur Reza. His Kunniyat was Abu Muhammad and his
mother was Hudaisa or Sulail; regarding whom Imam Ali
Naqi (a.s.) said that she is pure of all defects and a chaste
lady. At the time of the birth of Imam Hasan Askari (a.s.),
she was around sixteen years of age.2
757
He was four years old when in 236 A.H., Imam Ali Naqi
(a.s.) was summoned from Medina to Samarrah and he
went along with his respected father to Samarrah. Before
departing from Medina, Imam Ali Naqi (a.s.) gathered the
elders of Medina and announced that his successor is Hasan
and he made a number of people testify.3
The rulers of his time behaved with him just as they had
behaved with his ancestors. Mutawakkil had earned special
notoriety in his enmity to Aale Muhammad (a.s.) and his
Fusulul Muhimma
Tarikh Abul Fida; Nurul Absar; Tarikh Ibnul Wardi; Tarikh Kamil
3
Damatus Sakiba, Vol. 3, Pg. 162
4
Sawaiqul Mohriqa, Pg. 124; Nurul Absar, Pg. 151; Tadkiratul
Masoomeen, Pg. 230
758
759
760
Imam Hasan Askari (a.s.), like other Holy Imams (a.s.) had
divine support that when he replaced the pen after writing,
the pen used to move by command of God and the writing
used to be complete. It is not surprising as the Holy Imams
(a.s.) did not have any other aim and intention except that
which is Divine Will; so Almighty Allah also made them as
a repository of Divine Will. In such circumstances, they
used to write only that which Almighty Allah desired and
when the job was to be according to Divine Will; there
were both possibilities for Providence; to make the blessed
hand of the Imam as a means and also to rely on sincere
761
762
Miraculous acts
Jafar Ibne Sharif says: I came to the Imam in Samarrah
after performing Hajj and said: People of Jurjan are eager to
meet you; sometimes honor them by your Ziyarat. He said:
After 17 days you will reach your hometown on Friday, 3rd
Rabius Thani. The same happened and after announcement of
Jafar Imam (a.s.) also appeared there and the cognition of
Imamate and its miracle was displayed at the same time; on the
contrary a person named Nazar Ibne Jabir requested the Imam
to pray for restoration of eyesight of his son, he passed his
hands over his eyes and cured his blindness and then returned
the same day.1
763
Once Imam (a.s.) clearly told Abu Hashim: You should not
feel shy to express your needs; we are perfectly capable to
fulfill them by command of God and it is our duty to care
for the needs of our followers.3
Ismail Ibne Muhammad Ibne Ali Ibne Ismail Ibne Ali Ibne
Abdullah Ibne Abbas Ibne Abdul Muttalib says: I was
sitting on the road when Imam Hasan Askari (a.s.) passed
from there; I complained to him about my poverty. Imam
(a.s.) said: Even after burying two hundred gold coins, you
talk of poverty? I said: I possess nothing. Imam (a.s.) said:
Dont lie, I am giving you a hundred dinars, but those two
hundred would not be of any use to you. After a long time
when he needed money, he could find nothing from that
which he had buried, but later he discovered that his sons
764
765
Wise Sayings
Humility is also that you greet anyone you come across and
if you enter a gathering, you should take seat at the most
unnoticeable place.1
766
767
768
769
771
annually.1
Martyrdom
Although the Holy Imams (a.s.) have always been targets
of oppression of the tyrants of the time and there was hardly
any ruler who had not made oppressing Aale Muhammad (a.s.)
as important aim of his regime, the life of Imam Hasan Askari
(a.s.) remained the target of a strange calamity, whose example
is not found in the lives of other infallibles also and its most
important secret is that the world of Islam had heard since the
time of the Prophet of Islam that: My twelfth successor would
be that proof of Almighty Allah who would fill with justice and
equity the earth, which would have been fraught with injustice
and oppression and bring down every kind of regime.
Therefore rulers of every age were careful to assure that the
Mahdi of the time should not come into public. Till the period
of Imam Hasan Askari (a.s.) they were confident that Mahdi
would be the ninth descendant of Husain and not even eight
descendants of Husain have appeared; but by the time the
period of Imam Hasan Askari (a.s.) arrived, every learned and
informed person realized that time was ripe for arrival of
Mahdi and that he would be among their descendants only.
Thus special surveillance was made on Imam Hasan Askari
(a.s.) and the same treatment began with his house as Firon
meted out to Bani Israel, only to ensure that the boy who is to
destroy the rule of Firon should not come into being.
