<h3 style="text-align: left;">The Concept of Religion Part – III</h3>
Research by scholars suggest that human history has been associated with religion, and man has never considered himself independent of religion. Even many atheists believe that the world empty of religion is unimaginable. Research on this long-standing phenomenon (using wisdom and citation) has always preoccupied the minds of many people. This article also refers to the same subject.

<h3 style="text-align: left;">Human need for Religion</h3>
Considering the special role that religion has had in human history, its importance can be realized because the factors like revelation, rationalism, historical evidence reflect the fact that religion has been and continues to be an important part of human life. The ever presence of religion in history and human life raises a question that What is the relation of religion to human life? Why does a person need religion? And why religion is essential for humans?

<h3 style="text-align: left;">Why do some people believe that man needs heavenly guidance?</h3>
Religion in general, which according to any world view means making rules for life based on special ideology. According to this general meaning, there is no doubt in its being necessary. What is the topic of our discussion and what the religious philosophers and theologians debate about is the need of religion, about the meaning of religion in particular, i.e.; the heavenly religion, in other words, talk of human need for revelation guidance and heavenly laws and that why has such guidance been necessary for mankind?

<h3 style="text-align: left;">Reasons behind human need for religion</h3>
In this write up, the most prominent examples of the human need for religion which are mentioned in the works of the ancient and contemporary scholars have been discussed:

<h3 style="text-align: left;">Religion paves way for the eternal bliss</h3>
The outcome of the widespread discussions of religious scholars is that Allah Almighty has not created human beings without reason. On the other hand, the creation of mankind is not disadvantageous or harmful rather, it is advantageous and beneficial. Since Allah is Absolute, therefore, it’s not Allah who benefits from it, rather it’s humans who benefit from it. Allah benefits man in three ways:
A. It is a benefit that is granted to a person without doing any good deed, or when he suffers an unfortunate incident, this is called ‘grace’(Tafaddul).

B. It is a benefit granted to man due some incident that occurred to him and he did not deserve it, this is called ‘exchange’(Avaz).

C. It is a benefit granted to him by obeying Allah's commandments and avoiding what is prohibited, this is called as ‘reward’.

&nbsp;
<h3>Religion, a path to reach Allah's eternal reward</h3>
Of the aforementioned types, the third is of particular importance; in which a person who has the right to be rewarded are specially revered by Allah. On the other hand, this benefit is not possible without following the obligations and to perform that, it is necessary for mankind to be rational. Allah has created humans in such a manner that they are capable of following His commandments and staying away from what his prohibited. This is called religion, following which the man can reach perfection.
<h3>The need for a complete and comprehensive law</h3>
Human is naturally social. Because of being social, he is in conflict with his fellow beings.

In order to overcome, these disputes, there is a need of perfect law, full of fairness and justice.

On the other hand, it is evident from the history that man cannot fulfill this requirement with his wisdom alone and he can never make a perfect law. This law can only be created by the one who has created humans and other creatures.

So, Allah guides man by sending the revelation through his Prophets (PBUT) and with heavenly laws.
<h3>Religion and human life</h3>
Human life has two parts, ordinary and intellectual.

Ordinary life is characterized by feelings, movement, reproduction, attraction towards pleasure and distance from danger. These attributes are not just for humans, but also all animals are involved in it. But intellectual or rational life is only specific for humans. The intellectual and reasonable life is the one with consciousness and understanding, to attain perfection.
<h3>Religion, answer to the most basic human questions</h3>
One cannot find the answers to the basic questions of life without religion that: Who am I? Where did I come from? Who I am with? Where do I go? What have I come for? Without religion there is no virtue and value in human life. Man acknowledges every responsibility because of religion. Human thinking about the greatness and magnitude of this world, does not make sense without reference to the above-mentioned wisdom. Pure sense of jurisprudence, can only be achieved through religion, and this responsibility is different from ordinary human life, and without this this man lives like a foolish animal.
<h3>Religion and the training of moral virtues</h3>
Moral virtues are among the most visible signs of human spiritual development; therefore, good ethics have always been the center of attraction for the humanitarian reformers. Human beings adhering to morality are praised and revered by all nations. Individual and society devoid of morality are like a body without a soul and a tree without fruits.
<h3>Despite the presence of animalistic instincts, how can good ethics be achieved?</h3>
The question that arises here is that how can human beings achieve moral perfection? This question becomes even more serious when it comes to the fact that humans have a series of instincts and animalistic and erotic inclinations that are naturally opposed to ethics and morality. However, there is no escape from them, because these inclinations exist within human beings. The answer to the question is that humans have wisdom, that when used correctly, they can satisfy their instincts and animal desires in a manner that is not incompatible with ethical virtues, instead, they can be used in the service of moral ethics. Two things are needed to accomplish it:

Having adequate knowledge of all the dimensions, capabilities and secrets of human existence; one should have a role model that manifests ethical values, because it has been experienced that the role of a positive role model is very decisive in human training. The first need is that of a divine religion and other that of the Prophets and Imams (PBUT).
<h3>Religion reduces anxiety and concern</h3>
Belief in religion and religious teachings, especially the belief in Allah who is merciful and is aware of all things and capable of anything, in addition to make the encountered hardships easy, it also reduces the anxiety and worry about the future. The person who believes in God does not think of anything other than carrying out the divine commands, and after making efforts in fulfilling them, he is not worried about the failure, and considers even getting killed in this way to be a success.

قُلْ هَلْ تَرَبَّصُونَ بِنا إِلاَّ إِحْدَى الْحُسْنَیَیْنِ؛

Say: “Do you wait for us (anything) except one of the two best things (martyrdom or victory [Surah Taubah: 52]
<h3>Religion and establishment of unity and integrity</h3>
The role of religion in creating unity and integrity is such that people like Durkheim who equated God with society believed that religious people, through religious practices, unconsciously strengthen social relations and emphasize the authenticity of society and the priority of collective interests.

Will Durant (1885-1981) also considers religion as a factor in preventing social class warfare. The fact is that monotheistic religions guarantee the unity of the community more than any other factor. A quick look at history shows that divine religions have always carried the message of peace and friendship, establishing justice as one of their most important goals.

Author

Common title

View

The Concept of Religion Part – III

<h3>The Concept of Religion - Part II</h3>
Research by scholars suggest that human history has been associated with religion, and man has never considered himself independent of religion. Even many atheists believe that the world empty of religion is unimaginable. Research on this long-standing phenomenon (using wisdom and citation) has always preoccupied the minds of many people. This article also refers to the same subject.
<h3>What is the origin of religion?</h3>
The discussion of the origin of religion is one of the important discussions that has attracted the attention of contemporary intellectuals, the origin of religion can mean two things:

A. How did religion exist in the context of historical reality? Has its origin been natural and supernatural, or natural and divine?

B. What has been the origin or the agent of human tendency towards religion throughout history? Has its origin been within humans or outside them, and what has been that internal or external factor?

&nbsp;
<h3>Has the creator of this world abandoned his creatures</h3>
It can be said that the origin and need religion is God’s will to guide mankind which is manifested by revelation on Prophets. If there was no God, or Almighty had forsaken his creatures, then religion would have not been based on rational principles. So, religion is a divine phenomenon. Allah has offered religion to mankind through the Prophets. The basis and essence of religion is submission to the divine will.

«إِنَّ الدِّینَ عِنْدَ اللَّهِ الْإِسْلامُ؛

Indeed, the religion in the sight of Allah is Islam (and submission to the truth) [Al Imran: 19]

This truth and unique gem has been available to human beings in different periods of history in the form of heavenly laws. These laws are: The Sharia of Noah, Abraham, Moses, Jesus and the Prophet of Islam (PBUT).
<h3>Have all religions gone the right way?</h3>
What we said, was related to the religions and the laws of heaven and the truth. Throughout history, there have also been other religions that had a human origin, and none of them are a part of true religion or Sharia though in them, there are also the correct teachings and are in accordance with the righteous Sharia, which either originated from the human intellect or was derived from the teachings of the revelation.
<h3 style="text-align: left;">What is the origin or the agent of human tendency towards religion over the course of history?</h3>
There are different opinions about this issue, the sum of them can be divided into two naturalistic and theistic views

Theistic views:

From the perspective of theists, there are two sources for the human tendency to religion, which include: nature and wisdom.
<h3>Why a human looks for truth, beauty, goodness and ...?</h3>
A. Nature:

Theologians believe that the factor that is responsible for human tendency towards religion is Nature. The innate tendencies of man provoke him to a series of transcendental and valuable facts. Man loves the transcendental truths and has a tendency towards them because of his nature. Although, the reality may not be realized due to the absence of conditions or the existence of barriers. Psychologists, consider these tendencies as the best human tendencies.

The feeling or desire for truth, the feeling or desire for the beauty of friendship, the feeling or the desire for morality or goodwill, and the feeling or desire of sacredness, are considered to be the most prominent human desires. All these attributes are related to the human nature. It can be said that all the great desires of the human soul reflect in one desire and that is the desire for perfection. Since a man is truth seeker, loves goodness, sacredness and beauty, all these are manifestations and examples of perfection, and since a human being looks for perfection he wants it.

Whenever a man reaches a level of perfection, he is set for moving to another level and his seek for perfection has no end point.

On the other hand, whatever a man has found both in the realm of social reality and in the realm of natural phenomena, is limited and bound to decay; for this reason, his desires cannot be fulfilled in this world, hence, he develops a tendency to a world beyond nature and transcendental truth. However, man has not been on the right path to imagine this truth because his perceptual device has adapted itself to spatial and temporal beings. And often, he looks for this transcendental truth in natural symbols.

William James writes about human nature: "We feel that there is a fault within us that is a source of our unrest. We also feel that if we communicate with some super power, we could get rid of this unrest and discomfort. Since human being suffers the faults within him and overcomes it, and his intellect is more perfect than this fault and this is enough for him to resort to a bigger truth.”

B. Wisdom

The tendency towards religion is also the result of rational thought. When one looks at the mystery of the world, he finds the signs of the unique creator inside and outside him, and does not consider the creation of clouds, wind, fog, the sun and the sky mere a plaything. Looking at the order and coordination between these things, it seems that all these things that are apparently silent, are speaking and are talking about the Almighty.

To be continued….

The Concept of Religion Part II

1 Law abiders

Religion means procedure and law and religious is the one who abides law. Law or religion is a set of rules that a person or group is committed to, who shape their personal and social life based on it.

2 All the laws of this world

The laws can be divided into real and contractual ones.

a. Real law: Real laws are the laws that are related to the creation and have created a special relationship like the laws of Physics and Chemistry. Man only discovers these laws and practices them.

b. Contractual laws are those laws that are defined by few people to reach a particular goal. This kind of law is further divide into two types. If the creator of this law is a human being, it is called as human law and if the creator is God, it is called as religion or the law of God.

3 Who makes the law?

Religion or God’s religions are referred to as a set of rules and laws that Allah has created for man’s benefit. Acceptance of such rules which have been created by Allah is called as Islam and the followers of Islam are called as Muslims. Therefore, in the general sense, Allah’s all religions can be referred to as Islam, and all religion followers can be called as Muslims. But, Islam and Muslims have a more specific term, which Islam and Muslims are known for.

4 The last and the Universal law of Allah:

When criterion for religion became following Allah’s commandments, if He reveals to humans His latest rules and instructions, and orders everyone to follow it, definitely, religion in His view will be the last law, criterion of the divine religion and this religion will be the Allah’s religion which must be followed.

Therefore, if it was proved that the last commandment and the most general law Allah have been revealed in the Qur’an through the last Prophet (pbuh), this religion is specially named as Islam, So, this religion is called as Islam and its followers are named as Muslims.

File

Persian Title

Qr Code

Source

Is this post suggested?

The concept of religion

<h3>The meaning of government</h3>
The government means to take control of a society by someone who has the authority to manage the affairs of the people.
<h3>The need of government</h3>
In case that whether human societies need government or not? The need seems to be obvious and clear, though few people have a different stance. Basically, humans are social beings and the first social place in which human beings exist is the family, school, workplace and his interactions with all others within the society. Since common sense tells that societies require administrators and rulers, like this common sense and divine nature, Islam also tells about its necessity.

&nbsp;
<h3>Objectives of government in Islam</h3>
There is no doubt that Islam has explicitly referred to the objectives such as justice, releasing humans from imprisonment and exploitation, as well as the struggle against tyranny and bringing the oppressed to the heirs of the earth and executing the divine and human commandments. It is obvious that preliminaries and conditions are required to achieve this. Developing facilities and the necessary tools to fulfill those goals is inevitable. The formation of a government system based on these goals is one of liabilities of this case.
<h3>Qur'an and the government</h3>
In the Holy Quran, many terms are used to which refer to the government, like Wilayah, Khilafah, Ulil Amr, Malik
«ان الله یامرکم ان تودو الامنت الی اهلها و اذا حکمتم بین الناس ان تحکموا بالعدل ان الله نعما یعظکم به ان الله کان سمیعابصیرا » (النساءآیه ۵۸)
Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. (Al Nisa: 58)

&nbsp;
<h3>Who is the real ruler?</h3>
There is difference of thoughts who can be the ruler and rule? In Islam, command is for none but Allah.

« ان الحکم الالله»
And these are the divine prophets who are commanded through the heavenly books to rule among the people.
« و اذا دعوا الی الله و رسوله لیحکم بینهم اذا فریق منهم معرضون » ( النور آیه ۴۸)
And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal].
«انا انزلنا الیک الکتب بالحق لتحکم بین الناس بما ارئک الله و لاتکن للخائنین خصیما » ( النساء آیه ۱۰۵)
Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate.

&nbsp;
<h3>The result of un-Islamic rule</h3>
The result of un-Islamic rule throughout the world is what is observed, and all the hardships and sufferings of the humans are because he has not yet reached the conclusion that he alone cannot take the control of the state and bring justice and prosperity for the people. The rule of Prophets Daud and Sulaiman and the rule of the Prophet of Islam in Medina and other of his descendants are clear indications of the rule of Allah. However, Allah has commanded in Holy Qur’an that people should be consulted, which means Islamic democracy.
« وشاور هم فی الامر » آل عمران 159
and consult them in the matter.

Sources
1.The Holy Qur’an
2.Nahjul Balagah
3.History of the Caliphs, Rasul Ja'fariyan
4. As-Sirah an-Nabawy, Ibn Hisham

Government in Islam

The meaning of the world in Islam
The word ‘world’ literally means closer. This concept makes sense given the hereafter. Actually the word ‘world’ refers to the world that is closer to humans than the Hereafter. Man first understands this world and then moves to Hereafter.
The world is a farm for the Hereafter
In Islamic interpretations, the world has been both condemned and praised. The life that mankind has in this world, if it is taken as a means for gaining the hereafter and eternal life, then the life of this world is praised, in fact, there is no hereafter without this world. In this sense, the world is a farm for the Hereafter, the same way as it is not possible to obtain a product without a farm, cultivation, work and right effort. Hereafter and eternal bliss will not be achieved without the world and efforts made in it.

&nbsp;

&nbsp;
The world that is on the path to the hereafter is introduced in Qur'an this way:
« وابتغ فیما اتئک الله الدار الاخره و لا تنس نصیبک من الدنیا و احسن کما احسن الله الیک و لا تبغ الفساد فی الارض ان الله لایحب المفسدین » ( القصص آیه ۷۷)

But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts). [al Qasas: 77]

&nbsp;
Islam has not abandoned the world
In this perspective, the world has all the signs to Know Allah. It is recommended in Islam to pay attention on this world. Taking advantage from this world is emphasized in the Qur'an.

