1

Chapter

Biographical Sketch of Allamah Sayyid Zee-

shan Haider Jawadi

Name: Sayyid Zeeshan Haider Jawadi (Alias Allamah Jawadi)

Nom de plume: Kaleem Allahabadi

Father: Maulana Sayyid Muhammad Jawad (t.s.)

Date of Birth: 17 September 1938 A.D. corresponding to 22

Rajab al-Murajjab 1357 A.H.

Place of Birth: Village Karari, District Allahabad, India.

Primary education: Madressa Majdia, Karari, Allahabad.

Religious education: Took admission in Jame Nizamia, Luc-

know in 1949 and passed 9 classes in four years.

Higher religious education: 1955 to 1965 in religious uni-

versity of Najaf Ashraf till the rank of Ijtihad.

Teachers: Most respected Aqa Mohsin Hakeem, Aqa Khoei,

Aqa Abdullah Shirazi, Fifth Martyr Aqa Muhammad Baqir as-

Sadr, Shaheed Mihrab Aqa Madani and others.

Beginning of propagation: In 1961 in capacity of Imam Ju-

mua wa Jamat, Muzaffarpur Bihar.

Stay in Allahabad: From 1965, as prayer leader in Masjid

Qazi, Allahabad and responsibilities of religious propagation in

the whole country.

Institutions managed: Participated in founding Tanzeemul

Makatib and from 1986 was President of Idarah Tanzeem

Khums O Zakaat, Allahabad; Idarah Islam Shinasi, Mumbai and hundreds of other organizations in India and abroad.

Establishment of Religious colleges: Jame Imamiyah An-waarul Uloom, Allahabad, 1988; Jame Imamiyah, Lucknow;

Jamiatus Zahra, Lucknow etc.

Travels: Toured almost all countries where followers of Ahle

Bayt (a.s.) reside.

2

Representation of Wali-e-Faqih: He was Wakil Mutlaq in India from 1416 till the end of his life.

Stay in Abu Dhabi, UAE: Permanently stay from 1980 to

1998, although before also he paid frequent visits.

Written works: More than 300 books and innumerable

articles.

Issues: Three sons and after that four daughters.

Demise: Asr Ashura (10th Mohurrum) 1421 A.H. correspond-

ing to 15 April 2000 A.D., Saturday, Abu Dhabi, UAE.

Burial: 12 Mohurrumul Haraam, 1421 A.H. Daryabad Ce-

metary, Allahabad, India. (Besides the grave of his father.).

3

2

Chapter

Publisher’s Foreword

The main feature of the life of Allamah Sayyid Zeeshan Haid-

er Jawadi was that whenever something was not available, in-

stead of complaining about its absence, he used to bring that

into existence himself. That is the reason for his preparing a

new translation and commentary of Quran; Translation and ex-

position of Nahjul Balagha, Translation and exposition of

Sahifa Kamilah, Translation of Mafatihul Jinan, and other important topics including Ilme Rijaal and Ilme Hadith. He also presented hundreds of books and articles on various religious

subjects and it was fulfillment of this same need that urged

him to write Nuqoosh-e-Ismat, as he felt it was needed since a long time. His friends and associates also continued to remind

him that although there were a number of books on biograph-

ies of Fourteen Masoomeen (a.s.) they only contained events of

their lives and historical life sketches; whereas the real aspect

of their lives was their teachings and training for which Provid-

ence had chosen them and each of whom the Messenger of Al-

lah (s.a.w.s.) had declared by name.

And it is obvious that events of life can only prove beneficial

if advantages and benefits are derived from them so that read-

ers may gain lesson from them and try to mold their lives ac-

cordingly for which they were sent and to adopt which is the

evidence of greatness of man.

The respected Allamah has kept this in view while writing

Nuqoosh-e-Ismat. Thus it is possible that unlike in other books you may not find every minor incident (one reason for this was

to limit the bulk of book) but it is necessary to point out the

consequences of all incidents; on the contrary, on some

4

occasions it is regretted that if we had only acted on the practice of the Holy Imams (a.s.) we would not have suffered such

losses.

The Late Allamah, during his lifetime only had initiated the

project of providing religious material in the English language

and with this in view had arranged for translation into English,

his own books including the chapters of this book. This humble

servant continued this practice after the passing away of the

Allamah and published a number of books for which he is per-

sonally indebted to the most respected Muhammad Ali Abde Ali

Sahab that he bore the responsibility of translation in the best

way.

I thank the Almighty Allah for having once again given us

this opportunity to present the English version of the whole

book of Nuqoosh-e-Ismat. Although this humble servant has added references wherever needed, the responsibility of molding

it into English was taken up by brother Athar Husain Sahab

and he accomplished this in a very short time. Before also we

have availed of his services for Translation and commentary of

the Holy Quran of Allamah and my own book, Scientific Miracle of Quran. We are thankful to him and also pray that

Almighty Allah may increase his Taufeeqaat and hope that he

would make such contributions in future also. At the same

time, I also thank my friends from Abu Dhabi who are having

such spiritual attachment to the respected Allamah that they

contributed in publication of many his works and we hope they

will continue to co-operate with us in this intellectual activity

in future also. May Allah, the Mighty and the High accept these

contributions from them and also bestow them with Taufeeq in

future too.

In the end, I would like to request the readers that they ob-

tain this book, read it and act on the practice of Holy Imams

(a.s.) as much as possible and in their supplications, in addition

to Allamah they remember us also, so that we may continue to

be blessed with more Taufeeq in the world and get salvation in

the hereafter through the same.

Wa Aakhirud Dawaana Anil Hamdulillaahi Rabbil

Aalameen.

Sayyid Ehsan Haider Jawadi

5

President Allamah Jawadi Trust

Mira Road, Thane (Mumbai), India.

sehjawadi@hotmail.com

Haider Jawadi was that whenever something was not available,

instead of complaining about its absence, he used to bring

that

into existence himself. That is the reason for his preparing a

new translation and commentary of Quran; Translation and

exposition of Nahjul Balagha, Translation and exposition of

Sahifa Kamilah, Translation of Mafatihul Jinan, and other important topics including Ilme Rijaal and Ilme Hadith. He also presented hundreds of books and articles on various

religious subjects and it was fulfillment of this same need

that

urged him to write Nuqoosh-e-Ismat, as he felt it was needed since a long time. His friends and associates also continued

to

remind him that although there were a number of books on

biographies of Fourteen Masoomeen (a.s.) they only

contained

events of their lives and historical life sketches; whereas the

real aspect of their lives was their teachings and training for

which Providence had chosen them and each of whom the

Messenger of Allah (s.a.w.s.) had declared by name.

And it is obvious that events of life can only prove

beneficial if advantages and benefits are derived from them

so

that readers may gain lesson from them and try to mold their

lives accordingly for which they were sent and to adopt

which

is the evidence of greatness of man.

The respected Allamah has kept this in view while writing

Nuqoosh-e-Ismat. Thus it is possible that unlike in other

books

you may not find every minor incident (one reason for this

was

to limit the bulk of book) but it is necessary to point out the

consequences of all incidents; on the contrary, on some

occasions it is regretted that if we had only acted on the

6

3

Chapter

Preface

In the name of Allah, the Beneficent, the Merciful

To have information about the biographical details and life

history of leaders and holy saints is the most important

duty with regard to religious cognition ( Marifat) and a very important factor of character building. That man can never be

said to be honest, who is absolutely ignorant of the life history

of his or her leader or guide. And he can never build a good

character who has no exemplars of good character and ideals

before him. One who travels in darkness cannot reach his des-

tination and one who raises a building on personal whims can-

not be a favorite of Almighty Allah.

Keeping the importance of this point in mind scholars of

Islam have prepared biographies of holy saints in every period

of time and tried to present their special characteristics and

traits. Books have been written under title of history of proph-

ets, biography of Holy Prophet (s.a.w.s.) and life history of Holy

Imams (a.s.). Rather books like incidents of scholars have also

been published. The aim of all of them was not to explain the

past circumstances or to enliven the dead through the power of

words; on the contrary the sole of aim was to particularly show

their distinctive qualities and to build a new character in the

light of this. That is why in life history, only those incidents are emphasized, which were beneficial from that aim, and the other circumstances and incidents are ignored.

Otherwise all the incidents of the life of a twenty year old

person cannot be compiled into even dozens of volumes. How

can complete conditions of lives of hundreds of elders of reli-

gion be compiled in a few books?

7

One hand history was injustice in the sense that the writer made use of his personal taste and along with it he has also

kept in mind the exigencies of his time. As a result of which it

so happened that numerous lives were rendered unworthy of

mention and innumerable incidents were buried in the grave-

yard of history. It was so because these incidents were expos-

ing the defects of many persons. Or they were a burden on the

mood of rulers and kings on whose motivation the historian

had written his book and whose excess of wealth was serving

as the ink of the pen of the writer.

The tragedy of history and biography writing is very sorrow-

ful and there is a history of oppressions occurring in this re-

gard and this is not the occasion to discuss and debate it; it is a

reality of which all intellectuals are aware and they recognize

it fully and there is no need to discuss it in more detail.

At present the subject, which is having significance is that as

many incidents of past are preserved by past historians as

much as they were used by the later historians, and in this

light as many writings that have come to the fore; all display

the same element that the biographer has selected incidents

according to his special taste and then under influence of par-

ticular views has derived conclusion from same. In this way,

the book of biography has also become needful of a particular

insight and to gain from it also requires a particular

understanding.

By presenting examples of this clear cut reality, I don’t want

to become the culprit of exposing the mistakes of elders and

neither do I aim to insult them. My only aim was to point out to

the fact on the basis of which a difference has appeared in de-

riving conclusions from incidents and one who has divided one

life history into different characters and along with this, I

would like to point out the need of this book; because in spite

of the existence of so many books what was the need of a new

book and what is the special quality, which is not found in oth-

er books?

First of all, such questions are basically childish and foolish;

and through them nothing can be realized except their reli-

gious ignorance. As this question is never raised on any subject

of the world; that when so many cars are present, why have

they made a new car? Or that in spite of the existence of so

8

many machines, why have they invented a new machine? Or in spite of so many useful gadgets, why are they inventing new

gadgets every day? On the contrary there the demand of taste

is only the latest model should be purchased and it should be

seen that what technique has been employed by one who has

invented those items this year and how he has made them com-

patible with contemporary demands. But in religion, people

wish to make use of a treatise on laws of religion for hundreds

of years and a desire to make each book as a sign of eternality

and its general secret is not greatness or importance of the

book; on the contrary in religion it is effect of ignorance and

miserliness that how can we buy one book after another?

When this humble servant stared working on commentary

and translation of Quran, such views were heard that when so

many translations and commentaries were available, what was

the need of a new translation and commentary? It would

have been better to work on some other subject and today the

same voice is echoed at the announcement of Nuqoosh-e-Ismat.

That after brief and detailed books of such and such well

known scholar what is the use of writing on this topic? But

thanks be to Allah that after the publication of translation and

commentary of Quran innumerable intellectuals and thinkers

have expressed their encouragement and even though it

may have been due to courtesy they have said that there was

indeed a need of this commentary and translation in this age

and its most powerful evidence is that within a period of few

months two thousand copies were sold out quickly. (Even

though there were many shortcomings in its paper and quality

and could never have been said to be in an attractive format;

which the owners of the printing press will have to account for

on Judgment Day).

With regard to the present book also, I have the same hopes

that if Allah wills, after its publication, its admirers will appear and they will understand its importance and need. The humble

servant has used the same taste in compiling this book, which

was in use in the commentary of Quran and its gist is that if

the Holy Quran is a book of training from the Lord of the

worlds, we must seek moral points at every step in it and each

of its verses should become a channel of training of views and

opinions. In the same way, if the Prophet of Islam has left the

9

Purified Progeny as a scientific interpretation and practical explanation; aspects of training of human beings should be ap-

parent in their character as well. In my view, the aim of the

Holy Imams (a.s.) was never to show off their personal qualit-

ies and excellence; they used to express their excellence also

with the aim of training the people and they did not ignore this

aspect even in most serious calamities. To present the incid-

ents of their lives only as excellence and perfection and to

leave off their beneficial and practical aspects is not true bio-

graphical writing. On the contrary it is dishonesty from bio-

graphy. For example a prominent speaker narrated the follow-

ing incident from the life of Imam Ali (a.s.) as follows:

A thief whose crime was proved, was arrested and presented

before the Imam. Companions recommended his case and ar-

gued that he was a devotee of Ali, but the Imam had his hand

cut off and when he went to the market and began to recite the

praise of Imam Ali (a.s.), the Imam called him back and joining

the severed fingers to his hand and silently prayed for him and

his hand returned to its original healthy state. The conclusion

that the writer has derived from this incident is that the love of

Ali is something that is beneficial even to thieves and it joins

their severed hands also. So after the Majlis I said to the

speaker with utmost respect that incidents are past and

they cannot be changed; but at least one should be honest in

deriving the proper conclusions. Your facts are true, but the

conclusion that you have derived will only create negative be-

havior in the community If you had only mentioned two other

points that the command of religion is so important that Imam

Ali (a.s.) cut off his hands inspite of the fact that he was his de-

votee and did not give any sort of concession in applying the

law of Shariah. He did not allow love to become channel for

suppressing of Shariah. After that when the time came for the

effect of love, he announced the fact that the second time cure

of the hands is being done on the basis of that true faith, where

even after hands are cut off one recites praises and no sort of

revulsion is shown. A person who begins to criticize Maula at

the least hardship is not at all related to believers and devotees

of Ali (a.s.). They are of the view that even Maula should have

sought their advice before applying the laws of Shariah just as

10

the Maraja Taqlid have to consult

them before issuing any

verdict.

The above example would have made clear the aim of this

writing that its aim is not to collect the incidents of life or to

please believers through their narration. Its aim is to search

for the original foundations of the incidents and to make the

readers aware so that they may correct their behavior in their

light and improve their world and the hereafter.

It is regrettable that a community which has fourteen per-

sonalities who are not only infallible from sins, mistakes and

unintentional errors, they are even safe from Tarke Awla (omitting the most preferable option) and who are spoken of all the

time; if people who do not perform religion duties or those who

commit evil deeds or such speakers appear who consider evil

behavior as a distinctive quality of religion or an ideal of char-

acter. Indeed we belong to Allah and to Him we will

return.

In this book, this humble servant has tried to present the

sketch of each Infallible in a sequence with which life has gone

ahead and after that we have mentioned the confessions of

people of different religions, his or her own perfections and ex-

cellence or valuable statements or teachings should be men-

tioned and in the end are mentioned the persons who have

gained from their teaching and training and who are ideals

for people like us.

In addition to all this, there has been a special subject with

regard to the life of each Infallible. It is discussed separately

and its detailed discussion within the biography has been

avoided so that it may not disturb continuity.

How successful I have been in my effort can be decided by

the intellectuals only; although I can dare to say that this is

new form of biography writing on which a great deal can be

done.

May Allah do that such a brave heart come who is also per-

mitted by the circumstances of the world and that he may dis-

cuss this subject in sufficient detail and make the community

aware of the method of character building and make the com-

munity of the infallibles so high of character that where the fol-

lowing statement is proved: Be an ornament of us and do not

11

be a liability for us, And when love itself is declared with the character and become the sign of the greatness of the beloved.

Our last word is that praise be to Allah, Lord of the worlds

And peace be on those who follow the guidance.

Sayyid Zeeshan Haider Jawadi

Abu Dhabi

23rd Zilqad 1412 A.H.

Day of the Martyrdom of Imam Ali Reza (a.s.)

12

Part 1

The Holy Prophet (s.a.w.s.)

13

4

Chapter

Life Sketch of Holy Prophet (s.a.w.s.)

Birth 17th Rabiul Awwal, Year 1, Amul Feel

Demise 28th Safar 11 A.H.

Past

The Arabian Peninsula is around 1300 to 1600 miles in

length and 600 miles wide, and whose total area is 1230000

square miles; that is more than four times the total area of Ger-

many and France and less than one third of undivided India.

Since the early times, this area is said to be the cradle of sci-

ences and religions and innumerable religions were born in

this area and most of them were also buried in this area.1

The apparent history of this area begins with the period of

Prophet Ibrahim (a.s.) whose brief life history is that Almighty

Allah through His perfect power created him with different vir-

tues and excellence; created him in this area as a standard

bearer of monotheism and posted him in confrontation with a

transgressor tyrant like Namrud. Prophet Ibrahim (a.s.) began

to preach monotheism verbally and practically; and on getting

an opportunity one day destroyed all the idols; as a result of

which he was thrown into the inferno. The Merciful Lord saved

him from the fire unscathed and converted the fire into a

bough through the incantations of ‘cool and safety’.2 Influ-

enced by this incident, Lady Sarah binte Haaraan married with

him and the system of giving proposals on seeing excellence

began in the history of prophethood.

Prophet Ibrahim (a.s.) initially resided at Babel; from there

he moved to Canaan. When there was a famine in Canaan, he

shifted to Egypt. There he went to the court of the Firon of that

age, who was so infatuated by the beauty of Lady Sarah that he

14

tried to extend his hand to her, but each time the hand was paralyzed. He promised Prophet Ibrahim (a.s.) that if his hand

was cured through his prayers, he will not commit such an au-

dacity again. The Khalil prayed to Almighty Allah and his sup-

plication was accepted and the hand was cured. So being influ-

enced by his greatness, he gave his slave girl, Hajra to him.

After that Ibrahim (a.s.) resided in Jeron and passed away at

the place, which is today called as the Khalilur Rahman.

After spending a considerable time of marriage with Lady

Sarah when Ibrahim (a.s.) saw that it was not apparently pos-

sible to have issues from her, he married Lady Hajra after

which Prophet Ismail (a.s.) was born. And when Lady Sarah

was ninety years old, Almighty Allah gave them a son who was

named Ishaq (a.s.).3

After the birth, Lady Hajra would have been target of tension

with Lady Sarah therefore Prophet Ibrahim (a.s.) solved this

problem under divine directions: he relocated Lady Hajra and

Ismail (a.s.) to Mecca near the foundation of Holy Kaaba,

where they had to face very difficult situations, because of lack

of water and vegetation; and Lady Hajra had to perform the

Sayy (run about) for a drought of water as a result of which

Providence caused the Zamzam spring to flow and in this way

the mercy of the Lord was also displayed and greatness of Sayy

was also displayed in the protection of a divine prophet.4

Meanwhile, some people of Jurham tribe passed from there

and noticing the flow of Zamzam spring decided to camp

nearby. In this way began the inhabitation of the area of the

sanctuary.5

When after sometime Prophet Ibrahim (a.s.) came to meet

his family, Ismail (a.s.) was not at home. His wife did not ac-

cord

him

a

warm

welcome

neither

displayed

any

good manners; so Prophet Ibrahim (a.s.) hinted to Ismail (a.s.)

to divorce her. In this way the second marriage of Prophet Is-

mail (a.s.) took place in the Jurham tribe through which Ismail

(a.s.) managed to get peace and comfort in life. But very soon

after that, Providence commanded Ibrahim (a.s.) to sacrifice

Ismail (a.s.) and he presented his son on the way of Allah with

absolute determination. Ismail (a.s.) also entrusted himself

to divine will and in this way Ibrahim (a.s.) became the Friend

15

of Allah ( Khaliullah) and Ismail, the slaughtered one ( Zabeehullah).6

This system of loyalty and sacrifice continued in the genera-

tions of Ismail (a.s.) till His Eminence, Abde Manaf took birth,

whose name was Umar al-Alaa. He had a son, Hashim and His

Eminence, Hashim had a son named Abdul Muttalib and anoth-

er son named, Asad. Lady Fatima binte Asad was born in the

family of Asad and Abdul Muttalib had a number of sons and

daughters; one of the being Abdullah and another, Abu Talib.

Abdul Muttalib had vowed that if Almighty Allah would give

him ten sons, he would sacrifice one of them for the sake of Al-

lah. Thus when it was the time for sacrifice, the lot fell on the

name of His Eminence, Abdullah. Because of the elegance and

perfection of Abdullah, the lot was cast once again and again

his name was drawn; so much so that a ransom was fixed and a

hundred camels were given as ransom to save Abdullah from

being slaughtered; and in this way Abdullah also became a

slaughtered one and the Messenger of Allah (s.a.w.s.) began to

be referred as the son of the slaughtered one.

The name of Abdul Muttalib was in fact Aamir and his Kun-

niyat was Abul Harith; he was also called by the title of

Shaibatul Hamd, because his hair was white and ex-

tremely beautiful. After the passing away of the father, he

stayed with his maternal grandparents and at last Muttalib

brought him to Mecca. When people saw them together, they

thought that Muttalib has purchased a slave so they began to

call him as the slave of Muttalib. In this way the title of Abdul-

lah Muttalib became more famous than Aamir.7

According to the Messenger of Allah (s.a.w.s.) His Eminence,

Abdullah Muttalib possessed five qualities:

1- He was first to prohibit marriage to the wife of father.

2- He was first to fix Khums (one fifth tax) on treasure troves.

3- He started arrangements to provide food and water to

Hajis.

4- He fixed a hundred camels as a bloodwit of a human life.

5- He fixed seven circumambulations of Holy Kaaba.

Because of his sincerity, Providence made them as a part of

religious rituals of Islam and because he had really offered a

son as sacrifice, he was given the title of ‘Second Ibrahim’.8

16

Because of his generosity, Abdul Muttalib became famous as

‘Mutimut Tayr’ (feeder of birds) and his great feat was the ex-

pression of that determination, which was shown to Abrahatul

Ashram when he launched an attack on Holy Kaaba with an

army of elephants and all Meccans fled to mountains.

His Eminence, Abdul Muttalib went to meet Abraha, who

after according an honorable welcome asked about the pur-

pose of his visit. He said: Your men have seized my camels and

I have come to request you to release them. He said: It is really

disgusting! You are concerned about your camels and not

about the house, which my army has come to destroy.

His Eminence, Abdul Muttalib said: I am the owner of those

camels and this house also has an owner, who will save it in fu-

ture. Abraha was unable to understand this hint which is the

usual stance adopted by every conceited and arrogant person.

But the Lord of the worlds guarded the honor of the promise of

Abdul Muttalib and by sending the army of Ababeel routed the

forces of Abraha. This became a perfect example of a small

power confronting a super power and Abraha was not destined

to die a death of honor.

There were sixty thousand soldiers in Abraha’s army which

also had nine or thirteen huge elephants the largest of them

being named Mahmud, which was supposed to raze the Holy

Kaaba, but this plan was foiled by the special will of Provid-

ence.9

It was perfection of Abdul Muttalib’s faith that he did not

refer to the idols in guarding the house; on the contrary he

mentioned an unseen power and clarified that the real masters

are not these idols, it is Almighty Allah and the secret of sin-

cere contentment is not faith in the seen; on the contrary it is

faith in unseen.

1 Farogh Abadiyat, Pg. 33

2 Hayatul Quloob, Pg. 220

3 Maqalat-e-Naeemi and Farogh Abadiyat etc.

4 Hayatul Quloob, Pg. 248; Farogh Abadiyat, Pg. 107

5 Farogh Abadiyat, Pg. 117

6 Hayatul Quloob, Pg. 264; Chaudah Sitare etc.

7 Hayatul Quloob, Pg. 63; Chaudah Sitare, Pg. 37

8 Hayatul Quloob, Pg. 67; Chaudah Sitare, Pg. 48

17

9 Chaudah Sitare, Pg. 39; Hayatul Quloob, Pg. 68; Hadiyan Barhaq,Pg. 50

18

Present

The year in which the army of Abraha was destroyed and the

special defense of the Holy Kaaba occurred, is called as the

year of the elephant and it was in the same year that the birth

of the Messenger of Allah (s.a.w.s.) took place. On the basis of

common Shia traditional reports, it occurred on 17th Rabiul

Awwal and on the basis of common Sunni traditional reports it

was on the 12th Rabiul Awwal. According to Maulana Shibli

it was 9th of Rabiul Awwal, on the basis of research of the fam-

ous astronomer of Egypt. According to general belief in the

Gregorian calendar it corresponds to 29th August 570 A.D and

according to the view of Maulana Shibli it corresponds to

20th April 571 A.D.