So far it was the style of the rulers of the time that they
used to place the Holy Imams (a.s.) in prisons and if they
feared rebellion of people or if the prison warden began to
deviate under influence of character of the infallibles, Imam
was placed under house arrest; but in case of Imam Hasan
Askari (a.s.) the regime faced a unique dilemma; it feared that
1
Mafatihul Jinaan
772
774
colorless.
The child went ahead to recite the prayers on his fathers
dead body and buried him next to his fathers (10th Imams)
grave. Thereafter, he turned towards me and said: O Basri!
Give me the replies of the letters that are with you. I handed
the letters to him and said to myself: Two prophecies are
already fulfilled. Now only the third one, about the contents of
the bag remains. I went to Jafar bin Ali and saw him sighing.
Hajiz Washsha said to him: Master, who is that lad? So that I
can establish the proof on him. He said: By Allah I had never
seen him and I dont know who he is. We were sitting when
some residents of Qom arrived and asked about the condition
of Imam Hasan Askari (a.s.). When they were informed about
his demise, they inquired about the Imam after him. People
guided them towards Jafar Ibne Ali. They saluted him and
offered their condolences. They wanted to know from him
about the money that they had brought along with themselves,
to whom did it belong and how much? Jafar stood up from his
place, and while gathering his clothes, said: They expect me to
know the unseen! Afterwards, a servant emerged from the
house of Imam Hasan Askari (a.s.) and announced, The letters
of so and so are in your possession. You also have a bag
containing a thousand dinars. Of which, ten dinars are coated
with gold. They gave the letters and money to this servant
saying, The one who has sent you must be an Imam. Jafar
bin Ali came to Mutamid and narrated everything. Mutamid
sent his soldiers to the Imams house that arrested and brought
Saqeel. Mutamid told her to surrender the child of Imam Hasan
Askari (a.s.) who was born a few year ago.1
With regard to his passing away, it is the statement of
Aqeed that when the poison took effect, he summoned me and
1
Jilaul Uyun, Pg. 299; Sawaiqul Mohriqa, Pg. 124; Matalibus Soool, Pg. 292; Kashful Ghummah, Pg. 126; Damatus Sakiba, Vol. 3,
Pg. 177; Elamul Wara, Pg. 218; Kamaluddin, Pg. 150
776
778
Sawaiqul Mohriqa, Pg. 124; Kamaluddin, Pg. 150; Jilaul Uyun and
Matalibus So-ool etc.
779
780
1
2
781
782
Bani Abbas
History of Islam is full of persecutions of Bani Umayyah.
From the martyrdom of Imam Ali (a.s.) till the tragedy of
Kerbala, which injustice was there in which Bani Umayyah did
not have a hand? And everyones blood was the responsibility
of one or other Bani Umayyah ruler. In spite of that the poet
has versified the persecutions of Bani Abbas in the following
words:
By God, the persecutions of Bani Umayyah are not even
one tenth in comparison to oppressions of Bani Abbas. Bani
Umayyah oppressed the living and trampled the corpses after
death; but after that they stopped the persecutions; whereas
Bani Abbas even planned to wipe out the traces of graves and
every successor made one forget the persecutions of his
predecessor.
This bloodshed began with Abul Abbas Saffah and
reached its peak during Mansurs reign. Whichever ruler of
Bani Abbas came to the throne, his first aim was to harass the
progeny of the Prophet and to destroy their traces as well.1
As a result of this, when the descendants of Prophet raised
up their voices of protests, they became more victims of
oppression. There were revolutions, but no revolution was
successful, because the people had no strength to rise up in
revolt in opposition of these persecutions. It was only the
descendants of Ali (a.s.) that they continued to remain targets
of oppression and continued to raise their voices against
injustice.
The Holy Imams (a.s.) in these hard times using their God1
783
784
785
787
788
789
790
791
792
793
stay at his house that night, as Allah was to give him a son. I
said: But there are no signs of pregnancy in Narjis Khatun. He
said: Allah sends His Hujjat in this world in this way; as
Musas mother also didnt have signs of pregnancy, but at last
he came into this world and Firon was completely unaware of
it. Thus as per Imams wish, I stayed at his house and
continued to observe the circumstances all night, and even
finished my Namaz Shab but still there were no obvious signs
of pregnancy. After sometime, I saw Narjis wake up, perform
ablution and after finishing Namaz Shab felt the pangs of birth.
I started reciting supplications. Imam Askari (a.s.) told me to
recite Surah Qadr. As I started the recitation, I felt the child in
the mothers womb was also reciting it with me. After
sometime, a veil came between Narjis and me, and I was very
upset, when suddenly Imam (a.s.) said: Dont worry, and
removed the curtain. I saw a moon-faced child prostrating to
Qiblah, pointing to the sky and reciting Kalimah Shahadatain.