« یا ایها الذین امنو کلوا من طیبت ما رزقکم و اشکروا الله ان کنتم ایاه تعبدون » ( البقره آیه ۱۷۲)

O you who believe! Eat of the good things We have provided for you, and give thanks to God, if it is Him that you worship. [al-Baqarah:172]

&nbsp;
Use the world in a right way
God says in the Qur'an that We have created everything on earth for humans. And this means it should be used rightly.

«هو الذی خلق لکم ما فی الارض جمیعا ....» ( البقره آیه ۲۹ )

It is He who created for you everything on earth, then turned to the heaven, and made them seven heavens. And He is aware of all things. [al-Baqarah:29]

«قل من حرم زینه الله التی اخرج لعباده و الطیبات من الرزق قل هی للذین امنوا فی الحیاه الدنیا خالصه یوم القیمه کذلک نفصل الایات لقوم یعلمون »( الاعراف آیه ۳۲

Say: "Who has forbidden the adoration with clothes given by Allah, which He has produced for his slaves, and At-Taiyibat [all kinds of Halal (lawful) things] of food?" Say: "They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them)." Thus We explain the Ayat (Islamic laws) in detail for people who have knowledge. [al-Araf:32]

The world that is at the service of the life hereafter has been praised in the narrations as well.

Imam Ali (AS): Certainly, this world is a house of truth for those who look into it carefully, an abode of peace and rest for those who understand its ways and moods and it is the best working ground for those who want to procure rewards for life in the Hereafter. It is a place of acquiring knowledge and wisdom for those who want to acquire them, a place of worship for the friends of Allah and for Angels. It is the place where prophets received revelations of Allah. It is the place for virtuous people and saints to do good deeds and to be assigned with rewards for the same.

&nbsp;

Nahjul Balagah Saying 131

&nbsp;
The world to be feared
There is a world in which a man is lost leaving the eternal bliss of Hereafter aside, such world is condemned by Islam because it takes him away from virtue and leads him to hell.

«ما هذه الدنیا الا لهو و لعب و ان الدار الاخره لهی الحیوان» ( عنکبوت آیه ۶۴)

And this life of the world is only amusement and play! Verily, the home of the Hereafter, that is the life indeed eternal that will never end. [al-Ankabut:64]

&nbsp;
Which world
Being engaged in this world and neglecting the hereafter is strongly forbidden in Qur’an.

« اولئک الذین اشتروا الحیوه الدنیا بالاخره فلا یخفف عنهم العذاب و لا هم ینصرون » ( البقره آیه ۸۶)

Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided. [al-Baqarah: 86]

Similarly, there are countless narratives in this regard.

Sources

1.Holy Qur’an
2. Majallat Majmac al-Lugha, Ibn Faris
3. Nahj al Balagah, Seyyed Razi

The world in the Islam sight

Written By: Mulla Mujahidali Sheriff

The Holy Quran is the book of Allah (SWT). He (SWT) has sent it for the guidance of mankind. Therefore, it should not be considered as an ordinary book and treated in that manner.

In order to accord the Quran with highest degree of respect and to derive maximum benefits from it, Islam has laid down some etiquette that has to be observed while handling and using this divine book.

One who intends to open the Holy Quran and read from its verses should observe the following rules:

TAHARAH (PURITY)

This is indeed a noble Quran, in a guarded book. No one touches it except the pure ones. Gradually sent down from the Lord of the worlds. (56:77-80)

There are different interpretations given by the commentators on the term Mutahharoon (Pure ones). However, it also refers to those who are in state of purity whilst touching the Quran. The Scholars of Islam have emphasised that one should not touch the Holy Quran with any part of one's body without Wudhoo (Ablution).

The Late Ayatullah Seyyid Abul-Qasim al-Khoei has stated in his Risalah:

It is unlawful to touch the writing of the Holy Quran with any part of one's body without performing ablutions. However, there is no harm in touching, without performing ablutions, the translation of the Holy Quran in any language.

Further on, he also adds:

It is unlawful, on the basis of obligatory precaution, to touch without ablutions, the Name of Allah or His special attributes, in whichever language they may been written.

This clearly shows that touching the Arabic text of Quran without ablution is not permitted. However, one may touch the translation of the Quran in any other language without ablution BUT be careful about not touching the Name of Allah and His special attributes. The rulings of Ayatullah Seyyid Ali al-Seestani in this regard are also similar (refer Islamic Laws).

Cleaning of the mouth with Miswak (a small stick the tip of which is softened by chewing used for cleaning and polishing the teeth) before the recitation of Quran is also highly recommended.

The Holy Prophet (saww) said, Clean the path of Quran. Somebody asked, What is the path of Quran? The Holy Prophet (saww) said, Your mouths. When asked, With what? The Holy Prophet (saww) replied, With Miswak. (Bihar al-Anwaar)

ISTIADHA & BASMALA

We are discussing the rules that have to be observed whilst reciting the Holy Quran. The first rule is of Taharah (Purity), as discussed above. The second rule is of Istiadha & Basmala.

Istiadha means seeking refuge in Allah (SWT) from Shaytan (Satan) and Basmala means to begin in the Name of Allah (SWT).

When you recite the Quran, seek the protection of Allah against the outcast Shaytan. Indeed he does not have authority over those who have faith and put their trust in their Lord . (16:98-99)

Imam Jaffar as-Sadiq (as) has said, Shut the doors of disobedience (to God) by seeking refuge (in Allah) and open the doors of obedience by beginning in the Name of Allah. (Bihar al-Anwaar)

A person asked Imam as-Sadiq (as), Should we seek refuge in Allah from the accursed Shaytan at the opening of any chapter (of the Quran)?Imam (as) replied, Yes!(Bihar al-Anwaar)

Refuge in Allah (SWT) can be sought by recitation of: A-˜OODHU BILLAHI MINASH-SHAYTANIR-RAJEEM (I seek refuge in Allah from the accursed Shaytan).

After seeking refuge in Allah (SWT), the recitor of Quran should then begin the recitation in the Name of Allah by saying: BISMILLAHIR RAHMANIR RAHEEM (I begin in the Name of Allah, the Beneficent, the Merciful).

BISMILLAH is part of every Surah (Chapter) of the Holy Quran except for the 9th Chapter known as Surah al-Tawbah. Some Muslims believe that it is not part of every Surah except for Al-Fatiha. According to the teachings of Ahlul-Bayt (as), BISMILLAH is part of every Surah except al-Tawbah, and there are some traditions in this regard. Ayatullah Naser Makarem Shirazi in his commentaryPayaam-e-Quran, has related the following two traditions:

Ibn Ammar asked Imam as-Sadiq (as) whether he should say BISMILLAH at the beginning of Surah al-Fatiha when he stood for prayers? The Imam (as) replied, Yes!Ibn Ammar then asked if he should also recite BISMILLAH when Surah al-Fatiha ended and before reciting the next Surah? Imam (as) once again replied, Yes!.

Imam Muhammad al-Baqir (as) has said, They stole from the book of Allah the most precious verse: BISMILLAHIR RAHMANIR RAHEEM.

TARTEEL

Allah (SWT) is commanding us to recite the Holy Quran with Tarteel.

And recite the Quran with Tarteel (in a measured tone). (73:4)

There are different translations given to this verse of the Holy Quran:

M H Shakir writes: And recite the Quran as it ought to be recited.

Abdullah Yusuf Ali writes: And recite the Quran in slow, measured rhythmic tones.

S V Mir Ahmad Ali writes: And intone the Quran in a regulated tone.

According to Shia Imams (as),Tarteel has several meanings:

When Imam Ali bin Abi Talib (as) was asked to explainTarteel, he (as) said, Tarteel means to recite the Quran in a clear manner (words are understandable). Do not recite it like a poem in which you hurry in some part and slow down in some; nor recite it in a manner that you scatter them (its words) like particles of soil. Rather, recite it in such a way that you soften the hard hearts and awaken them. Let not your objective be to hastily reach at the end of the Surah. (Tafseer-e-Namoona)

Imam Jaffar as-Sadiq (as) has said, It (Tarteel) means to recite the verses with a pause after every verse and to recite in a beautiful tone. (Tafseer-e-Namoona)

There are two other traditions reported from Imam as-Sadiq (as) in explanation ofTarteel:

If you pass by a verse in which Paradise has been mentioned then (pause and) ask for Paradise; And if you pass by a verse in which Hell has been mentioned then (pause and) seek refuge in Allah from hell-fire. (Tafseer-e-Namoona)

Quran should not be recited hastily. When you come across a verse in which Hell-fire has been mentioned then seek refuge in Allah from Hell-fire. (Tafseer-e-Namoona)

We therefore conclude thatTarteel means:

Not to recite the Holy Quran hastily with the objective of completing it.
To recite the verses of the Holy Quran slowly, clearly and in beautiful tone such that it softens the hearts and awakens our souls and that of the other listeners.
To respond to the verses of the Holy Quran.

RECITING QURAN IN GOOD VOICE

The recitor of the Holy Quran should strive to recite with beautiful voice. There are numerous traditions in this regard, some of which have been mentioned hereunder:

The Holy Prophet (saww) has said, Verily good voice is an adornment for Quran. (Bihar al-Anwaar)

He (saww) also said, Verily for everything there is something that adorns it and the adornment of Quran is good voice. (Bihar al-Anwaar)

TADABBUR

Tadabbur basically meansdeep reflection ordeep contemplation. In the Holy Quran, we have been instructed to reflect and contemplate over its verses; take admonition and see as to how they can be applied in our practical lives.

(It is) a blessed book that We have sent down to you, so that they may contemplate over its verses, and that those who possess intellect may take admonition. (38:29)

Do they not contemplate the Quran, or are there locks on their hearts?(47:24)

Our duty is that we should not only recite the Quran for the sake of it or for selfish gains rather we should recite it with understanding and pondering over its verses thereby benefiting from its admonitions.

Imam Ali bin Abi Talib (as) says: There is no good in that recitation which is void of reflection and there is no good in that worship which is void of understanding. (Bihar al-Anwaar)

He (as) also said, Contemplate over the verses of Quran and take admonition from it, for verily it contains the most clear of admonitions. (Ghurar al-Hikam)

Most Muslims accord respect to Quran but have unfortunately confined it to same. They do not consider Quran to be manual of this life, which contains Instructions from Allah (SWT), and guidance that leads us towards happiness and prosperity in this world and towards the path of eternal salvation.

The following traditions illustrates the importance of reciting Quran with reflection and understanding; taking admonition from it and applying its verses in the practical life:

The Holy Prophet (saww) said, At times one recites Quran whilst Quran is cursing him. (Bihar al-Anwaar)

Offering an explanation to this, the Holy Prophet (saww) mentioned, You recite in Quran the evils, which you have been commanded to abstain from; if you do not abstain from them then you are not reciting it. (Sharh of Ibn Abil-Hadeed)

IbnAamir has reported that one day Imam Ali bin Abi Talib (as) said to him, O brother ofAkk! If you remain alive (after me), you will see three types of people reciting Quran: A type for Allah (SWT); and a type for gaining this world; and a type for arguments. If it is possible for you to be among those who recite it for the sake of Allah (SWT) then do so.(Kanzul-Ummaal)

AL- KHUSHOO

Al-Khushoo in Arabic meansto become submissive orto display humility orto be moved and touched. In Quran, we have been instructed to exhibit submissiveness and highest degree of humility when reciting the Book of Allah (SWT).

Is it not time yet for those who have faith that their hearts should be humbled for Allahs remembrance and to the truth which has come down (to them), and not to be like those who were given the book before? Time took its toll on them and so their hearts were hardened and many of them are transgressors. (57:16)

Some of the ways of expressing Al-Khushoo are as following:

To realize that Quran consists the words of Allah (SWT).

If a recitor realizes this, he will automatically give the Quran its due regard and recite it in a manner as though Allah (SWT) is communicating with him directly therein.

The Holy Prophet (saww) was asked, Who is the best recitor of the Quran?He (saww) replied, One who is seen exhibiting awe (a feeling of great respect and admiration combined with fear) at its recitation. (Kanzul-˜Ummaal)

To recite Quran with understanding and responding to its verses.

Many Muslims have the tendency of confining the Holy Quran to material and limited things. It is very common to see them resorting to Quran only when they need to such as for Istikhaara purpose or reciting chosen chapters for selfish material gains. While Quran has many other benefits, one should however not forget that the primary purpose of its revelation was to guide mankind and therefore, its a manual of Divine instructions for prosperity of man in this world and in the Hereafter. Man must strive to understand and apply Quran in his daily life.

It is reported that on his way to Khurasan, Imam Ali ibn Musa al-Ridha (as) used to extensively recite the Holy Quran during the nights. Whenever he (as) passed by verses that mention Paradise or Hell, he (as) would pause and cry-and then pray to Allah (SWT) for Paradise and seek refuge from the Hell-fire. (˜Uyoon Akhbaar al-Ridha)

To cry and shed tears.

Indeed those who were given knowledge before it when it is recited to them, fall down in prostration on their faces, and say:Immaculate is our Lord! Indeed our Lords promise is bound to be fulfilled. Weeping they fall down, and it increases them in humility. (17:107-108)

The Holy Prophet (saww) has said, Whichever eye sheds tears from the recitation of Quran shall find coolness on the Day of Qiyamah. (Kanzul-Ummaal)

THE LISTENERS

Listening to the recitation of the Holy Quran is also a highly recommended act. It is an act that carries a lot of rewards.

The Holy Prophet (saww) has said, Whoever listens to one verse of the Holy Quran, it is better for him thanThabeer of gold andThabeer is the great mountain in Yemen. (Bihar al-Anwaar)
He (saww) has also said, Whoever listens to one verse from the Book of Allah, a reward of multiplying good deed shall be written for him; and whoever recites one verse from the Book of Allah, it will serve him as NOOR (light) on the Day of Judgement. (Kanzul-˜Ummaal)

However, there is some etiquette that has to be observed by a listener as mentioned in the Quran itself.

When the Quran is being recited, listen to it and be silent, may be you will receive (Allahs) mercy. (7:204)

There are two interpretations of the above verse. Both are valid and have to be observed.

One interpretation is that when Quran is being recited, one must observe absolute silence and listen to its verses attentively.

Zurarah asked Imam Jaffar Ibn Muhammad al-Sadiq (as), When a person is reciting Quran, is it obligatory to observe silence and listen to its recitation?Imam (as) replied, Yes! When Quran is being recited to you (near you), it is compulsory upon you to listen to it and be silent. (Bihar al-Anwaar)

Some people have the tendency of being disrespectful towards the Holy Quran when it is being recited. They either talk or create unnecessary commotions. Most of our Muslim scholars are of the opinion that when Quran is being recited at a place and one feels that by his entrance into such place will create commotion and distraction then one should wait until the recitation is finished. Likewise, it is improper that when Quran is recited, people should greet each other loudly thereby causing disrespect to the words of Allah (SWT).

The other interpretation is to remain silent and listen to the recitation of the Surahs (chapters) of the Holy Quran during Fajr, Maghrib andIsha congregational prayers.

According to Shiah Fiqh, In Salaatul-Jamaah (congregational prayers) the recitation of the two Surahs in the first two Rakaat is done only by the Imam. In Fajr and Maghribayn prayers, when the Imam is reciting the Surahs loudly, the followers cannot even whisper the same. They must remain silent and listen to the Imams recitation. In Dhuhrayn prayers, when the Imam is reciting the Surahs silently, again the followers cannot recite the Surahs but perform any Dhikr.

All the Maraje (Mujtahideen), including Ayatullah Sayyid Ali al-Seestani have stated in their Risalah: It is necessary for the follower (Mamoon) to recite all the things of the prayers himself, except Suratul-Hamd and any other Surah.

They also state: The follower should not recite Suratul-Hamd and Surah in the first and second Rakaat of Dhuhr andAsr prayers and it is Mustahab (recommended) that instead of them, he should recite Dhikr.