The place of his birth was Shebe Abu Talib, which was

donated to Aqeel by Holy Prophet (s.a.w.s.) and he sold it to

Muhammad bin Yusuf Thaqafi after which Harun Rashid pur-

chased it and declared it to be the birth place of the Prophet

according to a view.

During her pregnancy, Lady Amina was given the glad tid-

ings that the child should be named as Ahmad.1 And according

to another view, Abdul Muttalib named him as Muhammad

after consulting the members of his family. But the fact is that

this also took place through divine inspiration, because when

the names of the progeny of the Prophet are revealed by

Providence how it is possible that the name of Holy Prophet

(s.a.w.s.) should be decided on consultations with family

members?

He was not yet born when his respected father passed away

and according to the traditional report of Seeratun Nabi of

Shibli quoted from Tabaqat Ibne Saad, he inherited a slave

girl, Umme Aiman, five camels and some female sheep. In

this way the supposition that prophets do not inherit was inval-

idated at the beginning itself.2

1 Ibne Saad

2 Chaudah Sitare, Pg. 47; Hadiyan Barhaq, Pg. 70

19

Upbringing

According to historians he was nursed by Lady Amina for

three, seven or nine days; after which he was given over to

Halima Sadiya for nursing and he lived with her till he was two

years old. He thus grew in an open atmosphere of the desert

and continued to observe his missionary circumstances. When

he returned from there, his mother passed away within a peri-

od of two years. Now he began to reside permanently with his

grandfather, Abdul Muttalib. He was only eight years old when

Abdul Muttalib also passed away and on the basis of his di-

vinely given foresight had entrusted the task of guardianship of

Prophet to Abu Talib, who continued to fulfill this responsibility

in the best way till the last moments of his life.

He bore his responsibility in such a nice manner that after

his passing away, Holy Prophet (s.a.w.s.) remembered his fa-

vors and praised him in his obituary.1

1 Hadiyan Barhaq, Pg. 71

20

Daily Activities

Since the age of ten years he undertook the function of graz-

ing sheep in order to demonstrate his reformative capability

and in this way continued to clarify to the people that he can

also look after the well being of animal and that he was more

capable than other people in this function. The pasture that he

used was at Qarareet near Ajyad due to which Imam Bukhari in

his book has taken it to mean the plural of Qeerat and a coin

and declared that the Prophet was a professional goatherd

whereas there is no truth in this. It was a profession followed

by others, which began to be attributed to the Messenger of Al-

lah (s.a.w.s.).

At the age of twelve he undertook his first commercial jour-

ney to Syria in the company of his uncle, Abu Talib.

Enroute they encountered Bahira the monk for some mo-

ments who upon noticing a cloud shading the Prophet advised

Abu Talib that he should take this child back home immediately

or pay special attention to his security as he was going to scale

a special rank in future and if the Jews come to know about

him they would not leave him alive. The effect of this brief en-

counter was that Christians made Bahira as the teacher of

the Prophet and alleged that he was the source of ancient tra-

ditional reports of Quran and information contained therein.

It occurred with the conspiracy of those new converts who

had entered the fold of Islam with some particular aims.1

After that he participated in the Battle of Fujaar in the com-

pany of his uncles. This battle was fought to avenge the unjust

shedding of blood in the past and it was because of this justific-

ation that he had agreed to participate in this battle, although

Islam wanted to lay all the past matters at rest in some way or

another.

Like the Battle of Fujaar was the Hilful Fuzool in which a

number of influential persons had taken the oath of helping the

oppressed and Holy Prophet (s.a.w.s.) had participated in it

with the same feeling and honored his oath till the last.2

After that began the construction of the Kaaba and different

tribes undertook the task of building each of the walls.

21

When it was the turn of fixing the Black Stone (Hajar Aswad) a terrible dispute arose among the people and at last it was decided that the decision would be entrusted to the first man who

enters through Baab Bani Shaibah. Within a short while, the

Messenger of Allah (s.a.w.s.) entered through the said gate and

he placed the stone on a sheet of cloth or on his cloak and

asked all the groups to hold each corner of it and bring it to

the level it was supposed to be fixed and when they did so, he

picked it up and fixed it in its proper place. Thus it became

clear that no one other than the Messenger of Allah (s.a.w.s.)

can undertake to fix it at the proper place, whether it may be

persons or tribes.3

In his twenty-fifth year, he undertook his second trade jour-

ney during, in which he carried with him merchandise of

Khadija to be sold on commission and Lady Khadija (s.a.) also

sent her slave, Maisara to accompany him, who upon his re-

turn reported so many perfections of the Prophet and Lady

Khadija (s.a.) also witness such tremendous profits, that there

remained no other option except that of proposing marriage.

Thus she sent a noble lady, Nafisa and conveyed the proposal

and Holy Prophet (s.a.w.s.) accepted it and the date of the nup-

tials was decided.

His Eminence, Abu Talib recited the matrimonial formula on

behalf of the Messenger of Allah (s.a.w.s.) and Waraqa bin Na-

ufal recited it on behalf of Lady Khadija (s.a.). According to

Shaykh Tusi and Sayyid Murtada, Lady Khadija (s.a.) was vir-

gin till that time and had previously rejected the proposals of

all the nobles of Quraish.

His Eminence, Abu Talib recited a historical sermon on the

wedding occasion, which is incomparable from the aspect of

matter and sincerity of act also it has become a part of mar-

riage in Islam.4

Around five years after this incident and 6193 years after the

descent of Adam (a.s.) in 600 A.D. corresponding to year 30 of

Amul Feel, His Eminence, Ali (a.s.) was born in the house His

Eminence, Abu Talib and Allah, the Mighty and Sublime chose

His own house to be his birth place and in this way Abu Talib

was given the first reward for his services. It is remarkable

that the Prophet was born in the house of Abu Talib whereas

his son was born in the house of Allah.

22

Ten years after that when his age was around forty years, the first divine revelation came to him in the form of Surah Iqra

which mentioned reading, learning and pen etc and hinted at

the mood of the law of Islam and in this way conditions became

favorable for declaration of religion of God. This descent of di-

vine revelation in 611 A.D. is called as proclamation of proph-

ethood of Holy Prophet (s.a.w.s.). The exact date of this import-

ant event was 27th of Rajab.5

After proclamation for a period of three years, propagation

continued in a subversive manner and he continued to inform

different individuals with the meaning and conclusions of this

first revelation.

After three years, command was issued to declare his mis-

sion. Holy Prophet (s.a.w.s.) gathered the Quraish at Mount

Safa and declared: If I say that an army is about to launch an

attack from behind the mountain, would you believe me

without seeing it for yourself? When all confessed that so far

they have not heard anything from him except the truth, he

said: I am warning you of divine chastisement, which will befall

as a consequence of this idol worship. A tumult arose in the so-

ciety, but he began the system of presentation of Islam with

faith in the unseen without which religion is of no use.

On the other hand, divine command arrived to invite the fam-

ily members directly; and he summoned all his clan through

Imam Ali (a.s.) and arranged food for all; after which the

people refused to listen to him on the first day. He sent invita-

tions on the second again and after a lot of difficulties presen-

ted his message. He requested them for help and assistance in

exchange of which he promised them successorship and ca-

liphate which was an open declaration of certainty of the suc-

cess of his mission. But except for Imam Ali (a.s.) no one paid

attention to this demand. At last after the completion of argu-

ment, Holy Prophet (s.a.w.s.) declared his successorship, ca-

liphate and Wilayat and the first invitation of Islam became the

bearer of all the three articles of faith: oneness of God was an-

nounced as well as messengership of the Messenger of Allah

(s.a.w.s.) and successorship, caliphate and Wilayat of Ali

(a.s.).6

After this general declaration began the opposition of

Quraish and the first to be martyred in this was Harith Ibne

23

Abi Hala, who is the first martyr of Islam and he was martyred in the fourth of year of declaration of prophethood.

After the martyrdom of Harith, a series of martyrdoms and

tortures began, in which men as well as women, freemen as

well as slaves participated and no one was condoned.

Among the men, Yasir was martyred with extreme cruelty;

Khabab bin Arat was laid on embers, Bilal was made to lie

down on burning sands although he was not killed, this torture

was in no way less than killing. Aflah Abu Fakiha was tied in

ropes and pulled; all the property of Suhaib the Roman was

seized and he was externed from Mecca.

Among the ladies, Yasir’s wife, Sumayyah, Fatima, the sister

of Umar, Zanira Nahdiya and Umme Ubais etc were subjected

to inhuman torture and some put to death.

When Qasim, the son of the Prophet died at the age of two,

enemies of Prophet got an opportunity to ridicule him and they

began to call him as ‘Abtar’ (one whose generations are cut

off); it implied that one whose generations cannot endure, how

his religion and faith will endure? Providence replied to this ri-

dicule by giving him a daughter, Fatima on the 20th Jamadius

Thani of fifth year of declaration of prophethood. Moreover

the enemy was also called as Abtar, which was the first com-

fort of Lady Fatima (s.a.) that Prophet perceived in worst

circumstances.

Conditions were so bad that after a month in the month of

Rajab of the same year, the Messenger of Allah (s.a.w.s.) had

to order Muslims to migrate to Abyssinia and the first group of

migrants consisting of sixteen persons set out of Mecca; Ja’far

Tayyar was not present in this group. After some days, another

group set out under the leadership of His Eminence, Ja’far Tay-

yar. It had 86 men and 18 ladies totaling 104 persons.

Upon the exit of this number of Muslims from the town the

remaining persons became targets of greater oppression and

cruelty. Thus Abu Jahl especially began to harass Holy Prophet

(s.a.w.s.), which once enraged His Eminence, Hamza so much

that he declared his conversion to Islam after which Holy

Prophet (s.a.w.s.) really experienced a kind of peace and Islam

got a great soldier.7

On the other hand, the eloquence of the Holy Quran and

steadfastness of the people of faith demonstrated a new

24

miracle; that the sister of Umar bin Khattab declared her conversion and when he came to know about it, he went to her

place and tried his best to make them re-enter infidelity with

threats and beatings, however the sister refused; and after that

when he heard the recitation of Quran, he also converted to

Islam and apparently Islam became safe from a great peril.

Seeing the progress of Islam despite so many tortures, disbe-

lievers began to adopt a reconciliatory attitude and first they

proposed through Abu Talib to ask the Prophet to give up his

mission, which was conveyed by Abu Talib in the following

words: Son, the sons of your uncles are of the view that you are

harassing them and they are requesting you to give up your

mission. Holy Prophet (s.a.w.s.) replied in the following histor-

ical sentences: If the moon is placed on one of my hands and

the sun in the other, and I am asked to forgo my mission of

Islam, it is not possible to do so. In this way, he demonstrated

his great determination and helplessness of infidelity.

After this reply, the infidels tried to bargain with His Emin-

ence, Abu Talib directly. They offered to give him a lad, Am-

mara and asked Abi Talib to surrender Muhammad to them so

that they may eliminate him and get rid of this new faith.

His Eminence, Abu Talib said: “What a foolish offer it is; that

I should care and maintain your son whereas you may elimin-

ate my son!” In this manner he stopped the bargaining’s of infi-

dels and demonstrated the perfection of his faith and integrity

and the level of his intellect.

Infidels evaluated these circumstances and devised a plan of

social boycott to pressurize Bani Hashim economically and so-

cially and that they are compelled to surrender Muhammad

(s.a.w.s.) to them, which is, in fact the last attack of the op-

pressor of every period. Mansur Ibne Ikrima wrote down the

declaration and it was attested by forty people and in this way

a plan was finalized to endanger the life of Bani Hashim.

On the other hand, His Eminence, Abu Talib, on the first of

Mohurrum of the seventh year of proclamation of prophethood,

corresponding to 617 A.D., and Holy Prophet (s.a.w.s.) took his

entire clan and moved to the defile (of Abu Talib). In this way

from the beginning of Mohurrum, a new series of harassment

began on Muslims, which only ended at the ‘manifest victory’

and after three years, Hisham Makhzumi had pity on the

25

conditions of Bani Hashim. He began to agitate against the boycott. On the other hand Holy Prophet (s.a.w.s.) conveyed

through His Eminence, Abu Talib that the document of boycott

has been destroyed by termites and except for the name of Al-

lah, nothing remains on it. In order to test his veracity the dis-

believers opened the document only to find that it was correct;

and in this way they were compelled to change their opinion;

and Holy Prophet (s.a.w.s.) got a new victory in opposition of

injustice, which in other words implied that all are going to be

destroyed one day, except the name of God.

The hands of Mansur Ibne Ikrama were paralyzed and in the

10th year of proclamation of prophethood, the Muslims were

released from this confinement.8

We should know through during these severe circumstances

of Islam there is no mention of anyone else other than Bani

Hashim and neither is anyone from the early period of Islam

shared this pain and sorrow of Islam and neither did anyone

give any sort of sacrifice for the sake of Islam.

These troubles of Shebe Abu Talib affected Bani Hashim in

such a way that after three years of hunger and subsisting on

leaves resulted in the tragedy that after some time Abu Talib

passed away and in the month of Ramadhan, Lady Khadija

(s.a.) also passed away and Islam was deprived of both its sup-

porters. Neither there remained a dignified and strong person-

ality like Abu Talib nor a sincere and generous lady like Lady

Khadija (s.a.). Holy Prophet (s.a.w.s.) was so much affected by

these tragedies that he named that year as the year of sorrow

and a new period of calamities began for Islam.9

1 Hadiyan Barhaq, Pg. 75; Rauzatul Ahbab, Vol. 1, Pg. 71; Tanqeedul Kalaam, Pg. 30 etc.

2 Farogh Abadiyat, Pg. 178

3 Tarikh Abul Fida, Vol. 2, Pg. 26; Yaqubi, Vol. 2, Pg. 14

4 Talkhis Seeratun Nabi, Allamah Shibli, Pg. 99, Lahore,

1965;

Chaudah Sitare; Rauzatul Ahbab, Vol. 1, Pg. 72-75

5 Chaudah Sitare, Pg. 52

6 Surah Shoara 26:214; Farogh Abadiyat, Pg. 253; Tarikh Abul Fida;

Tarikh Tabari, Vol. 2, Pg. 63; Mustadrak Hakim, Vol. 3, Pg.

133; Khasais Nasai, Pg. 60 etc.

26

7 Chaudah Sitare, Pg. 56

8 Yaqubi, Vol. 2, Pg. 25

9 Yaqubi, Vol. 2, Pg. 28

27

Future of Islam

After the passing away of His Eminence, Abu Talib when

complete refuge no longer remained in Mecca, Almighty Allah

commanded His Prophet to migrate from there and thus in the

thirteenth year of proclamation of prophethood, Holy Prophet

(s.a.w.s.) asked Imam Ali (a.s.) to sleep in his bed and moved to

Medina. Imam Ali (a.s.) after inquiring whether this would en-

sure the safety of the life of the Prophet, performed the first

prostration of thanks in Islam.

This incident occurred on 2nd Rabiul Awwal, that is Septem-

ber, 622 A.D. when the age of Holy Prophet (s.a.w.s.) was

around 53 years and Imam Ali (a.s.) was around 23 years of

age.1

There was a brief period of stay in the cave of Thawr, where

according to Durre Manthur, Vol. 2, Pg. 240 and Tabari, Vol. 2, Pg. 342, according to the advice of the Messenger of Allah

(s.a.w.s.), the arrangement of food and water was made by

Imam Ali (a.s.) only, as he was entrusted with returning the

trusts placed with the Messenger and to escort the ladies of

Bani Hashim to Medina.

After coming out of the cave of Thawr, Holy Prophet

(s.a.w.s.) stayed in the tent of Umme Mabad, where he milked

her female goat and so much divine increase was demon-

strated at his hands that Umme Mabad and her husband em-

braced Islam. On the other hand the Prophet gargled and dis-

charged water at the roots of a tree, which made it verdant and

when suddenly one day its leaves were shed, it was revealed

that it was the day of the passing away of the Prophet. The

same incident occurred one again and it was discovered that it

was the day of the martyrdom of Imam Ali (a.s.). After that on

the day of Ashura, blood swirled up from its roots and this was

proof of the participation of every element of nature in the sor-

row of Prophet and progeny of Prophet.2

On the other hand, Suraqa Ibne Jasham set in his pursuit; but

his horse sunk into the ground. He again set out in greed of the

prize of a hundred camels, but the sequence was repeated and

at last when he was pulled out by Holy Prophet (s.a.w.s.) and

his life was saved, he embraced Islam. Abu Buraidah Aslami

28

also pursued him, but Holy Prophet (s.a.w.s.) gave the reference of ‘coolness and safety’ and he also became a Muslim.

He halted at twenty stations Between Meccan and Medina

and finally reached Quba before Medina. This occurred on

12th Rabiul Awwal, 13th year of proclamation of prophethood.

He camped there for four days.

After three days he was joined by Imam Ali (a.s.) and the

work on Masjid began, because nothing related to the mission

of Islam was to begin without the participation of Imam Ali

(a.s.).

It was planned to enter Medina on 22nd Rabiul Awwal.

When it was a Friday in the Bani Saalim tribe the first Friday

congregational prayer was performed in Islam in which a hun-

dred persons participated.3

On entering Medina, ladies of Ansar and Bani Najjar girls re-

cited a welcome song. At that time His Eminence (s.a.w.s.) was

riding Quswa, the she-camel and he had declared that he will

take up residence wherever this camel halts. It was a matter

decided by the Lord. The she-camel finally halted at the door of

Abu Ayyub and the Prophet camped there only. Abu Ayyub’s

house was double storied and the Prophet occupied the ground

floor; so that it would be convenient for people to meet him

and facilitate propagation. 4

Medina was originally called Yathrib and its foundation was

laid by Saam bin Nuh or Yusha bin Nun. It was a business cen-

ter of Jews and Aws and Khazraj tribes carried out agricultural

activities. Totally twenty-seven tribes inhabited that town. Geo-

graphically on one hand was Mt. Eir and on the other side was

Mt. Sala; there was Mt. Uhad in North and the rest were small

hillocks.

After residing in Medina for seven months, the Prophet pur-

chased a plot of land for ten Dinars from Sahl and Suhail,

orphan boys of Asad Ibne Zurarah to construct a Masjid and

Holy Prophet (s.a.w.s.) placed the foundation stone of the

prophetic mosque at this place and construction began of that

historical Masjid.

Later, by divine command, seventeen units of daily prayers

were fixed and congregation prayer started. Need was felt to

announce the prayers and like in other laws, the Prophet

(s.a.w.s.) ordered proclamation of prayers ( Azaan) according to 29

divine revelation and Bilal became the first Muezzin. (It should be clear that in divine laws, personal opinion or dreams of a

person have no value. To attribute the legislation of Azaan to

the dream of Abdullah Ibne Zaid or Umar Ibne Khattab is a his-

torical fiction without any reality in Islam.)5

After making arrangements for worship of Muslims, His

Eminence (s.a.w.s.) turned his attention to political and social

matters and in the house of Anas Ibne Malik, he administered

the oath of brotherhood between Ansar and Muhajireen. Abu

Bakr became the brother of Kharja Ibne Zaid and Umar the

brother of Itban Ibne Malik; Uthman was made the brother of

Aws Ibne Thabit and Abu Ubaidah, the brother of Saad Ibne

Maaz. Ammar became brother to Huzaifah and Salman, broth-

er of Abu Darda. Musib Ibne Umair was paired with Abu Ayyub

and Abu Zar with Mundhir Ibne Umar. Bilal was tied in broth-

erhood with Abu Ruwaiha and Hamza got the brotherhood of

Zaid Ibne Haritha. Now only Imam Ali (a.s.) remained, whom

Holy Prophet (s.a.w.s.) declared to be his own brother in the

world and the hereafter and no one from companions could get

this honor.6

Ansar fulfilled the duty of brotherhood to perfection and

made the Muhajireen partners in all their properties. However,

after sometime, the Muhajireen decided to gain economic in-

dependence and different occupations started. Abu Bakr be-

came a tailor; Umar took up brokerage and Uthman began to

sell…

From the aspect of population, Medina was initially a center

of Jews. After that two persons, Aws and Khazraj arrived there

from Yemen and settled there and they signed a treaty with

Jews. After sometime dispute arose between the two groups

and this dispute lingered. Keeping these circumstances in

view, the Messenger of Allah (s.a.w.s.) prepared a general

agreement which included Muslim, Jews and all tribes of Med-

ina. On the basis of popular traditional reports, this treaty con-

tained 47 clauses, which have the status of a complete code of

action for a general public life.

Now the Hijrah calendar was adopted, which according to

Tabari etc was established by Prophet himself and later Imam

Ali (a.s.) mentioned this point. It did not have any connection

with any other companion or historian. Hijrah is the most

30

important event of Islamic history which has unique examples of loyalty and sacrifice and this is the central theme of Islamic

teachings.

In the first year of Hijrah, Walid Ibne Mughira and Aas Ibne

Wael died and Abdullah Ibne Zubair and Mukhtar bin Abu

Ubaidah Thaqafi were born.

In the second year, seventeen or nineteen months after

Hijrah, during congregational prayers, divine command arrived

for changing the direction that is faced during prayers when

Holy Prophet (s.a.w.s.) was leading the Noon congregational

prayer in the house of Barra Ibne Marur or in Masjid Bani

Saalim. This led to the foundation of Masjid Qiblatayn (two

Qiblahs) at that spot and Muslims got salvation from the ri-

dicules of Jews that although they have invented a new reli-

gion, they have no Qibla other than ours.7

Around one month after Hijrah, in Rabius Thani, in some ritu-

al prayers some two-unit prayers were supplemented by two

more units while one is at station. This resulted in the Zuhr,

Asr and Isha prayers to have four units, which remain as such

when one is at the station and do not remain if one is on a

journey.

After that began the harassment of Meccan infidels and Mes-

senger of Allah (s.a.w.s.) had to take up armed confrontation

with them. He participated personally in some battles, which

are called ‘Ghazwa’ and they were around twenty-six in all and

in some cases he sent expeditions under other Muslim persons;

these were called ‘Sariya’. There were in all thirty-six Sariya.

According to some historians there were twenty-eight Ghazwa.

In any case, during a period of ten years, Holy Prophet

(s.a.w.s.) in addition to fulfilling all responsibilities he also had to bear those confrontations which are the most important

evidence of the greatness of his character.8

Initially during the month of Safar 2 A.H. there were skir-

mishes with Wudan or Awba. After that in Rabiul Awwal, there

was a brief confrontation with Ikrima Ibne Abu Jahl. In Rabius

Thani, the Prophet himself went upto Bawata locality.

In Jamadiul Awwal, he had to ride upto Ashira. After ten

days, Kurz Ibne Jabir Fahri seized some animals belonging to

Muslims. He was pursued and this expedition is called as the

First Badr. There was a lull during Jamadius Thani, Rajab and

31

Shaban. After that in the month of Ramadhan, occurred the Battle of Major Badr, which is the first most famous battle of

Islam.

In Badr the Muslim military equipment consisted of three

horses, seventy camels, eight swords and six coats of mail.

There were in all three hundred and thirteen men in the

Muslim army and the enemy forces were fully armed and con-

sisted of 950 men. Among the 313, there were 73 Muhajireen

and 236 Ansar. The standard was held by Imam Ali (a.s.) al-

though it was his first military experience and more experi-

enced persons like His Eminence, Hamza etc were present. But

one, who is in possession of unseen capabilities, is not needful

of experiences.9

Although Battle of Badr was the first battle in Islam, and the

army of Islam was very much ill-equipped, but the result of the

help of God was such that most commanders of the infidel

army perished like: Atba bin Rabia, Shaibah bin Rabia, Walid

Ibne Atba, Abu Jahl Ibne Hisham, Rafa Ibne Aswad, Abul

Bakhtari Ibne Hisham, Umayyah Ibne Khalaf, Nabih and Mun-

abbah Ibne Hajjaj. In this way, the infidels were demoralized to

a great extent and perhaps the secret of this divine help was

that Muslims neither relied on the army nor weapons. On the

contrary they had full trust in the help of Almighty and in such

circumstances the help of Almighty is only effective. Otherwise

when reliance is more on factors other than God, in spite of

huge numbers one gets nothing but defeat as is regularly seen

in the present age.

The real heroes of Badr were only Hamza, Ubaidah and Ali

Murtada; that is all from the descendants of Abdul Muttalib.