He even testified to all Imams (a.s.), and then said: O Allah!
Fulfill my promise, complete my mission, approve my revenge
and fill up the earth with justice and equity through me.
According to another tradition, at the time of birth many
birds flocked and circled around him as if wanting to sacrifice
on Imam (a.s.). On his right arm was inscribed:
And say: The truth has come and the falsehood has
vanished; surely falsehood is a vanishing (thing).1
And he (a.s.) was reciting 5th verse of Surah Qasas:
And We desired to bestow a favor upon those who were
deemed weak in the land, and to make them the Imams, and
to make them the heirs.2
According to instructions of Imam Askari (a.s.) a bird took
1
794
the child to the sky and brought him once everyday to his
father. He was brought up in ethereal sphere. So much so, that
after some days, when Lady Hakima saw him, she could not
recognize him. Imam (a.s.) said: Aunt dear, the growth of us
Ahle Bayt is different from that of ordinary people. We grow in
a month equal to the growth of a year in ordinary human
beings. Lady Hakima also heard all divine scriptures and the
Holy Quran from this child.1
(Please note that one of the secret of reciting Surah Qadr at
the time of birth may be description of angels descending from
the heavens on every Night of Grandeur with command of
Allah, and it is a sign that in every age there must be a Master
of Affair and the child, which has arrived was the Sahibul
Amr.)
It is narrated by Muhammad bin Uthman Amari that on the
birth of Sahibul Amr (a.s.) Imam Askari (a.s.) ordered me to
perform Aqiqah of numerous animals and distribute five
thousand kilos of bread and same quantity of meat, and I did
accordingly.2
We should know that for Aqiqah, sacrifice of one animal is
enough or distribution of its meat is also enough. But Imam
Askari (a.s.) ordered a number of animals to be sacrificed and
ordered distribution of large quantity of meat and bread, which
not only highlighted the distinction of Sahibul Amr, but also
ensured that a large part of population will be informed about
birth of Sahibul Asr. After that even if people cannot see him,
they would not be able to deny his existence. So that if I die
after a few years, no one will say that Hasan Askari left this
world without any issue. It was necessary to make public the
news of the birth of Sahibul Amr as the future of the whole
universe was connected to him and through him believers
1
795
796
797
798
Muntahiul Aamaal
Muntahiul Aamaal
3
Sawaiqul Mohriqa; Kitab Daniyal, Chap. 12, Verse 12; Anwarul
Husainia, Vol. 2, Pg. 57, Mumbai
2
799
800
Majalisul Momineen, Pg. 89; Ihtijaj Tabarsi, Pg. 245; Rijal Amma,
Pg. 135; Jazeera Khizra, Pg. 6; Anwarul Husainia, Pg. 55
2
Ihtijaj Tabarsi, Pg. 283; Al-Mahdi, Pg. 182
801
1
2
Hayatul Qulub
Biharul Anwar, Vol. 51, Pg. 351
802
804
806
807
808
809
1
2
810
duty along with Harun; we will sit here and wait for you. This
stand of Bani Israel was not at all acceptable to Infallible
Imams as they wanted to train their followers on the contrary.
When Qaim is mentioned, we stand up immediately so that
we should know that when Imam appears in person, we would
not be mere audiences. On the contrary it is our duty to stand
along with him in the movement of reforming the world, as
only at the mention of name, his ancestors stood up in respect.
The standing up of Prophet for Lady Fatima (s.a.) was to honor
her and not her name. And this rising of his was not connected
to other titles; it as only related to the word of Qaim, which
openly meant that their name demanded standing up and it is
an important Islamic duty to participate in rising and to
participate in Jihad with this personality.1
It is the teaching and practice of Islamic scholars that
whenever the successor of Prophet is mentioned by this title,
they stand up and mean to say that they are ready to rise up
with the Imam. The delay is only of reappearance and after that
they would help him in every possible way to reform the world.
Mahdi and Qaim are different terms, but denote
interrelated facts; the word of Mahdi shows that reforming
the world isnt possible through a self-made or worldly
reformer. It requires a person whose guidance is arranged by
Providence and Allah has made him Mahdi and responsible for
guidance. Qaim hints that the task of reforming cannot be
fulfilled sitting at home; rising up, troubles, tribulations and
crises have to be faced, and we would have to confront
universal crises of injustice and oppression.2
A point worth noting is that Infallible Imams faced storms,
tolerated calamities and confronted Pharaonic and violent
forces of Bani Umayyah and Bani Abbas, but despite all this,
they were not mentioned by the title of Qaim.