Partly, this ruling has been derived from the verse stated above and the verse that follows and reads:

And remember your Lord within your heart beseechingly and reverentially, without being loud, morning and evening, and do not be among the heedless. (7:205)

Imam Muhammad al-Baqir (as) has said, Verily Allah is telling the believers:And when Quran is being recited meaning in obligatory prayers behind an Imam,listen to it attentively and remain silent.(Bihar al-Anwaar)

mulla@almahdi.org.uk

Source: almahdi.org.uk

Source: almujtaba.com

Rate

Votes

The Holy Quran - Etiquettes of Quran

Quran

Civilization gradually developed with time, and many types of social and cultural factors, were responsible for its progress. As already noted education plays a fundamental role in building human conduct and personality. Many parties share responsibility besides parents and family members. Educational process is taken up by other institutions gradually but steadily, covering increased duties, as technological and organizational advancement take new leads. Schools, Society, State and Mass Media are beginning to assume ever increasing roles in this fields. The following parties actively participate in educational matters:

1. Family

2. School

3. Society

4. State

5. The Individual

1. Family:
Family is the cradle where children see the first light of life. It is acknowledged that the family leaves the deepest and most profound marks on children's personalities, thoughts, behaviour and conduct. Childhood is a crucial period in forming people's personalities because family role is all- embracing during this time. Parents are charged with the proper bringing up of children and Islam has assigned fathers to play a leading role in this process. Allah, the Highest, addresses fathers in the following verse:

â€œ0' you who believe guard yourselves and your families against a fire whose fuel is men and stones...â€ Holy Qurâ€™an (66:6)

Therefore, fathers have to play an essential role in their children's upbringing, safety and proper supervision. Islamic education is an insurance against deviation and degradation, hence, fathers' negligence for their children's Islamic education is considered a crime in Islam. When children cannot discriminate good from evil, and are not armed to defend themselves against a corrupt environment it surely reflects fathers' faults in spoiling the youth. Therefore, Islamic penal code holds fathers responsible for their underaged1 children's mischief, and they have to the bear the cost of material damage inflicted by children in their custody. On the Day of Resurrection, fathers would be again questioned for such abuse.

2. School:
The second educational establishment in the life of a Muslim is school. The school has a great responsibility and plays a vital role in the growing teenage personalities. Schools are like factories, producing human generations, training the whole nation and drawing a complete picture of life for them.
Thus it is very important to attend schools with due care, especially with regard to their main elements which besides teachers are the educational syllabus, extra-curricular activities and disciplinary supervision. These elements ought to be molded within an Islamic framework, making out of schools an effective instrument for refining impurities and wrong motives that may be acquired from the family or environment. Moreover, schools are a suitable ground to discover talents and nurture good motives. They develop people in the right fields and strengthen good intents in them, so that they would eventually play constructive roles in society, after being properly equipped with scientific and cultural knowledge and given appropriate training.

In short schools should be charged for achieving a sound Islamic educational program. These goals have already been reviewed in the previous chapter, Islamic Education Goals'.

3. Society:
The third factor which shares education responsibility is society.

People's personalities are greatly influenced by social trends and norms, culture, concepts, way of life, language and religion of the society. Therefore, it is necessary to build the society according to Islamic cultural norms. The social factors and the way of life should be monitored carefully so as to achieve the upholding Islamic principle of, "commanding people to act upon good deeds and refrain from evil doings.

Friends and companions exercise profound influence on each other during childhood and teenage stages, unconsciously creating lasting effects or characters. Hence, it is important to keep children away from spoiled friends, centers of corruption, especially when Muslims live in a non-Islamic society or environment.

When we are lucky, having the opportunity of living in an Islamic society, then dangers for children being misled would be minimized. Muslim society would play a positive role in the bringing-up process, imparting required influence on people's conduct and way of life.

4. State:
The state or more properly the type of government has always played an interesting role in society and its educational process. In recent times this role has become increasingly stronger and larger because of the facilities provided by technological and organizational advancements. Political and Ideological schools of thought have influenced various governments to organize and supervise education process closely in order to secure people's allegiance to their rule. Socialist, Communist, Capitalist and Muslim governments are all concerned to see their education institutions such as schools, colleges, universities, newspapers, radio and television etc.... bring up people within their planned codes and directives.

It may not be out of context to mention at this stage, that education in Muslim countries is on the whole sadly influenced by non-Islamic codes. Such secular codes bring up Muslim children in a way that will lead to internal struggle within people and society which ultimately leads to anarchy and social ills, as is the case of non-Muslim societies. Therefore, it is a duty of men of letters, fathers, Muslim scholars, and Islamic callers to be aware of this grave danger. Suitable cultural measures should be taken in order to face this challenge and protect the coming Muslim generations from falling into the abyss of corruption and deviation.

5. The Individual:
When children grow up, get matured physically and mentally, they are able to perform self-education. Thus, people are capable of modifying their stands, thoughts and conduct.

Allah's words testify this fact:

"Guard yourselves and families against a Fire....â€

Holy Qurâ€™an (66:6)

There is stress on the individual's responsibility for self- education, rescue from suffering and anguish, by the following verse:

"But as for him who fears to stand before his Lord and restrains the soul from lust. Then surely Paradise is the abode.â€

Holy Qurâ€™an (79: 40-41)

Islam views self-education as having great effect in improving and transforming people. The inner transformation of people would naturally result in the keen observance of laws, on the part of the individual.

The Prophet has praised believers who undergo self-education, and has proclaimed Paradise to be their reward.

Imam Muhammad al-Baqir (a.s.) has narrated from his father's chain of authority to the Prophet:

"When the Day of Resurrection arrives, a caller from Allah will proclaim, Where are the patient? A group of people would rise up, and a team of angels would be ready to welcome them; (other) people would ask: What type of patience you endured?' They would reply: We have endured difficulties in the way of Allah, and refrained from His disobedience.' Then he (the Prophet) said: A caller on behalf of Allah

would cry: My servants are truthful, make way for them to Paradise without any questions.â€™ â€

A narration from Imam Jaâ€™far as-Sadiq (a.s.) says that during the time of the Prophet (s.a.w.) a detachment was sent out for a battle. When they returned to Medina, he (Prophet) said:

"Welcome to a people who accomplished the lesser struggle while the big struggle is awaiting them. It was inquired: "O Messenger of Allah, what is the big struggle? He (s.a.w.) replied: "Struggle with yourself (desires).â€

Thus self-education is based on the above-mentioned directives and guidelines. It strives for arriving at fruitful results in the field of personal conduct and observance of Islamic laws, when conforming to Islamic teachings.

Source: al-shia.org

&nbsp;

&nbsp;

Who is Responsible for Education?

The Goals of Islamic Education

By: Abdul Adheem al-Muhtadi al-Bahrani
Question: Western and eastern scholars have written many books and detailed studies on education, and Islamic scholars have also written much on this subject. Would you please give us a summary of the Islamic opinion in this concern?

The answer: In spite of what has been said about education by scholars, whether concurring or conflicting, I think that what the Prophet (S) and his progeny (a.s.) have said is the most correct because they are connected, in their sayings, with the Aware Creator, the Lord of the Worlds, Who has sent to us His prophets to purify and teach us. It is the Islamic education that is derived from the Holy Qur'an and the sayings and actions of the Prophet (S) and his progeny.

Allah says, (Even as We have sent among you a Messenger from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know)[1].

Imam Ali (a.s.), the master of the eloquent, the leader of the intellect, and the pioneer of the pious, showed the goal of the prophets’ missions by saying, ‘And sent to them His prophets, one after the other, to take from them the covenant of His nature, remind them of His forgotten blessings, argue against them with delivering the missions, and move the hidden secrets of minds…[2]’.

Allah has created man for an exalted goal and He knows what He has created. He knows what benefits His creatures and makes them happy and what harms them and makes them wretched. Allah has created man from a spirit, then clothed him with the body, placed in him the will, and granted him the blessing of freedom to choose on his own one of two things: either good or evil. Allah the Almighty says, (Have We not given him two eyes, and a tongue and two lips, and pointed out to him the two conspicuous ways?)[3] Allah also says, (Surely We have shown him the way: he may be thankful or unthankful)[4].

The task of the prophets, imams, sincere clergymen, and all the followers of this straight path comes to form the conduct of man and guide him to the path of goodness. However, if man, after that, wants evil for himself, he himself is to be blamed. Allah says, (Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path)[5].

This care clearly shows that Allah loves man, has dignified him, and prefers him to most of His creatures. But, has man been sincere to this honor and preference?

Proofs and evidences show that man, as Allah has described him, is unjust and ignorant, except those who believe in Allah and have been granted knowledge. Allah has elevated such people to confirm that He rewards man for what he chooses for himself; if he follows the path of guidance, he will live happily in this world and be rewarded with the bliss of Paradise in the afterlife, but if he goes astray, he will live wretchedly in this life and be rewarded with the Fire of Hell. There will be degrees and differences among the people of Paradise and the people of Hell according to their level of guidance or deviation.

Allah says, (And the soul and Him Who made it perfect. Then He inspired it to understand what is right and wrong for it. He will indeed be successful who purifies it, and he will indeed fail who corrupts it)[6]. And this is from the theophanies of the wisdom, justice, and power of Allah in man’s life before he is created, in the womb, and after birth. If parents and educationists care greatly for children, the children will grow positively and their hidden powers will take their courses in the right paths.

Imam Zaynol Aabidin (a.s.) says in his supplication, ‘O Allah, support me in bringing them up, educating them, being dutiful to them….’ Imam as-Sadiq (a.s.) said, ‘Everyone is born on the Divine Nature, but his parents make him either a Jew, Christian, or a magus.[7]’ Parents should know that their child, when born, is pure and innocent in nature, such is (the nature made by Allah in which He has made men)[8]. Let the parents be careful in how they deal with this pure nature!

In other words, a child is like gold and silver. A skillful goldsmith is able to mold any of these metals in the best way. Please ponder on the questions and answers in this chapter about educating the children who will be, after a few years, masters of their own families and of society, and then see what kind of masters you want!

The most important bases of education

Islam has divided the education of children into three stages. The first stage begins from birth and lasts until the seventh year. In this stage, the child should taste the full meaning of freedom. He should be free to do whatever he likes except if he wants to do something that may harm him, and then he should be prevented in a way that his dignity is not harmed and his freedom is not restrained.

The second stage is from the seventh until the fourteenth year. In this stage, the child should be taught useful knowledge especially the beliefs, juristic principles, morals, and contemporary sciences. The third stage begins after the fourteenth year where the parents by now should have prepared him to be as their friend and as an independent person. However, in this age, the parents should help him in the field of life and teach him good lessons from their experiences. This is in general, but as for the conduct required from you as a mother towards her daughter, I would like to draw your attention to the following points:

1. You should teach your daughter good habits and morals.
2. You should strengthen in her the motives of goodness, knowledge, and longing for Paradise.
3. Let her see in you the exact practical example of what you tell her!
4. Let yourself be so close to her to the extent that she can speak frankly to you about anything that is in her mind!
5. You should plant in her self-confidence and teach her to not be satisfied with a certain level of success! Always tell her: “High determination is from faith”.
6. You should continue reading books concerning your goal!

Notes:

[1] Holy Qur’an, 2:151.
[2] Nahjol Balagha, sermon 1.
[3] Holy Qur’an, 90:8-10.
[4] Holy Qur’an, 76:3.
[5] Holy Qur’an, 17:84.
[6] Holy Qur’an, 91:7-10.
[7] Bihar al-Anwar, vol. 2 p.87.
[8] Holy Qur’an, 30:30.

Source: alhassanain.com

The Islamic Opinion about Education

The Islamic National Education

With growing Muslim population in Europe and recent influx of migrants, it is vital to analyze schooling options available to Muslim parents in terms of Islamic studies in public and private sector. This research will accordingly help Muslim community and governments to plan their way forward in a number of ways such as teacher training, curriculum design, operating private schools and other aspects.

Editor

Interpreter

Number of volumes

Publish location

Publication year

Publish number

Publisher

Sect

Scholar

ISBN

Translated

Islamic Education in Europe – A Critical Analysis

This research-based book is an attempt to provide the readers with foundations, principles, and methods of education by relying on the views of the Quran on human nature and by clarifying the Islamic concept of education.

Islamic Education

In this book, the author first discusses what ethics essentially is, and the views of various philosophers and schools of thought on it. After explaining the defects of these philosophies, he presents the view of Imam Ali [a] on ethics as derived from a lengthy treatise that he composed.

&nbsp;

&nbsp;

&nbsp;

Imam Ali’s First Treatise on the Islamic Ethics and Education

Literally, Hajj refers to the intention of visiting a place. The Holy Qur'an transfers the meaning of Hajj from its lexical general meaning to a traditionally specific meaning which denotes the annual pilgrimage to the Holy Ka'ba in Mecca, one of the religious duties of Islam.
The great annual gathering called Hajj, is a collection of rites and ceremonies, offered by Muslims, who are bound to carry out religious duties, in a specific place and during a specific time set by Islam, similar to the way the Prophet Muhammad (s.a.w.) did.
Hajj is so called because the Muslim who performs it goes to Mecca, the Sacred House, at the start of Dhul-Hijjah (the eleventh month of the Muslim calendar) and visits other sacred places like Arafat, Mina and Muzdalifah to offer his devotions.

The Hajj as Worship and Education

Islamic Culture and Religious Education
(For the Pupils)

Islamic Culture and Religious Education

All Praise is due to Allah, Who created human beings in the most perfect image and gave correct estimate and guidance. Blessings and peace be upon Muhammad (s.a.w.)1 the leader of the heavenly guided and master of callers to the Lord of mankind. Peace be upon the heirs of the Prophet's knowledge, the torch bearers of guidance and reform his infallible descendants, and also peace be upon his rightly guided companions.
Social tendency among people is a natural phenomenon. It attracts mankind towards each other, and instills in them a feeling of cooperation for achieving a better standard of life. There is also a deep intrinsic need within people for social life.
Islam has a well-defined code which aims at achieving humanitarian values and goals by two methods, namely the internal and the external. These methods instill in the individual, family, society and state the qualities of love, equality, reciprocity, justice, freedom and security. Islam endeavors to achieve such sublime values by internal motives. Force is not considered to start with in achieving Islamic goals and internal motives are implanted by concepts and emotions which would be reflected in human behaviour and aesthetic tastes.
Islam's concern for people's internal motives and external behaviour was not left to the preachers' words only. The right bases, required resources and practical measures are provided in order to mould people according to the Islamic set of values. Hence human senses are ably supervised by spiritual motives. There are several shining examples, throughout our history, which provide striking evidence to these facts.
----------------------------------------------------
1. (.s.a.w) : is the abbreviation at the Arabic phrase Sal-Lallahu' aliehi we aalihi (May the blessing of God be with him and his holy family).
[ 2 ]
But plots of neo-Jahiliyya in the shape of Western Arrogance armed with material supremacy managed to gain control of the Muslim World's destiny for a while. During this disastrous period of colonial hegemony they tried to destroy the Muslims' educational code and the results were appalling evil thoughts, ethical setback, anarchy and corruption of the whole system of government.
A glance at the Muslim World reveals the catastrophic damage done by Western Ignorance to families, schools, streets, factories, offices, colleges and institutions. The most salient damage is evident when we look at the mass media, educational and cultural institutions and publishing houses.
Al-Balagh Foundation donates this small gift Features of Islamic Education' to its dear subscribers, and prays to Allah, the most Glorious to awaken our conscience and enable us to liberate Muslim minds, develop our lands, cleanse the earth of evil and spread prayers, virtue, justice and heavenly guidance throughout the world.
wasa'il al-Shi'ah, Vol. 6, Chapt. 4, p. 127.