But when the booty was distributed everyone claimed their

share and in spite of this sincerity in Jihad, material greed

began to influence the mind of people as result of which Surah

Anfal declared that all property belonged to Holy Prophet

(s.a.w.s.) and he in turn distributed it equally among people; as

the fighters were really so sincere that they neither care for

wealth nor are they going to object to this distribution.10

In Battle of Badr, the Messenger of Allah (s.a.w.s.) had dis-

cretion with regard to prisoners of war; he could have released

them without any ransom or after taking ransom. Thus he exer-

cised both options. Abbas Ibne Muttalib was released after

32

taking ransom; Amr Ibne Abu Sufyan was released in exchange of Saad Ibne Noman Ansari; Suhail Ibne Amr was freed on

ransom, although because of his well known oratory Ibne Khat-

tab had suggested that his teeth should be plucked out, but

Holy Prophet (s.a.w.s.) said: Islam does not permit physical

mutilation. The destitute prisoners were awarded the ransom

of teaching reading and writing to ten Muslims and this

showed that in Islam, knowledge is more important than

wealth and it wants to obtain knowledge from anyone who has

it does not want to be a victim of any prejudice in this matter.

As a result of Battle of Badr fourteen Muslims were martyred

among whom there were six Muhajir and eight Ansar.

On the other hand from the infidel army, seventy were killed

and a same number taken as prisoners. Of the killed, thirty-five

were killed by Imam Ali (a.s.) and his participation is proved in

killing of the rest as well.

The Messenger of Allah (s.a.w.s.) buried the dead of the en-

emies in a well and recited the verse of Quran that we have got

what Almighty Allah had promised us; you tell us whether you

have received what you were promised? This verse proves that

even the souls of infidels were alive; what to say of the souls of

divine saints and martyrs in the way of Allah; it is nothing but a

deviation from Islam to believe in the contrary.

With regard to Battle of Badr it is a very important point that

among those killed in this battle, one was Atba, father of

Hinda, the liver eater, paternal grandfather of Muawiyah and

father-in-law of Abu Sufyan. Another was Walid, the maternal

uncle of Muawiyah. Then there was Hanzala Ibne Abu Sufyan,

brother of Muawiyah and other prominent members of Bani

Umayyah clan. After which it was natural for animosity to ap-

pear in Muawiyah and later in Yazid. Thus if one does not care

about faith and religion, there is nothing greater for him than

relations. In addition to these, Naufal Ibne Khuwailad, uncle of

Zubair and Umair Ibne Uthman, uncle of Talha were also

among the killed, whose killing prepared the grounds of Battle

of Jamal in future and in this way revenge was taken from

Imam Ali (a.s.) for his Islamic struggles.11

After some days in Shawwal, in the 2nd year A.H. the expedi-

tion of Bani Qinqa occurred. It was the confrontation of de-

struction of those Jews who had promised to defend Medina

33

after the Prophet’s migration to it but when polytheists attacked, they joined them. Later, despite the defeat of polythe-

ists, instead of asking for forgiveness, they locked themselves

in a fort. Holy Prophet (s.a.w.s.) also surrounded the fort and in

this way after fifteen days they were compelled to surrender in

the most humiliating manner which is the final end of ever

breaker of oath and traitor.12

After that in the month of Zilqad or Zilhajj in year 2 A.H., the

truthful lady, Lady Fatima (s.a.) was married to the Master of

the universe, Imam Ali (a.s.). The hand of Fatima had previ-

ously been asked by most prominent characters of Muslim mi-

lieu, but Providence rejected all the proposals and ordered that

effulgence should be married only to effulgence and the first

and last matrimony of infallibility occurred in the history of

Islam.13

In Zilhajj of this same 2nd A.H. Uthman bin Mazun passed

away. Holy Prophet (s.a.w.s.) first kissed his corpse; after that

he fixed a stone on his grave and then continued to visit his

grave regularly. So much so that he buried his son, Ibrahim

next to him, which solved four problems of Islam: kissing of the

corpse, marking of the graves, visiting the grave and burying

others in the neighborhood of a grave; after which if Muslims

do not pay attention, it is necessary to lament on this logic.

On 23rd Zilhajj occurred the Saweeq expedition, in which

Abu Sufyan wanted to fulfill the vow he made in Battle of Badr

and he attacked Medina with two hundred soldiers and killed

two Ansar men. But when Holy Prophet (s.a.w.s.) ordered that

he should be pursued, he even left behind his parched barley

meal due to which it is known as Saweeq (parched barley

meal) expedition.14

1 Hadiyan Barhaq, Vol. 1, Pg. 108; Seeratun Nabi wa

Mohsin Azam, Pg. 165

2 Rabiul Ibraz, Zamakhshari

3 Chaudah Sitare, Pg. 64

4 Chaudah Sitare, Pg. 64

5 Chaudah Sitare, Pg. 64

6 Chaudah Sitare, Pg. 64; Rauzatul Ahbab, Vol. 1, Pg. 139

7 Chaudah Sitare, Pg. 65

8 Chaudah Sitare, Pg. 65

34

9 Chaudah Sitare, Pg. 66; Madarijun Nubuwwah, Vol. 2, Pg.

106

10 Surah Anfal 8:49

11 Hayatul Quloob, Vol. 2, Pg. 549

12 Hayatul Quloob, Vol. 2, Pg. 555

13 Chaudah Sitare, Pg. 65; Kanzul Ummal, Pg. 113; Riyazun Nazara, Vol. 2, Pg. 184

14 Hayatul Quloob, Vol. 2, Pg. 556

35

Third year of Hijrah

On 19th Mohurrum, Battle of Qarqaratul Kadir took place,

which was undertaken to finish off Abu Sufyan and during this

battle also the standard bearer of Islam was Imam Ali (a.s.). In

fact in the Battle of Saweeq also, pursuit was made till that

same point.

When in the third year of Hijrah, the Ghitfan tribe planned to

launch an attack on Medina, the Messenger of Allah (s.a.w.s.)

drew a sketch of action against them and this battle is known

as Battle of Zee Amr. There Holy Prophet (s.a.w.s.) was resting

under a tree alone when an infidel named Dusur Ibne Harith

tried to attack him with a sword and asked him: Who can save

you at this moment? The Messenger of Allah (s.a.w.s.) replied:

My Lord. This terrified him and he dropped the sword. Holy

Prophet (s.a.w.s.) took it up and asked: Now who can save you?

He replied: Your mercy! Saying this, be became a Muslim. On

15th Ramadhan of the third year of Hijrah, the first child was

born to Imam Ali (a.s.) and Lady Fatima (s.a.). He was named

Hasan on the basis of divine revelation, which was in fact the

translation of Shabbar, name of son of Prophet Harun (a.s.).1

Approximately after a month, the Battle of Uhad took place

in which after learning about initiatives of disbelievers Holy

Prophet (s.a.w.s.) took the test of companions; that where the

battle should take place? Some companions suggested within

boundaries of Medina and some outside city limits.

Seeing the majority of outside the limits, according to exi-

gency of God, he came out of the house fully armed and

equipped for the battle. Companions said that it would be bet-

ter to fight from inside the town. He said: When prophets put

on the battle dress they do not take it off before the end of the

battle. It was only a test for you; otherwise the Prophet is not

needful of anyone’s advice. After that the battle took place out-

side the city at Uhad.

The infidel army consisted of 3000 soldiers and Muslims

were only one thousand men; of which 300 were in support of

Abdullah Ibne Ubayy, the hypocrite. They deserted the Muslim

army on way to Badr to create dissension among Muslims. But

a

battle

was

definitely

fought

and

although

in

this

36

confrontation also the Muslims were ill-equipped, the infidels were armed with seven hundred coats of mail and Muslims had

only a hundred. There were two hundred horses there and here

only two. There the right wing was under command of Khalid

bin Walid and left wing was commanded by Ikrama bin Abu

Jahl.

The standard was held by Talha Ibne Abi Talha. On Muslim

side the Ansar wing was led by Saad Ibne Ubadah and stand-

ard bearer of Muhajireen was Ali Ibne Abi Talib (a.s.).

The first contest took place between Imam Ali (a.s.) and

Talha Ibne Abi Talha who when his head was hit, fell down and

exposed his privates; Imam Ali (a.s.) turned away his face in

disgust and the quarry escaped the next stroke. This became a

regular response to Ali (a.s.) in the army of polytheists and

continued to be used till Battle of Siffeen. Talha could not sur-

vive the first stroke and he died after some time. Now began

the general contest. Fighters of Islamic army included Ali,

Hamza, Miqdad and Abu Dujana Ansari, who were given the

sword with condition that they would fulfill its rights. That

is they would fight without fleeing the battlefield, but Holy

Prophet (s.a.w.s.) did not give a sword to Zubair Ibne Awwam.

The battle was almost won and it was time to gather the

booty. Some companions in greed of booty expressed distrust

in Holy Prophet (s.a.w.s.) in spite of his commands, left the

mountain pass unguarded and landed into the battlefield to

plunder the booty. As a result of which Khalid bin Walid at-

tacked a second time and Muslims began to run helter skelter.

Names of all prominent personalities are found among those

who took flight. Durre Manthur and Tafsir Kabir have clarified the

name

of

Umar;

Tabari

has

mentioned

Uthman

and Mustadrak has introduced the name of Abu Bakr.

Such was the confusion that in the beginning, one hundred

and fifty Muslim men had started the battle and in the end

Imam Ali (a.s.) became engrossed in eliminating the standard

bearers of army of infidelity as a result of which Holy Prophet

(s.a.w.s.) was injured; so Ali (a.s.) became involved in his de-

fense as a result of which he got sixteen such terrible wounds

that he was time and again falling down in weakness; but

he continued defending Holy Prophet (s.a.w.s.) and regarded

flight from the battlefield to be apostasy from faith.2

37

On one side the martyrdom of His Eminence, Hamza took place and the accursed Wahshi handed over Hamza’s liver to

Hinda who tried to chew it; but when she failed, she cut of the

nose and ears of the deceased and made a necklace out of

them.

In this way infidelity fully revenged its defeat from Islam and

no well known companion played any useful role for Islam.

Holy Prophet (s.a.w.s.) recited seven Takbirs on the bier of

His Eminence, Hamza and then along with the prayers for oth-

er martyrs also included His Eminence, Hamza. Thus the funer-

al was conducted seventy-two times. Then Hamza was buried

separately. Amr Ibne Jumuh and Abdullah Ibne Amr were bur-

ied in the same grave together and the remaining martyrs

were buried at another place. In this way came to end this

battle of 15th Shawwal, 3 A.H.3

After the Prophet was wounded, Lady Fatima (s.a.) came to

look after him and she helped Imam Ali (a.s.) in washing the

wounds and treating the injuries. No other helper was seen.

1 Chaudah Sitare, Pg. 178

2 Durre Manthur, Vol. 2, Pg. 88; Kanzul Ummal, Vol. 1, Pg.

138

3 Rauzatul Ahbab, Vol. 1, Pg. 184; Tabari, Vol. 2, Pg. 190

38

Fourth year of Hijrah

Some Arab tribes requested Holy Prophet (s.a.w.s.) to send a

teacher to them and he sent six persons to them; but the infi-

dels surrounded them at Rajih and put them to death.

In the month of Safar 4 A.H. people of Najd also signed a

same type of agreement and Prophet sent forty persons. Abul

Barra Amil Ibne Malik Malaibul Asinna also stood a surety for

them, but the infidels killed all of them at Maoona well.1

In Rabiul Awwal of the fourth year of Hijrah, the Messenger

of Allah (s.a.w.s.) went to meet Kaab bin Ashraf, chief of Bani

Nuzair tribe, but Jews broke the oath of peace and tried to as-

sassinate him by dropping a stone on his head.

However the Almighty saved His Prophet and then he later

sent an army from Medina and laid siege to them and com-

pelled them to leave Medina in three days. All of them fled to

Khyber and began to plan new subversive activities against

Muslims.

These residents of Khyber were in fact residents of Medina

who had broken their covenant; thus there was justification for

their suppression, wherever they might go and punishing them

cannot be termed as attack.2

On 3rd Shaban, 4 A.H. Lady Fatima (s.a.) gave birth to Hu-

sain (a.s.), her second son, who since the beginning was called

by Almighty as a ransom of Islam and as a great laughter.3

In this same month of Shaban or Zilqad, infidels came to re-

venge the initial defeat of Uhad and to honor his statement,

Abu Sufyan once more marched to Badr. When Holy Prophet

(s.a.w.s.) also reached over there, Abu Sufyan took heels and

the Prophet returned after camping there for sixteen days.4

1 Chaudah Sitare, Pg. 68

2 Chaudah Sitare, Pg. 68

3 Shawahidun Nubuwwah, Pg. 13; Anware Husainia, Vol. 3, Pg. 43

4 Farogh Abadiyat, Pg. 597

39

Fifth year of Hijrah

On 2nd Shaban 5 A.H. the Khuza-a clan attacked Medina and

the Prophet confronted them killing ten persons from their side

and took the rest of them as prisoners. This is usually referred

to as Battle of Bani Mustaliq.1

Meccan infidels realized that it was not easy to confront

Islam alone and they were facing one defeat after another. It

was decided to enter into an understanding with Jews of Med-

ina and to launch a joint attack on Muslims. In this way Islam

would be unable to face the combined forces. Thus immedi-

ately upon getting this information, Jews themselves went to

Mecca to invite the disbelievers to attack Medina.

Seeing these circumstances, Holy Prophet (s.a.w.s.) started

making preparations of defense and under advice of Salman it

was planned to dig a moat around Medina. It was decided that

every group of ten persons would dig for forty yards and Sal-

man alone decided that he would dig equal to all of them.

So seeing such circumstances, Ansar and Muhajireen both

wanted to get the feat of Salman included in their account; so

Holy Prophet (s.a.w.s.) said: Salman is included with us Ahle

Bayt (a.s.) and only that person can be included in Ahle Bayt

(a.s.) whose apparent action is equal to that of all Ansar and

Muhajireen and he alone should be the owner of all

perfections.

The work on ditch began during the month of Ramadhan and

fasting Muslims continue to fight Jihad in the way of Allah. The

battle took place during the month of Shawwal. On one side

the Bani Nuzair were expelled from Medina and they conspired

much to persuade Bani Quraiza to break the oath of peace with

Muslims. In this way a terrible fear descended on Muslims. Ac-

cording to Maghazi of Waqidi, Umar conveyed the news of preparations of disbelievers and Abu Bakr was severely terrified,

what to say of remaining Muslims? As result of this, enemies

continued to besiege Medina for twenty days and only took

turns exchanging arrows with Muslims. Finally they were em-

boldened to attack and persons like Amr Ibne Abde Wudd,

Zarar Ibne Khattab and Hubair Ibne Wahab crossed the ditch

40

to enter Medina, which was apparently a very foolish step as a few persons were separated from their army.

However, the Muslims could not dare to confront them. So

much so that even when Holy Prophet (s.a.w.s.) invited them to

take up the challenge, no one responded; all remained hanging

down their heads. At last upon request of Holy Prophet

(s.a.w.s.) Imam Ali (a.s.) fought the battle and after a period of

time was injured himself and he also eliminated Amr. Then he

jumped into the ditch and eliminated Munbbah. On the other

hand confusion erupted in the enemy army. Zarar perceived

that he was being pursued so he took to his heels. After some-

time he recalled that Ali never pursued anyone who flees from

battle. So he turned around to see that it was Umar who was in

his pursuit; so he attacked Umar and the latter began to run;

so much so that when he caught him up finally, he left him off

expressing his favor for condoning his life.2

After eliminating Amr, Imam Ali (a.s.) did not even plunder

his valuable coat of mail; which led his sister to recite the

praise of his nobility and graciousness. In this way, Islam be-

came a victor of the sword as well as character.

As a punishment of violation of oath of Bani Quraiza on the

second day of Battle of Khandaq, Holy Prophet (s.a.w.s.)

ordered march against Bani Quraiza. Imam Ali (a.s.) was stand-

ard bearer of the army. Bani Quraiza initially launched an at-

tack of abuses and after that took refuge in their fort. The

siege continued for twenty-five days. At last they were com-

pelled to lay down their arms. When Aws tribe commended

their case, they agreed to accept the decision of Saad Ibne

Maaz, the tribe chief and he adjudged that all men should be

killed and women and children should be made as slaves,

which made them realize that it would have been to better if

they had left the decision at the mercy of Holy Prophet

(s.a.w.s.).

The booty recovered from Bani Quraiza consisted of 1500

swords, 300 coats of mail, 2000 spears, 500 shields and a large

quantity of wine which was thrown away.

When it was the time to execute the men, the function was

carried out by Imam Ali (a.s.) and Zubair. At last Huyy Ibne

Akhtab, chief of Bani Nuzair was also executed. Thus 700 men

41

were executed in this way and a thousand women and children were enslaved.3

1 Chaudah Sitare, Pg. 71

2 Hayatul Haiwan, Vol. 1, Pg. 238; Marijun Nubuwwah, Part 4, Chapter 8

3 Rauzatul Ahbab, Vol. 1, Pg. 222; Tabari, Vol. 2, Pg. 254

42

Sixth year of Hijrah

In Rabiul Awwal, 6 A.H. the Battle of Zee Qird took place

near a well in Syria area.1

After leaving Mecca, Muslims were restless for Hajj of the

Holy house of Kaaba and Holy Prophet (s.a.w.s.) was assuring

them regularly. Once he dreamt that he was circling the Holy

Kaaba and when informed the Muslims of this, a wave of

joy ran through them. On 1st Zilqad, he departed for Umrah

before Hajj.

On reaching near Mecca he sent a message to Meccans that

they have come only to circle the Kaaba and have no intention

of fighting. However, Umar refused to carry the message as he

feared for his life and Uthman was sent there instead, but he

was taken a prisoner. It was rumored among Muslims that he

was killed. Muslims demanded the Prophet to attack Mecca

and on basis of past experience of Uhad, the Prophet (s.a.w.s.)

demanded allegiance from Muslims that they would not flee

from battlefield due to fear of death.2

According to Tabarsi ( Elamul Waraa) all paid allegiance that they would not flee from the battlefield.3

Suhail Ibne Amr came as a representative of disbelievers

with a proposal of peace and when he became sure that Proph-

et was not going to fight, he began to pressurize him in every

way. The Prophet also apparently accepted all his conditions as

a result of which Umar began to doubt the prophethood of

Prophet and anxiety and panic spread among Muslims.4

Suhail’s son, who had converted to Islam and was continu-

ously bearing torture at the hands of his father got news of

Prophet and ran away to him along with his chains requesting

him for refuge. The Prophet said: May Allah help you, I have

given my word that I will not take back my men; hence I cannot

violate my promise.

On this occasion, Umar tried to arm Abu Jundal in order to

slay his father, but he refused to do anything in violation of

oath of Prophet. So Holy Prophet (s.a.w.s.) prayed from him

and surrendered him to Meccans as per the conditions of the

treaty.5

1 Rauzatul Ahbab, Vol. 1, Pg. 230

43

2 Abul Fida, Maghazi Waqidi and Tarikh Ibnul Wardi 3 History

4 Tarikh Khamis, Vol. 2, Pg. 15; Durre Manthur, Vol. 6, Pg.

77

5 Rauzatul Ahbab, Vol. 1, Pg. 143

44

Seventh year of Hijrah

Bani Nuzair, due to violation of their treaty had been ex-

pelled from Medina before, Bani Quraiza as a punishment of

helping polytheists had to face exile after which a sentiment of

revenge against Islam was created in all Jews and peace treaty

of Medina became totally meaningless. Holy Prophet (s.a.w.s.)

had the right to destroy those who had violated the peace

treaty of Medina, no matter in which fort they locked them-

selves in.

With this aim in mind he turned his attention to Khyber, oth-

erwise by way of policy, Islam is not in favor of going into the

area of others to initiate hostilities even though it has discre-

tion to initiate war in any area of the world for the religion of

God as no area is out of the ambit of Islam.

Fourteen thousand Jews had taken refuge in Khyber. Holy

Prophet (s.a.w.s.) besieged the forts of Khyber in 7 A.H. But

they had to face so many difficulties of the journey to cover the

distance between Medina to Khyber that he got a terrible mi-

graine and Imam Ali (a.s.) began to suffer from sore eyes due

to which Muslims got an opportunity to appoint anyone as a

commander or some persons themselves thought of command-

ership and they took the standard of Islam and reached upto

forts of Khyber. But when fighters of Khyber challenged them,

they returned to their camp safely, which is described

in Madarijun Nunwwah in the following way: Abu Bakr and

Umar faced severe fighting, but the fort could not be

conquered, so they were compelled to return; after which Holy

Prophet (s.a.w.s.) announced that we have come to know

the consequences of your initiative and selection. Tomorrow I

would give the standard to one who is a brave fighter, who

does not flee from the battlefield; one who loves Allah and His

Messenger and whom Allah and His Messenger love. And he

would not return till Khyber is not conquered. Thus the next

day even those who had suffered defeats raised themselves up

so that they might be noticed but Holy Prophet (s.a.w.s.)

called for Imam Ali (a.s.) and gave the flag to him and on

24th Rajab 7 A.H. eliminated great fighters like Marhab, Antar

45

and Harith and conquered all the forts of Khyber and earned the title of the conqueror of Khyber forever.1

One result of the conquest of Khyber was that people of

Fadak avoided war with Muslims and surrendered their lands

to Holy Prophet (s.a.w.s.) and this became the personal prop-

erty of Prophet, which he, by the order of Allah, handed it to

his daughter, Fatima Zahra (s.a.) and Islam to a large extent

succeeded in repaying the favor of Lady Khadija (s.a.).2

Fadak was a property consisting of seven parts of land at a

distance of two days’ journey from Medina and the income

from this property ran into hundreds of thousands and to refer

to it as an orchard of a few trees is not the insult of that, on the contrary it is the insult of those who refused to give those few

trees back to the beloved daughter of their kind Prophet even

though she had requested them to. In this way they opened

a new avenue of criticism and discussion.3

The area of Fadak was not a part of war booty, therefore it

had nothing to do with Muslims and Holy Prophet (s.a.w.s.)

also cannot convert a property that he has already gifted to

someone as a charitable donation before leaving this world.

In this same year (7 A.H.) the pulpit of the Prophet was con-

structed, which initially had three steps and later increased to

seven.

At the end of this year in the month of Zilqad that Umrah was

performed which was abandoned on the basis of peace treaty

of Hudaibiyah and which is mentioned as Umratul Qaza in his-

tory. On the occasion of this Umrah, first Imam Ali (a.s.) had

Mecca vacated from infidels; after that Holy Prophet (s.a.w.s.)

entered Mecca for Umrah and in this way on this occasion also

maintained the uniqueness of Imam Ali (a.s.).

At the same time the Messenger of Allah (s.a.w.s.) also wrote

letters to the major rulers of different countries of the world in-

viting them to embrace Islam. Apart from Kisra of Iran, Qaiser

of Rome and Najjashi of Abyssinia, ruler of Oman, Maquqas of

Egypt, Sultan of Bahrain, King of Yamama and ruler of Basra,

he also invited the ruler of Syria, Mundhir Ibne Harith.

The gist of all these letters was that they contained a mes-

sage of submission (Islam) as it would be best for them or face

the chastisement of hereafter. There was no threat that they

would have to face an armed attack and neither has it

46

remained a policy of Islam with regard to propagation. Islam is the religion of ‘there is no compulsion in religion’ and desires

to maintain this principle.4

1 Shawahidun Nubuwwah, Pg. 86-87

2 Sharh Mawaqif, Pg. 735

3 Rauzatus Safa, Vol. 2, Pg. 377; Marijun Nubuwwah, Part 4, Pg. 221

4 Hayatul Quloob, Vol. 2, Chapter 40

47

Eighth year of Hijrah

The Battle of Mutah took place in Jamadiul Awwal in 8 A.H.

which cannot be considered among ‘Ghazwahs’ as Holy Proph-

et (s.a.w.s.) had not participated in it personally. He had dis-

patched a three thousand strong army whereas they had to

confront a hundred-thousand-strong army of Romans at the in-

stance of Sharhbeel and the sequence of commanders of the

army of Islam was as follows: Zaid Ibne Haritha would be the

first commander; after his martyrdom, the command will go to

Ja’far Ibne Abi Talib and after him Abdullah Ibne Rawaha.