1
2
Muntahiul Aamaal
Muntahiul Aamaal
813
Signs of Reappearance
Signs of reappearance of Imam Asr (a.t.f.s.) are of two
types:
(1) Definite and (2) Indefinite
Some signs are definite, the occurrences of which is
necessary under any circumstances; some signs are indefinite,
after which the Imam may appear or may not. Thus it is clearly
possible that these signs may not occur and Imam may appear,
and also that these signs may appear and Imams appearance be
delayed.
A summary of both types of signs is given below, but first
it is necessary to point out that these narrations were issued
hundreds of years ago, and narrators belonged to that period;
they related events of hundreds of years in future, associated to
people of that period. Therefore it is almost impossible to
decide the implication of the words used in these reports;
whether they are used in literary or metaphoric sense.
If the reports were related to Islamic laws, it could have
been said that in explanation of laws ambiguity and
abridgement is against eloquence and opposed to the purpose,
but the problem is that these reports are not connected to
practical laws; on the contrary they are with regard to
happenings and events and responsibility of explaining them is
not on one who is issuing those statements; rather such
ambiguity and conciseness is required so that people of every
period, according to their mental ability, decide the meaning,
and prepare to welcome the appearance of Imam (a.s.), as soon
as they perceive the appearance of those signs. Otherwise if
they were clearly described and man concludes that the signs
have not appeared as yet, he would become assured that
Imams is not going to appear as yet and might get involved in
more serious evils.
The only question remains is what was the need of
816
1- Advent of Dajjal
Who is mentioned in all books of the Muslim world, and
his different attributes are also described; that he would be
riding an ass: he would be one-eyed, the second eye being on
his forehead; a high class sorcerer; he would call towards
817
818
3- Advent of Sufyani
He would be Uthman bin Anbah and he would be a
descendant of Yazid bin Muawiyah. First he would establish
his rule in Damascus, Hums, Palestine, Jordan and Qansereen,
and later send his army all around. A part of it would go to
Baghdad and kill the believers of Najaf and Kerbala, second
would go to Medina and kill people over there, and then turn to
Mecca, but will not be able to reach it. Third part will go to
Damascus and face the army of Imam Asr (a.t.f.s.), and all of
them will be killed. The army going to Mecca will consist of
three hundred thousand men and they will be buried in a desert;
only two of them would survive: one will go to Mecca and give
news of Imams victory and the other will go to Damascus and
inform Sufyani of the destruction of his army. After this
Sufyani himself will turn to Kufa and Imams army would
dominate; he would flee from there until he would be killed by
Imams army in Baitul Maqdas.2
In this report also, the name and lineage is mentioned, but
both these descriptions are used symbolically in common
parlance. As Ayesha while instigating Uthmans murder, did
not mention him by name; but mentioned Nathal on the basis
of similarity as some other name could be used in this way.
Same is the condition of lineage, as a murderer cannot be
related to anyone else except Yazid bin Muawiyah. Just like
1
Ahsanul Maqal, Vol. 2, Chap. 14, Part 7, Pg. 427; Kitabul Ghaib
Kitabul Ghaibat, Pg. 267; Ahsanul Maqal, Vol. 2, Pg. 424; Biharul
Anwar, Vol. 13
2
819
820
Indefinite Signs4
The list of indefinite signs is very long and some have
increased them from hundreds to thousands and the fact is that
many are not signs, but details of the world being fraught with
1
Ahsanul Maqal, Vol. 2, Pg. 426; Hadiyan Barhaq, vol. 2, Pg. 939
Ahsanul Maqal, Vol. 2, Pg. 426
3
Ahsanul Maqal, Vol. 2, Pg. 426
4
Ahsanul Maqal, Vol. 2, Chap. 14, Part 7, Pg. 427
2
821
824
827
829
away and then come to your vicinity, yet I am still not able to
find access to you every time I come. So whose word should
we accept and whose order should we obey? The Imam (a.s.)
said: This is Abu Amr. He is trustworthy and honest. He is the
trustworthy man of the past and my man of trust in my lifetime
and after my death. Whatever he says to you, he says it from
us; whatever he delivers to you, he does so from me. And
after the demise of tenth Imam, I asked Imam Hasan Askari
(a.s.), he replied exactly in the same manner. With regard to a
group coming from Yemen, Imam said to Saeed: Go and
collect the funds from them as you are trustworthy, and when
people asked: You have raised his status too high, Imam
replied: Uthman Ibne Saeed is my representative, and his son is
the representative of my son.