Features of Islamic Education

Islamic education

Hazrat Muhammad (PBUH) in the Mirror of Islam

Islam

By: Seyyed Ali Shahbaz
In Islamic terminology, based on God's revelation in the holy Qur'an, Omm al-Momineen or Mother of Believers is the title used for any of the several women who had the honour of being the wife of Prophet Muhammad (SAWA).
According to the exegetes of the heavenly scripture, the Almighty by designating the wives of the Prophet as "Mothers" made them unlawful for any other man after the passing away of the Prophet, in order to preserve the dignity of their conjugal bond with the Seal of Messengers.
The exegetes add that the reason behind this Divine Revelation was the secret desire of a companion of the Prophet to marry a certain wife of the Prophet, if he passes away, since that particular lady in whom he was interested, happened to be the sister of the wife of his bosom friend.
Glory to God for thwarting the designs of the ill-wishers by promoting these ladies to the status of Mothers of Believers!
Yet, despite God's commandment for use of this honourific title, the fact is that only one of the nine women the middle-aged Prophet had taken as wives in the last ten years of his life in Medina, out of social necessity (to break the customs of the Days of Ignorance), could become the physical mother of the Prophet's offspring. She was Maria the Egyptian who gave birth to Ibrahim, who, however died in infancy.
Perhaps, for non-Muslims, unfamiliar with details about the Prophet's life, the questions might arise: Did he ever marry in youth, and if so, with whom, and was there any issue from this union?
It is here that the significance of the 11th of Ramadhan comes to the fore. It is the day on which Prophet Muhammad (SAWA) became a widower at the age of 51 years with the departure from the mortal world of the First Lady of Islam, who for 26 long years was his one and only wife, and the only one who guaranteed the continuation of his progeny.
Today is that sad day in history on which the weeping Prophet laid the Mother of all True Believers, Khadija bint Khuwailed, in grave in the gorge outside Mecca where his uncle Abu Taleb had taken the persecuted neo-Muslim community under his protection during those three tortuous years of the socio-economic siege imposed by the Arab pagans.
It is the day, when his only surviving child, daughter Fatema Zahra (SA) became an orphan. It is thus the day of bereavement for all Saadaat (plural of Seyyed) or the descendants of Fatema (SA) and Imam Ali ibn Abu Taleb (AS), who have multiplied and spread today all over the world.
The Prophet was a picture of grief at the passing away of the mother of his progeny who had spent all her proverbial wealth for the food, clothing and shelter of the persecuted Muslims to the extent that except for a few meagre household items, nothing remained as inheritance for Fatema (SA).
Khadija (SA), a distant cousin of the Prophet from the Bani Asad branch of his ancestor Qussai's second son, had married him when he was 25 year old, while she had remained a spotlessly pure virgin all her forty years, earning the reputation of Tahera or the Pure in the society of Arabia.
Unlike the other marriages of the Prophet later in life, this was the only union that was sealed in the celestial heavens, for this wedlock had a purpose behind, that is, to give humanity an Infallible line of divinely-guided leaders, the last of whom is the awaited Saviour of mankind, Imam Mahdi (may God hasten his reappearance to cleanse the world of all vestiges of corruption and oppression by establishing the global government of peace, prosperity and justice).
The Prophet in this hour of grief was soothed by his loving uncle and guardian since childhood, Abu Taleb, who a quarter century earlier had solemnized the nuptials of this made-for-each-other-pair, and who like Khadija and the other members of the Hashemite-Asad clan was a monotheist untainted by the worship of idols.
No wonder, the Almighty chose the son of Abu Taleb to marry the daughter of Khadija, so that these two pure persons would be the progenitors of the Prophet's progeny, the Ahl al-Bait, whose unsullied purity God Himself vouches in ayah 33 of Surah Roum.
Thus, Islam and all true Muslims will forever remain indebted to the sacrifices of the Mother of all True Believers (Omm al-Momineen), whose memory the Prophet used to cherish all his life despite taking as wives nine women out of social necessity in the last ten years of his life.
Once, when one of his spouses tried to speak of herself as a better one, the Prophet reprimanded her, saying: "By God, the Almighty did not grant me a better wife than her. She believed in me when the people used to mock at me and she acknowledged me when the people denied me. She shared her wealth and property with me and she bore me children which I was not destined to have through other women." )Sahih Bukhari).
But how did the Muslims treat the children of the Prophet and Khadija? They showed ingratitude, and by ignoring even the divine commandment of love for the Ahl al-Bayt, they deprived them of not just their political rule of the Islamic state, but seized from Hazrat Fatema (SA), her patrimony of Fadak.
Source: www.alhassanain.com

Khadija (S.A.), the Mother of All True Believers

Whenever mention is made of Muslim ibn Aqeel (a), one is immediately reminded of loyalty, courage and sacrifice. Integrity, valour and steadfastness still shine upon the pages of time with pride at the achievements of this great personality. Indeed, he stands as an eternal symbol of fortitude, faith and virtue for millions across the world.

Meanwhile, when mention is made of Kufan society one thinks of treachery, deceit and cowardice. Worldly covetousness, wavering belief and compromise in the face of oppression are seen as hallmarks of a community which through word and deed betrayed their Imam, and ultimately their own souls.

From this simple preface, one can begin to appreciate the true extent of the alienation and solitude experienced by Muslim in his final hours. It was not merely physical solitude as he wandered through the alleys of Kufa in search of an aid or a helper, but rather, his alienation was a restatement of the fundamental divergence in two contradictory understandings of life and living
that existed within the Ummah.

Due to their separation from the values of the Islamic message, Kufan society — by way of their treatment of Muslim ibn Aqeel — gave testament to the famous prophecy of the Holy Prophet (s):

“Islam will again be a stranger among men, as it was in the beginning, but blessed is the state of the stranger.”

—————

After sending thousands of letters to Imam Husain (a), the heads of tribes and noble men of Kufa — each of whom represented thousands — sent a message urging the Imam to make haste in coming to Kufa. One of their final communications read:

“Come to us and make haste in it as people are waiting for you and they do not want anyone else. So please hurry up. Hurry up!”

A critical decision had to be made. For decades, the Imam had intimately followed the affairs of Kufan society. At first during the caliphate of Imam Ali (a) who set the headquarters of the Islamic state in Kufa, and later during the brief rule of his elder brother Imam Hasan (a). In both instances, the ending was tragic as the Kufans turned on their backs, and made empty words of their pledges of allegiance.

On the other hand, tensions were high even in the safety of the holy sanctuary in Makkah. Times had changed. Yazid had responded with a firm hand to news of the Imam’s safe departure from Medina to Makkah by instating a repressive, brutal governor. On his way to Makkah, the Imam encountered Abdallah bin Muti’ who pleaded with the Imam:

“be wary of proceeding to Kufa for it is an unlucky city where your father was killed and your brother abandoned and struck by a blow that almost killed him”

The Kufans however had declared their rejection of Yazid’s claim to the caliphate. Some one hundred thousand individuals had signed letters urging the Imam to come to Kufah to lead the community on the path of the Messenger of Allah (s) from which they had diverted. As noted by Shaheed Mutahhari, the Imam had no choice but to accede to the calls of the Kufans due to:

“his sense of responsibility [that] made it incumbent on him to respond to their call … [for] had he chosen to ignore the plea of the Kufans, we would have stood today criticising him for “not doing so””

—————

With the weight of history bearing down on the mission of the Imam to reform the community of his grandfather (s), the Imam had to resort to a capable individual for the sensitive task of surveying the affairs of Kufa. An individual who could command the respect of the masses was the need of the moment. Further, the task required an individual with clarity of vision; one who could penetrate the mere surface in order to uncover where the loyalties of the Kufans truly stood — simply, one who was able to accurately study and evaluate the political situation in Kufa. But perhaps even more importantly, the task required an individual with the character and strength to remain firm in the face of adversity; one who would continue to act with principle and integrity should the expected treachery of the Kufans come to pass.

This was the foremost concern of the Imam. For at stake here was nothing less than the very objective behind the Imam’s uprising against Yazid. A representative to Kufa who lost his bearings in the heat of the moment was tantamount to failure of the entire mission.

For this critical task, the Imam turned to his trusted cousin Muslim ibn Aqeel. Along with instructions for the people of Kufa, the Imam reminded his cousin of piety, God-consciousness and the need to adopt the path of caution and discreetness before bidding him farewell.

Muslim ibn Aqeel surged forward towards Kufa with full knowledge of the importance of the task that stood before him in this mission to reform the Ummah of Muhammad (s); to awaken it from its drunken state by returning it once again to the standard of truth and justice. Destiny followed his every step towards Kufa where one of the most luminous chapters of loyalty and sacrifice was to be written by a man driven by duty towards the Almighty.

—————

Upon his arrival in Kufa after an arduous journey, Muslim took residence at the home of Mukhtar whose wife was the daughter of the governor of Kufa. A calculated move that provides further testament of the detailed awareness that the Imam’s camp had of the socio-political circumstances of the time.

From that point onwards, Muslim began to receive the Kufans who had previously sent messenger after messenger to the Imam with, in effect, one message: ‘Come to us O our Imam, the Kufans have no leader except you. We wholly pledge our allegiance to stand by your side and turn away from the rule of tyrants and oppressors’.

Thousands streamed to Muslim during his stay in Kufa to renew their pledges of allegiance with tear-filled eyes as the message of the Imam was read out to them. Kufa had become full of incident, and with every passing day the pace of developments was leading towards a climax.

At this point, the elites of Kufa who had benefitted immensely from the reign and injustice of the Umayyads became anxious of the widespread following enjoyed by Muslim. In a last gasp attempt to keep firm the pegs of a system of exploitation that had allowed them to multiply their wealth and power at the expense of the masses, the home-grown Yazids of Kufa sent out a letter to their caliph in Damascus underlining the weakness of the presiding governor in the face of an existential threat, and urged him to immediately send in his place a man who would rule with an iron fist.

On the order of Yazid, Ubaydullah ibn Ziyad — a man renowned for his ruthlessness and blood-shedding — was dispatched to Kufa with immediate effect from the nearby Iraqi city of Basra. The orders were clear: ‘get a grip of the situation in Kufa with whatever force it takes, and send me the head of Muslim ibn Aqeel’.

—————

This was the moment of trial, in earnest, for the Kufans who had pledged allegiance to the Imam. Would they hold firm to their oaths, and refuse to submit to the sword at the expense of their consciences? Or would they pay the ultimate compromise, and succumb to a life of humiliation under rulers who silenced the spirit of Islam with their swords and lashes?

As we all now know, the Kufans failed miserably in their test. By forsaking the emissary of the Imam, they forever branded their souls with haunting shame and regret. However, it is important to pay close attention to the conduct of Muslim ibn Aqeel when all those around him turned on their heels. For this was the crucial litmus test of success and failure in his mission.

It is important to scrutinize the conduct of Kufan society on the one hand, and to identify the causes that led to their historic crime; from worldly covetousness and treachery to their shaky commitment to truth and justice. Yet on the other, it is equally necessary to monitor the conduct of Muslim ibn Aqeel in his moment of trial. Indeed, for those who aspire to join the ranks of the Final Proof, Imam Al-Mahdi (atf), one must learn from the mannerisms of Muslim ibn Aqeel and the sources of strength that he turned to for succour when he was surrounded by social conditions that betrayed the message of Islam.

—————

During Muslim ibn Aqeel’s stay in Kufa, an interesting episode occurred at the home of his close associate Hani ibn Urwah. Having received Yazid’s orders to head to Kufa with haste, Ubaydullah ibn Ziyad left Basra with a small entourage which included Shareek ibn A’war; a man with strong inclinations towards the Imam who acted as a secret channel of information to disclose the Umayyad’s vile plots.

Whilst in Kufa, Shareek had become bed-stricken with illness at Hani’s home where Muslim ibn Aqeel was also residing. In one of those strange moments of fate, the Umayyad governor Ubaydullah decided to visit Shareek. Upon receiving knowledge of the governor’s intent to visit him, Shareek urged Muslim to seize the opportunity, and thus pave the way for the Imam’s arrival in Kufa:

“Tonight the wicked man will be coming to meet me, and when he sits down you may come from behind and kill him. Then you may go to the palace and take the reins into your hands while no one will stop you from doing so.”

It was at this moment that Muslim displayed his integrity and principle. Through his actions, the trusted representative of the Imam established the true basis for the uprising against Yazid. Had he been a follower of blind worldly pragmatism, Muslim could easily have found pretext to lunge at the oppressor; after all did any doubt the ruthlessness of Ibn Ziyad?!

However, what would have been the net result had he adopted that course of action? The Imam never sought to win the hearts of the Ummah through the use of force and bloodshed, but he rather rose to awaken them to the reality of their sorry state. Martial valour and military victory were not a solution to the deep problems afflicting the Ummah. By slaying Ubaydullah, nothing would have changed amongst the masses except for their slogans.

Muslim emphatically replied to Shareek that he could not proceed with his suggestion for he had heard the saying of the Holy Prophet (s): ‘The faith [Islam] has handcuffed assassination, a believer does not assassinate’.

Through his actions, Muslim emphasised that the uprising of the Imam was neither for power nor out of worldly longing. The lofty motive of the Imam was one that reverberated in the hearts of his followers such that Muslim ibn Aqeel would, in that determinative instance, choose to let free Ubaydullah rather than unsheathe his sword and thereby compromise the objective of the Imam’s mission.

“I have taken this stand not out of arrogance or pride, neither out of mischief or injustice. I have risen to seek reform in the community of my grandfather. I would like to bid good, forbid evil, and follow the tradition of my grandfather and my father Ali bin Abi Talib.”– Imam Husain (a)

In the world of today marked by greed and blind pursuit of self-interest, the integrity of Muslim ibn Aqeel represents a clarion call to all of humanity to hold firm to principle and virtue. There is no price that can be paid in return for righteousness and truth.

Likewise, for those modern-day agitators who label the religion of Islam with vile names, and to those who commit crimes in the name of Islam — through the use of a ‘ends justify means’ mentality or otherwise — the conduct of Muslim in Kufa raises itself as a supreme paradigm of the mujahid in the Islamic tradition.

—————

The shroud of night falls over Kufa where Muslim now wanders through its alleys in silence and solitude. His leading supporters in Kufa are either dead or in the dungeons of Ibn Ziyad. In fright of Ibn Ziyad’s henchmen, those who previously swore their oaths of allegiance have dispersed and forsaken the emissary of the Imam. In this strange town, there is none to hear Muslim’s deepest pains; the dream of establishing the just state of Ali (a) has been destroyed by the treachery of Kufan society.

Uttering the name of Ali in praise is now a crime, supporting his son is a crime, offering sanctuary to his lonely representative is also a crime …

These are the debased laws of the land; all in the name of Islam! Exhausted by troubles, heartbroken by the deceit of so-called followers and apprehensive of the safety of his Imam. This is the condition of Muslim ibn Aqeel.

A virtuous woman by the name of Taw’ah offered Muslim her home the very moment she heard this lonely, broken figure was the emissary of the grandson of the Holy Prophet (s). Grateful for the sanctuary, and perhaps even more for witnessing the strong love for the AhlulBayt (a) in the heart of this brave lady, Muslim took shelter in her home — for what proved to be the last night of his life.

Muslim ibn Aqeel spent his final night engrossed in worship. In his whispered prayers, Muslim placed his affairs solely in the Supporter of those who have no support; the Refuge of those who have no refuge; the Friend of those who have no friend.

As was the lofty trait of this noble household, the axis of existence revolved around obedience to the Almighty and seeking His closeness. None other than Him was the source of support and strength, no matter what distresses and calamities befell them.