All commanders were martyred one after another; such that

Ja’far Tayyar received ninety wounds, thirty of which were on

his face. His also lost his hand and his age at that time was

hardly thirty-three or thirty-four years and Islam was present-

ing the sacrifice of its thirty-four years old soldier in which

even if arms are severed the title of ‘Tayyar’ (winged one) is

obtained from Providence.

After martyrdom of these commanders, Khalid bin Walid took

up the command and taking note of the dangerous situation

fled with the army to safety, which was so much condemned in

Medina that soldiers stopped going out of their houses; but due

to his killing of Malik Ibne Nuwairah and as a result of commit-

ting fornication with his wife, Khalid was bestowed with the

title of Sword of Allah ( Saifullah) and this sword always remained naked after that.1

After that occurred the incident of conquest of Mecca, which

in brief was that after treaty of Hudaibiyah, every tribe had

earned the right to seek help from any other tribe. On the basis

of which Bani Khuza-a made a treaty with Holy Prophet

(s.a.w.s.) and Bani Bakr became allies of Quraish; but one day

on getting an opportunity, a man of Bani Bakr killed a man of

Bani Khuza-a inside the holy sanctuary and they pleaded for

help from Holy Prophet (s.a.w.s.). So he decided to enter

Mecca along with ten thousand men during the holy month of

Ramadhan.

On leaving Medina Holy Prophet (s.a.w.s.) broke his fast and

ordered Muslims to follow suit; on the contrary he even

48

condemned those who did not break the fast, which is the best evidence of the shortening ( Qasr) of prayers and fasting.2

While the army was yet outside Mecca, Abu Sufyan came out

to check the circumstances and was surrounded by Muslims

from all sides. He was accorded safety by Abbas and advised

him to accept Islam. Thus he was compelled to declare his con-

version to Islam and Holy Prophet (s.a.w.s.) gave him refuge

and declared: One who enters either of the following would be

exempted from execution: house of Abu Sufyan, house of

Hakim Ibne Hizam, holy Kaaba or the house of the Prophet. So

that it may become clear who selects which place as his refuge

and whose Islam is of which type.

After that he told Abbas: Let Abu Sufyan survey our forces

and Abbas obliged. Abu Sufyan exclaimed: Your nephew has

really got a great kingdom! “It is not kingdom; it is prophet-

hood! Abbas corrected him. After which the difference between

two Islams also became clear and that the basis of this Islam

was rulership and awe and not prophethood.3

When he entered Mecca, he preferred entering with Ansar

whose standard bearer was Saad bin Ubadah who became

emotional and declared that it was a day of revenge and that

every sort of retaliation was allowed on that day. Holy Prophet

(s.a.w.s.) was shocked by this announcement and he took away

the standard from Saad and gave it to Imam Ali (a.s.) as Islam

does not support emotional commandership; instead of fervor

it demands presence of mind.

On entering Kaaba, Holy Prophet (s.a.w.s.) performed the

ritual prayer and then reminded the polytheists of their crimes

and oppressions and later freed them labeling them as freed

slaves (Tulqa). After that they embraced Islam. On this occa-

sion Holy Prophet (s.a.w.s.) after mention of oppressions also

asked: What do you expect from me? Suhail Ibne Umar said:

You are a noble and you belong to a noble family.

Prophet said: I have freed all of you so that even polytheists

should be clearly aware that freemen are different from freed

slaves. The latter have no competition with nobles.

After prayers, Holy Prophet (s.a.w.s.) raised Imam Ali (a.s.)

on his shoulders and had him topple the idols, which were

housed in the niches of Kaaba and according to Muhaddith

49

Dehlavi, expressed pride at this that Ali (a.s.) is performing a rightful deed and I am carrying the load of rightfulness.4

After staying in Mecca for ten, fifteen, seventeen or eighteen

days the Muslims returned; but since the period of stay had not

been decided from before to be more than ten days, the pray-

ers continued to be shortened.

After conquest of Mecca in month of Ramadhan, on

10th Shawwal 8 A.H. Battle of Hunain took place and it was

fought between Mecca and Taif. Muslims were thirteen thou-

sand in number and they also had a feeling of pride because of

their previous victories; but on seeing the foe, all fled from the

battlefield. And when Prophet called them continuously and

challenged their manliness, they came back and fought. As

a result of this seventy infidels were killed and only four

Muslims were martyred. Four thousand prisoners, 12000

camels and 40000 sheep came in war booty in addition to

a hundred kilograms of silver.

On the other hand after Battle of Mutah, Romans were em-

boldened further and Hercules of Rome chalked out a plan to

destroy Islam and Holy Prophet (s.a.w.s.) also declared general

enlistment so that all Muslims may become ready for Jihad and

they marched to Tabuk and camped over there during months

of Shaban and beginning of Ramadhan, but no confrontation

took place. Hence Holy Prophet (s.a.w.s.) decided to return to

Medina. Enemies had absolutely despaired by glory of Islam so

they now plotted to assassinate Prophet by instigating his

camel when he was passing over a cliff. The same happened,

but at the crucial moment lightning flashed and faces of all

were recognized and he made Huzaifah and Ammar as bearers

of this secret, which became such a serious matter that often

Umar used to ask Huzaifah if his name was also not included

among hypocrites.

It should be clear that Imam Ali (a.s.) had not accompanied

Holy Prophet (s.a.w.s.) on this occasion, because the Prophet

knew beforehand that no fighting was take place and he had

retained him in Medina saying that it was necessary that either

he or Prophet should be present in Medina as: You are to me as

Harun was to Musa. Except that there would no prophethood

after me.5

1 Hayatul Quloob, Vol. 2, Chapter 41

50

2 Al-Bidaya wan Nihaya, Vol. 2, Pg. 286

3 Chaudah Sitare, Pg. 78

4 Tarikh Khamis, Vol. 2, Pg. 92

5 Hayatul Quloob, Vol. 2, Chapter 44

51

Ninth year of Hijrah

The following year, after conquest of Mecca, Providence de-

clared immunity from polytheists and verses of Surah Taubah

were revealed, which were initially taken by Abu Bakr, but

later divine revelation took them back to be given to Ali (a.s.)

for announcement to polytheists and he declared immunity

from polytheists on occasion of the great Hajj, which basically

is permanent school of followers of Ali (a.s.).1

There were four important points of declaration of immunity:

1. Polytheists are impure; so they must not come near the

Sacred Masjid.

2. The circling of Kaaba should not be performed in nude.

3. Disbelievers should despair of ever entering Paradise.

4. All the terms of treaty would be honored only for a period

of another four months, after which Islam would be free to ex-

ercise its discretion.2

After declaration of immunity, on 24th Zilhajj 9 A.H. there

was a contest with Christians of Najran who had come to con-

vince Muslims about divinity of Prophet Isa (a.s.) and

when they did not bring faith in verses of Quran, Holy Prophet

(s.a.w.s.) came with Imam Ali, Lady Fatima, Imam Hasan and

Imam Husain (a.s.) to take part in imprecation ceremony with

them, after which the latter accepted defeat and agreed to pay

Jizya.3

After conclusion of all battles of Islam, Holy Prophet

(s.a.w.s.) sent Imam Ali (a.s.) to Yemen to preach Islam there

as a result of which, the entire Hamadan tribe embraced

Islam.4

1 Tarikh Khamis, Vol. 2, Pg. 157; Rauzatul Ahbab, Vol. 1, Pg.

361; Mustadrak Hakim, Vol. 1, Pg. 51; Arjahul Matalib, Chapter 4, Pg. 494; Kanzul Ummal, Vol. 1, Pg. 246

2 Hayatul Quloob, Vol. 2, Chapter 46

3 Maarijul Irfan, Pg. 135; Tafsir Baidhawi, Pg. 74; Hayatul

Quloob,Vol. 2, Chapter 47

4 Hayatul Quloob, Vol. 2, Pg. 789

52

Tenth year of Hijrah

On the other hand, the Messenger of Allah (s.a.w.s.) set out

on 25th Zilqad with intention of last Hajj in which his caravan

consisted of hundreds of thousands of Muslims. Imam Ali (a.s.)

came directly from Yemen driving sacrificial animals and

joined the Prophet. On return journey the caravan was stopped

by order of God and the Prophet in a crowd of a hundred and

twenty thousand companions declared: “Of whomsoever I am

master this Ali is also is his master.” In this way the last plan of Islam was also fulfilled and the verse gave the certification

of: “This day have I perfected for you your religion…”1

On return from Hajj, as a result of Battle of Mutah, Holy

Prophet (s.a.w.s.) dispatched an army to Rome under command

of Usamah bin Zaid in which he included Abu Bakr and Umar

also who later returned from there and did not join Usamah’s

army. Holy Prophet (s.a.w.s.) had only exempted Imam Ali

(a.s.) from this expedition.2

After dispatching the army, the condition of Holy Prophet

(s.a.w.s.) worsened, after which he called for pen and ink to

write a document of salvation and Umar stopped him saying

that he was under influence of fever and was talking nonsense,

which made him more aggrieved and Prophet was never able

to recover from this trouble.

Taking advantage of Prophet’s illness, Abu Bakr was sent for-

ward to lead congregational prayers, but when Holy Prophet

(s.a.w.s.) heard his voice, he came to the Masjid in that same

condition and removed Abu Bakr and himself read the pray-

ers and did not accept anyone’s Imamate even to the extent of

leading the congregational prayer.3

When Prophet’s condition became serious in his terminal ill-

ness, he summoned his brother and successor. Ayesha called

for Abu Bakr and Hafasa called for Umar; but he sent back

both and asked Umme Salma to call Ali (a.s.). When Imam Ali

(a.s.) arrived, the Prophet made bequests to him and then de-

parted from this temporal world while his head rested in the

lap of Imam Ali (a.s.). Some persons of Bani Hashim arranged

for funeral bath and shroud. Imam Ali (a.s.) performed the fu-

neral ceremonies and buried him with his own hands.4

53

Many Muslims and according to statement of Abul Fida, Abu Bakr and Umar also did not participate in the funeral and in

this way in history of Islam another chapter of loyalty was

opened and progeny of Prophet continued to get the recom-

pense of prophethood in form of killings and tortures in their

generations. Indeed we belong to Allah and to Him we would

return.5

With regard to his demise, Saffar has narrated from Imam

Ja’far Sadiq (a.s.) that he departed from the world as a martyr

as a result of poison administered to him by a Jewess who had

laced a lamb shoulder in poison and offered it to Prophet. After

which he used to time and again complain of the effect of pois-

on and that piece of meat had also under the command of the

Almighty called out that it had been laced with poison.

This traditional report shows that the woman who poisoned

him was a Jew, no matter to which class she might have be-

longed and why would a Muslim administer poison to him and

it also becomes clear that the hand of a woman was involved;

otherwise men do not dare to commit such deeds directly and

only a woman is taken as a means of such deeds as is also seen

in the later history of infallibility.

1 Hayatul Quloob, Vol. 2, Chapter 49, Pg. 805

2 Chaudah Sitare, Pg. 85; Hayatul Quloob, Vol. 2, Chapter 49, Pg. 829

3 Hayatul Quloob, Vol. 2, Chapter 49, Pg. 831; Chaudah Sitare, Pg.85

4 Chaudah Sitare, Pg. 86

5 Kanzul Ummal, Vol. 3, Pg.140; Fathul Bari, Vol. 6, Pg.

40; Arjahul Matalib, Pg. 670

54

Wives

A general concept with regard to relationship of matrimony

is that it is the best way to fulfill sexual desires and that is the reason that whenever marriage is mentioned, every person

looks down by way of modesty and when the multiplicity of

wives is mentioned, different kinds of misunderstandings begin

with regard to man, that perhaps he is a follower of lust and

desire that he could not remain satisfied with one wife and

took multiple wives as a means to satisfy his lust. Although if

you study Islamic law closely it would be clear to you that in

Islam the concept of marriage is very comprehensive and in ad-

dition to satisfaction of lust and procreation it has numerous

solutions to psychological, economic, social and political prob-

lems. The aim of considering the woman only as a cause of sat-

isfying of soul is definitely not that she is only the way to satis-

fy sexual urge, on the contrary it is having a wide scope and

that is why in traditional reports, woman is introduced as fol-

lows: That in his presence she must be a channel to satisfy his

self and in his absence should take care of his home and fam-

ily. On the contrary she must also be a means of protecting his

religion.

From this aspect in Islam polygamy is not viewed as its usual

image which is found in ordinary minds. Its most important

evidence is that if marriage takes place for fulfillment of lust

one goes for youth and beauty of woman and if it is for wider

exigencies those things are taken into consideration and youth

and beauty of woman is completely disregarded, which is seen

clearly in case of multiple wives of Prophet. This difference in

rights and duties is clear when you note that although Mid-

night Prayer is recommended for all, it is obligatory for Holy

Prophet (s.a.w.s.) so that everyone should realize that presence

of women in house of Prophet cannot be a hurdle in perform-

ance of Midnight Prayer, what to say of other obligations?

The Messenger of Allah (s.a.w.s.) during his lifetime married

the following ladies:

1- Lady Khadija (s.a.). On the basis of common traditional re-

ports, at the time of her marriage, she was forty years of age

and age of Prophet was twenty-five. It is obvious that in

55

ordinary conditions a twenty-five year old youth cannot marry for the first time, a lady aged forty whereas there were so

many options for him in his community and clan. The form of

marriage itself shows that aim of Holy Prophet (s.a.w.s.) was

widest exigency of Islam and it had no connection with sexual

gratification.1

Regarding this marriage two other points would be sufficient

to expose the reality further:

A. It was Lady Khadija (s.a.) who had first proposed this mar-

riage and she had also suggested the dower whereas she had

previously declined proposal better than this and had no inten-

tion of marrying until now.

B. The basis of the proposal of Lady Khadija (s.a.) was also

not elegance and youth of Prophet; on the contrary she had

proposed because of his honesty and the blessings that became

apparent through his hands.

2- Saudah binte Zamaa: This lady was previously wife of

Sakran Ibne Amr Ibne Abde Shams and she had embraced

Islam in the early period only. Because of unfavorable condi-

tions in Mecca she had migrated to Abyssinia and her husband

passed away there. Now her problem was that if she returned

to her clan, all were polytheists posing a danger to her.

So Holy Prophet (s.a.w.s.) married her and secured her faith

as well as awakened the perception in Islam that after the hus-

band lays down his life for Islam, the wife cannot remain help-

less; on the contrary she can get a life partner like Prophet of

Islam.

It is obvious that there is no mention of any beauty of Saudah

in history or her wealth; on the contrary it is clearly mentioned

that she was rendered without any guardian after death of her

husband.2

3- Zainab binte Khuzaimah: She had earned the title of Moth-

er of poor; she was well known for her assistance to the poor

and deprived. When her husband, Abdullah bin Jahash was

martyred in Uhad, Holy Prophet (s.a.w.s.) married her as a

mark of kindness so that Muslim ladies may not have any feel-

ing of helplessness and social isolation.3

4- Umme Salma Hind: She was widow of Abdullah Abu Salma

and she was also aged and she had a number of children as

well. But after death of husband, Holy Prophet (s.a.w.s.)

56

married her to honor the sacrifices of her husband and that her children may be saved from perception of orphanhood.4

5- Safiya binte Huyy Ibne Akhtab: Her husband was killed in

Battle of Khyber and she was brought as a prisoner of war.

Holy Prophet (s.a.w.s.) emancipated her and then took her in

his marriage and in this way he established an example of the

best behavior with slave maids.5

6- Juwairiya binte Harith: She was among prisoners of war

from Battle of Bani Mustaliq and along with her two hundred

prisoners of the clan were there, but when Holy Proph-

et (s.a.w.s.) emancipated her and then took her in marriage, all

Muslims freed all prisoners and innumerable people from that

clan embraced Islam. Harith was the chief of Bani Mustaliq

tribe.

7- Maimoona binte Harith Hilaliya: After the death of her

husband she surrendered herself to Holy Prophet (s.a.w.s.) and

he accepted this gifting of the self.6

8- Umme Habiba Ramila binte Abu Sufyan: She was previ-

ously wife of Ubaidullah Ibne Jahash and had accompanied him

to migration of Abyssinia. But when they were in Abyssinia,

husband embraced Christianity. So Prophet called her back to

Medina and married her as it was not possible for her even to

go back to a father like Abu Sufyan.7

9- Hafasa binte Umar: Her husband was Khunais Ibne

Hazaqa who was killed during Battle of Badr and Prophet took

her in his marriage.8

10- Ayesha binte Abu Bakr: According to popular traditional

reports she was a virgin at the time of her marriage to Prophet

and perhaps among all his wives she alone who was so young

and virgin; and if Prophet had not married her, no one would

have been able make allegations of lustfulness to him. Muslim

historians, foolishly have made the matter more serious and

praised the beauty of Ayesha so much that enemies of

Islam got the pretext to ask: What could be said about a fifty-

three year old man who marries a girl of six or seven years?

Alas if Muslim historians had perceived these sensitive aspects

and had not mentioned such baseless things in blind devotion

and had recorded the true age and appearance of this woman,

at least enemies of Islam would have had no opportunity to

57

cast aspersion on the character of Prophet; but may God curse devotion as it most of the time makes a person blind.9

1 Rauzatul Ahbab, Vol. 1, Pg. 408

2 Rauzatul Ahbab, Vol. 1, Pg. 408

3 Hadiyan Barhaq, Vol. 1, Pg. 272

4 Hayatul Quloob, Vol. 2, Chapter 54, Pg. 893

5 Hadiyan Barhaq, Vol. 1, Pg. 275

6 Hadiyan Barhaq, Vol. 1, Pg. 276

7 Hadiyan Barhaq, Vol. 1, Pg. 274

8 Hadiyan Barhaq, Vol. 1, Pg. 271

9 Hayatul Quloob, Vol. 2, Chapter 52, Pg. 879

58

Children

According to popular traditional reports, he had three sons:

Qasim, because of whom he is referred to as Abul Qasim;Ab-

dullah who also had the titles of Tayyib and Tahir; Ibrahim,son

of Mariya Qibtiya. Some historians have counted Tayyib and

Tahir as different sons.

Among daughters, he had his own daughter with Lady

Khadija (s.a.), that is Fatima Zahra (s.a.) and he also had three

daughters he had reared regarding whom some historians are

of the view that they were daughters of Lady Khadija (s.a.)

and some say that they were daughters of Hala, her sister.

They were Umme Kulthum, Ruqaiyyah and Zainab.

Zainab was married before proclamation of prophethood to

Abul Aas Ibne Rabai the Umayyad and Umama was born of this

union who later, under the bequest of Lady Fatima (s.a.) be-

came the wife of Imam Ali (a.s.).

Umme Kulthum and Ruqaiyyah were married to Uthman bin

Affan one after another and both passed away during lifetime

of Prophet. Ruqaiyyah died in 2 A.H. and Zainab passed away

in 8 A.H. Umme Kulthum also died before or after death of

Ruqaiyyah.

Lady Fatima (s.a.) was married to Master of Universe,Imam

Ali (a.s.) and Imamate continues in his descendants.

Ibrahim was born in 8 A.H. and passed away on 18th Rajab

10 A.H. at the age of one year, 10 months and 8 days. His

grave is present and well known in Jannatul Baqi.

Holy Prophet (s.a.w.s.) had made Ibrahim as ransom of his

grandson, Imam Husain (a.s.) when Jibraeel Ameen brought

the divine message that he may retain either Ibrahim or Hu-

sain with him. The Messenger of Allah (s.a.w.s.) said: The sor-

row of Ibrahim would be restricted to my being, but the grief of

Husain would affect Ali and Fatima also; so I am prepared to

sacrifice Ibrahim on Imam Husain (a.s.) and it was also a

secret that Holy Prophet (s.a.w.s.) had sacrificed his son on the

son of Ali and Zahra and Zahra and Ali sacrificed their entire

family on the religion of Prophet and this sacrifice became im-

mortal in history.1

1 Hayatul Quloob, Vol. 2, Chapter 51, Pg. 869

59

Relatives

According to the traditional report of Shaykh Tabarsi etc

Holy Prophet (s.a.w.s.) had nine paternal uncles from sons of

His Eminence, Abdul Muttalib: Harith, Zubair, Abu Talib,

Hamza, Ghaidaq, Zirar, Muqawwim, Abu Lahab and Abbas.

Harith was eldest of them and that is why His Eminence, Ab-

dul Muttalib was called as Abul Harith. Among children of

Harith were: Abu Sufyan, Mughira, Naufal, Rabia and Abde

Shams.

Naufal had a son, Mughira Ibne Naufal who apprehended

Ibne Muljim in Kufa when he was in flight. After passing away

of Amirul Momineen (a.s.) he had also married Amama binte

Aas.

Abbas Ibne Rabiya was son of Rabiya; whose valor became

apparent in Battle of Siffeen.

Abu Talib, Abdullah and Zubair were full brothers and their

mother was Fatima binte Amr Ibne Aaiz Ibne Imran Ibne Makh-

zum. Abu Talib also had the name of Abde Manaf and he had

four sons: Aqeel, Talib, Ja’far and Ali and there was a gap of

ten years between each of them. He also had two daughters:

Umme Hani Faqta and Jumana and the mother of them all was

Fatima binte Asad Ibne Hashim Ibne Abde Manaf. The

well known name of Abu Talib is Imran, because of which Aale

Abu Talib is also known as Aale Imran.1

Jumana was wife of Abu Sufyan Ibne Harith Ibne Abdul Mut-

talib and Umme Hani was married to Abu Wahab Hubaira Ibne

Amr Makhzumi whose son, Jaada Ibne Hubiarah was governor

of Imam Ali (a.s.) in Khorasan.

The Agnonym of Abbas was Abul Fazl and his mother was

Zirar. He had nine sons and three daughters: Abdullah,

Ubaidullah,

Fazl,

Qusam,

Maabad,

Abdur

Rahman,

Tammam,Qusaiyyir, Harith, Umme Habib, Amina and Safiya.

Ummul Fazl Lubabah into Harith was mother of first six broth-

ers and Umme Habib. Ummul Fazl was sister of Maimoona

binte Harith, wife of Prophet.

Atba, Utaiba, Motib and Durra were sons of Abu Lahab and

their mother was Umme Jamil, sister of Abu Sufyan who is

60

referred to as carrier of firewood ( Hammalatal Hatab) in Quran.2

1 Hayatul Quloob, Vol. 2, Chapter 56, Pg. 903

2 Hayatul Quloob, Vol. 2, Chapter 56, Pg. 903

61

Paternal Aunts of Prophet

In addition to uncles, Holy Prophet (s.a.w.s.) also had six pa-

ternal aunts from different mothers: Umayma, Ummen Hakim,

Burra, Atika, Safiyya and Arwa.

Umayma, also called Fatima, had a daughter, Zainab who

was married to Zaid Ibne Haritha and after he divorced her,

Holy Prophet (s.a.w.s.) married her.

Burra binte Abdul Muttalib married Abdullah Muslima Ibne

Hilal for second time from whom Abu Salma was born and who

later became husband of Umme Salma; and after he died, Holy

Prophet (s.a.w.s.) married her.

Atika binte Abdul Muttalib was wife of Umair Ibne Wahab

and after her she had married Kalda Ibne Abde Manaf.

Safiya was wife of Harith Ibne Harb Ibne Umayyah; after

Harith, she came into the marriage of Awwam Ibne Khuwailad,

brother of Lady Khadija (s.a.), from whom Zubair was born.1

It is mentioned in traditional reports that all his daughters

were alive at the time of death of Abdul Muttalib and he had

made a bequest that all should weep at his bier; on the con-

trary he had also heard each of them recite an elegy about it.

Among uncles of Prophet, the highest rank is that of Abu

Talib and Hamza with whose incidents of faith, character and

struggles history is replete.

Abu Talib was protector of Prophet, owner of excellence and

perfections, defender of holy sanctuary, trustee of relics of

prophets and saints; and Hamza was best brave and valiant

hero of Islam who when he was martyred in Battle of Uhad,

Holy Prophet (s.a.w.s.) recited seventy Takbirs on his bier.