After the martyrdom of Imam Hasan Askari (a.s.), Imam
Asr (a.t.f.s.) too retained Uthman Ibne Saeed as his
representative. As a special deputy and representative of Holy
Imams (a.s.), he displayed such wonders that people were
amazed. He informed about the amount of money and
distinguished lawful and unlawful amounts without looking,
and mostly replied without hearing the questions.1
We should know that this testimony from Imam Ali Naqi
(a.s.) and Imam Hasan Askari (a.s.) that his word is my word
and his message is my message, hints at such a position, for
which he can be considered as Imams righteous follower and
secure from mistakes also. Alas! If any claimant of faith
could have got this certificate from Infallible! The period of
Uthman Ibne Saeeds deputyship was five years.
Kafi, Vol. 1, Pg. 342; Al-Mahdi, Pg. 181; Ihtijaj, Tabarsi; Biharul
Anwar, Vol. 51, Pg. 346
830
Biharul Anwar, Vol. 51, Pg. 349; Kamaluddin, Vol. 2, Pg. 188;
Ghaibat Tusi, Pg. 219
2
Biharul Anwar, Vol. 51, Pg. 349; Kashful Ghumma, Vol. 3, Pg.
357; Ghaibat Shaykh Tusi, Pg. 219
831
Ghaibat Shaykh Tusi, Pg. 178; Biharul Anwar, Vol. 51, Pg. 316
Biharul Anwar, Vol. 51, Pg. 351
3
Ghaibat Shaykh Tusi, Pg. 326; Biharul Anwar, Vol. 51, Pg. 354
2
832
Husain Ibne Rauh was associated with them. And in those days
of deputation and legateeship more importance was accorded to
secrecy and determination rather than excellence in knowledge,
as even in thousands of calamities, security of Imamate should
not be compromised at any cost.1
Imams descriptions for Husain Ibne Rauh were thus, We
know him, may Allah let him know all that is good, and His
pleasure, and may He render him fortuitous by success. We
came across his letter. He is our man of trust on the position he
is. He is before us in the position and rank that please him.
May Allah increase His favors upon him; He is the All-Mighty
Guardian. And praise belongs to Allah; there is no partner for
Him. And may Allah bless His Messenger, Muhammad and his
Progeny and salute them many salutations. His period of
special deputation was twenty-one years.2
Al-Kuna wal Alqab, Vol. 1, Pg. 91; Biharul Anwar, Vol. 51, Pg.
359
2
Biharul Anwar, Vol. 51, Pg. 356-358; Ghaibat Shaykh Tusi, Pg.
227
3
Biharul Anwar, Vol. 51, Pg. 360
833
successor to carry out your duties after your final transfer. The
full occultation has begun and there shall be no appearance but
after Divine permission, high His name is, and that shall be
after lengthy times, and the hardening of the hearts, and the
earths repletion with inequity. Individuals who will claim they
have seen me will come to my Shia. Behold, whoever claims
seeing me before rise of Sufyani and the call, is a liar and a
slanderer. And there is no power except through Allah, the
High, the Great.1
Along with prohibiting successorship and legateeship the
mention of claimants of Mushahida (meeting at will) with
Imam is clear proof that it does not denote that encounter
means casual meeting; on the contrary Mushahida means
deputyship in which regular meetings are held and messages
are exchanged. Imam has rejected such encounters and called
the claimants of such representation as liars and slanderers. If
the meeting is one sided and someone describes his meeting or
asks something on any occasion from Imam (a.s.), or seeks
help in any problem and he is guided; all these things are
beyond the limits of an encounter. In fact a person claiming
encounter says: Hand over your problems and monies to me
and in my next meeting I will present them to Imam (a.s.), and
get the replies from him. Such claims, in fact, are claims of
special deputyship, which was related to Minor Occultation,
and in Major Occultation no such arrangement exists.2
After this analysis, the subject of meeting Imam Asr
(a.t.f.s.) is absolutely clear, but two things are worth noting:
1- A person should be confident that he is Imam Asr (a.t.f.s),
the devil should not deceive in the name of Imam (a.s.), and a
person should pass away from the world in this fraud.