“Peace be on you, O the pious, obedient servant of Allah, His Messenger, Ameerul Mu’mineen, Hasan and Husain, blessings and greetings of Allah be on them.”

—————

As we commemorate the tragedy of Karbala, we extend our condolences to the Master of our Time (atf) on the martyrdom of Muslim ibn Aqeel.

We also make a firm commitment to work on ourselves, our religiosity, our characters, our etiquettes; on our families and those around us, in order to build the complete believer. A believer who is true to his cause; who will remain in action; who does not hand over Muslim ibn Aqeel to Ibn Ziyad, nor does he leave Imam Husain for Ibn Sa’ad.

It is a frequent saying amongst many Muslims when they remember the martyrs of Karbala to repeat: “If only we were with you, for surely we would have been victorious.” Today we are presented with a similar challenge. We have an Imam in occultation waiting for us to reach out towards him. He is patiently waiting for that time to come where a small group of individuals will truly be of his followers; who will remain by his side in the face of the harshest storms and trials.

Just as it was once the opportunity of Kufan society to make a choice, it is now our moment of decision.

References:

Kitab Maqtal al-Husayn by Abu Mikhnaf

Nafasul Mahmoom by Sheikh Abbas Qummi

The Life of Imam Hussain (a) by Baqir Sharif al-Qarashi

The Truth about Al-Hussain’s Revolt by Shaheed Murtadha Mutahhari

Karbala and Ashura by Ali Hussain Jalali
Source: www.alhassanain.com

Muslim ibn Aqeel: Principle, Loyalty and Sacrifice

Khadija, The Loyal Wife of Prophet

The title of Masuma was given to this noble lady by her brother, Imam Ali Al-Ridha (AS). It is worth noting that this title was awarded to her after her death and she was not referred to by this name during her life-time. This also nullifies the erroneous view that she died after her brother, Imam al-Ridha (A), on hearing the news of his death.A question arises as to why she was given this title of “Masuma”? Was she infallible in the same sense as the 14 Ma’sumeen? Several scholars believe that some of the noble personalities from the household of the Holy Prophet (SAW),
such as Lady Zainab (A), Hazrat Abbas (A) and Lady Fatima Masuma (AS), due to their proximity to the Ma’sumeen have acquired a high state of purity.Infallibility has two meanings: infallible from error and infallible from sin. When speaking of the infallibility of the Ma’sumeen (A), both these meanings apply, but when speaking about special and noble people as those mentioned above, the latter meaning of infallible from sin is meant.
The title, Karima Ahl al-Bayt, means “Noble one of the family of the Prophet (SAW).” This title was given to her by either Imam al-Baqir (A) or Imam Sadiq (A) in a dream seen by Ayatollah Sayyid Mahmud Mar’ashi Najafi, the author of Mashjirat al-Alawiyin.
This noble man was very interested in finding the exact location of the burial place of Lady Fatima Zahra (A), and for this purpose he spend 40 days supplicating, so that he could be privileged with this information.On the 40th night, after the completion of his prayers, he went to sleep and in his dream he saw himself present at the grave of either Imam al-Baqir (A) or Imam Sadiq (A) in Jannat al-Baqi in Madina. Imam (A) said to him:“I advise you to go to the Karimat (Noble one) of the Ahl al-Bayt.”
He thought that by Karimat Ahl al-Bayt, Imam (A) was referring to Lady Fatima Zahra (A), and so he answered, “Yes, I have been supplicating for this very purpose, so that I may know the exact place of the holy grave of this noble personality, enabling me to perform her pilgrimage.” The Imam (A) said, “I meant the holy grave of Lady Fatima Masuma (AS) in Qum.” Then the Imam (A) added, “It is Allah’s desire that the location of the holy grave of Lady Fatima Zahra (A) be hidden from everyone.”
Therefore, the Imam (A) has placed the grave of Lady Fatima Masuma (AS) in place of the grave of Lady Fatima Zahra (A), and so all the honour and grandeur that would have been accorded to the grave of Lady Fatima Zahra (AS) should be given to the grave of Lady Fatima Masuma (A). On waking from his dream, the late Mar’ashi made an intention to travel to Qum with his family, in order to perform the pilgrimage of Lady Fatima Masuma (A) and he carried out this intention without delay.
The late Grand Ayatollah Sayyid Shahab al-Din Mar’ashi Najafi, the son of the late Mar’ashi mentioned in the dream above, migrated to Iran in the year 1342 AH. He often cited that one of the reasons for his emigration to Iran was the dream of his father. The late Grand Ayatollah entered the seminary in Qum in the year 1343 AH and here, he lived in the proximity of Lady Fatima Masuma (AS) until his death in 1411 AH. For over sixty years, he was the first person to perform the pilgrimage of this noble lady.
He would wait outside her shrine for the doors to be opened. In 200 AH, Ma’moon (the 7th Abbasid Caliph), demanded Imam Ali Al-Ridha’s (A) presence in Khurasan. The departure of Lady Fatima’s brother increased sorrow in her heart for it was not long ago that she was separated from her father, the 7th Imam (A). After a difficult year of separation from her beloved brother, Lady Fatima Masuma (A) decided to go to Khurasan. She began the journey from Madina in the year 201 AH, accompanied by a caravan made up of some members of her household and friends of the Imam (A).
According to one narration, the Imam (A) wrote a letter to his sister, which he sent to her with one his servants, instructing him to hasten to Madina without stopping anywhere on the way.
After receiving the letter from her brother, Lady Fatima Masuma (A), immediately prepared herself for the journey to Khurasan via Saweh.
According to another tradition, the Imam (A) wrote a letter to all his family members, inviting them to come to Khurasan. It is narrated that after the arrival of this letter, a group consisting of the sons and other family members of the Imam (A), and other Shi’a, numbering over 12000 people made their way to Khurasan.
We find in narration that two separate caravans headed towards Khurasan. One of these groups was the one that Lady Fatima Masuma (A) was in. It was comprised of 23 people, under the leadership of Harun ibn Musa ibn Ja’far.
The other group travelling to Khurasan consisted of about 12,000 people under the leadership of Ahmad ibn Musa ibn Ja’far. These caravans reached a town called Saweh on their way. Here they were attacked by enemies of the family of the Holy Prophet (SAW). Many were martyred, including Harun, and many others were wounded or taken as prisoners. A few managed to flee. A woman from the enemies put poison in the food of Lady Fatima Masuma (A) and she became ill.
When Lady Fatima Masuma (A) became ill at Saweh, she enquired from her companions, how far Qum was. She was told 10 farsakh (approx. 60km). She asked to be taken to Qum, which at the time was a centre of the Shi’a. Saweh, on the other hand was hostile towards the family of the Holy Prophet (SAW.)
It is believed that Lady Fatima Masuma (A) died on the 10th or the 12th of Rabi al-Thani and that she spent the last 16 or 17 days of her life in Qum.
Source: www.alhassanain.com

Demise Anniversary of Hadhrat Ma'suma

Imam Ali (A.S.) and the First Two Caliphs

By: Rasul Ja'fariyan

If it is true to assume that at Messenger's time, Muhajirun were of two different political fronts and some were trying to win the caliphate, then one must accept that the relations between Imam and Shiykhs were rather strained.

Reports say nothing to prove their disputes, but nor does any reminiscence show their friendship. On 'Ayisha's own confession, her being at enmity with Imam went back to Prophet's time and this can be considered as bearing witness to the differences between the families of 'Ali and Abu Bakr.

It has been said that when Fatima passed away, all Messenger's wives attended the Hashimites mourning ceremony except for 'Ayisha who feigning illness, didn't participate and even was told to be expressing joy of that.[89][918]

Anyway, Immediately after Abu Bakr's caliphacy and Imam's insistence on proving his rightfulness, unfriendly relations between them were developed. Attacking Imam's house, Fatima's being in sulk as well as not permitting Shiykhs to attend Imam's funeral,[90][919] all aggravated the differences, following that, Imam secluded and went on with his own life.

The administration expected Imam, in addition to taking the oath of allegiance, to refrain from assertion of rightfulness and embark on consolidating their authoritative realm while having swords in hand but

He refused to do so. Naturally, adopting such a position Imam was to be humiliated by the administration in front of people. This policy could result in Imam's further solitude.

Cursing Quraysh, Imam said,”Oh God, I seek your help against the Quraysh and those supporting them.” فإنهم قطعو رحمي وصغروا عظيم منـزلتي وأجمعوا على منازعتي أمراً هو لي “They have cut asunder my kinship,lowered my high position and joined together to contest the right to which I was entitled.”[91][920]

Continues he, “I looked around but found no one to shield and help me except the members of my family. I refrained from fighting them to death, so I overlooked with grieved eyes”[92][921]

This remark refers to Caliphs' policy of humiliating Imam. In sermon of Shiqshiqiyya, referring to the consultation Imam states, “When he ('Umar) was due to die, he selected a group of candidates and included me among them. Oh, good Heavens! What had I to do with this consultation? I wonder why they never equaled me to the first of them but to these people while I was as competent as him.”[93][922]

It was intolerable for Imam to be among Talha, Zubayr and 'Uthman who held him in contempt. Strange to say, 'Umar blamed all 6 men chosen by him for some wrongdoings. What Imam was blamed for, in this regard, was extremely unfounded and humiliating. He was blamed for being kind of a joker, فيه دعابة[94][923]. Later, based on this very remark of 'Umar, Mu'awiya[95][924] and 'Amr Ibn 'As told about Imam, فيه تلعابة [96][925] “He is a humorous man.”

Seroiusly rejecting this accusation laid against him by 'Amr Ibn 'As, Imam in fact rejected 'Umar's remark. [97][926] The life of Imam who was secluded in Medina caused him to remain unknown. The time went by fast, and the Imam, by himself, in Medina, particularly among the old companions of Prophet (S) seemed as acquaintance. Yet, no one knew Imam in Iraq and Damascus. Just a few Yemeni tribes seeing him since his few-month-long trip to Yemen were acquaintance to him.

Jundab Ibn 'Abd Allah said, “Once after swearing (on oath of) allegiance to 'Uthman I went to Iraq, therein I quoted 'Ali's virtues for the people. The best answer I heard from the people was, “Discard these remarks. Think of something of your benefit.”

I answered, “These issues are beneficial for both of us.” Yet, after my statement, he was to stand up and leave.[98][927]

According to Ibn Abi l-Hadid, Muhammad Ibn Sulayman's interpretation was that one of the factors leading to discard in 'Uthman's era was the constitution of council. For, each member of the council had serious aspiration for caliphate. Typically, Talha was among those who looked forward to caliphate.

Besides, Zubayr not only helped him but also regarded himself as deserving of governing. Their hope for the caliphate was more than that of Imam 'Ali (a). Inasmuch as the two Shiykhs discredited him and held him in low esteem.

Hence, he was forgotten. Most of those knowing his virtues had been died at the time of the Prophet (S), and a new generation was found that deemed him the same as other Muslims. What merely left among his honors was that he is the cousin of the Prophet (S), his daughter's husband and his grandchildren's father. The remainder of facts was forgotten. Quraysh also felt such a hatred for him that was never felt for anyone. To the same extent, Quraysh loved Talha and Zubayr, since there was no reason for abhorring them.[99][928]

Ibn Abi l-Hadid himself, having pointed out that the people in Siffin were waiting to regard 'Ammar's presence in a front as the rightfulness of that front, said, “How surprising the peoples are! Since they accept 'Ammar as the criterion of truth and error; however, they don't regard the very 'Ali (a) as a criterion about whom the Prophet (S) has cited the hadith of sainthood and also said, لا يحبك إلا مؤمن ولا يبغضك إلا منافق “Only the believer loves thee, and only the hypocrite loathes thee.”

This is because all Quraysh tried to, from the very beginning, cover his virtues, remove public memory from him, ruin his features and eliminate his high status in the hearts of people.[100][929] Ibn Abi l-Hadid nicely analyzes the reasons behind the Quraysh's grudge against Imam 'Ali (a).[101][930]

Once Imam was asked:“Do you think if the Messenger (S) had a mature son, Arabs would hand the governorship over to him?”

Imam responded: “If he had done something different from what I did, he would have been killed.”

Arabs hated what Muhammad (S) did and felt envious of what God had granted him… they from that time attempted to disentitle Ahl al-Bayt after his departure. Quraysh found his name a means of domination and ladder of promotion and if other wise, they never worshipped God even one day after him and would become apostate.

A while after, conquests, come one after another, no hunger and poverty remained after starvation and destitution. This led to popularity of Islam and they kept religion in their many a heart because, however, truth brought this about. Afterwards, these conquests were attributed to strategy and thought of emirs. Among them, some were magnified and some others were forgotten,

فكنا ممن خمل ذكره وخبت ناره وانقطع صوته وصيته، حتى أكل الدهر علينا وشرب، ومضت السنون والاحقاب بما فيها، ومات كثير ممن يعرف ونشأ كثير ممن لا يعرف

“

We were from someone whose memory was last whose luminosity was cut and whose outcry was stopped as if time swallowed us. Years passed this way, many known figures were dead and those unknown came into stage.

Under these conditions, what curled the son's son do? You know that the Messenger (S) never kept me close to himself for his kinship, with me but he did it in time of Jihad ad and advice.[102][931] It was just for the same reason of Imam being forgotten in Muslim community he, in his caliphate time, tried to use every chase to introduce himself and speak about his efforts for Islam in the Messenger's time.[103][932]

Imam held cold relationship with Abu Bakr with no seemingly left memory. In his contact with 'Umar, Imam's memories are many available, that mainly relied upon his judiciary assistance to 'Umar as well as response to some consultations discussed earlier. 'Umar refused to blatantly slander Imam and probably Imam did so.

But 'Uthman was different and never did he bear Imam's ideas and once he told Imam:“You are not better than Marwan Ibn Hakam to me?”[104][933]

'Abbas asked 'Uthman to stand by Imam.

'Uthman said:“What I first fell you is that if 'Ali wants, no one stands dearer to me than him.[105][934] Of course, Imam was unwilling to overlook deviations for his friendship with him. For this, Imam's relationship with 'Uthman was partly closer and partly harsher.”[106][935]

Once an Ansari woman had a quarrel with one of the Hashimites women and when she was acquitted, she was told by 'Uthman, “This is your cousin, 'Ali's decision!”[107][936]

Opposition to government was difficult for Imam. He attempted, in early years, to resort to seclusion to avoid faring the government. Sa'd Ibn 'Ubada was a good experiment. He failed to pay allegiance and immediately in time of caliph I or II, he was told to have been killed by Jinns. Previously mention was made from some sources that his murder had been politically planned.[108][937]

According to Ibn Abi l-Hadid, Abu Ja’far Naqib (Yahya Ibn Abi Zayd) was asked:“I am amazed how 'Ali survived this long after the Messenger's demise, from all Quraysh's vengeance.”

Abu Ja’far said:“Had he not belittled and isolated himself, he might have been killed.”

He let himself off memories and became engaged in worshipping, Qur'an reading and prayer, leaving his first state of mind and sword as if he were like a sinner who had repented, probing the earth and living on the mountains like a monk. He survived because he obeyed rulers of the time; other wise he would have been killed”.

He then refers to Khalid's action to kill Imam.[109][938] Mu'min al-Taq also believe that Imam made no political effort in this time because he feared being murdered by jinns (like Sa'd).[110][939]

Of course, this did not mean that Imam never tried to use chances to take back his rights. From the very outset, he refused to swear allegiance for a few months.[111][940] Further, from early times, he joined his family to homes of Ansar to revert back his rights. He insisted so much that he was blamed for having a greedy eye on caliphate.

Imam quoting someone said:“O son of Abu Talib! You raise a greed on this!