Among children of Abu Talib, in addition to Imam Ali (a.s.),

His Eminence, Ja’far also commanded a great rank. He was

leader of the group, which migrated to Abyssinia and returned

on the occasion of the victory of Khyber. At that time Holy

Prophet (s.a.w.s.) remarked: On what should I be more

pleased; the return of Ja’far or victory of Khyber? Ja’far parti-

cipated in Battle of Mutah and was martyred after having both

his arms severed; in exchange of which Lord of worlds, be-

stowed a pair of wings to him in Paradise and he is gliding

there under shade of Almighty.

62

Aqeel also commanded a great rank; and Holy Prophet

(s.a.w.s.) used to be very much fond of him; so much so that he

used to say: I have double attachment to Aqeel; one because of

his personal qualities and two because His Eminence, Abu

Talib used to be extraordinarily fond of him.

1 Hayatul Quloob, Vol. 2, Chapter 56, Pg. 904

63

Companions of Holy Prophet (s.a.w.s.)

There is no doubt that Almighty Allah bestowed to Holy

Prophet (s.a.w.s.) such family members Ahle Bayt (a.s.), that

their equals are not found even among prophets and messen-

gers and He bestowed all of them ornaments of infallibility and

declared them to be implication of verse of Purification. But in

spite of that, their character cannot be considered as master-

piece of training of Prophet as these personalities because of

their purity and infallibility were not in need of that kind of

training, which is considered as masterpiece of a trainer. There

was need of some other persons also who were different from

members of family of purity and infallibility and were like other

ordinary people. And that Prophet should train them in know-

ledge and practice and make them as masterpieces of his train-

ing. These same personalities are known as companions of

Prophet whom Holy Prophet (s.a.w.s.) shaped into perfect char-

acters even though they were basically nothing and who bear

the stamp of the complete training of Prophet. Without their

mention, discussion regarding services of Prophet remains in-

complete and in their list also, only names of such persons can

be included, whose character is eligible to become masterpiece

of Prophet; otherwise those who had embraced Islam for per-

sonal interests or those who entered service of Prophet cannot

be included in this list even though they might have been

honored with title of companionship. Below we would mention

only some of these luminaries, in addition to whom others can

also be included; but it is not possible to mention all one hun-

dred and fourteen thousand persons, who are included among

companions of Prophet some of whose characters were an in-

sult to Islam, on the contrary an insult to humanity and it is

also inappropriate to mention them with mention of Holy

Prophet (s.a.w.s.). Among righteous companions of Prophet,

the following were most prominent:

Salman (r.a.)

He was originally from Persia and called as Persian, but Holy

Prophet (s.a.w.s.) included him among his Ahle Bayt deeming

him as Salman Muhammadi. Regarding him, the Messenger of

64

Allah (s.a.w.s.) also said: Salman is the sea, which would never dry up and a treasure, which would never be exhausted. He is

from us, Ahle Bayt; he is bestowed with divine proof and he be-

stows effulgence of wisdom. Amirul Momineen (a.s.) compared

him to Hakim Luqman and Imam Ja’far Sadiq (a.s.) declared

that he was superior to Hakim Luqman. Salman was included

among the four persons that Holy Prophet (s.a.w.s.) was com-

manded to love and for whom Paradise was eager. Once Umar

Ibne Khattab asked him about his lineage and he said: I was

deviated and Holy Prophet (s.a.w.s.) guided me; I was poor and

Almighty Allah made me needless through the Messenger of Al-

lah (s.a.w.s.); I was a slave and the Lord emancipated me

through him; this is my genealogy. That is, I have no relation-

ship with anyone except with the Messenger of Allah (s.a.w.s.).

In the Battle of Khandaq, it was Salman who suggested dig-

ging of the ditch.

In 36 A.H. he passed away in Madayan; Amirul Momineen

(a.s.) went from Medina to Madayan the same night and per-

formed his funeral rituals. Ja’far Tayyar and Prophet Khizr

(a.s.) also participated in the funeral prayer and thousands of

angels also performed it.1

1 Hayatul Quloob, Vol. 2, Chapter 59, Pg. 933; Seerat

Masoomeen, Vol. 1, Pg. 141

Abu Zar

His name was Jundab Ibne Junadah and Abu Zar was his

Kunniyat. He was the third, fourth or the fifth person to em-

brace Islam. After converting to Islam he went back to his nat-

ive place and therefore could not participate in the Battles of

Badr, Uhad and Khandaq. After Salman Muhammadi, he was

next in rank from the aspect of faith. Holy Prophet (s.a.w.s.)

had compared him to be a replica of Prophet Isa (a.s.) and de-

clared that no one under the sun was more truthful than Abu

Zar. Abu Zar was included among those whom the Prophet was

commanded to love and for whom Paradise was eager. During

the reign of Umar he moved to Syria and continued to reside

there till Uthman’s reign and regularly condemned the tyranny

of Muawiyah. So much so that he complained to Uthman and

the

latter

summoned

him

to

Medina.

As

per

the

65

orders, Muawiyah sent him to Medina on such a camel and with such a driver that by the time he reached Medina, even

the flesh of his thighs was worn out. On reaching Medina he

criticized the style of Uthman’s working as a result of which he

was exiled to Rabdha and it was proclaimed that no one should

go out to see him off. But Amirul Momineen (a.s.) participated

in the farewell of Abu Zar along with his sons and Abu Zar

reached Rabdha in such a way that his son, Zar, died on the

way and on reaching there, his wife also passed away. At last

he also passed away leaving behind a daughter who informed a

caravan passing from there under leadership of Malik Ashtar,

who supervised the funeral of Abu Zar while Abdullah Ibne

Masud recited the funeral prayers and in 31 or 32 A.H. this re-

spected and truthful companion of the Prophet was laid to rest.

According to Malik Ashtar, Abu Zar was given a shroud worth

four thousand dirhams and in this way the prediction of the

Prophet was also proved true.1

1 Hayatul Quloob, Vol. 2, Chapter 60, Pg. 964; Seerat

Masoomeen, Vol. 1, Pg. 142

Miqdad Ibne Aswad

His Kunniyat was Abu Mabad and the real name of his father

was Amr; but since Aswad Ibne Abde Yaghus had adopted him,

he became famous as Ibne Aswad. He is also included among

those whom the Prophet was commanded to love and in whose

eagerness Paradise was restless. His wife was Zaba-a binte

Zubair Ibne Abdul Muttalib and he participated in all the

battles in the company of Holy Prophet (s.a.w.s.).

He died in Jarf, at a distance of one Farsakh from Medina in

33 A.H. and was buried in Jannatul Baqi, but it is regrettable

that his son, Mabad proved to be like son of Prophet Nuh (a.s.)

and in the Battle of Jamal he joined the army of Ayesha against

Amirul Momineen (a.s.) and was finally killed there, whereas

Miqdad had never even doubted in the rightfulness and great-

ness of Amirul Momineen (a.s.).1

1 Hayatul Quloob, Vol. 2, Chapter 61, Pg. 991

Bilal Ibne Riyah

His Kunniyat was Abu Abdullah and Abu Amr and his mother

was Jumana. He had participated in the Battles of Badr, Uhad

66

and Khandaq etc. When Holy Prophet (s.a.w.s.) had appointed him as Muezzin, people objected that he pronounced ‘Sh’ as

‘S’; so it was revealed from Providence that in our view the ‘S’

of Bilal was same as ‘Sh’. After passing away of Messenger of

Allah (s.a.w.s.), he took an oath that he would never again re-

cite Azaan. As a result of this, the sentence of ‘Hayya A’laa

Khairil Amal’ was omitted. He died in 18 or 20 A.H. in Syria

and was buried at Babus Saghir.1

1 Seerat Masoomeen, Vol. 1, Pg. 146

Jabir Ibne Abdullah Ansari

He was considered a fighter of the Battle of Badr. Holy

Prophet (s.a.w.s.) had conveyed salutations to Imam Baqir

(a.s.) through him. He participated in most battles in the com-

pany of the Prophet and stayed on side of Amirul Momineen

(a.s.) during the Battle of Siffeen. He used to announce the fol-

lowing tradition in the streets of Medina: Ali is the best of hu-

man beings and one who denies this would become an

apostate. He also used to say: Test your children through the

love of Ali and if they refuse, you must inspect the character of

their mothers.

He passed away in 78 A.H. at the age of more than ninety

years and he was the last companion to pass away.

Huzaifah Ibne Yaman Anasi

He was considered among the sincere companions of Holy

Prophet (s.a.w.s.) and Amirul Momineen (a.s.). He participated

in the Battle of Uhad along with his father and brother. His

father was martyred in this battle. Holy Prophet (s.a.w.s.) had

informed him of the identities of hypocrites; thus if he did not

attend the funeral of a particular person, people used to con-

clude that he was a hypocrite. He became the governor of

Madayan after Salman and passed away before the Battle of

Jamal. Huzaifah is included among the seven who attended the

funeral of Lady Fatima (s.a.).1

1 Seerat Masoomeen, Vol. 1, Pg. 147

Abu Ayyub Ansari

His name was Khalid Ibne Zaid. He had participated in Badr

and other battles. After the Messenger of Allah (s.a.w.s.), he

67

participated in the Battles of Jamal, Siffeen and Nahrawan on side of Amirul Momineen (a.s.). After Hijrah, Holy Prophet

(s.a.w.s.) had initially resided at his place and he served the

Prophet in the best way. In Siffeen, he had attacked the tent of

Muawiyah but the latter fled from there. After that from the

side of Muawiyah, Mutaraffa bin Mansut attacked the tent of

Imam Ali (a.s.), so Abu Ayyub slashed his sword in such a way

that he was decapitated but the foe remained on the back of

the horse till the animal stumbled toppling the head.

He went to fight the Romans during the time of Muawiyah

and passed away there. In his last moments, he made a be-

quest that he should be buried on the battlefield only. Thus he

was buried near Istanbul but after conclusion of the battle

when Romans wanted to exhume his grave, it rained so heavily

that they considered it to be a miracle of Ayyub and they re-

frained from this act and his tomb became a place of visitation

for the people. Holy Prophet (s.a.w.s.) had also predicted that

one of his companions would be buried near Constantinople.1

1 Seerat Masoomeen, Vol. 1, Pg. 148

Khuzaimah Ibne Thabit Ansari

Holy Prophet (s.a.w.s.) had declared that his testimony was

equal to that of two persons; that is why he was called as Zu-

Shahadatain (having two testimonies). He participated in the

Battle of Badr and other battles and after that he remained in

the group of Imam Ali (a.s.). So much so that after the martyr-

dom of Ammar Yasir in Siffeen, he undertook a severe attack

on the enemy forces and he was also martyred because of that.

The companions whom Amirul Momineen (a.s.) had mentioned

in the sermons of the final period of his life, included Ammar,

Ibne Taihan and Zuhahadatain; who are mentioned exclus-

ively.1

1 Seerat Masoomeen, Vol. 1, Pg. 150

Zaid Ibne Haritha Ibne Sharahil Kalbi

Hakim Ibne Hizam had purchased him from the Ukaz market

for Lady Khadija (s.a.) and she gifted him to Holy Prophet

(s.a.w.s.). Haritha came to get him emancipated, but he re-

fused to go with him and preferred the slavery of Prophet to

freedom. Haritha disowned him because of this and so Prophet

68

adopted him. Later he also gave his cousin, Zainab binte in marriage to him.

He participated in the Battle of Mutah in the company of

Ja’far Tayyar as the standard bearer and was martyred there.

The name of his son was Usamah and so he is also called as

Abu Usamah.1

1 Seerat Masoomeen, Vol. 1, Pg. 150

Saad Ibne Ubadah Ibne Dulaym Ibne Haritha al-

Khazraji Ansari

He had attended the allegiance of Aqba and the Battle of

Badr. At the time of conquest of Mecca, the standard of Ansar

was held by him. He was considered to be among the most

generous persons among Arabs from the time of his grandfath-

er. On the occasion of Saqifah, the Ansar had tried to make

him as their chief but there was so much clamor that he was

about to be trampled to death and Umar issued orders for his

killing upon which his son, Qays, caught the collar of Umar and

Saad returned alive, but he continuously refused the allegiance

of Abu Bakr. Finally during the reign of Umar he moved to

Syria and he used to go out to meet his clans every week. One

day agents of the regime shot him dead with an arrow and in

was publicized that he has been killed by Jinns.1

1 Seerat Masoomeen, Vol. 1, Pg. 151

Abu Dujana Ansari

He is included among the great and brave companions and

his amulet is famous. He took part in the Battle of Yamama and

when the associates of Musailima Kazzab took shelter in

Hadiqatul Rahman, he entered the orchard in a special artful

manner and slew a large number of foes. So much so that he

was himself also martyred and according to another account he

survived till the Battle of Siffeen and fought from the side of

Amirul Momineen (a.s.). In any case, his name is found in the

list of those who would arise from the rear of Kufa to join the

forces of the Imam of the Age (a.s.), because he had supported

the Prophet in the most severe circumstances when the major-

ity of companions had deserted him.1

1 Seerat Masoomeen, Vol. 1, Pg. 152

69

Ammar Ibne Yasir

He was among the most prominent companions of the Proph-

et and the most loyal devotees of Amirul Momineen (a.s.). He

was an ally of Bani Makhzum and his Kunniyat was Abu Yaqz-

an. The name of his father was Yasir and his mother was Su-

mayyah. He embraced Islam in the early period and faced un-

told calamities for the sake of Islam. So much so that the infi-

dels used to force these persons to lie down on the burning

sand and coerce them to eschew faith. But they displayed in-

comparable steadfastness and Holy Prophet (s.a.w.s.) gave

glad tidings of Paradise to the family of Yasir.

Ammar’s parents could no more bear those travails and they

departed from the world and Ammar was compelled to utter

words of disbelief at the behest of the infidels on the basis of

which the verse of dissimulation was revealed and Almighty Al-

lah declared his faith and tranquility of his heart. Sumayyah,

the mother of Ammar was the first female martyr of Islam.

Regarding Ammar, the Messenger of Allah (s.a.w.s.) had

prophesied that he would be slain by a rebellious group and his

last diet on the earth would be a bowl of milk. Thus on 9th Sa-

far, 37 A.H. in the Battle of Siffeen he was martyred at the age

of ninety and after having a bowl of milk in his last moments he

referred to the prophecy of Holy Prophet (s.a.w.s.) and sacrifi-

cing his life in the path of God, exposed the secret of the rebel-

lious group.1

1 Hayatul Quloob, Vol. 2, Chapter 58, Pg. 917; Seerat

Masoomeen, Vol. 1, Pg. 153

Malik Ibne Nuwaira Hanafi Yarbui

He was among the most sincere companions of Holy Prophet

(s.a.w.s.). He came to meet the Prophet along with his clans-

men and requested him to teach the faith to them. He said:

Confess: There is no god, except Allah; establish prayer, keep

fasts, pay the Zakat, perform the Hajj and be devoted to my

successor, Ali Ibne Abi Talib (a.s.). In addition to this it is also necessary to refrain from prohibited things. After this statement of the Prophet, when Malik came out of the meeting, he

was joyfully announcing: I have obtained faith from Holy

Prophet (s.a.w.s.) and His Eminence, said: One who likes to see

a dweller of Paradise should see Malik. Thus some persons

70

followed Malik and asked him to pray for their forgiveness as Holy Prophet (s.a.w.s.) has declared him to be a dweller of

Paradise. Malik said: May Allah guide you in the right way; you

have left the Prophet and come to me, whereas he is the owner

of Paradise and it is at his discretion.

When he came to Medina after the passing away of the

Prophet to find Abu Bakr on the pulpit, he objected to him:

Who gave you this right in the presence of Ali? Abu

Bakr ordered his men to expel Malik from there and persons

like Khalid bin Walid and Qunfuz drove him out. Malik decided

that he would not pay Zakat to Abu Bakr as a result of which

he was declared to be an apostate and was killed along with

his men through Khalid bin Walid. Khalid took all his women as

captives and slept with his wife that same night; which earned

Khalid the title of Sword of Allah ( Saifullah) and it was decided that this naked sword should not be sheathed. Thus what can

be said about the future of Islam?1

1 Seerat Masoomeen, Vol. 1, Pg. 156

71

5

Chapter

Prominent aspects of the life of Holy Proph-

et (s.a.w.s.)

Although you spoke of the events of only one night, O one

who traveled to the heavens, your whole life is nothing butas-

cension. (Urdu couplet)

If the circumstances and manners of the Prophet are com-

pared to the habits and manners of other people, every act of

the Prophet would be having a superior quality and in his life,

from eating, drinking, to sleeping, till the propagation of Islam

and Quran every point would be worth attention. But Almighty

Allah endowed him with such qualities in which he cannot even

be compared to prophets, messengers, martyrs and truthful

ones and after seeing the same excellent qualities one realized

that according to the principle of: One man is created for one

thing, the Lord of the worlds sent him to fulfill the great aim of

universe and this called for him to be equipped with all the

things required to defend religion in the field of knowledge or

practice and that he should be embellished with all perfections,

without which one cannot accept his personality and benefit

from his perfections and the personality becomes the target of

thousands of doubts.

There are two types of these distinguishing qualities of the

Messenger of Allah (s.a.w.s.); some of them are related to his

being and his words and deeds and some are related to his holy

being and its circumstances or additional conditions, which is

not the result of practical superiority of the personality.

Although it is the means of greatness of the personality and

one can well estimate the comprehensiveness of perfections.

To gather all of his perfections in a book is from the im-

possibilities. And then one who had presented 4444 miracles in

72

his life, and displayed thousands of extraordinary feats, his excellences also need a detailed book. The stage of explanation

begins later on, below we shall mention only some of his distin-

guishing qualities so that a brief sketch may be seen and it be-

comes easy to read or write about details.

73

Birth

It is a well known fact that Holy Prophet (s.a.w.s.) was born

in the first year of elephant on 17th Rabiul Awwal. It was the

year when Abraha had attacked the Kaaba to destroy it and to

make his church in Sana as the Qibla. He had also mobilized a

superpower army of elephants for this purpose, which was so

awe-inspiring that Meccans ran away leaving their houses and

the neighborhood of the holy sanctuary also failed to as-

sure them. It was only His Eminence, Abdul Muttalib, the

grandfather of Holy Prophet (s.a.w.s.) who defended the Kaaba

at this crucial point and instead of taking flight came to meet

Abraha. Abraha was impressed by his daring and descended to

make peace. Abdul Muttalib was accorded respect and seating

him with respect asked him the reason of his arrival. He said:

Your men have seized by camels, I have come to demand

their return.

Such was the style of Abdul Muttalib in confrontation that

Abraha confessed to such a truth without which the argument

of Abdul Muttalib could not have proceeded. He said: I am as-

tonished that you are worried about your camels and have no

worry of the house whose caretaker you are?

Abdul Muttalib said with absolute confidence; on the con-

trary he challenged: Just as I am the owner of these camels,

this house also has an owner who would save it and in this way

he called the attention of Abraha to the greatness of God and

also warned him of the consequences, which is in the best

manners of a proper missionary. That he should inform the

people of the beginning of creation as well as resurrection and

the remaining problems would be solved automatically.

Abraha could not understand this point and at last decided to

attack. The Almighty sent an army of Ababeel to confront this

superpower, which destroyed the whole army of Abraha and

He announced it in such a way that:

1- We are in possession of an unseen army also.

2- We do not confront superpowers with armies; on the con-

trary we use pebbles against them.

3- Our aim is to exhaust the proof till the last moment and

after that We send down the chastisement.

74

4- Even Ababeels and birds sent by us cannot make a mistake and drop the pebble on some innocent person.

5- It is the duty of those who are devoted to us to rely upon

our help and instead of flight, they should confront the enemy.1

In the history of Arabs this incident is called as the event of

the people of elephant and that year is known as the year of

the elephant although it was only restricted to a moment just

as the passing away of Lady Khadija (s.a.) caused the whole

year to referred to as year of grief an example was established

in history that even grief of limited moments can make the year

as year of grief if the grief is having that much importance. So

what can be the doubt in making five or ten days as periods of

grief?

The birth of Prophet in the year of the elephant points out to

the fact that now there is no need of any army of Ababeel.

Now the permanent defender of the house of God is coming;

just as after the birth of Ali (a.s.) Arabs did not require any cri-

terion judge the legitimacy of a child.

It was also made clear that just as you saw yesterday, that

even a little bird sent by God cannot make a mistake, in the

same way you should realize that I am sending him also; so

there is no scope of any mistake in his life also. And to have

doubt in his infallibility is akin to Abraha-worship and not God-

worship.

The term ‘year of the elephant’ is used on two occasions in

the history of Islam: birth of Holy Prophet (s.a.w.s.) and birth

of Imam Ali (a.s.) [30 Amul Feel] which proves that both are di-

vine representatives and God is the surety of the characters of

both of them and after the arrival of both of them the religion

of God and the house of God is no more needful of an unseen

army.

By giving reference of this incident Almighty Allah in Surah

Quraish has reminded of His favor that: We destroyed the army

of Abraha and secured the journeys of winter and summer and

arranged for the feeding of hungry, which also points out to

the fact that although the arrival of Ababeel was for a negative

aim, it has a positive aspect as well and it is giving food to the

hungry and to reassure those who are fearful.2

The birth of Holy Prophet (s.a.w.s.) in 1 Amul Feel is also an

indication to these two points and that is why the loins of

75

Abdullah and the womb of Lady Amina were selected for this purpose so that it may be clear to the human world that one

who would impart the lesson of God-worship and provide suc-

cor to the fearful is about to arrive and after his arrival neither

would there be any danger to God-worship nor to world peace.

Being the son of Abdullah (slave of Allah) he would impart les-

sons of God-worship and being the son of Amina (safety)

provide security from fear. Being the beloved of ‘Mutimut Tayr’

(feeder of birds) he would arrange for food and water for the

famished ones.

1 Hayatul Quloob, Part 4, Pg. 68

2 Tafsir Namuna, Vol. 15, Pg. 499

76

Place of Birth

Like the year of his birth, the Lord of the worlds has given an

excellence to the place of his birth and He selected for him the

house of a brave and noble person like Abu Talib, so that in ad-

dition to clarification of his faith one can become aware of the

greatness and majesty of Holy Prophet (s.a.w.s.) also and it

should be clear to all that divine exigencies are completely

unique. We give birth to our special beloved in the house

of Abu Talib1 and give birth to son of Abu Talib in Our house

and the birth of both of them is introduced through the incid-

ent of the people of elephant so that it should be clear to com-

mon parlance that both are permanent defenders of My house

and this is a reward of the services of Abu Talib, given in the

form of the birth of Ali (a.s.).

1 Hayatul Quloob, Vol. 2, Chapter 3, Pg. 112

77

Early Life

His father expired before he stepped into this world. The

mother also passed away during his childhood. He lived under

the guardianship of His Eminence, Abdul Muttalib and the de-

fender of the House of God became the protector of the slave

of God and when he was departing from the world, he selected

Abu Talib from all his sons and entrusted him with the task of

protecting messengership and arranged for the care and pro-

tection of Prophet with absolute knowledge and realization.

Soothsayers of Mecca predicted that this child would prove

to be great in future. During the trade journey, the monk

prophesied that he had a bright future and the position

of prophethood was realized through other means as well;

however instead of ending his life Abu Talib accorded protec-

tion to him and proved that life is ended when there is contra-

diction in beliefs and character and it does not make one to

preserve life. Then if you compare my character with the incid-

ent of Aqbah you will realize that no matter where companion-

ship is it is only the faithful who would be concerned about life

of Prophet, whereas those who are hypocrites would definitely

show their true colors.1

The predictions of soothsayers and monks during childhood

about the future shows that even the early life of Prophet was

remarkable and even his childhood cannot be compared with

other people or in other words it could be said that soothsayers

and monks saw his perfections in the same way like he had

called the attention of people that if they want to see the know-

ledge of Adam, piety of Nuh, devotion of Ibrahim, awe of Musa,

abstinence of Isa, elegance of Yusuf and other excellences of

prophets, they should see the face of Ali (a.s.). All these qualit-

ies would be seen in him just as the sooth sayer and the monk

had witnessed all perfections in my face.