1
Biharul Anwar, Vol. 51, Pg. 361; Ghaibat Shaykh Tusi, Pg. 352;
Kamaluddin, Vol. 2, Pg. 193; Ayanush Shia, Vol. 4, Part 3, Pg. 21;
Qamusur Rijal, Vol. 3, Pg. 51
2
Muntahiul Aamaal; Al-Mahdi; Ihtijaj Tabarsi; Muntahiul Maqal
834
835
836
Ihtijaj Tabarsi, Vol. 2, Pg. 596; Biharul Anwar, Vol. 12, Chap. 31,
Pg. 764
840
843
844
845
Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 379; Biharul Anwar
846
was an old man this much punishment was enough for him. He
was already dead, so he should be left now, and he would die
his natural death. Why should the king take the responsibility
of his death? When people petitioned much, he ordered his
release. Since he was seriously injured, his relatives carried
him home like a corpse, everyone was sure that he would not
survive that night as no sign of life remained in his body.
However when people came to see him the next day they found
him in perfect health and physically fit, engrossed in ritual
prayers. His teeth, that had been broken, were back in his
mouth in a perfect condition. The wounds of his body and face
had healed so completely as if he never had any injuries in the
first place. They were shocked at this and asked him how that
came to be? He replied: I was looking at death with my own
eyes. Since my tongue could not move, I was unable to utter
any supplication, so I prayed to Allah in my mind and
beseeched my master. When the greater part of the night had
passed, I saw that the complete house was lit by luminosity and
my master, His Eminence, the Master of the Time was stroking
my face and saying: Now get up and go to your family. You
are perfectly all right now. Thus when I got up in the morning,
I was absolutely healthy as you can all see. Shamsuddin
Muhammad bin Qaroon says: By Allah, Abu Rajeh was a frail
and thin man, having a sallow complexion; he was very ugly
and had a small beard. I used to visit the same public bath he
frequented and I always saw him in the above condition. But
that morning when I went to see him with other people, I saw
him physically strong, his limbs were powerful and his height
had also increased. The beard was also bigger than before and
the complexion had a pinkish hue. It seemed as if he were a
young man of twenty years. And he remained like that till his
end. When the news of his miraculous recovery spread, the
governor of Hilla summoned him; who one day before had
seen him in a very serious condition; but now he was perfectly
cured and there was no sign of any injury and his teeth were
also intact. The ruler was highly impressed by this and filled
847
848
would surely know the problem. The Holy Imam (a.s.) then
replied that he was aware of the difficulty and not to worry. He
told the scholar to go with the governor to the ministers house
the next day, and insist on going to the terrace. There he would
find two moulds with false inscriptions. They are fitted to the
growing fruit so that, as it became larger, the words became
engraved on it. He further told him to ask the minister to break
open the fruit and witness the power of Allah. The next
morning matters proceeded as the Holy Imam (a.s.) had
ordered. When the minister was told to take everybody to the
terrace, he went pale and began to make excuses. At the
governors insistence, he reluctantly led them to the place,
where they found the articles as described by the Holy Imam
(a.s.). Eventually the governor asked the minister to break open
the fruit. When he did so, black dust flew from it and smeared
his eyes and beard. And when the truth came out he asked:
How did you come to know? Isa replied: My master, who is the
twelfth Imam, told me. When truth and falsehood was clear, he
at once declared his acceptance of Shia religion at the hands of
Muhammad Ibne Isa.1
9- Aqa Mirza Abdullah Isfahani relates in Riyazul Ulama, that
Abul Qasim Muhammad bin Abul Qasim Hasmi was an
intelligent Shia man and Rafiuddin Husain was a prejudiced
Sunni; the two were good friends and used to argue with each
other. Abul Qasim called Rafiuddin Nasibi (prejudiced) and
Rafiuddin called him Rafidi (heretic). One day they were
sitting in Atiq Mosque in Hamadan and arguing who was
superior Ali (a.s.) or Abu Bakr? Abul Qasim proved from
various verses and traditions. Rafiuddin narrated the incident of
cave and Abu Bakrs relationship with Holy Prophet (s.a.w.s.).
Abul Qasim prolonged his reasoning and said: Who can
compete with Ali (a.s.); Ali (a.s.) was the standard-bearer of
1
Kashful Ghumma, Pg. 133; Kitab Badaiul Akhbar, Pg. 150; Mulla
Ismail Sabzwari, Safinatul Bihar, Vol. 1, Pg. 536, Najaf Ashraf;
Ahsanul Maqal, Vol. 2, Pg. 387
849
850
serving his father that he was able to meet Imam Zamana (a.s.)
and the aim for which he used to visit the place was fulfilled.
That is why the Imam said: Now go and serve your father, as
no other task was left, and if going to Masjid Sahla was not
appropriate, Imam would have restrained him from the first.