He said:“No, by God, you are greedier than I am. You are for from the Messenger (S) and I'm closer to him. I asked for the right I possessed, but you refrain me from having it”.[112][941]

Imam made reasoning of this kind a lot,يا معشر قريش! إنا أهل البيت أحق بهذا الامر منكم، أما كان فينا من يقرء القرآن ويعرف السنّة ويدين بدين الحق؟ “O Quraysh people! We, Ahl al-Bayt deserve more than you in caliphate! Are there no people among us who read Qur'an and follow Sunna and true religion.”[113][942]

On Imam's evaluating successorship of three caliphs, it is to be said that he was in no time free to offer his appraisal of Shiykhs. Unlike 'Uthman, what he believed, he found a chance to retell it. It was why his troops in Kufa were included of those, except a few, had approved of Shiykhs and he could not talk freely about them. Once he found a chance to talk some part of his sufferings but he was stopped talking. Upon 'Abbas's insistence, he kept on talking, تلك شقشقة هدرت “No, Ibn 'Abbas! What you heard was flame of grief that rose.”[114][943]

Imam with all caution was never prepared to adopt conditions of 'Abd al-Rahman Ibn 'Awf for caliphate during council of caliphate. Ibn'Awf conditioned that if Imam were willing to act upon conduct of Shiykhs, he would place him caliph.

Imam said:“I would act according to my Ijtihad”.

Imam openly rejected conduct of Shiykhs and believed that it was in the most part against conduct of the Messenger (S) and based on improper Ijtihad. Imam says he has obeyed Abu Bakr in affairs he obeyed God.[115][944] Imam's words and his approach here show that he never admired past manners.

In later times, Mu'awiya wrote to Imam that he felt envious of early caliphs and rebelled against them!

Imam wrote back, “you think I am against them an dwant to take revenge. If so, why are you worried to be inquired? You are not blamed… and you said you found me like a camel harnessed to swear allegiance. By God, you wanted to scold, praise and scandalize but you're scandalized yourself. What belittles a Muslim who is oppressed and assured of his religion. His certainty is strong and his hesitation is aside? … And I never apologize for caviling 'Uthman because of innovations.[116][945]

Despite Imam's explicit criticism, particularly his attitude in council, one cannot refer to Imam's familial relationships with 'Umar, or 'Uthman for his belief in their proper rule. Even his praise of some caliphs compared to others cannot be a reason for his basic approval of them.

When he learned that he could not face the party and a campaign waged is not beneficial to Islam, he chose to compromise. Imam justified his allegiance to Abu Bakr and his approval according to Muhajir and Ansar as to a necessity and preservation of unity among Muslims.[117][946]

Imam referred to Aaron's speech in front of Moses(a) for justifying his silence, Aaron said,

إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ

.

“I feared lest thou shouldst say: Thou hast caused division among the Children of Israel.”[118][947]

Imam said of Saqifa, بل عرفت أنّ حقي هو المأخوذ وقد تركته لهم، تجاوز الله عنهم “When I learned I am withdrawn with my rights, I left to them, may God punish them.”[119][948]

In the past, Sunnis never accepted that Ahl al-Bayt found themselves more qualified for caliphate than others, that is early caliphs. Yet, now somewhat broad-minded factions of Sunnis admit that 'Ali (a) simply pledged allegiance just for unison with Abu Bakr while knowing himself rightful for caliphate.[120][949]

Anyway, Imam's isolated life in that society indicates that both Imam and caliphs knew they can not treat others in such a way that it might mean confirmation of their view, particularly about caliphate. Meanwhile, frequenting to the mosque and even establishing familial links like 'Umar's marriage to Umm Kulthum had been usual.

This marriage was insisted by 'Umar and Imam agreed in spite of his early opposition. Not to mention, Imam married Abu Bakr's wife, that is Asma', daughter of 'Umays to himself after Abu Bakr died and brought up Muhammad, Abu Bakr's son in his house.

Notes:

[918] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah,, vol. IX, p. 198

[121][919] See, al-Mustadrak, vol. III, p. 162; Tabaqat al-Kubra, vol. VIII, p. p. 29-30; al-Tanbih al-Ashraf, p. 250; Wafa’ al-wafa’, p. p. 995-996,1000

[122][920] Nahj al-Balaghah, Sermon 172; al-Gharat, vol. I, p. 309

[123][921] Nahj al-Balaghah, Sermon 217; some parts have been added to this sermon of Nahj al-Balaghah; See,al-Jamal, p. 123;Ibid footnote of, al-Imamah wa’l-Siyasah, vol. I, p. 155; al-Gharat, p. 204

[124][922] Nahj al-Balaghah, Sermon 3

[125][923] Tarikh Mukhtasar al-duwal, p. 103

[126][924] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. I, p. 25

[127][925] al-Imta‘ wa l-mu’anisa, vol. III, p. 183

[128][926] Nahj al-Balaghah, Sermon 84; Ansab al-Ashraf, vol. II, p. 127,145,151; Nahj As-Sa‘ada, vol. II, p. 88

[129][927] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. IX, p. 58

[130][928] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. IX, p. 28

[131][929] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. VIII, p. 18

[132][930] Ibid vol. XIII, p. 299-300

[133][931] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XX, p. 298-299

[134][932] For example, Nahj As-Sa‘ada, vol. II, pp 222,314

[135][933] Muruj al-dhahab, vol. II, p. 342

[136][934] Ansab al-Ashraf, vol. V, p. 14

[137][935] Tarikh al-Madinat al-Munawwara, vol. III, pp 1045-1046

[138][936] Tarikh al-Madinat al-Munawwara vol. III, p. 967; Muntakhab Kanz al-‘Ummal, vol. II, p. 204

[139][937] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XVII, p. 62

[140][938] Ibid vol. XIII, p. 301-302

[141][939] Ibid vol. XVII, p. 62

[142][940] Ansab al-Ashraf, vol. 1, p. 585; al-Kamil fi l-Tarikh, vol. 2, p. 325

[143][941] Nahj al-Balaghah, sermon 172, al-Gharat, vol. I, p. 307

[144][942] Al-Gharat, vol. 1, p. 307

[145][943] Nahj al-Balaghah, sermon 3, Nathr ad-Durr, vol. I, p. 274

[146][944] al-Gharat, vol. I, p. 307

[147][945] Nahj al-Balaghah, letter 28; Waq‘at Siffin, pp 86-91 Here, Mu‘awiya’s letter to Imam and Imam’s reply are fully mentioned

[148][946] Ansab al-Ashraf, vol. II, p. 281; al-Gharat, pp 110-111

[149][947] Taha, verse 94; al-Muqni‘, p. 109

[150][948] Waq‘at Siffin, p. 91

[151][949] Tafsir al-Manar, vol. VIII, p. 224

Source: alhassanain.com

Imam Ali (A.S.) and Caliphs

Islamic History

By: S.N. Mohammadi
Sayedah Zaynab Al-Hauraa (peace be upon her) …. She was the granddaughter of Prophet Muhammad and Khadija, the daughter of Fatima az-Zahraa and Ali, the sister of the Youths of Paradise, Hassan and Hussein, and the beloved aunt of Imam Ali Zayn al Abideen (peace be upon them). A narration says that Zaynab’s characteristics represented each of her family member: in her seriousness and calmness she was Khadija; in her modesty and pureness her mother Fatimah; in her meaningfulness, her father Imam Ali; in her restraint and capacity to endure, her brother Imam Hassan; and in courage and lion-heart, her brother Imam Hussein (peace be upon them).
Prophet Muhammad said to Fatima (peace be upon them),
“My dear child, this child of mine, Zaynab, would be confronted with a thousand and one calamities and face serious hardships in Karbala.” A poetic tribute is paid to her on the occasion of her birth anniversary Sha'ban 1:
In you a world is born,
Messenger of resistance is born.
A diver in the flood of blood is born,
After Karbala, a new Karbala is born.
In the ocean of blood a navigator is born.
Decked are the lanes, streets, squares of Damascus,
Under the curious gaze you will have to pass.
The ignorant eye, the strayed mind will learn
From you to turn from hell to heaven.
As you will pass from the streets
Guidance to the masses greets.
The forgotten Prophet will be recalled
The truth in your words will be appalled.
Zahra; you will recall to the people,
Ali; you will remind to the people,
The discarded Message of God in a purple
You put, in the court of Yazid and present to people.
How pleasing and pleasant its appearance!
And how amazing your endurance and patience!
Every down up and every up turns down
As you will move from town to town
You are a queen, blood of the martyrs your crown,
With you moves the Message and at you it is grown.
Where you be there the winds of truth are blown.
You are Karbala’s mirror, in it the Qur’an is shown.
Your Mother behind the burning door, you witnessed;
Hasan, your brother, vomited liver, you witnessed,
Husain, your brother, in Karbala, you witnessed.
From childhood you acquainted with gloom,
Amidst the gloom your years attained bloom.
Bruited the message of blood far and wide
Brume (1) of blood vapoured, you were the guide.
You divaricated (2) the tyranny in its heart,
As the blood of martyrs to the sight you brought.
The populous Damascus sunk in the brine (3) of tears
The streets there in your words to Ali and Zahra still hears.
The Prophet you represented with pride and power,
The tyrant saddled with shame and fear.
The arid desert of unbelief distant with alarm
You turned it into vivid Islam full of charm.
The balm of breeze filled calm into the air,
You stood and stand high taking our care.
By your hands the drum of God beaten
By your permission will opened the door of heaven.
You neither a Prophet nor an Imam
But you to all stand a standard of norm.
You are the pride of Islam and Islam proud of you;
On the day of Judgement destinies depend on you.
In your custody is deposited the martyrs’ blood,
Noah forgets his Ark before its astonishing flood.
In your voice all the prophets will demand
The tyrants where will hide from your command.
The amputated heads from your lap speak;
From beyond centuries echoes the squeak.
Long live your memory, O, Lady!
Of diurnal (4) odour is your lily.
Source: www.alhassanain.com

Zaynab Al-Hauraa (p), granddaughter of Prophet Muhammad (p)

Sayings of Imam Hasan (A.S)

Ahl al-Bayt General

The short lifetime of lady Fatima (A.S.) was not enough for her real rank to be revealed through her words and deeds that were based on the invisible world; this is why she was likened to the Night of Power in its hidden implications and rank. The words that were uttered by her father regarding her disclose some of her sublime rank as it is mentioned in the Guarded Tablet. We must keep in mind that those words were not said because of their family relation; which is consistent with the Quranic fact that the Prophet (S.A.W.) ‘does not speak out of his own fancy’.

The Prophet purposely and on many occasions made clear Fatima’s rank among Muslims. If he intended to go on a trip, the last person he would bid farewell to was Fatima (A.S.) and when he came back she was the first person he would contact. Furthermore, he used to call her ‘her father’s mother'. We all know that the mother symbolizes sympathy and affection in man’s life. No wonder then that she became the haven in which the Prophet (S.A.W.) felt relieved and that is why she became ‘his soul that is in his heart’.

Aysha, the Prophet’s wife, described Fatima’s relation with her father by saying, “No one ever resembled the Prophet in what he used to say and the way he talked like Fatima did! When she used to come to visit him he would greet her, kiss her hands and made her sit by his side”. On another occasion Aysha clearly stated, “The Prophet (S.A.W.) used to rise and go to her when she came to visit him”. Clearly, this expression differs from merely rising in honour of her in that the Prophet actually used to stand up and walk towards her in honour of and yearning for her; something he did not do with anyone of his contemporaries.

The Prophet’s saying about Fatima, “Allah’s anger follows he anger and His pleasure follows her pleasure” should not be overlooked. This saying- unrestricted to a specific time and situation-indicates that everything Fatima (A.S.) used to say and do throughout her life stages was consistent with Allah’s will. This is why her actions served as a line that differentiated between rectitude and error, and this is the meaning of infallibility.

The most wonderful word said by her descendants regarding her is the everlasting saying by Imam al-Hasan al-Askari (A.S.) describing her as ‘A Proof upon the creation’. How wonderful an expression this is! No wonder he said that if we realize that a proof is what we present before Allah. It is clear that her sayings are regarded as juristic evidence by all the followers of sharia including the infallible imams themselves. This is why the imams ascribed some of their knowledge to her through what she dictated to Imam Ali (A.S.) after her father’s demise.

Among the practical lessons to learn from her lifestyle is her great emphasis on chastity for women in its strictest form. She became happy when the Prophet (S.A.W.) assigned housekeeping to her because it saved her the trouble of being in contact with men. She also became happy when Asma’ Bint Omays depicted to her the coffin that was to be put together for her in a way that would conceal her body despite the fact that her funeral was to take place in the middle of the night with only a small group of Imam Ali’s companions attending!

Hadrat Fatimah Zahra (A.S.): "A Proof upon the Creation"

The short lifetime of lady Fatima (A.S.) was not enough for her real rank to be revealed through her words and deeds that were based on the invisible world; this is why she was likened to the Night of Power in its hidden implications and rank. The words that were uttered by her father regarding her disclose some of her sublime rank as it is mentioned in the Guarded Tablet. We must keep in mind that those words were not said because of their family relation; which is consistent with the Quranic fact that the Prophet (S.A.W.) ‘does not speak out of his own fancy’.

The Prophet purposely and on many occasions made clear Fatima’s rank among Muslims. If he intended to go on a trip, the last person he would bid farewell to was Fatima (A.S.) and when he came back she was the first person he would contact. Furthermore, he used to call her ‘her father’s mother'. We all know that the mother symbolizes sympathy and affection in man’s life. No wonder then that she became the haven in which the Prophet (S.A.W.) felt relieved and that is why she became ‘his soul that is in his heart’.

Aysha, the Prophet’s wife, described Fatima’s relation with her father by saying, “No one ever resembled the Prophet in what he used to say and the way he talked like Fatima did! When she used to come to visit him he would greet her, kiss her hands and made her sit by his side”. On another occasion Aysha clearly stated, “The Prophet (S.A.W.) used to rise and go to her when she came to visit him”. Clearly, this expression differs from merely rising in honour of her in that the Prophet actually used to stand up and walk towards her in honour of and yearning for her; something he did not do with anyone of his contemporaries.

The Prophet’s saying about Fatima, “Allah’s anger follows he anger and His pleasure follows her pleasure” should not be overlooked. This saying- unrestricted to a specific time and situation-indicates that everything Fatima (A.S.) used to say and do throughout her life stages was consistent with Allah’s will. This is why her actions served as a line that differentiated between rectitude and error, and this is the meaning of infallibility.

The most wonderful word said by her descendants regarding her is the everlasting saying by Imam al-Hasan al-Askari (A.S.) describing her as ‘A Proof upon the creation’. How wonderful an expression this is! No wonder he said that if we realize that a proof is what we present before Allah. It is clear that her sayings are regarded as juristic evidence by all the followers of sharia including the infallible imams themselves. This is why the imams ascribed some of their knowledge to her through what she dictated to Imam Ali (A.S.) after her father’s demise.

Among the practical lessons to learn from her lifestyle is her great emphasis on chastity for women in its strictest form. She became happy when the Prophet (S.A.W.) assigned housekeeping to her because it saved her the trouble of being in contact with men. She also became happy when Asma’ Bint Omays depicted to her the coffin that was to be put together for her in a way that would conceal her body despite the fact that her funeral was to take place in the middle of the night with only a small group of Imam Ali’s companions attending!

Source: alhassanain.com

Hadrat Fatimah Zahra (A.S.): "A Proof upon the Creation"

The Sahifa of al-Rida (A.S)

Hadrat Fatimah Zahra (S.A) Pleads Her Case

Author : Imam Reza Network

Due to their ignorance, some people allege that lamentation for Imam Hussain (A) is an innovation (bidat) and is 'haram'. Some of them knowingly support the propaganda of those who harbour selfish motives against Azadari (mourning) although reason demands that one must not accept gullibly all that one hears. Rather, one should study the traditions deeply. Also the narrations and traditions must be critically evaluated in the light of the established criteria and if found authentic, only then be accepted.