1 Hayatul Quloob, Vol. 2, Chapter 4, Pg. 157

78

Marriage

Upon his return from a trade journey during which he car-

ried the merchandise of Khadija to be sold on commission

when Lady Khadija’s slave reported so many perfections of the

Prophet, Lady Khadija (s.a.) considered it to be an opportune

time, broke all social restrictions and sent a proposal of mar-

riage to him and in this way after the preliminaries a twenty-

five year old youth was wedded to an apparently forty year old

lady and all the supposed principles of society were destroyed

and wealth and prosperity, business and labor, classes, sup-

posed modesty, social customs were all trampled and the steps

of one who had gone to ascension, came on the shoulders of ex-

cellence of Lady Khadija (s.a.).

Abu Talib recited the sermon of the marriage and proved the

worthlessness of wealth in comparison to perfections and made

the human world aware of new values, and also arranged for

bearers of perfection never to have inferiority complex before

the affluent.1

1 Rauzatul Ahbab, Vol. 1, Pg. 72-75; Hayatul Quloob, Vol. 2, Chapter 5, Pg. 172-174

79

Proclamation of prophethood

Approximately after spending a loyalty filled family life of fif-

teen years the Almighty Lord placed a new responsibility on

him and through Surah Iqra commanded him to read out the

divine message and invite people to knowledge and excellence.

The stage of contemplation in the Cave of Hira concluded

and it was now time to fulfill the responsibilities of

prophethood.

After early concealed propagation, command arrived to

present the message to the family and clan and instead of a dry

invitation, by the order of Almighty Allah the Holy Prophet

(s.a.w.s.) started making arrangement of dinner. Imam Ali

(a.s.) became the supervisor of arrangements and forty mem-

bers of the clan were invited.

After satiating forty persons with little food, when Holy

Prophet (s.a.w.s.) decided to convey the message, Abu Lahab

instigated the people and alleged that he was a sorcerer.

Invitees fled from there in fear and Holy Prophet (s.a.w.s.)

was compelled to arrange the feast on the following day as well

and at last he presented his message in which he mentioned

oneness of the Godhead, his prophethood and the well being of

the world and the hereafter after which he requested them for

help and promised successorship in return. Of all the people,

only Imam Ali (a.s.) promised his help, because the blood of

Abu Talib ran in his veins. Hence he immediately said: My

chief, you make the announcement, who can even dare to look

at you when I am there? Upon Ali’s promise of help, Holy

Prophet (s.a.w.s.) announced his successorship and caliphate.

In this way all the basic principles of Islam: Monotheism, di-

vine justice, prophethood, resurrection and caliphate were an-

nounced. And His Eminence, Abu Talib also announced that he

was subservient to the command and leadership of the Messen-

ger of Allah (s.a.w.s.) so Islam may be presented to the world

in its complete from day one only and no deficiency remains.

Neither in principles nor age should become the criteria of

seniority.1

1 Tarikh Tabari, Vol. 2, Pg. 22; Mustadrak Hakim, Vol. 3, Pg.

133; Kanzul Ummal, Vol. 6, Pg. 392 etc.

80

Reaction

The reaction of this announcement was that calamities began

to descend from all the directions. On one hand the Messenger

of Allah (s.a.w.s.) was preaching: Say there is no god, except

Allah, and on the other hand the infidels were torturing his

supporters and followers in various ways.

Martyrdom of Yasir and Sumayyah and the Taqayyah of Am-

mar are the memorable biographies of that period.

Because of the circumstances taking a sensitive form, Holy

Prophet (s.a.w.s.) issued orders for migration and under lead-

ership of Ja’far Tayyar he sent a group of Muslims to Abyssinia,

which apparently was a plan to save the lives of Muslims, but

which in fact was a way to propagate Islam and that is why for

this mission also, another son of Abu Talib was chosen who de-

livered such a sermon in the court of Najjashi and recited the

verses of Surah Maryam in such a nice way that the audience

began to weep; and he insultingly expelled the delegation of

Meccans, which had arrived to request him to surrender the

migrants to them and Islam had finally reached Abyssinia and

the first philosophy or benefit of migration became known to

all.1

1 Rauzatul Ahbab, Vol. 1, Pg. 89-91

81

Migration

After some time the three-year troublesome life of Shebe Abu

Talib came to an end and the infidels broke their oath and gave

some respite. So Holy Prophet (s.a.w.s.) increased the tempo of

his propagation, but both defenders of Islam said farewell to

the world together. On one hand the soldier of the Islamic front

departed from the world and on the other hand, Khadija, the

generous soldier of loyalty said goodbye to the world and see-

ing the loneliness and grief of Holy Prophet (s.a.w.s.), Almighty

Allah ordered him to personally undertake migration.1

Muslims had already migrated in large numbers and now the

Prophet was also prepared to take this step. Thus he left Imam

Ali (a.s.) in his bed and after instructing him about return of

trusts, set out from there. Now the only persons still surroun-

ded by the infidels were Imam Ali (a.s.), Lady Fatima binte

Asad and Fatima binte Muhammad. Whose patience and stead-

fastness cannot be described in words, that in such perilous

circumstances also they stayed at home and displayed absolute

patience and tranquility and did not raise any voice of lamenta-

tion, whereas on such occasions even great heroes are said to

cry.

In the morning the infidels despaired on seeing Imam Ali

(a.s.). They decided to take revenge and when Ali (a.s.) set out

with the entourage of ladies, the disbelievers blocked his path

although their trusts had been restored and no one had any

right on Imam Ali (a.s.).

A confrontation took place and it was a very severe confront-

ation but Imam Ali (a.s.) successfully moved ahead with the

caravan and joined the Messenger of Allah (s.a.w.s.) on the

outskirts of Medina where he was waiting for Imam Ali (a.s.).3

In the second stage of migration, religious propagation star-

ted in Medina and Holy Prophet (s.a.w.s.) placed the founda-

tion stone of a Masjid, which was also aimed to clarify that

Masjid is the centre of Islam and the primary center of

propagation from where the voice of Islam can be dissemin-

ated.2 After that when Islam was seized by the Governor’s

Palace its form was distorted and it lost its originality and

reality.

82

We should know that migration is a natural act of man and its reaction becomes obvious in external circumstances also

otherwise man, from the time of his birth is busy in a journey

and involved in a migration. From childhood till youth; from

youth to old age; from weakness to strength and journey from

ignorance to knowledge is a type of migration in which there

is a mission to march forward; now in whose view better cir-

cumstances imply wealth and power, they migrate to those

centers and those who consider best the conditions to be in

service of faith and religion, they migrate to those centers

where there are opportunities of serving religion and the work

of reformation of the community is fulfilled in the best way.

1 Rauzatul Ahbab, Vol. 1, Pg. 101; Hayatul Quloob, Vol. 2, Chapter 26, Pg. 493

2 Hayatul Quloob, Vol. 2, Chapter 27, Pg. 501

3 Hayatul Quloob, Vol. 2, Chapter 28, Pg. 521

83

After migration

The infidels were not satisfied even after the Prophet moved

to Medina and they thought that if they could expel him from

his native town, it would be difficult to destroy him in an alien

land. On the other hand they also wanted to revenge the insult

suffered by them because of the Prophet’s escape. Thus they

started making preparations to invade Medina. Holy Prophet

(s.a.w.s.) apprehended the caravan of the infidels and dis-

played his strength and tried to recover the goods belonging to

Muslims which the infidels had seized. As a result of this, the

first battle of Islam occurred in Badr. Three hundred ill-

equipped Muslims and nine hundred and fifty well armed dis-

believers faced each other but God Almighty provided the un-

seen causes of material and spiritual world and at last Islam

became victorious and seventy men of the infidels were slain

of whom thirty-five were eliminated only by the son of Abu

Talib who had also helped the Muslim fighters in eliminating

the rest of them. In addition to this seventy polytheists were

taken as prisoners and war booty fell to the Muslims.1

1 Hayatul Quloob, Vol. 2, Chapter 30, Pg. 554; Rauzatul Ahbab, Vol. 1, Pg. 157

84

Marriage of Lady Fatima (s.a.)

After the Battle of Badr, the Messenger of Allah (s.a.w.s.) in

accordance with the command of God, rejecting all the other

proposals, married his daughter, Fatima to Imam Ali (a.s.). But

neither the wealth of Lady Khadija (s.a.) came to help out in

the arrangement of the marriage nor the war booty of Muslims;

on the contrary he sold Ali’s coat of mail and took five hundred

dirhams as dower from him and from that purchased sixty

three dirhams worth of household items and gave them as

dowry and the remaining he gave back to Ali to arrange

Walima feast and to make other household arrangements. A

considerable portion of the dower was spent on perfumes as it

is the best use of money in Islam and Islam lays great emphasis

on purity, cleanness and fragrance.1

This was an exemplary and historical marriage in Islam,

which was performed on the heavens as well as the earth,

whose dower was spiritual as well as material, but its expenses

were less than a common ordinary marriage, which maintained

the respect of the poor and opened an avenue for all the mar-

riages that would be performed till Judgment Day after which if

one faces any problem, it is their own doing and Islam is not

responsible for it.

1 Chaudah Sitare, Pg. 95

85

Battles

After the defeat of Badr, a sentiment of revenge arose among

disbelievers and in 3 A.H. the Battle of Uhad occurred.

This battle was fought in the immediate neighborhood of

Medina and which was fought by Imam Ali (a.s.) along with a

few Muslim fighters. However, Muslims disobeyed the instruc-

tions of the Prophet and left the mountain pass unguarded and

Khalid bin Walid attacked for the second time and changed the

shape of the battle and Muslims fled from the battlefield and in

this way it became clear that what are the consequences of dis-

obeying the Prophet, greed of war booty and lack of trust in

the Prophet’s distribution of booty. And how a clear victory can

be changed into defeat?1

This success emboldened the disbelievers and they mobilized

all the tribes and attacked central Medina and their command-

er came upto the camp of the Prophet and the confrontation in-

stead of being between infidels and Muslims became a con-

frontation of total Islam and total infidelity but a single stroke

of Imam Ali (a.s.) decided the battle and Holy Prophet (s.a.w.s.)

declared that this single stroke was greater than the worship

of humans and jinns.2

The Battle of Khandaq demoralized the infidels to such level

that they could not dare to go out of their domain and fight,

but in 6 A.H. when the Messenger of Allah (s.a.w.s.) went to

Mecca to perform the Umrah, they stopped him outside the

town and prohibited him from entering the city. After a number

of discussions the treaty of Hudaibiyah was finalized and Imam

Ali (a.s.) prepared the document as per the orders of Holy

Prophet (s.a.w.s.). Some Muslims fell into doubt about the

prophethood of the Prophet, but Almighty Allah declared it to

be a clear victory ( Sulh Mubeen) after which the next year

Mecca was completely vacated and Muslims performed the

Umrah in the proper way and this was a clear victory in cold

and hot war. The secret of success in cold war was that infidels

accepted the religious status of Islam and permitted Muslims

to perform Umrah and the victory of the hot war was that there

was no mention of power and Mecca was vacated automatic-

ally.3

86

As a result of which Mecca was also conquered in 8 A.H. and Kaaba was cleared of idols as well. It is another thing that

Islam does not advocate revengeful steps after gaining victory;

on the contrary it condones the official criminals and only

takes the public criminals to account.

1 Hayatul Quloob, Vol. 2, Chapter 32, Pg. 560; Yaqubi, Pg.

39; Kanzul Ummal, Vol. 1, Pg. 238

2 Chaudah Sitare, Pg. 70; Hayatul Quloob, Vol. 2, Chapter 35, Pg. 609

3 Tarikh Khamis, Vol. 2, Pg. 15 Durre Manthur, Vol. 6, Pg.

77; Hayatul Quloob, Vol. 2, Chapter 38, Pg. 644

87

Khyber

After the treaty of Hudaibiyah, the infidels of Mecca became

apparently silent but the Jews of Khyber started their conspir-

acies and began to instigate the disbelievers and even entered

into alliance with them. The Messenger of Allah (s.a.w.s.)

turned his attention to Khyber and after a siege of forty days

conquered all the forts of Khyber and Imam Ali (a.s.) elimin-

ated Antar, Marhab and Harith like he had eliminated Amr and

Islam conquered the fort of Judaism as well. After which the

people of Fadak volunteered to surrender and this area fell into

the possession of the Prophet without any hostilities, and be-

came his personal property and he gave it in possession to his

daughter, Fatima. Its story is recorded in pages of history and

which shamed the modesty of Islam that the Ummah, instead

of bearing the responsibility of the daughter of the Prophet

was not even able to secure or restore her own rights and she

had to make a bequest that she must be buried in the darkness

of night and the oppressors should not be allowed to attend the

funeral.

It should be clear that the last return of Ja’far Tayyar from

migration to Abyssinia took place when Imam Ali (a.s.) had re-

turned after conquering the fort of Khyber and the Messenger

of Allah (s.a.w.s.) remarked: What I should be more pleased

with; the victory of Khyber or return of Ja’far? And in this way

the soul of Abu Talib fell into rapture that one of his sons had

won the cold war and another had conquered the field of

armed confrontation.1

1 Shawahidun Nubuwwah, Pg. 86-87; Hayatul Quloob, Vol. 2, Chapter 39, Pg. 658

88

Hunain

After Khyber, the Battle of Hunain was also accomplished

and Mecca was also conquered. On the contrary in 9 A.H. the

confrontation of Islam with Christians also ended in the victory

of Islam and the Messenger of Allah (s.a.w.s.) with the help

of his Ahle Bayt (a.s.) fully defeated Christianity and compelled

the Christians to pay Jizya and Islam won the last victory as

well. And each of its victories had a role of one of the sons of

Abu Talib who had said on the first day: Go ahead, O chief!1

1 Hayatul Quloob, Vol. 2, Chapter 47, Pg. 754

89

Farewell Hajj

As a result of the leadership of the Messenger of Allah

(s.a.w.s.) and the struggles of Imam Ali (a.s.) after the com-

plete annihilation of the collective powers of infidels, polythe-

ists, Jews and Christians, Providence desired to declare the

value of the struggles of Imam Ali (a.s.) and his status.

Thus Holy Prophet (s.a.w.s.) announced the Farewell Hajj

and hundreds of thousands of Muslims from every nook and

corner of the Muslim lands gathered for Hajj. On return from

the Farewell Hajj at the spot of Ghadeer Khum, providence is-

sued the command for the deliverance of the final message and

Holy Prophet (s.a.w.s.) in a crowd of a hundred and twenty-five

thousand

Muslims

declared

the

guardianship

( Wilayat)

and Mastership of Imam Ali (a.s.) and this way, the mission

which had begin at the time of proclamation of prophethood

concluded at Ghadeer and Islam got a permanent defender and

the Ummah got a best master who was the like of the Messen-

ger of Allah (s.a.w.s.) from all aspects and a spread and con-

tinuity of the character of the Prophet.1

On return from the Farewell Hajj, Providence announced

that very soon His beloved would be summoned back to His

court and on 28th Safar 11 A.H. the Messenger of Al-

lah (s.a.w.s.) reached the presence of his creator; the system of

divine revelation came to an end and Ummah became deprived

of the protection of the best and the most kind father and en-

emies of Islam got an opportunity of different kinds of conspir-

acies.2 As a result of which, the daughter of Holy Prophet

(s.a.w.s.) and his Ahle Bayt (a.s.) had to become the target of

innumerable calamities and approximately 95 days after the

passing away of the father, the daughter also joined him with a

broken back and being absolutely victimized when the excess-

ive sorrows seized her inheritance. Mohsin was martyred and

the back was broken and a rope was tied around the neck of

her husband and the community or companions recompensed

prophethood in a novel way.

1 Hayatul Quloob, Vol. 2, Chapter 49, Pg. 795

2 Mawaddatul

Qurba,

Pg.

49; Chaudah

Sitare, Pg.

87; Hayatul Quloob, Vol. 2, Chapter 64, Pg. 1009

90

6

Chapter

Hurdles in the path of religious propagation

All know that Holy Prophet (s.a.w.s.) in a short period of

twenty-three years propagated the religion of God in such a

grand manner that today when Muslims prepare the list

of companions of the Prophet they enumerate them up to a

hundred and fourteen thousand. Those Muslims who did not

get the honor of companionship of the Prophet and they

brought faith in the unseen without seeing Holy Prophet

(s.a.w.s.), they are more numerous. But most are unaware of

the fact that how such successful propaganda became success-

ful and what difficulties and calamities the Prophet had to face

on this way. It is easy to say that rubbish was thrown on the

Messenger, thorns were laid in his way, he was stoned and dif-

ferent kinds of harassments were meted out to him. So much

so that the Prophet announced that as much as I am harassed,

no other prophet was troubled as much. But its benefits and

meanings can be understood only by one who steps into this

path and who faces those difficulties. Today religious propaga-

tion is very easy, people have become very much enlightened

and broad minded; the age of ignorance is over and the major

part of propagation is with regard to those who are Muslims

since generations and who have took birth in the laps of

Muslims of their environment.

Today in the mind of the environment those views and preju-

dices are no more on the basis of which it was difficult to utter

the word of truth and it was more difficult to hear it. But in

spite of that great possessors of knowledge and skills lose

courage and go away saying that it is not possible to do any re-

formation in this age and the world has reached such a turn of

destruction that it is impossible to return from there.

91

But the Messenger of Allah (s.a.w.s.) began his work of propagation in worst circumstances, which the Holy Quran is

compared to manifest deviation and open destruction and he

concluded his mission with such finesse that Almighty Allah de-

clared His satisfaction.

Now we have to see what those circumstances and diffi-

culties were which Holy Prophet (s.a.w.s.) had to pass through

and to confront which is the duty of every Muslim; on the con-

trary it is the responsibility of every responsible Muslim;

without which neither the rights of Islam can be fulfilled nor

can man be a complete Muslim. It is easy to make a claim

about Islam, but it is very difficult to pass through the paths of

Islam.

This testimony is like stepping into the lap of loyalty People

think that it is easy to embrace Islam. (Urdu couplet)

The circumstances in which the Messenger of Allah (s.a.w.s.)

began propagation were such difficult circumstances that

apart from some members of his family, no one was prepared

to help him. Even among his family members, persons like Ab-

bas excused himself that he cannot face such a great storm.

But the greatness of the command of God and significance of

the mission had emboldened him to such a level without worry-

ing about the lack of any means he began his mission with in-

vitation to dinner so that no malicious person can have the op-

portunity to say that Islam is a means of making money. Holy

Prophet (s.a.w.s.) made it clear on the first day itself that he

has come to give something to the people and not to take away

something from them and he warned the leaders of his nation

as well that if they wish to recite his testimony and to propag-

ate his faith, they must not aim to gather wealth from the com-

munity; they must get used to give something instead.

After feeding the guests, the difficulty that he had to face

was that those he had fed were same who made allegations

that he was a magician and a lunatic and history preserved this

point that relationships before a movement are different and

circumstances after the movement are different. Those who ad-

dressed him as Sadiq(truthful) and Ameen (trustworthy) before the movement were the same who labeled him as a magician

and a lunatic as they faced the danger which made them

tremble and the thought rotates in their mind that now the fort

92

of customs and habits was going to be demolished and the rules framed by the forefathers and mothers are about to face

annihilation. Now the rule would belong to the religion of God

and instead of self-made religion, divine law would rule human

lives.

They did not rest content with calling him as a magician and

a lunatic that the Prophet may have also called them as mad

and foolish and continued his business and paid no heed of

such foolish allegations; on the contrary the infidels also felt

that this movement cannot be halted only by allegations; so

they planned to accost him on the roads and the whole com-

munity was included; children were entrusted with the job of

pelting stones, women were given the duty to throw garbage;

the elders were handed the responsibility of inventing new al-

legations and to publicize them and this hurdle was much diffi-

cult than verbal obstacle, but the Prophet paid no heed to that

as well and continued his work.1

Since this attack also failed, they prepared a more successful

plan that instead of daily pelting of stones and sieges, it would

be better to eliminate the Prophet and get rid of him

completely.

This plot was also hatched at night, which is the greatest

proof of the weakness of the enemy and strength of the move-

ment. Holy Prophet (s.a.w.s.) also confronted this plot and ap-

pointed his dear cousin as his representative and migrated un-

der the command of God, so that the war front could be

changed for the time being or it can be widened; but without

interrupting the main mission. The enemy was satisfied, be-

cause he succeeded in expelling the Prophet from their town

and banning his entry there and one whom he had appointed in

his place also migrated after a day or two. Hence all the

dangers passed but in few days news of success of the move-

ment began to arrive and it was learnt that the change of the

front had worked in favor of the Prophet of Islam only, there-

fore in bewilderment they decided to attack Medina. Thus

sometimes alone with the help of their own strength and some-

times taking the support of Jews, sometimes they included hy-

pocrites in the conspiracy as well and made a number of at-

tacks, but the result of all of them was that after eight years he

entered that same area in a victorious manner from which he

93

was apparently driven out and the enemy was rejoicing that he had expelled him; he did not realize that all his actions were

governed by the command of God and that he can return any

time.

Holy Prophet (s.a.w.s.) entered Mecca in the grand victorious

manner and the circumstances underwent such a change that

one who had not allowed the Prophet to take revenge before

was seeking refuge from him and infidelity was weeping at its

helplessness.

These moments of the life of the Prophet are moralistic as

well as edifying that to fulfill the duty of propagation in Islam

is the duty of every responsible Muslim and to face difficulties

and calamities in the way of propagation is the responsibility of

every responsible faithful. After that to grant success is at the

discretion of Allah and He cannot ignore His righteous

servants.

Arise O Muslims! Walk in the footsteps of the Messenger of

Allah (s.a.w.s.) bring reformation in the communities and really

make the world devoted to the principles of Holy Prophet

(s.a.w.s.).

1 Chaudah Sitare, Pg. 54; Kanzul Ummal, Vol. 6, Pg. 397

94

7

Chapter

Jihad

The meaning of Jihad is utmost struggle and effort; this

struggle can be on the right as well as the wrong path and that

is why the Holy Quran has mentioned ‘Jihad in the way of Al-

lah’ that job of a Muslim and a believer is to struggle and make

effort in the path of God and not on some other path.

This Jihad is possible in various ways; through the pen as

well as words; it can be through weapons and through personal

strength as well.

Islam has in times of need asked for every kind of Jihad and

asked the scholars to use their pens on the way of truth and

asked the orators to use their tongue. It has requested the

users of weapons to operate their weapons and those who pos-

sess personal strength are requested to make use of the same

strength.

Among all the types of Jihad is to have an armed confronta-

tion with the enemy, which is called as ‘fighting’ in termino-

logy. Otherwise Jihad is possible at all times from different as-

pects. On the contrary, it is also obligatory depending on the

capacity.

As long as enemies and truth and reality survive in the world

and existence of the accursed Satan continues, different kinds

of political, social, economical, literary and moral attacks

would continue on the truth and in all circumstances Jihad

would remain obligatory on Muslims.

Not only this Jihad is restricted to men, on the contrary

ladies are also obliged to fight Jihad in accordance to their per-

sonal capacities; that even though she might not be needed in

an armed conflict, but her participation is required in other

struggles.

95

In addition to this, there is an internal Jihad as well where man does not have to face an external enemy, he has to confront his self and it is obvious that neither any battlefield is re-

quired for this Jihad, nor any time or period is fixed for it. It is there for all times and it would endure forever and this battle

of intellect and self will continue inside man and the Muslim

would be in the field of Jihad at all times.

Perhaps it is from the aspect of this Jihad, the central portion

of the Masjid is known as Mihrab (place of fight) as the battle

between man and Satan or the battle of intellect or self contin-

ues at this place and the worshipper continues to try to subjug-

ate Satan although it is another thing that he is most of the

time defeated in this and a difference appears in the sincerity

of the act or attention to the Almighty and sometimes he even

succeeds in it.

Success is also of two types. Sometimes man is successful in

his view or estimation and the enemy does not accept that suc-

cess and sometimes even the enemy confesses to that success

and the call of unseen also supports that manifest victory as

seen in the incident of Imam Zainul Abideen (a.s.) when in

spite of the snake having chewed the toe, could not turned his

attention to himself and the call of unseen declared his victory

against Satan in the following words: Indeed you are an orna-

ment of the worshippers.1

This same internal form of Jihad is explained in various man-

ners. Sometimes the best service of the woman to the husband

is called as Jihad as in this way most of the time, the personal

sentiment have also to be sacrificed and the will of others is to

be preferred on one’s own will, which is the supreme kind of Ji-

had of the self. And sometimes from the aspect of that same Ji-

had of the self the travails of pregnancy are compared to mar-

tyrdom and recompense of Jihad as this stage is not less than

the struggle between life and death and in this stage also the

woman has to pass this struggle which a soldier has to face in

the field of Jihad and through this Jihad, the woman provides

armed fighters for real Jihad and if this is discontinued, the

supply of volunteers for Jihad would also end.