Anyway, service to parents is very important. So much so that
it is mentioned in narrations that if parents stop you from
taking part in Jihad and they are fearful of it, then serving them
for an hour is better than a years Jihad in the way of Allah. It
is narrated from Imam Sadiq (a.s.) from Holy Prophet (s.a.w.s.)
by which it is possible to conclude the nature of faith and
Islam, and also know that during Major Occultation there is
possibility of one more Jihad, that is serving parents. May the
merciful Lord bestow every believer with Taufeeq for this
Jihad.
851
852
Longevity
One of the discussions regarding Imam Mahdi (a.s.) is that
1
854
Hayatul Qulub
855
Nasr bin Rahman (390 years), Qays bin Saidah (380 years),
Umar bin Rabia (333 years), Umar bin Dusi (400 years), Umar
bin Tufayl (200 years) and no one has denied this information.1
From Islamic point of view, Prophet Idris (a.s.) and Khizr
(a.s.) and being of Dajjal and accursed Iblis is among
certainties, whose ages have exceeded thousands of years and
Prophet Isa (a.s.) is continuously living in heaven, waiting to
descend to the Earth.
Under these circumstances, to argue against longevity is
neither correct from aspect of beliefs, nor from aspect of
history.
Moreover, according to numerous testimonies of history
and hundreds of traditional reports Messenger of Allah
(s.a.w.s.) said: Mahdi is my twelfth successor, from
descendants of Fatima, from descendants of Husain; he would
be the ninth successor of my son, Husain (a.s.).2 The being of
Mahdi is already established on the basis of undeniable
narrations of Prophet. His reappearance is also imminent in any
case, and if from the duration of the world, a day remains,
Almighty Allah will prolong it until Mahdi appears and fills up
the earth with justice and equity just as it would be fraught with
injustice and tyranny.
Between both these two certainties only two possibilities
remain: Either Mahdi should die, and then come back to life
during the time of reappearance and establish a universal
revolution, or that he should be living and present and taking
stock of situations and preparing grounds for his last
revolution.
The first possibility is wrong according to religion as well
as science. If according to religion it is accepted, it would mean
1
856
that the world is devoid of divine proof and the Prophet has
already said that if the world is devoid of divine proof, its
existence is impossible, and the Earth will swallow its
dwellers. And according to science, the coming back to life of
a person after death and without any preparations and creating
such a great revolution is unimaginable. And if Allahs power
is included in it, then there is no need of life and death. The
God who can enliven a dead person can also keep him alive for
a thousand or two years and nothing is beyond His power.
On the basis of this after reconciling all three possibilities
of Islam that the birth of Mahdi has definitely occurred and his
reappearance is definite and the earth cannot be devoid of
divine proof, brings us only to a conclusion that Mahdi is alive
and he is continuously watching the situation and is busy in
preparing for His universal revolution. In times of need, he also
renders help to his deputies and also prepares ground for his
reappearance. He is also awaiting order of Allah for his
reappearance. As soon as he receives Allahs permission, he
would at once begin his mission and fill the earth with justice
and equity like it would be fraught with injustice and
oppression, if Allah wills.
857
858
859
860
Mahdi (a.s.).1
861
5- There would be such peace in the world that even fear and
hatred would disappear between humans and animals. Children
will play with snakes and scorpions, and the wolf and sheep
will drink from the same pool; so much so that even if a lady
travels from Iraq to Damascus with her luggage on her head no
wild animal will harm her and no fear of any kind would be
there.1
6- By blessings of his reappearance, special kinds of dangerous
diseases will be finished, and believers will live a life of health
and peace.
7- Passage of time will not affect him and he will appear as a
young man of 40 years. As mentioned in tradition of Imam
Reza (a.s.) when someone asked: Are you Qaim? He replied:
No, cant you see how old and feeble I have become; and the
Qaim, in spite of age would appear as a youth of forty; he
would be my fourth descendant.2
8- He will have all relics of prophets and successors. Garment
of Ibrahim (a.s.), staff of Musa (a.s.), ring of Sulaiman, armor,
turban, slippers and shirt of Prophet of Islam (s.a.) and Zulfiqar
of Imam Ali (a.s.). When Sayyid Hasani will ask for proof of
Imamate, he would produce these items.
9- His blessed body wont produce a shadow, like in case of
Holy Prophet.
10- The earth will be illuminated with his blessed light in such
a way that life will go on without light of sun and moon.
11- The earth will be like a dirham coin on his palm, and he
will know what is going on in the world without any hindrance.