However, it is regrettable, that as in the past, so also in the present, blind faiths and superstitions have divided and disunited the Muslim community. This has caused untold degradation and insults.

The Muslim community is not lagging behind other developed communities as far as manpower and material wealth are concerned. But today all the wealth and the resources are being squandered upon the enemies of Islam. We are happy to have obtained only the worldly comforts. Hence we feel that when all the means of entertainment are permissible, then the religion must also be correct.

Those who indulge in camel and horse racing and hunting of hawks and eagles, are the same people who create enmity among the sects of Islam. They consider it to be another sort of duel where Muslims fight each other.

The best methods of creating strife is to propagate the prohibited of Holy Prophet Muhammad (S) to be permissible and vice versa. It is the most effective form of attack. Thus, we see that the verdicts of Kufr, Shirk, bidat and haraam have become common. For, unscrupulous Muftis (those who issue verdicts or fatwas) are as easily bought over today as they were in the past.

We have grievance against those Islamic scholars who were silent spectators and did not protest when the beloved of the Holy Prophet (S) was defamed and insulted. The Divine commands and orders of the Holy Prophet (S) were ridiculed. Yet, the Muslim intelligentsia continued to propagate their baseless views and was busy earning fame.

On one hand, they recited the Holy Quran with impeccable intonation and repeated the prophetic sayings during the Friday Prayers and on the other hand, when they heard the holy personalities being insulted by the wealth-starved orators they remained dumb; as they had always been in the past.

Fully aware of the merits and lofty positions of the leader of the martyrs of Karbala and the beloved of the Holy Prophet (S), they did not speak up against the impudent defamers. Rather, they involved themselves in supporting them. This audacity assumed such proportions that renegades like Mirza Hairat Dehlavi dared to refuse the awesome tragedy of Karbala altogether.

Nasibis (enemies of Ahle Bait (A)) like Mehmood Ahmad Abbasi uttered such vulgar things about Imam Hussain (A) that Muslims and even non-muslims trembled at his shamelessness. The stone-blind and those brought up in the darkness of disbelief and polytheism boasted their shamelessness in the past and even today continue to maintain do so unabashedly.

The incident of Karbala is highly prophesied reality. The Prophet of Allah (S) who was the Seal of the Prophets and the Chief of all the Messengers, had informed the people of the afflictions that were to befall Imam Hussain (A). For the skeptics, let us turn the pages of the books of traditions and examine the narrations with a mind free of all bias. Let us study the trustworthy narrators who have reported these traditions. Then only shall we shall be able to clear the satanic doubts and realise the greatness and lofty position.

The martyrdom of Imam Hussain (A) has not only been prophesied by the Holy Prophet (S) but also by Ameerul Momineen Ali (A) when he had reached Nainawa (Karbala) during the campaign of Siffeen. He explained this in detail to his companions. This narration shall be quoted after we mention the traditions of Holy Prophet (S).

Lamentation on the Occasion of the Birth of Imam Hussain (A)

Hafiz Ahmad bin Hussain Baihaqi, says that Abul Qasim Hasan bin Mohammad Mufassir reported from Abu Baqar Mohammed Bin Abdullah bin Ahmed bin Aamir Tai in Basra from his father from Ali Bin Musa from his father Musa bin Jafar from his father Mohammed bin Ali from his father Ali bin Hussain from Asma binte Umais.

Asma says:

"I assisted your grandmother [Fatema (A)] during the birth of Hasan and Hussain (A). When Hasan (A) was born (she gave details and then continued) ... When Hussain (A) was born, the Holy Prophet (S) came to me and said, 'O Asma! Bring my son [Hussain (A)].' I wrapped Hussain (A) in a white cloth and took him to the Holy Prophet (S) and placed him in his blessed hands.

The Prophet (S) recited the Azan in his right ear and Aqamat in his left ear. Then he kept him on his lap and began to weep profusely. I enquired, 'May my parents be sacrificed for you. Why are you weeping?' The Holy Prophet (S) said, 'I am weeping upon this son of mine.' I asked, 'He is just born?' The Prophet (S) replied, 'A group of oppressors will kill this son of mine. Allah will not allow them my intercession.' Then he (S) continued, 'O Asma! do not tell this to Fatema (s.a.) because she has just delivered (the baby).' "

This tradition has also been recorded in the book 'Maqtal al Hussain' by Hafiz Abul Moeed Khwarazmi (Khalifa Zamakshari) Vol. 1, p. 87-88. He has quoted his teacher Hafiz Baihaqi (extracted from Al-Ghadeer of Allama Amini). Allama Amini says: "This was the first majlis in Islam that was performed in the consecrated house of the Holy Prophet (S) to lament the chief of the martyrs. Has it ever happened, that except for the son of Fatema Zehra (A), a mourning ceremony is held upon the birth of a child?"

Lamentation of the Nurse

Hafiz Nishapuri in his book 'Mustadrak al Sahihain' Vol 3, p.76, writes : Narrates Abu Abdillah Mohammed Bin Ali Johri from Abul Ahwas Mohammad bin al Heesham Qazi in Baghdad from Mohammed bin Masab, from Auzaaee, from Abu Ammar Saddad from the daughter of Harith, Ummul Fazi, that she approached the Holy Prophet (S) and said:

"O Messenger of Allah, I had a terrible dream last night." Holy Prophet (S) asked, "What did you see ?" "A terrifying dream !" "What did you dream ?" "A part of your body has been separated and put into my lap." The Holy Prophet (S) said, "You have had an auspicious dream. Soon, Fatema (S) will give birth to a child and it shall be in your hands.

Needless to add, the same occurred. A child was born to Fatema Zehra (S) and I was the nurse assisting in the delivery. One day, the Holy Prophet (S) came and for a moment he turned towards me. I saw that tears were flowing from his eyes. I enquired, "O Prophet of Allah! May my parents be sacrificed for you, what is the matter?" He said, "Jibrael (A) came to me and informed me that my Ummat will slay this son of mine." I asked Jibrael (A), "This son?" Jibrael (A) replied "Yes." He then brought a handful of red soil and said that it was from his (Hussain's) grave.

Hakim comments, regarding this hadith,
"Although Muslim and Bukhari have not included this tradition in their collections, it is correct as per their standard." On page 79 of this book Hakim says, narrates Abul Abbas Mohammed bin Yaqub from Mohammed bin Ishaq from Mohammed bin Ismail from Abi Samina from Mohammed bin Masab from Awzaee from Abu Ammar from Ummul Fazi that when Imam Hussain (A) was in the lap of the Holy Prophet (S), he (S) said, "Jibrael (A) has informed me that my Ummat will slay Hussain (A)." Then Hakim comments, "Ibn Abi Samina has reported this tradition briefly whereas it is considerably longer."

Baihaqi in his book, "Dalail un Nabuwwah" mentions this narration in the section that deals with the conditions of Imam Hussain (A) (vide Al Ghadeer).

In the House of Umme Salma

The great Hafiz, Abul Qasim Tabarani, in his book 'Al Mojamul Kabir while describing the life of the younger grandson of the Holy Prophet (S), Hussain (A) says: Reports Abdullah bin Ziyad Asadi from Amr Bin Sabit from Amash from Abu Wael Shaqeeq bin Salma from Umme Salma (r.a.):

Hasan and Hussain (A) were in my house, playing with the Holy Prophet (S). Just then Jibrael (A) descended and pointing towards Hussain (A) said, "O Mohammed, after you, your Ummat will slay this son of yours. " Umme Salma says, "The Holy Prophet (S) embraced Hussain (A) and began to weep. Jibraeel (A) said, "This handful of soil is a trust with you." He (S) smelt the soil and said, "This soil smells of sadness, calamity and tragedy."

Umme Salma further adds, "The Holy Prophet (S) then told me : "O Umme Salma! When the soil turns into blood, you will know that my son has been martyred."

The narrator says, "Umme Salma poured the soil in a bottle and she used to look at it everyday and say, "O soil! The day you turn into blood shall be a great day (of sadness)!"

Hafiz Abul Qasim Ibn Asaakir Damishqi writes in 'Tarikh-e-Sham': "Abu Ali Haddaad and other narrators report that Abu Bakr Bin Zaida says "Suleman Bin Ahmed (i.e. Tabarani) has narrated the same from Abdulla Bin Ahmed Bin Hanbal only with the difference that the Holy Prophet (S) exclaims, "O sadness and calamity l" (vide Al Ghadeer)

In the House of Aisha

Reports Hafiz Ibne al Barqi from Saeed Ibn Abi Maryam from Yahya Ibn Ayyub from Ghaziya from Muhammad bin Ibrahim Abr Salma bin Abdur Rehman:

Aisha the wife of Holy Prophet (S) had a meeting room. The Holy Prophet (S) used to come there whenever he wanted to meet Jibrael (A). One day, he (S) went there and told Aisha, "No one should know of this!" Per chance there was a staircase leading to that room. All of a sudden Hussain (A) entered and before Aisha could stop him, he went up the stairs.

Just then Jibrael (A) came to Holy Prophet (S), "Who is this?" asked Jibrael (A). The Holy Prophet (S) replied, "This is my son". Then he (S) seated Hussain (A) in his lap. Jibrael (A) told him, "Your Ummat will slay him". "My Ummat?" asked the Holy Prophet (S). "Yes, and if you wish I can inform you of the land where he would be killed." Then Jibrael (A) indicated to the area of Taff in Iraq, picked up a handful of crimson dust and showed it to the Holy Prophet (S).

Sayed Mehmood Madani has recorded this incident in his book 'As Sirat us Sawiyy. He says that Ibne Saad has related this tradition in the same words, with the addition in the end that Jibrael (A) says, "This is the soil of his grave." All the chains of the narrators of this report are authentic. And all the narrators are the narrators of Sihah-e-Sitta (the six most authentic books of Ahle Sunnat), reliable and trustworthy.

Let us look at the other chains of the narrators of this tradition. Describing the events of the life of Imam Hussain (A), Tabarani in his book 'Mojamul Kabir' says, "Ahmad bin Rashdeen Misri relates from Amr bin Khalid-e-Harrani from Ibne Lehma from Abul Aswad from Urwa bin Zubair that he said that, Aisha told him:

At the time of the descent of revelation, Hussain (A) climbed upon the shoulders of the Holy Prophet (S) and began to play upon his back. The Holy Prophet (S) remained bent. Jibrael (A) told the Holy Prophet (S) "O Mohammed! Do you love him?" The Prophet (S) replied "Why should not I love him? He is my son!" Jibrael (A) said, "After you, your Ummat will kill him".

Then Jibrael (A) stretched out his hand and brought a handful of white soil and said, "O Mohammed! Your son will be killed on this land. The name of this place is Taff". When Jibraee'l (A) departed, the Holy Prophet (S) held the handful of soil and wept. He (S) said "O Ayesha! Jibrael (A) has informed me that my son, Hussain (A) will be slain in the land of Taff. After me, my ummat will be afflicted with trials and tribulations."

Then he (S) was still weeping when he came out to his companions. The companions included Ali, Abu Bakr, Umar, Huzaifa, Ammar and Abu Zar. They enquired, "O Messenger of Allah! Why do you weep?" The Holy Prophet (S) replied, "Jibrael (A) informed me that after me my son Hussain (A) will be killed in the land of Taff. And he brought me this handful of dust and told me, 'The grave of Hussain (A) will be on this soil'."

Abul Hasan Maawardi records ditto on page 83 in the 12th chapter of his book, 'Elaamun Nabuwwah.

In the House of Ali ibn Abu Talib (A)

Sharif Nisba Abul Hussain Obaidali Aqiqi in his book "Akhbarul Madina" narrates from Ameerul Momineen Ali (A) that he said: The Holy Prophet (S) came to visit us. We had 'Khazira' cooked for meal. Umme Aiman also brought a bowl of milk and a dish and we dined with the Prophet (S). Then I poured water over the hands of the Holy Prophet (S). The Prophet (S) wiped his mouth and his beard with the hand. Then he sat facing the Qibla and began to pray. While praying, he threw himself on the ground thrice. We were afraid to ask him (the reason for his action).

Just then Hussain (A) jumped upon his back and the Holy Prophet (S) started weeping. Hussain (A) asked, "May my parents be sacrificed for you, why are you weeping, grandfather. What I see today, it s like I have never seen before." The Holy Prophet (S) replied, "My dear! I was very happy to see you today as I have always felt before. But my friend Jibrael (A) came and informed me that you shall be killed and the place of your slaying will be scattered. This news grieved me much. I have prayed to Allah the Almighty for your well-being." (As Siratus Saw iyy,Akhbarul Madina, Maqtal Khwarizmi, Vol. 2)

Among the Companions

Hafiz Abul Qasim Tabarani in 'Mojamul Kabir' reports from Hasan bin Abbas Razi from Salim bin Mansoor bin Ammar from his father. The second chain of narrators: Ahmad bin Hayyan Raqi narrates from Umroon bin Basar bin Baka Mujasha bin Amr. Both of them (fathers of Mujasha and Salim) from Abdulla bin Lahih from Abul Qabeel from Abdulla bin Umroo bin Aas from Muaz bin Jabal:

Once the Holy Prophet (S) met us in such a condition that his face was pale. He (S) said, "I am Mohammed. I have been given this world as well as the hereafter. Till the time I am amongst you, obey and follow me. And when I depart from this world, hold firmly to the divine book.

You must consider the permitted of this book as permissible and the prohibited of this book as prohibited that you may die in peace and contentment. The divine decree has already passed that after me, you shall face the darkness of corruptions." Whenever a messenger left this world, another one succeeded him till the time the Prophethood moved towards and changed into autocracy.

Allah's mercy is upon the one who understands Prophethood in the correct way and fulfils his obligations with truthfulness and safety. O Muaz beware and count!."

Muaz says that when the Holy Prophet (S) began counting and when he reached five, he exclaimed, "Yazid ! May Allah not grant any increase in Yazid." Saying this tears began to flow from his eyes.

"I have been informed of the martyrdom of Imam Hussain (A) and the soil of his grave is also brought for me. I have also been told as to who is the killer. I swear by Allah in Whose hands is my life, the people among whom Hussain (A) shall be killed - or those who do not refrain from killing him -Allah will create dissension and discord in their hearts. And their sins will assume authority over them and they will be absolutely divided and disunited."

"What a pity ! Such calamities are to befall the progeny of Mohammed (S) at the hands of this vulgar and power hungry and tyrant caliph. My son and his household would be butchered mercilessly.'

In the House of the Holy Prophet (A)

Hafiz Mohibbuddin Tabari in his book 'Zakhaerul Uqba' records on p. 148, that Ahmad and Ibn Zahak heard from Ali (A) thus: I was present in the service of the Holy Prophet (S). He (S) was weeping." I asked, "O Prophet of Allah, has someone angered you? Why are there tears in your eyes?" The Holy Prophet (S) replied, "Jibrael (A) had come to me. He had left before you came.

He informed me that Hussain will be martyred on the banks of Euphrates. "Jibrael (A) told me, 'Do you wish to smell that soil? ' I said, 'Yes'. Jibrael (A) extended his hand and gave me a handful of the soil. I was not able to control myself and tears inevitably flowed from the eyes."

Dear readers, the lamentation of Hussain (A) is nothing new. It is that lamentation that was even before the martyrdom of Imam (A). As you have just seen from the authentic reports of reliable writers and well-known books. Whatever the Holy Prophet (S) said or did is known as Sunnat-e-Rasool.