There are two kinds of armed Jihad: Offensive and defensive:

Offensive Jihad is so perilous that in common parlance, it is

defined as aggression and this is why no aggressor is prepared

96

to call his aggression as Jihad; on the contrary all say that their attacks were defensive and in this way a bitter fact is coated

with sugar.

Even the most aggressive countries of the world abstain from

establishing a ministry of war; on the contrary they form a min-

istry of defense and when they prepare the national budget

they don’t talk of war expenses, they instead mention defense

expenditure, which shows that offensive war, that is Jihad is

extremely dangerous and a very difficult stage to pass, which

no country, community or individual is prepared. But if seen in

all fairness, offensive Jihad is not such bad thing as it is con-

sidered to be. The only difference is that not every person has

the right to it. It has some special requirements and it is neces-

sary to fulfill these conditions.

This was the dangerous stage of offensive Jihad to escape

which Muslim historians focused all their researches on the

point that all the steps of Holy Prophet (s.a.w.s.) should be

proved as defensive and none of them should be taken to be

offensive.

It is correct from the aspect of circumstances that Holy

Prophet (s.a.w.s.) as far as was feasible, adopted a defensive

approach and kept away from offensive Jihad, but the fact is

that the Messenger of Allah (s.a.w.s.) also had the right and he

could have chosen this way also, which is unlawful for other in-

dividuals or countries and its secret is that Islam has faith on

one concept that the universe had not come into being on its

own. On the contrary it is created by a creator, a master and

an owner of absolute discretion and one who is the creator of

something he at least has the right that he should be acknow-

ledged and considering life as his property he should be

obeyed at every step; on the contrary if need arises even one’s

life should be sacrificed for him. And if someone by way of dis-

obedience and treason disobeys Him or denies His existence al-

together the giver has full discretion to take back his blessing

of life and to end his life. This right cannot be exercised by any-

one other than the creator. He has neither given life nor has

the right to take it away. Even if he wants to end life, he re-

quires a justification as it is not his favor and all have come

with the favor of their creator.

97

This is the difference between Islam and infidelity or worldly systems that the maker of Islam is a creator and master and

the maker of any system is not the creator and master of the

universe and basically he neither has the right to command

obedience from anyone nor has the right to take the life of a

traitor.

The Prophet and Imam is the representative of God, the mas-

ter and owner of discretion, therefore he has the right from

Almighty Allah that as long as man continues to acknowledge

the lordship of God and continues to obey Him, he should be

given the right to remain alive and when man becomes ready

to rebel against the Lord, his life should be terminated and that

is why Islam has laid the condition that offensive Jihad can be

initiated by the Prophet or an Imam and considered that Jihad

should be in order to propagate the religion of God so that it is

perfectly understood whether man is a traitor or not and

whether he accepts the existence of God or not. If he accepts

the existence of God, but had been deficient in obedience he

should be punished, warned and brought to the right path and

made obedient to God; and if he denies the actual existence

right away, one who has no creator what right does he have to

continue life as a creature. As the existence of the creature is a

result of the mercy of the creator.

In such a scenario we are not required to prove the battles of

the Messenger of Allah (s.a.w.s.) as defensive and he had full

rights to initiate hostilities; although it is another matter that

keeping the circumstances in view he did not use this discre-

tion and always acted in defense. Its only secret was that he al-

ways had in view that not every person of the world was either

accepted the creator and master nor do they recognize His

rights; especially infidels and polytheists against whom Jihad is

to be fought. He is mostly careless or ignorant of this fact and

if before them such rights were exercised, he would get an op-

portunity to make false allegations and make propaganda of

aggression and no impartial person would even try to consider

this point that I also have the rights, which other people do not

have as all are community and political leaders and I am the

representative of the powerful and potent God.

Public leaders have only those rights, which the people might

have given them and it is obvious that the discretion to take

98

life is only with God, who is powerful and had absolute discretion; no other community or individual has this right.

It also shows that this fear of some Muslim historians that if

there appeared a shade of aggression in any of the steps of

Holy Prophet (s.a.w.s.) allegation of oppression would be made

against him or their style of writing that considering them-

selves to be the oppressed party justified every battle and ex-

pedition and somehow a defensive method is to be created in

it. It is a kind of ignorance of facts or is mental inferiority com-

plex that if all intellectuals of the world are satisfied and they

accept the act of the Prophet to be lawful, although it was the

duty of every Muslim historian and biographer to first clarify

this point that since the Prophet was a divine representative,

he had the right of starting hostilities and whenever he exer-

cised this option, he would be on the side of truth, but he kept

in mind exigencies and circumstances and did not exercise this

right and continued to adopt patience till the last possible time

and when it was of no use, he stepped in the field of defense.

1 Nurul

Absar,

Pg.

126; Matalibus

So-ool,

Pg.

262; Shawahidun Nubuwwah, Pg 177

99

Difference between Jihad and defense

Terminologically the first attack is known as Jihad and the re-

active action is called as defense. However from the aspect of

facts, Jihad is also defense of truth and defense in the path of

truth is also a kind of Jihad.

The fighter of Jihad initiates it when oppressors deny the ex-

istence of the Lord of the worlds and try to invalidate His prin-

ciple of life and considering his system as perishable, imagine

another system to be put into force and the defender also fo-

cuses all his efforts to in way assure that truth remains pre-

dominant and Islam should not become the target of dangers.

Leadership of the Prophet or an Imam is necessary for Jihad.

Apart from them, no one is so capable to decide the right mo-

ment when such a major operation should become lawful and

shedding of human blood should come within the limits of law

and the measure of treason comes to the brim in such way that

its cure lies only in this operation.

For defense, there is no requirement for anyone’s leadership

or presence; it would become obligatory on anyone who faces

those circumstances. Although it is also of two kinds: Personal

defense and religious defense.

Personal defense implies that a man should be personally in-

volved in some trouble. A thief may enter the house or the ban-

dits may surround him; the murderer may attack and danger is

posed to life, property or honor. It is the personal duty of every

person to abandon the path of degradation and get into con-

frontation and as much as possible, defend his life, property

and honor even if he has to eliminate the oppressor. Al-

though if his life is in danger, he must use practical wisdom in

defense as Islam does not permit sacrificing of life to protect

wealth and it invites contemplation that there is nothing more

precious than life and if life does not remain, what would be

the use of wealth?

Some points are worth mention in this regard:

1- It is obligatory for every person to guard his life, property

and honor, even if the attacker may have to be eliminated.

100

2- The danger is related in addition to one’s life to one’s children, relatives and even the servants; in all cases, defense is

necessary even if one has to eliminate the attacker.

3- If a person attacks one wife, it also necessary to defend

her chastity even though it may be possible only through elim-

ination of the attacker.

4- It is also obligatory at any cost to defend when an attack is

made on ones property.

5- If danger is posed to one’s life during defense, defense

would remain obligatory in the path of life and honor; life can-

not be sacrificed on wealth.

6- In defense one should not directly aim at the elimination of

the attacker; on the contrary, one should adopt a gradual way

and when there remains no other possibility, he should adopt

the path of elimination.

7- In spite of precaution, if it becomes necessary to eliminate

the attacker, the defender does not have any responsibility.

But in case of lack of precaution, he would be considered re-

sponsible for his death.

8- In case of defense if by fleeing, life and property can be

saved; one should not adopt the way of elimination. It is unlaw-

ful to flee from the battlefield, but it is not unlawful to flee

from home.

9- Defense is obligatory whether man knows that there is no

use of that defense. Surrender with degradation is just like sui-

cide and adultery.

10- If robbers attack and man is sure that they can cause no

harm, it is not correct to take defensive steps and in these cir-

cumstances, if one takes such steps and the robber is killed or

if he is injured, the one who has attacked would be responsible

for that injury. Islam calls for precaution and honesty even

with regard to a robber.

11- If the robber has attacked and a person cuts off one of

his hands, now when he tries to flee, he cuts off his second

hand as well; in such a case he would be liable to pay the Qisas

for one hand as it was cut off after the end of the attack.

12- If a person sees his wife or issue being attacked, he has

the right to every kind of defense even if it may cause death of

the attacker; on the contrary he can even defend the honor of a

101

stranger believer man and woman and he is not responsible for its consequences.

13- If someone sees a stranger copulating with the wife and

he feels that the wife is also willing in the act, he can eliminate

both of them and would not be held guilty of manslaughter

whether the wife is permanent or temporary; whether the mar-

riage had been consummated or not.

14- It should be clear that all these rights are between man

and his oppressor as there is no legal responsibility on the de-

fender; but if the oppressor files a case against him, the Qadi

would have to decide the case through laws of Shariah and if

the oppressor cannot really prove his case and the Qadi awards

punishment, he would be on the side of truth whether the pun-

ished party is really the oppressed party. Therefore at the time

of defense, one should pay attention to this point also.

15- If a person peeps into the house of someone, the owner

has the right to warn him and in some cases it is also obligat-

ory and if after that he still does not desist, he may punish him

as well whether in this path he might have to kill the

irreligious.

But it is necessary for defense to be gradual. In exceeding

the limits, the defender can also become eligible for

punishment.

Victimization does not justify sins.

16- If the one who is peeping is Mahram of the ladies and is

looking within the limits of Shariah, the owner of the house has

no right to eliminate him and if he injures him by throwing a

stone at him, he would have to pay the penalty for that as well.

Although if he exceeds the limits of Shariah, he wants to see

the lady undressed or in a special condition, he had the right to

warn him in every way in stages.

17- If the one who is peeping is blind or he is looking from so

far that no one is visible to him, one does not have the right to

warn him or pelt him with stones etc.

18- If a person is looking from a great distance, but he sees

through binoculars, he is also considered to be same as one

who is looking from close and the master of the house has the

right to issue every kind of threat to him.

19- If a person is trying to look at a woman through a mirror,

he is considered to be same as one who is looking directly;

102

although precaution demands that instead of killing him, one moves away from the mirror or adopt some other means.

20- If a man is attacked by an animal, he is allowed to defend

himself in any way and he would not be responsible for any

loss; although if life can be saved by fleeing, one should run

away and save one’s life and not harm the animal; otherwise he

would responsible for it as well.

103

Religious defense

Religious defense is of two kinds: One defense is there in the

battlefield after the attack of the enemy where both man, as

well as woman are obliged to defend and each is responsible to

defend his religion and faith and repel every attack on it with a

satisfactory reply as nothing is higher than faith and religion;

neither life nor means of life. The next defense is in addition to

the battlefield and is performed in other fields as well where

the enemy apparently does not initiate armed hostilities or any

kind of attack. But he prepares for the attack gradually or by

attacking Islamic lands through political, economical, moral,

cultural attacks wants to destroy its existence or identity. In

such a case also defense is obligatory on a Muslim and it is not

possible that man should wait till the time when an armed at-

tack is launched and possibilities of defense are no more or

that they become difficult. Any kind of attacks made on Islam

or to respond to any attack is the duty of every Muslim. The re-

sponse will depend on the type of the attack and as the re-

sponse is needed, that same kind of person would be obliged to

respond. Sometimes response would be obligatory on all,

sometimes it would be obligatory on those who are capable;

sometime response would be through the tip of the tongue and

sometimes tip of the pen would be employed and sometimes

through sacrifice of life and property the sanctities of Islam

would be defended. To ignore the dangers posed to religion

and to leave it at the mercy of oppressors is the greatest crime

of the world, which can never be forgiven. Regarding this, the

following points are worth attention: 1- If Islamic territories or

boundaries are attacked by such enemies, which endanger the

root of Islam or its true value, all Muslims are obliged to sacri-

fice one’s life and wealth and defend Islam and in this case

even permission of Imam or representative of Imam is not re-

quired. It is a universal duty applicable to every Muslim and

every sacrifice is allowed in this path. 2- If it is feared that infidels would get more domination and at last take over Islamic

territories completely, defense in this case is also obligatory. 3-

If the system of political or economic domination begins on

Islamic society culminating in political surrender; it is

104

necessary to confront this through the same kind of causes and factors and at least severing connections is obligatory in any

case. 4- If in commercial relations there is danger that infidels

would get domination over Islamic territories, and it would fa-

cilitate the entry of imperialism into the country, it is the duty

of Muslims to boycott this trade and cut off access of enemies

into the country. 5- If through political relations of Muslim and

non-Muslim countries there is danger of domination of non-

Muslims, it is the duty of the ruler to end these relationships

immediately and not to allow political domination of infidels to

continue and it is the duty of people as well that they should

call the attention of their rulers to this point and if they do not

pay attention, they should be dethroned so that the influence of

infidels may not increase and Islamic countries are not in-

volved in more danger. 6- The world of Islam is a single world,

which cannot be divided into countries and cities, so attack on

one country would be considered to be an attack on the entire

Islamic world and it would be the duty of all countries to de-

fend it collectively. 7- If a Muslim country tries to harm Islam

by entering into alliance with non-Muslim powers, Muslims do

not have the right to regard it as an internal matter of that

country and assume silence; on the contrary it is the right of all

to prevent this conspiracy and force the government to break

those relations so that the world of Islam is not involved in a

serious danger. 8- If the ruler of a Muslim country or Member

of Parliament is becoming a cause of political or economic

domination of infidels, it is the duty of all Muslims, that they

should dismiss him immediately and award him appropriate

punishment and at least boycott him socially so that he may

not dare to hatch such conspiracies. 9- If the Islamic market

and Muslim economy is endangered by the relationship of an

individual or a country with a disbeliever country it is the duty

of all the scholars of Islam that they should be severely against

these steps and must declare these matters to be unlawful and

persuade the Islamic Ummah on confrontation. It should not be

that Islamic territory should fall into danger and infidels be-

come dominant on Islam. 10- Like commercial and political re-

lations, there are cultural as well that if an influential Muslim

individual or ruler tries to popularize infidel culture and in this

Islamic values are endangered, it is necessary to confront that

105

culture and one should try to prevent this in any manner possible. The greatest capital of Islam is its culture and its own

values and no sort of attack can be tolerated against it. Just as

a Masjid or a shrine is holy for a Muslim; same is the position

of Islamic values for him. On the contrary attack on culture and

values is more dangerous than attack on Masjid or a shrine as

the latter only endangers a building and by destruction of cul-

ture the complete religion falls into danger. Religion has not

arrived to be hung in the air or to be recorded in books, it has

come to be popularized in the society. When the paths of the

ways of popularity would be closed what else would remain

and what would be the use of its written existence?

106

8

Chapter

Confrontation with Jews

In Zilqad 6 A.H. after the manifest victory in Hudaibiyah,

Holy Prophet (s.a.w.s.) returned to Medina and only stayed at

home for twenty days and then set out to conquer Khyber. The

life of Muslims was a continuous struggle and the Messen-

ger of Allah (s.a.w.s.) could not have wasted any opportunity of

the security of Islam. More than eighty military expeditions

during the ten years of life of Medina prove that Holy Prophet

(s.a.w.s.) never got a moment of peace and Muslims continu-

ously remained prepared for Jihad that as soon as they got a

hint, they set out for the battlefield. Consequences of all the

battles were different, but all looked forward to the battlefield

and all prepared themselves to go till the battlefield.

It is only the specialty of the present that those who make

noise about Islamic victories do not even follow the practice of

their elders that at least they should go till the battlefield; on

the contrary they send armies and fulfill the sacred duty of Ji-

had and themselves remain in forts having golden and silver

dreams.

After reaching the vicinity of Khyber, Holy Prophet (s.a.w.s.)

halted there for sometimes and prayed to Almighty Allah: O

Lord, make us benefit from every good of this area and keep us

safe from every mischief. After that he stepped into that area

and the first contest was between Marhab and Aamir in which

Aamir was martyred and some Muslims regarded it as suicide

as he had jumped into the field of contest without estimating

the strength of the foe and before arming oneself sufficiently.

The Messenger of Allah (s.a.w.s.) corrected them: “Beware, do

not say this. Aamir has earned double reward.”

107

This incident also shows that Muslims of that period also accorded importance of procuring arms in confrontation with

Jews and used to avoid contest on this pretext as a result of

which, even if someone entered the contest they ridiculed him

to have committed suicide. History of Muslims in the fourteen

centuries has not moved an inch and same is the scenario even

today as usual that no one is prepared for Jihad and all rulers

consider the performers of Jihad to be weak.

After this incident, Holy Prophet (s.a.w.s.) besieged Khyber

and after the siege; the first to go out to conquer the fort was

Umar Ibne Khattab and upon his unsuccessful return in such

circumstances that people were blaming him for cowardice and

he was labeling them as cowards, Holy Prophet (s.a.w.s.) made

a public announcement that now I would give the standard to

one who is a daring fighter, who is the friend of God and His

Messenger and who is such a fighter who attacks repeatedly

and who never flees from the battlefield and one who does not

come back till he is victorious.

After which according to the traditional report of Bukhari,

the whole night, Muslims remained restlessly eager for the

standard of Islam to be given to them and in the morning when

Holy Prophet (s.a.w.s.) asked: Where is Ali? They replied: He

has got sore eyes. The Prophet summoned him and applied his

saliva to his eyes and after curing them fully, handed the

standard of Islam to him and dispatched him to the battlefield.

He told him: First you invite them to Islam and remind them

of the rights of God on man; as even if you bring one person to

the right path it would be better for us than the best of red-

haired camels. You may initiate Jihad only after this. After

Imam Ali (a.s.) came into the battlefield, Marhab again entered

the contest and began to recite the Rajaz. He launched an at-

tack at the same time replying to the Rajaz and split Marhab

into two. After which Khyber fell into his hands.

Imam Muslim has also mentioned this incident in his Sahih

Muslim.

Hafiz Abu Abdullah has narrated from Abu Rafe that during

the fight, Ali (a.s.) happened to drop the shield; so he used the

gate of Khyber as a shield and continued fighting and after be-

ing victorious he threw away the gate. So we eight persons

tried to move it together, but we failed.

108

Jabir Ibne Abdullah Ansari has narrated that even forty persons could not raise it; and another report mentions seventy

men.1

Abdur Rahman Ibne Abu Isa says that Imam Ali (a.s.) used

winter clothes in summer and summer clothes in winter

without caring for the climate. So some of my associates asked

me about it; I asked my father and he explained: In Khyber,

after defeat of Abu Bakr and Umar, Holy Prophet (s.a.w.s.) an-

nounced that now he would give the standard to one who at-

tacks repeatedly and one who never flees and after that he

gave the standard to Ali and sent him to fight and made the fol-

lowing invocation: O Lord, protect him from hot and cold.

The effect of this supplication was that he was never affected

by the season. (All these details are mentioned in Dalailul

Nubuwwah of Allamah Baihaqi).

Qamus was the last fort of Khyber to remain unconquered; it

was under the charge of Abul Haqiq; along with its conquest

the son of Abul Haqiq signed a peace treaty with Holy Prophet

(s.a.w.s.) and after that the people of Fadak also agreed to

make peace and Islam conquered Khyber through the same

hands that were instrumental in the conquest of Hudaibiyah.

Even after ignoring some sensitive aspects of this incident,

the following matters come to the fore:

Confrontation with Jews was so difficult that mention is not

made of any particular individual; on the contrary the whole

army of Islam has tried to contest and then return defeated. It

returned in such a degraded manner that it was calling its

leader a coward and the leader was calling the army as cow-

ardly and it was an example of frankness of the early period of

Islam that all Muslims were calling a coward as a coward and

they were not considering it as any kind of insult or hurting the

sentiments. The Muslims of today are deprived of this frank-

ness also that in confrontation against Jews they leave their

country and run away and then show sign of victory as if in

their view, flight from the battlefield is also a kind of victory

for them whereas the declaration of Holy Prophet (s.a.w.s.) still

echoes in the air that in confrontation with Jews such fighters

are not needed; need is there for one who attacks repeatedly

and never flees and as long as they cannot procure such a

fighter, the Jewish fort cannot be conquered.

109

2- Holy Prophet (s.a.w.s.) had adopted a defensive stance in every confrontation of Islam and disbelief so that the enemy

may come near his area and then he may step into the field of

Jihad. But in case of Jews he decided to march upto Khyber and

he traveled till there and all Muslims accompanied him there

as all were aware that it is necessary to be aware of the cir-

cumstances for military steps and response to Jewish conspir-

acy is not possible by waiting from them in our area; on the

contrary it lies in confronting them in their own area and weak-

ening them.

The Muslims of today are not prepared to gain lessons from

this style of working also and instead of Jihad, they are making

degrading plots of peace with the Jews; on the contrary they

are vacating their areas for them, which is clear opposition of

the practice of Holy Prophet (s.a.w.s.).

3- The Holy Quran has clearly declared that Jews can never

wish for death and they can only take flight from the battlefield

and Muslims are fleeing from those Jews whose habit is flight;

thus it is also a clear ignorance from teachings of the Holy Qur-

an and result of hollow and lifeless recitation of Quran.

4- The most ancient conspiracy of imperialism is that

Muslims should be made to rely on weapons and to deprive

them of faith and reliance on God, which are the real spirit of

Jihad. That is why when a Muslim became needless of arms

and came into the field of contest all began to raise objections

against him and labeled his death as suicide. The great advant-

age to the infidels from this conspiracy would be that their

weapons would be continued to be sold and Muslims would

continue to have the realization that the weapons that they

possess have been purchased from them only while they have

manufactured their own weapons; hence it is not possible to

confront them.

The question arises that when the goods, which are pur-

chased cannot become equal to the goods of the owner and it is

not possible to confront him, what is the use of destroying the

capital of Muslims and to hand it over to infidels and why is

this arms race not coming to an end? Peace treaty, allegiance

or conscience selling does not necessitate arms purchase and

it is possible in every way. Only a weak faith is required for it

and it is in the possession of Muslims. After keeping in view

110

these circumstances, Holy Prophet (s.a.w.s.) has mentioned among the qualities of repeatedly attacking and love for God

and Messenger and he had made no mention of weapons or

armed forces so that the spirit of Islam may not weaken and

Muslims do not start relying on weapons instead of faith.

5- It has been the style of working of the Jews that they con-

test from behind the safety of their forts and Islam confronts

even hundreds of miles from its area so its courage can be

gauged and that it may demoralize the enemy as well; but

Muslims did not take advantage of this style also and instead of

besieging the Jews, provided more land to them to build forti-

fications; may Allah have mercy on this Islam and this nation of

Islam.

Today there is need for revival of Islam and a freshness of

spirit of Islam that the Jews should be confronted in the right

manner and followers of one who attacks repeatedly and one

who never flees should be included in it as that contest is not

possible without that. Our salutations on those holy fighters

who are defeating the Jews without weapons and through the

power of faith; and who are forcing the Jews to vacate their

areas from the fear of whom even strong people had fled. Long

live fighters of Islam, long live victor of Khyber. Down with

Zionism!

1 Hayatul Quloob, Vol. 2, Chapter 39, Pg. 658; Tarikh

Tabari, Tarikh Khamis, Shawahidun Nubuwwah etc.

111

9

Chapter

Ascension (Meraj) of Holy Prophet (s.a.w.s.)

We have learnt from ascension of Mustafa

That the celestial sphere is in the control of human world

The eve of 27th Rajab in Muslim world is that great night,

which is known as night of Ascension ( Meraj) of Prophet. The story of Meraj is mentioned in the Holy Quran in detail on two

occasions: once in Surah Isra and second time in Surah Najm.

Some scholars of Islam have under the view of these qualit-

ies adopted the stance that Holy Prophet (s.a.w.s.) went on

Meraj at least twice: one of them is described in Surah Isra

whose apparent journey ended at Masjid Aqsa and the second

is mentioned in Surah Najm; where mention is made of the

Farthest Lote tree ( Sidratul Muntaha) and the distance of two bows length ( Qaba Qausain). In this regard, there is possibility that they are two journeys and the possibility that they even be

two stages of the same journey. One stage ended at Masjid

Aqsa and the second began from Masjid Aqsa and ended it at

the Great Throne. Whatever may case may be, neither can

there be any doubt in Meraj of Prophet nor doubt be exercised

in the number of ascensions ( Meraj).