12- During his period, believers will attain excellence in
knowledge, intellect, sagacity and wit. When he passes his
hand of mercy over the head any man, his knowledge and
1
2
Yanabiul Mawaddah
Biharul Anwar
862
Muntakhabul Athar
Muntakhabul Athar, Part 2, Chap. 49
863
19- He will destroy all heresies and bring back mankind to law
of Prophet of Islam (s.a.w.s.); so much so that thousands
having wrong belief will demand him to return, and he will
eliminate them all.
20- He will only maintain relations with those who are real and
sincere believers. Hypocrites and sycophants will have no
status. He will destroy enemies of Aale Muhammad (s.a.w.s.),
Bani Umayyah, Bani Abbas, killers of Imam Husain (a.s.),
Nasibis and Khwarijis and will not leave a single man alive
who approves the evil deeds and oppressions of previous
people or community.1
O Allah, hasten his reappearance and ease his advent and
make us among his helpers and supporters.
For details about the rule of Imam of the Age (a.s.) refer:
Muntakhabul Athar Fil Imaamith Thani Ashar.
864
Salaam
Jabir (r.a.) has narrated from Imam Muhammad Baqir
(a.s.) that whoever survives till the time of the Qaim, should
greet him in the following way:
As Salaamo alaikum yaa ahla baitin nubuwwah wa
madanil ilm wa mauza-ir Risaala.2
Muhammad Ibne Muslim narrates that Imam Muhammad
Baqir (a.s.) has said that he should be greeted as follows:
As Salaamo alaika yaa baqiyyatallaahi fee arzihi.3
Imran Ibne Dahir narrates that Imam Jafar Sadiq (a.s.)
was asked: Can the Qaim be greeted as Amirul Momineen? He
replied: Never, this title is only for Imam Ali (a.s.). You may
1
Biharul Anwar
Ghaibat Tabarsi
3
Kamaluddin
2
865
Dua
This well known Dua is quoted from Imam Mahdi (a.s.)
himself and is mentioned in Mafatihul Jinaan and other books
of supplications:
Allaahummar Zuqna Taufeeqat Taa-a wa bodal
Maaseeyah.2
One of his supplications is: Yaa Maalikar Riqaab wa
Haazimal Ahzaab, Yaa Mufattihal Abwaab, Yaa Musabbibal
Asbaab; Sabbib lanaa Sababan. Laa Nastateeu Lahu
talaban.3
Another famous Dua is: Ilaahi Azomal balaa, wa
barihal khifaa.4
Shaykh Amri taught the following Dua to Abu Ali Ibne
Humam during occultation of the Imam: Allaahumma arrifni
nafsak fe innaka illam to-arriffni nafsak lam aarif nabiyyak.5
Namaz
The following Namaz Hajat is narrated from the Imam of
Age (a.s.) that one Friday eve pray two rakats Namaz in each
of which when you recite Surah Hamd; when you come to
Iyyaaka Nabudu wa iyyaaka Nastaeen you should repeat
it a hundred times and recite Zikr of Ruku and Sajdah seven
times each. After Namaz, you can ask for your needs and Insha
Biharul Anwar
Misbah Kafami
3
Manhajud Dawat
4
Jannatul Mawa
5
Kamaluddin
2
866
Istighatha
Imam Jafar Sadiq (a.s.) has said that if a person loses his
way and is much troubled, he should supplicate as follows:
Yaa Saalih, Yaa Aba Saalih arshidoona ilat tareeq
rahimakumullaah.2
The Messenger of Allah (s.a.w.s.) has said in the report of
Abul Wafa that when circumstances take such a worse turn that
the sword is upon your neck, you must pray as follows:
Yaa maulaayi,
Mustagheethum bika.
Yaa
saahibaz
Zamaani
ana
867
Khake Shifa in a new utensil and wash it and make the patient
drink it, he would be cured:
Bismillaahir Rahmaanir Raheem. Bismillaahi daa-un
wal hamdu lillaahi shifaa-un. Wa laa ilaaha illallaahu kifaaun. Wash shaafi shifaa-un. Wa huwal kaafi kifaa-un, Idh-habil
ba-sa bi rabbin naasi shifaa-un. Laa Yughaadir-hu Saqmun wa
sallallaahu alaa Muhammadin wa aalihin Nojabaa-u.1
Ziyarat
Sayyid Ibne Tawus has mentioned in Jamalul Usbu that a
person saw the Imam of the Age on Sunday, reciting the
Ziyarat of Amirul Momineen (a.s.) in the following way:
As salaamu alash Shajaratin Nabawiyyah wad darajatil
haashmiyyatil muzeeyatil muthmira(Complete Ziyarat is
mentioned in Mafatihul Jinaan)
And peace be on those who follow the guidance.
Biharul Anwar
868