If before the martyrdom the Holy Prophet (s.a.) wept, not alone but among the companions and at the house of the mothers of believers (his wives), then after the martyrdom, it is the actual Sunnat to weep as much as possible. Throw away the verdicts into the bins. And let us follow the practice (Sunnat) of Holy Prophet (S) and attain an honourable position in his eyes.

Source: alhassanain.com

Prophecies of the Holy Prophet (S.A.W.)Regarding the Martyrdom of Imam Hussain (A.S.)

<div style="text-align: left;" align="center">Author : Al Balagh Foundation</div>
Imam Hasan [a] faced all the attempts of Mu’awiyah to corner him, before the start of the war, with a lofty, sublime spirit; the spirit which knew nothing but the truth and would never lower his head before the forces of falsehood. The prevailing conditions at the time, however, kept him at bay, something which has rarely taken place throughout history. The army led by Imam Hasan [a] became the prey of disorder. Spies, agents and the bearers of disrupting news found their way into it. Imam Hasan [a] was on the brink of being forced to surrender to his enemy! The Ummah, which he was planning a bright and successful future for and leading its march into history, diverted its course to the advantage of his foe! That was the result of the rumours and luring promises.

All through our studies on the life of Imam Hasan [a], whether during the

lifetime of his father or during his own reign, we witnessed his strength of

character, his steely determination, and swift action to sort out problems and

reach sound, logical solutions. This was something which was matchless. We

witnessed all this and lived it, in the light of historical documents which

cannot be d oubted. We witnessed it in his stirring of the zeal of the people of

Kufa to defend Islam in the battle of al-Jamal.

&nbsp;

We saw him urging the people to fight against Mu’awiyah in the battle of Siffin.

We saw him addressing the camp of his father after the arbitration. When he

assumed the office of Imamate, we saw him, as he had been during his father’s

reign, possessed of determination, resolution, cleverness and skill. He took

urgent measures to solidify the foundation of his state. He persisted in

challenging the Umayyad falsehoods and putting down the seditions of Syria to

stabilize the Islamic state.

&nbsp;

He faced all the attempts of Mu’awiyah to corner him, before the start of the

war, with a lofty, sublime spirit; the spirit which knew nothing but the truth

and would never lower his head before the forces of falsehood. The prevailing

conditions at the time, however, kept him at bay, something which has rarely

taken place throughout history.

&nbsp;

The army led by Imam Hasan [a] became the prey of disorder. Spies, agents and

the bearers of disrupting news found their way into it. Imam Hasan [a] was on

the brink of being forced to surrender to his enemy! The Ummah, which he was

planning a bright and successful future for and leading its march into history,

diverted its course to the advantage of his foe! That was the result of the

rumours and luring promises.

&nbsp;

These factors caused the tip of balance of power to tilt on behalf of the

Umayyad interests.

&nbsp;

Following are the most important of the painful events which were inflicted on

Imam Hasan [a] as a result of his stand in the face of the incursion or the

treacherous Umayyads:

&nbsp;

1. His top leader at the front line, Ubaidullah bin al-Abbas, betrayed him and

joined Mu’awiyah. He induced two-thirds of the force, which was given the

mission of stopping the advancing army, into breaking away with him. The camp of

Imam Hasan [a] was thrown into disorder and confusion at the most critical

juncture of its manoeuvres. Ubaidullah bin al-Abbas was bribed by Mu’awiyah.

&nbsp;

2. The military forces led by Imam Hasan [a] were torn between slogans, desires,

interests and ideologies. [1] There were some who were only seeking spoils of

war! There were those who held grudges against the Umayyad house, but who at the

same time, concealed their hatred of the Imamate of Imam Hasan [a] and his

household…! In the army a great number of people who were sympathisers of the

Umayyad party in Syria, cherished the rewards Mu’awiyah had promised them. To

make matters worse, boredom began to creep into the camp of the Imam,

particularly after the army had fought the three wars of Imam Ali [a], namely:

Jamal, Nahrawan, and Siffin. Their memories were still alive in their minds.

&nbsp;

Next to these people, there was a group who were loyal to Ahlul Bayt [a]. They

were a small number in comparison to the increasing number of the rag-tags, and

the intensity of the hostile schemers.

&nbsp;

3. Mu’awiyah showered large sums of money on the chieftains and the men who held

sway in the Iraqi community, in unparalleled ‘generosity’. They were left

listless and irresolute. They gave up their earlier plans of going hand in hand

with the Imam to fight Mu’awiyah.[2]

&nbsp;

Money was a doubled-edged sword. In addition to its sharp effect in changing the

balance of power to the interest of Mu’awiyah, it left its most surprising

imprints in the hearts of the Iraqis. They flooded Mu’awiyah with their letters

declaring their loyalty and obedience to him. They promised to hand Imam Hasan

[a] over to him as a prisoner when the fire of war blazed and zero-hour came![3]

&nbsp;

Imam Hasan [a] referred to this treachery when he said:

&nbsp;

"By Allah, if I had fought Mu’awiyah, they would have taken hold of my neck and

handed me peacefully over to him. By Allah, making peace with him with nobility,

is more loveable to me than being killed by him as a captive, or set free, which

would be a stain for the tribe of Hashim." [4]

&nbsp;

4. The grandson of the Messenger of Allah [s] saw to it that no drop of blood

should be shed, especially the blood of the faithful.

&nbsp;

Following are some of the statements of the Imam which display his noble

intentions:

&nbsp;

"I feared lest the Muslims should be uprooted from the surface of the earth. I

wanted the faith to have men who call to it."

&nbsp;

"…I only wanted, by my treaty with Mu’awiyah, to spare you death."

&nbsp;

5. The army of his enemy was strong, highly disciplined because of their

compliance with the orders of Mu’awiyah, and the non-existence of subversion

among its ranks. But in Iraq, disunity prevailed. The various contradictory

slogans, views, desires, and interests tore the army of Imam Hasan [a] to shreds

and weakened its ability to fight.

&nbsp;

6. Imam Hasan [a] enjoyed a first-rate spiritual power – as we have seen

elsewhere – as he was purified from uncleanness, which is stated by the Qur’an.

He is one pillar of the blessed family of the Messenger of Allah [s], to which

fact the Holy Prophet [s] himself had testified. He would nor think of deception

and treachery.

&nbsp;

This soul, attached to Allah, the Most High, and inspired by Him and His noble

shar’iah, made Imam Hasan [a], wherever he was, to keep away from entering into

a war in which blood would be unnecessarily shed, and men killed without result.

In addition to that, the factors in Islam’s view, were not in the least

available, as we have witnessed by the character of his unprincipled followers.

&nbsp;

This is quite different from Mu’awiyah who would never care how many men were

killed, and how much blood was shed, as long as he remained the ruler of the

Muslims, to whom the income of taxes were brought. He was the ruler who basked

in mundane luxury and fleeting pleasures in the palace of alKhadara’.

&nbsp;

7. When Imam Hasan saw that Mu’awiyah succeeded in attracting the people towards

him, he wanted to disclose the true colours of Mu’awiyah. It could only be done

if Mu’awiyah monopolized power and took the affairs of the Ummah into his own

hands. The Ummah would see the nature of his rule, and discover the wide gulf

between it and the ideal image of the rule of the Commander of the Faithful,

Imam Ali bin Abi Talib [a].

&nbsp;

Those who obeyed Mu’awiyah would bear the responsibility for that historical

tragedy in which the Ummah lost the leadership of Ahlul Bayt [a] and their

pioneering Imamate; not only during their blessed existence, but also after

their deaths. The negative impact of that continued smashing the Ummah –

generation after generation – till the system of Islam which was expected to

prevail and rule was reduced to a mere historical heritage buried in the books.

&nbsp;

8. Historians report that Imam Hasan [a] was the target of three aborted

assassination attempts. [5] The first attempt occurred when a man shot him with

an arrow, while he was offering his prayer. He did not harm the Imam [a].

&nbsp;

The second attempt on the life of Imam Hasan [a] took place when a man jabbed

him with a dagger while he was in prayer. Again the Imam [a] was unhurt.

&nbsp;

In the third assassination attempt he narrowly escaped death. A mob attacked

him, plundering his tent and taking his prayer-rug from under his feet! During

the attack al-Jarrah bin Sinan al-Asadi stabbed him with a rapier in his thigh

and gravely wounded him. [6] The blade reached the bone.[7]

&nbsp;

After that attempt, the Imam was bed-ridden and remained as a guest at the house

of Sa’d bin Masood al-Thaqafi, his governer in al-Mada’in.

&nbsp;

9. Mu’awiyah made good use of the weapon of propaganda, by causing confusion in

the minds of the Iraqis. His spies and supporters appeared from time to time in

order to spread vicious rumours. The rabble would be influenced by them, and

would behave as they dictated. Here are some examples:

&nbsp;

i. They claimed that Imam Hasan [a] corresponded with Mu’awiyah in order to make

peace.

&nbsp;

ii. They rumoured that Qais bin Sa’d had defected to Mu’awiyah.

&nbsp;

iii. The most effective of their rumours was floated when the Umayyad delegation

had come in search of peace. When the Imam [a] refused to make peace with

Mu’awiyah, the negotiating delegation went out and claimed that Imam Hasan [a]

had finally agreed to end the hostilities and spare the blood of the Muslims!

&nbsp;

The mobs were angered beyond limits and attacked his tent. They condemned the

alleged peace, but at the same time they were too indolent to fight.

&nbsp;

1. The call to peace by Mu’awiyah had already made its way into the camp of Imam

Hasan [a], and was already accepted by them, when the Imam [a] finally agreed to

it. That call had an echo in the defeated souls in the camp of the Imam [a]. The

followers of Mu’awiyah welcomed it first and preached it. It slid into the camp

of the Imam Hasan [a] and the Imam accepted it as a fait accompli.

&nbsp;

2. Imam Hasan [a] found the Ummah, around him or Mu’awiyah, oblivious to its

deviated life and silent; not wanting to support the right and fight the

infidels. Imam Hasan [a] wanted to unmask the callers to sedition, their

promises and covenants, their yearning to seize power through whatever the

means, and their abuse of the Ummah and Islam’s teachings.

&nbsp;

By clarifying all these sides, Imam Hasan [a] paved the ground actually for the

revolution of the Lord of Martyrs, Imam Husayn bin Ali [a].

&nbsp;

These are, our dear readers, the most important justifications and causes which

prompted Imam Hasan [a] to sign the document of treaty with the treacherous

Mu’awiyah.

&nbsp;

Would any other ruler or leader, if faced with what Imam Hasan [a] faced, take

another course of action?

&nbsp;

War, after all, would have been an impossible option. No sane man would have

adopted it. Then how could a great man like Imam Hasan bin Ali [a], do it?

&nbsp;

Some people would be of the opinion that it was better for Imam Hasan [a], if he

had sacrificed all for the sake of his right. If, however, Imam Hasan [a] had

fought, he would have surely been killed, along with all of his family. The

Umayyads would have succeeded in extinguishing the light of Islam for good. No

one could then tell the right from the falsehood. The ummah, would never have

realized, as it did afterwards, how deviated were its rulers, and what bondage

they were led to.

&nbsp;

Imam Hasan’s [a] concern for Islam made him sign the document to play his role,

afterwards, in explaining the Shari’ah, its laws and dimensions to the ummah of

Muhammad [s], during his remaining years, as we will see in this phase of his

life.

&nbsp;

We deem it suitable to cite the most important items of the document signed by

Imam Hasan [a] and Mu’awiyah: [9]

&nbsp;

1. Mu’awiyah bin Abu-Sufyan takes the affairs of the ummah into his hands, on

condition that he abides by the Book of Allah and the Sunnah of His Messenger

[s].

&nbsp;

2. Imam Hasan [a] assumes the leadership of the ummah after the death of

Mu’awiyah. If Imam Hasan [a] was already dead, Imam Husayn [a] takes his place.

&nbsp;

3. People are to enjoy freedom and security, be they Arabs or non-Arabs, Syrians

or Iraqis, and they should not be harassed for their previous positions towards

the Umayyad rule.

&nbsp;

These are the items of importance of the treaty which were accepted by the two

parties. As it is clear for the reader, it is of great benefit to the ummah and

its noble Message. These terms were the most that Imam Hasan [a] could achieve

for the ummah and its mission. If any better could be achieved, he would not

have hesitated to take advantage of them.

&nbsp;

A number of Muslims objected to the treaty. Imam Hasan [a] explained to them why

he had taken this step. He said to Bashir al-Hamadani:

"I am, by no means, humiliating the faithful, but honouring them. By my making

peace, I only wanted to spare you death, when I saw my followers lingering and

refraining from going to war."

&nbsp;

Al-Hamadani was the first one who was too cowardly to fight.

&nbsp;

To Malik bin Dhumrah, who talked to him about the document, he said:

&nbsp;

"I feared, lest the Muslims should be uprooted from the surface of earth. I

wanted the faith to have men who call to it."

&nbsp;

He said to Abu-Sa’eed:

&nbsp;

"Abu-Sa’eed! The reason why I made peace with Mu’awiyah is the same one which

made the Messenger of Allah [s] make peace with the tribe of Banu Dhumrah and

Banu-Ashja’, and the people of Mecca when he returned from al-Hudaibiyyah."[9]

&nbsp;

Imam Muhammad al-Baqir [a] refers to the significance of the treaty, and its

positive effects for the benefit of Islam and Muslims, in these words:

&nbsp;

"By Allah, what Hasan bin Ali [a] did was better for this Ummah than what the

sun had shone on." [10]

&nbsp;

Notes:

&nbsp;

1. Shaikh al-Mufid, Al-Irshad (The Guidance), p.208, and al-Fusool al-Muhimmah,

p.146

&nbsp;

2. Muhammad Jawad Fadhlullah, Sulh al-Imam Hasan, p.76.

&nbsp;

3 Al-Irshad, Life of Imam Hasan [a], p.209, and the following pages.

&nbsp;

4. Tawfeeq Abu Alam, Ahlul Bayt, p.335.

&nbsp;

5. Hayat al-Imam Hasan [a], 3rd ed., vol, 2. pp.103-105.

&nbsp;

6. Bin Abi al-Hadeed, in his commentaries on Nahj al-Balaghah, says that it is "ma’wal"

(pickaxe) and not "maghwal" (rapier), see vol.16. p. 41.

&nbsp;

7. Al-Irshad, Life of Imam Hasan [a], p.209.

&nbsp;

8. For details see: Al-Fusool al-Muhimmah by Ibn al-Sabbagh, and Ahlul Bayt by

Abu Alam.

&nbsp;

9. Statements of Imam Hasan [a] are quoted from Hayat al-Imam Hasan, vol. 2.

"Protestors at the Peace Treaty", p. 281.

&nbsp;

10. Rawdhat al-Kafi (Orchards of al-Kafi), vol. 8, p. 330.

&nbsp;

&nbsp;

Source: alhassanain.com

Imam Hasan (a): Justifications of the Treaty and its Terms

Hadith Texts

Monotheism

Prophethood

Imamate

Resurrection

Theology General

Theology & Belief

Tafsir

Quranic Teachings

Prophet Muhammad (s)

Imam Hujjat Ibn Hassan a.s

Ahl al-Bayt

Islamic Teachings

General

Society & Culture

Economics

Politics

Education

Social Sciences

Sciences

Home

Books

Articles

Characters

Organizations

multimedia

Title

Topic

Type

Founded Year

Address

Image categories

Video categories

Voice categories

Multimedia

Islamic Sources is a comprehensive website to collect, organize and present the Islamic sources that received from early days of Islam through the messengers and then by the religious leaders, researchers, intellectuals and scholars of the Islamic thought arena.

Islamic Sources