The problem is only that what was the aim of this Meraj and

what was the need to mention it? It is not surprising for the en-

throned Prophet to travel to the heavens and there is nothing

amazing if the Merciful Lord has summoned him to His court

and even he was shown some signs, it is not a great deal; it is a

matter between a lover and a beloved. He continued to talk

and have secret conversation with him through revelation and

the private communication always continued with him; it was

nothing, but a demand of His love and generosity. How is it

concerned with the Ummah? But the recording of this event in

112

the Holy Quran and being mentioned on different occasions shows that providence wanted to convey this incident to the

people and through it to impart the lesson of life to humanity.1

Allamah Iqbal has gained the lesson from the incident of

Meraj that “That the celestial sphere is in the control of human

world” but what is the aim of coming into this control. He has

offered no further explanation and perhaps its secret is that in

his time he wanted to break the stagnation of Muslims and

wanted to create in them a feeling of self-confidence. There-

fore he took advantage of the mention of Meraj and fore-

warned the Islamic Ummah that human beings are not sup-

posed to cling to dust. His aim is to evolve and his destination

is lofty; his duty is to exalt himself in a way taught by ascen-

sion of Holy Prophet (s.a.w.s.).

But Allamah Iqbal ignored the fact that the Holy Quran has

not mentioned the Meraj of human beings and neither has

providence called the attention of angels to this matter that

you have to halt at a place and the human being goes ahead;

on the contrary providence has not also mentioned the rank of

love and being loved as all these are the signs of love and be-

ing loved. He just said: “Who made His servant to go on a

night…” and declared the status of servitude that the one who is going today and one who is going till the Great Throne;

one who go much beyond the chief of angels; one who will lead

the divine prophets is none but a slave of God. Whose rank of

servitude is so lofty that no one has access to it, so that the

perception of servitude is created among people and they may

realize that if a servant becomes perfect in the position of ser-

vitude he goes upto the heights of Throne ( Throne) and Chair ( Kursi) whether he become owner of Meraj and reaches it or

becomes the example of the tenor of conversation and reaches

there. And this is the reason why the mention of this incident

was necessary for Quran as it is the book of training of the

Lord of the worlds and through it Almighty Allah has arranged

for the mental training of His servants. It was his duty to re-

cord such an event, through which the status of servitude can

be gauged and the perception of servitude of man may be

awakened. That he may become a servant of God and join the

ranks of His servants. Otherwise the Meraj of Prophet was

nothing great or extraordinary that its incident should be

113

narrated with such emphasis and that it should be recorded at various points with details. The special points that verse of

Surah Isra has mentioned can be explained as follows:

1- The verse of Isra begins with the topic of unseen/third per-

son ( “Glory be to Him Who made His servant to go on a

night

from

the

Sacred

Mosque

to

the

remote

mosque…” and after the arrival of servitude till Masjid Aqsa, the verb is changed to first person: “We have blessed the

precincts, so that We may show to him some of Our

signs…” After that when the journey ends and the description of the ascension of servitude concludes, the tone returns to its

original form.

This style of speaking shows that the ascension of servitude

is in fact the coming out of God from unseen and to appear in

the stage of witnessing and without that servitude cannot be

called as servitude.

The same point is mentioned in Surah Hamd also that the

statement begins with third person praise to Almighty Allah;

after that when mention is made of servitude, the tone changed

to the first person and the stage of witnessing appeared as if

the unseen God was before the eyes of the servant and the

same point was mentioned by Imam Ali (a.s.) when Zilab

Yamani had questioned: O Ali, have you seen the God whom

you worship? He replied: How can I worship a god I have not

seen?

So the basis of servitude is direct witnessing and servitude

cannot be there for one who is unseen. A worship performed

without seeing is not real worship. The position of worship and

servitude is that the majesty of the deity should be just before

ones eyes. Although it is another thing that He cannot be seen

through physical eyes, He can be seen only through the eyes of

the conscience and effulgence of faith.

2- The ascension of the Prophet also clarified that servitude

is also having the capacity that it can rise up to the heaven

without tools and causes; tool and causes are sought if there is

weakness in servitude and if servitude is perfect, the rising up

of man is not needful of tools.

In the Battle of Khyber the rising up of Imam Ali (a.s.) in thin

air was an example of this same ascension of servitude and this

was also not a great deal for him that a person who can be

114

raised on the shoulder of the Prophet what is the problem when he rises up in thin air.

Almighty Allah had said in the mention of Prophet Isa (a.s.)

that if his certainty had been more elevated, instead of water

he would have been able to walk on air; as if the perfection of

certainty is a sign of perfection of servitude. One having more

faith will get more increase in servitude and when the stage of:

“Lau Kushifaa…” is exposed…a single stroke would be heavier than the worship of Thaqlayn (men and jinns).

3- It also becomes clear for the journey of ascension that

place and times are mmaterial for servitude. The servant can

cover even the longest distance in the shortest time and Mecca

and Medina are not stages of the journey for his greatness. He

can live on the earth and the heavens as well. He can pray in

Masjidul Haraam and in Masjid Aqsa also. He can do Imamate

(lead in prayer) on the earth and in the gathering of angels

also.

4- Ascension has also shown that for a Muslim, Masjidul

Haraam and Masjidul Aqsa are not two different things. The

Prophet of Muslims performed one prayer in Masjidul Haraam

and another at Masjidul Aqsa. Whether the Masjidul Aqsa re-

mains a Qibla or not, its greatness is the sign of ascension of

the Prophet and its defense is the responsibility of every

Muslim; To overlook this duty and to surrender it to the Jews

is denial of the ascension of prayer and an open treason with

him.

Neither such people can be called as ‘iron man’ nor ‘believ-

ing man’. The ‘believing man’ protects the signs of faith and

does not sell his faith in greed of rulership.

5- The leading of the Messenger of Allah (s.a.w.s.) of proph-

ets in prayer is a sign that after the arrival of Islam there is no

scope for any law or Shariat. Now all have to follow one and

the same law and all the owners of Shariat have to serve the

Almighty within the confines of that law. If servitude is real

servitude there is no scope of personality in it.

The divine prophets also under this sentiment stood up in the

ranks of followers that when I was the owner of Shariat I wor-

shipped according to it and when the last lawmaker arrived I

will have to worship according to his Shariat and its prominent

scene would be witnessed on the day when the inheritor of the

115

last Shariat would be leader of congregation (Imam-e-Jamaat) and Isa (a.s.) would be praying in his lead.

With regard to the ascension of Prophet it should not remain

unsaid that the journey of ascension began from the house of

Lady Umme Hani binte Abu Talib and upon its conclusion the

responsibilities of hosting or interpretation were performed by

Ali Ibne Abi Talib (a.s.) and the discussion with Prophet took

place in his tone only. That is the issues of Abu Talib had a role

to play in the beginning as well as the end of ascension.

Now what can be a greater fortune that history of greatness

man should join the greatness of Prophet and without the men-

tion of his address the mention of ascension of Prophet would

remain incomplete? Praise be to Allah first and last. For com-

plete details, refer to the discussion of Meraj in Biharul

Anwar.

1 Hayatul Quloob, Vol. 2, Chapter 24, Pg. 434

116

10

Chapter

Biography of Holy Prophet (s.a.w.s.)

Below we present the gist of a treatise published by Astan

Quds Imam Reza (a.s.), which presents a brief list of books

written on Prophet Muhammad (s.a.w.s.). The aim of this pub-

lication is to help research scholars and also to refute elements

of dissension who think that the Shia community has not writ-

ten any books or that the Shia do not believe in prophethood of

Prophet. The list mentions books of both sects however any

sensible scholar can estimate how much work Shia have car-

ried out on the life of Holy Prophet (s.a.w.s.) and what extens-

ive efforts they have employed.

Along with the titles, we have also mentioned the number of

pages, place of publication and the author.

S.no

‘Title

‘Lang.

‘Pgs

‘Pub-

lished

‘Author

1

Aadaab

Pers.

80

Tehran

Mohsin Faiz

'

'

Muashrat

Kashani

' Muhammad

2

Al Aaatharun

Nabawiyya

Arb.

140

Aleppo

Ahmad

Taimurian

3

Amina Madar

Muhammad

Pers. Trans.

100

Tehran

Dr. Ayesha binte

Shaati

4 Ainae Islam

Pers.

Trans.

306

Tehran

Taha Husayn

117

5

Ihtijaajate

Abu Mansur

Rasool-e-

Akram Arb.

302

Tehran

Ahmad

Tabarsi

6 Ahmad Maood

Pers.

220

Tehran

Ja’far Subhani

Injeel

7 Al Hiwaar fil

Arb.

407

Beirut

Muhammad

Qur-

an

Hu-

sain Fadlullah

8 Akhlaq

Pers.

151

Tehran

Sayyid Muhammad

Muhammad

Jawad

Ghardi

9 Akhlaq wa

Pers.

76

Qom

Shaykh Abbas

Kiradr

Qummi

Muhammad

10 Ad Daawa wad

Arb.

34

Kuwait

Dar at-

Daula

Tauheed

11 Al Adhkarul

Arb.

376

Egypt

Yahya Ibne

Mun-

takhaba

Sharaf

Nawawi

12 Ar Rasool

Arb.

56

Tehran

Az Taraf

Yuhad-

dithuna

Masjid

Jame

13 Az Hijrat taa

Pers.

137

Tehran

Ali Shariati

wafaat

118

14 Usasud Dawatil

Arb.

86

Najaf

Mahdi al-Basri

Muhammadiya

15 Ishtirakiya

Arb.

350

Beirut

Muhammad

Muhammad

Shalbi

16 Ashatun Min

Arb.

58

Najaf

Abdul Amir

Hayati

Rasool

Qib-

lan

17 Ashaab Rasool

Pers.

161

Tehran

Muhammad

Akram

Trans.

Ali Bahrul Uloom

18 Al Itrizaar

Arb.

192

Tehran

Davenport

Trans.

John

19 Aalaamun

Arb.

353

Tehran

Abu Hatim

Nubuwwah

Razi

20 Ayanush Shia

Arb.

648

Beirut

Sayyid Mohsin

Amin Alami

21 Ufuq Wahy

Pers.

748

Tehran

Al Hajj Mirza

Khalil Kamra

22 Afkaar Javed

Pers.

219

Tehran

Muhammad

Muhammad

Trans.

Ali Lahori

23 Ruqiyantun

Arb.

238

Darul

Nasihuddin

Nabi

Kutubil

Ansari

Muhammad

Haditha

24 Ali Iktifa fee

Arb.

495

Cairo

Abu Rabi

119

Maghazi

Rasool

An-

dulusi

25 Inquilab

Pers.

892

Tehran

Jalalulddin

Takamuli

Islam

Farsi

26 Al Anwar fee

Arb.

358

Najaf

Abul Hasan

Mauladin

Nabi

Bakri

27 Al Anwarun

Arb.

632

Yusuf Ibne

Muham-

madiya

Is-

mail Binahni

28 Al Hijrato Wal

Arb.

150

Tehran

Darut Tauheed

Quran

29 Izahul Anba

Pers.

83

Tabriz

Ali Ibne Musa Shafi

30 Bazargani

Pers.

96

Tehran

Ali Reza

Muhammad

Raih-

ani

31 Bang Takbeer

Pers.

339

Tehran

Husianiya

Irshad

32 Biharul Anwar

Arb.

8 vols

Tehran

Muhammad

'(new)

Baqir Majlisi

33 Basharaat

Pers.

299

Tehran

Muhammad

Ah-

dain

Sadiqi

34 Besatut Daulat

Pers.

48

Tehran

Mahdi Bazargan

35 Besat dar Ijtima

Pers.

53

Tehran

Abdul Ali Bazargan

120

36 Besat Ashura

Pers.

28

Tehran

Muhammad Baqir

, Bahboodi

37 Bainal Jahiliya

Arb.

315

Beirut

Muhammad

wal

Islam

Mahdi

Shamsuddin

38 Pandhai

Pers.

64

Tehran

Abu Talib

Giramaaya

Tab-

rizi

39 Payam

Pers.

43

Tehran

Mirza Zade

Nemat

40 Payambar

Pers.

752

Tehran

Zainul

Abideen

Rahnuma

41 Payambar Islam

Pers.

255

Qom

Ali Dawani

42 Payambar

Pers.

93

Qom

Murtuza

Ummi

Mu-

tahhari

43 Payambar dar

Pers

84

Qom

Ali Akbar

Makka

Par-

warish

44 Payambar wa

Pers.

71

Tehran

Sairdas Saeedi

Munafiqeen

45 Payambar wa

Pers.

574

Tehran

Mustafa Tallas

Aaine Nabarrad

46 Pazoohashi dar

Pers.

356

Tehran

Fakhruddin

bare

Qur-

an

Hi-

jazi

121

47 Peshgoihai

Pers.

154

Qom

Hadi Khoeeni

Muhammad

48 At Tajul Jame

Arb.

5 vols

Egypt

Mansur Ali

Nasif

49 Taaseer

Pers.

218

Tehran

Muhammad

Shakhsiy-

at

Ali

Khalili

Muhammad

50 Tarikhul Aimma

Pers.

206

Tehran

Waiz Tabrizi

51 Tarikun Nabi

Arb.

360

Saida

Hasan al-

Ahmad

Hu-

saini al-

' Lawasaani

52 Tarikh

Pers.

384

Tehran

Hasan al-

Paigham-

bar

Trans.

Hu-

saini al-

Khatam

Lawas-

aani

53 Tarikh

Pers.

400

Tehran

Hadi Khatimi

Tamaddun

Islam

Buru-

jardi

54 Tarikh

Pers.

361

Tehran

Will Durant

Tamaddun

Trans.

55 Tarikh Jihad

Pers.

34

Tehran

Ja’far Jamal

Khy-

ber

Trans.

Abus Saib

122

56 Tarikh

Pers.

392

Qom

Abbas Sifayi

Shakhsiy-

at

Hairi

Paighambar

57 Tarikh Tabari

Arb.

2 vols

Cairo

Muhammad

Ibne Jareer

Tabari

58 Tarjuma Tarikh

Pers.

2 vols

Tehran

Abul Qasim

Tabari

Painda

59 Tarikh

Pers.

548

Tehran

Abbas Sifayi

Mujahid-

aat

Hairi

Paighmabar

60 Tarikh

Pers.

148

Tehran

Akbar

Mutah-

har

Muz-

affari

61 Tarikh

Pers.

325

Tehran

Irving

Muqad-

das

Trans.

Washington

62 Tarikh Manzum

Pers.

226

Qom

Ali Dawati

63 Tarikh Nabawi

Pers.

153

Tehran

Darir Ibne

Yusuf

64 Tarikh Yaqubi

Arb.

247

Na-

jaf

Ibne Wazeh

Yaqubi

65 Tarjuma Tarikh

Pers.

610

Tehran

Muhammad

Yaqubi

Ibrahim

Ayati

123

66 Tabligh

Pers.

38

Tehran

Mahdi

Paighman-

bar

Baz-

argan

67 Tanbihul Anam

Arb.

342

Egypt

Abdul Jalil

Ibne Azum

68 Tahzib Seerat

Arb.

613

Egypt

Abdus Salam

Ibne

Hisham

Har-

un

69 Jalwai az

Pers.

320

Qom

Mujtaba

Chehra

Musawi

Muhammad

Kash-

ani

70 Majmua Paikar

Pers.

5 vols

Qom

Ali Dawani

O Bazm

71 Jawamius

Arb.

472

Egypt

Abu Muhammad

Seerah

Saeed

Ibne

Khazm

72 Jahan dar Asr

Pers.

158

Tehran

Muhammad

Besat

Jawad

Bahonar

73 Jaishe Usamah

Arb.

134

Tehran

Muhammad

Ibne Hasan

Sherwani

74 Chehel Dastoor

Pers.

14

Tehran

Naql az

Jame

Ma-

jmua waram

75 Hujjatullah

Arb

698

Turkey

Yusuf Ibne

124

Maal

Alameen

Is-

mail Binhani

76 Hajjatul Wida

Arb.

208

Luc-

know

Muhammad

(India)

Zakariya

Kandhlawi

77 Hamasa

Pers.

236

Qom

Hadi Rastbaz

Shaheeda

78 Haytun Nabi

Urdu

360

Lahore

Noor Husain

'Jang Siyalvi

79 Hayat

Turk.

336

Istanbul

Lutf

Muhammad

Muhammad

80 Hayat

Arb.

634

Egypt

Muhammad

Muhammad

Hu-

sain Haikal

81 Hayat

Arb.

379

Darul

Ahya Adil Zateer

Muhammad

Trans.

82 Hayat

Arb.

303

Beirut

Maulan

Muhammad

wa

Muhammad

Risal-

atuhu

Ali

83 Hayatul Quloob

Pers.

704

Tehran

Allamah

Muhammad

Baqir Majlisi

84 Khatamun

Pers.

349

Tehran

Abbas Shustari

125

Nabiyy-

in

Mahrain

85 Khatamun

Arb.

364

Egypt

Muhammad

Nabiyy-

in

Khalid

86 Khatme

Pers.

102

Tehran

Murtaza

Nabuwwat

Mutahhari

87

Khatme

Urdu

79

Rawalpindi

Muhammad

Nabuwwat

Trans.

Khalid Farooqi

88 Khatamiyyat

Pers.

239

Tehran

Ali Amirpoor

89 Khatamiyyat az

Pers.

272

Tehran

Ja’far Subhani

Deedgah Aql

90 Hijrat

Pers.

95

Tehran

A

li Qaimi

Muhammad

91

Khutut

Asaasi

Pers.

39

Tehran

H. Kh.

Siyasat

92 Khurshid ke Az

Pers.

245

Tehran

Abdul Amir

Makkah

Tulu

Fauladzada

Kard

93 Dastan

Hai

Az

Pers.

170

Tehran

Mumtaz

Zindagi

Trans.

Ahmad

Pakistani

126

94 Dar Aastan

Pers.

304

Tehran

Mahmud

Saghar-

oo

Ramyar

Paighamnbar

95 Diraasa fis

Arb.

407

Muassas-

itur

Risala

Seerah

Imadudeen

Khalil

96 Ad Durar

Arb.

351

Cairo

Yusuf Ibne

Abdullah An-

Namri

97 Dar Maktab

Pers.

139

Tabriz

Ja’far Subhani

Wahy

98 Darood

Pers.

236

Tehran

Hasan Rizvi

Muham-

madi

Qummi

99 Dawate

Pers.

274

Tehran

Abdul

Muham-

madi

Muttalib Ard

Dabadi

100

Dalailul

Khairat

Arb.

187

Muhammad

Ibne Sulaiman

al-Jazdili

127

101 Dalailin

Arb.

566

Hydera-

bad

Abu Naeem

Nubuwwah

Ahmad Ibne

Abdullah

102 Do Gawah

Pers.

90

Isfahan

Abul Fazl Mir

Buzurg

Lauhi

103 Daulatur Rasool

Arb.

324

Kuwait

Ibrahim Ash-

Shareef

104 Ad Deen wa

Arb.

Egypt

Abdullah

Tarikhul

Karara

Harmain

105 Raaz-e-Besat

Pers.

245

Tehran

Abu Turab

Hidayi

106 Raaz-e-Buzurg

Pers.

492

Tehran

Ja’far Subhani

Risaalat

107 Raahe

Pers.

344

Tehran

Abbas

Muhammad

Trans.

Mahmud

Aqqad

108 Ar-Risaalatul

Pers.

506

Tehran

Kamaluddin

Uliyya

Kashifi

Beheshti

109 Ar-Risaalatul

Arb.

Oxford

Alauddin Ali

128

Kamila

Trans.

Ibne Nafis

110 Risaalate

Pers.

232

Tehran

Muhammad

Muham-

madiya

Ab-

bas Musawi

111 Ar-Risaalatul

Arb.

86

Egypt

Muhammad

Muham-

madiya

Kamil

112 Rasule Akram

Pers.

200

Tehran

Muhammad

dar

Maidan

Hamidullah

Jung

113 Rasoolul Islam

Arb.

272

Beirut

Muhammad

Sadiqi

114 Ar-Rasoolul

Arb.

359

Baghdad

Mahmud

Qaaid

Sheeth

115 Ar-Rasool

Arb.

321

Egypt

Muhammad

Muhammad

Trans.

Farrukh

116 Rash Hatur

Pers.

94

Iran

Mirza Ziyauddin

Rasool

Nadeem

Hashimi

117 Ar-Rasool Fil

Arb.

279

Egypt

Ali Hasni al-

129

Mad-

ina

Kharbut Ali

118 Kitabul Wasf

Arb.

559

Kuwait

Muhammad

Ibn Muhammad

Ibne Abdullah

119 Ar Rauzul Anf

Arb.

2 vols

Beirut

Abul Qasim

120 Zamana

Pers.

279

Tehran

Ayesha binte

Paighambar

Trans.

Shaati

121 Zaman

Pers.

444

Tehran

Husain Imad

Paigham-

bare

Zada

Islam

122 Zaman Sadre

Pers.

142

Tehran

Muhammad

Islam

Ali

Bahrul

Uloom

123 Zindagani

Pers.

523

Tehran

Ali Akbar

Payam-

bar

Khadyu Mohsini

124 Zindagani

Pers.

153

Tehran

Ghulam Reza

Hazrat

Saeedi

Muhammad

130

125 Zindigani

Pers.

72

Tehran

Abdullah

Hazrat

Naubakht

Muhammad

126 Zindigani

Pers.

108

Tehran

Kazim Aale

Hazrat

Nuh

Muhammad

127 Zindigani

Pers.

123

Tehran

S. Nizamzada

Hazrat

Muhammad

128 Zindigani

Pers.

31

Tehran

Muhammad

Rahbar

Aalam

Jauhari

129 Zindigani

Pers.

102

Tehran

Mohsin

Muhammad

Javedan

130 Zindigani

Pers.

310

Tehran

Carlyle

Muhammad

Trans.

131 Zindigani

Pers.

447

Tehran

Abdul Malik

Muhammad

Trans.

Ibne Hisham

132 Zindigani

Pers.

2

Tehran

Muhammad

Muhammad

Trans.

Vols

Hasnain

Haikal

133 Zindigani

Pers.

73

Tehran

Muhammad

Muhammad

Ali Khalili

131

134 Zindigani

Pers.

464

Tehran

Husain

Peshwa

Islam

Imadzada

Isfahani

135 Zindaginama

Pers.

72

Tehran

Shirkat Nasbi

Hazrat

Muhammad

136 Zindagi wa

Pers.

327

Tehran

Husain

Aaine

Khorasani

Muhammad

137 Zubdatur

Pers.

191

Tehran

Muhammad

Tawarikh

Jawad Najafi

138 Sabilul Huda

Arb.

3 vols

Cairo

Muhammad

war

Rishad

Ibne Yusuf as-

Salihi

139 Zindagi wa

Pers.

327

Tehran

Abul Qasim

Aaine

Paindah

Muhammad

140 Saeguzasht

Pers.

179

Tehran

Abu Turab

Paigham-

baraan

Sifayi

141 Saadatud

Arb.

726

Darain

132

142 Salaam bar

Pers.

144

Tehran

Azim Saidi

Besat

143 Seeratur Rasool

Arb.

443

Egypt

Muhammad

Ahmad

144 As Seeratul

Arb.

449

Egypt

Halabi Shafei

Jaliya

145 Seerat dar

Pers.

413

Qom

Muhammad

Sahi-

hain

Sadiq Najafi

146 Sunanun Nabi

Arb.

311

Tehran

Muhammad

Pers.

Husain

Tabatabai

147 As Seeratul

Arb.

411

Cairo

Khairuddin

Moat-

tarah

Abdul Aziz

148 Seeratul

Arb.

747

Beirut

Hashim

Mustafa

Maroof Hasani

149 As Seeratun

Arb.

4 vols

Egypt

Abdul Malik

Nabaw-

iya

Ibne Hisham

150 As Seeratun

Arb.

4 vols

Cairo

Abul Fida

Nabaw-

iya

Is-

mail Ibne

133

Kathir

151 Seerat Rasool

Pers.

71

Tehran

Muhammad

Akram

Baqir Sanglaji

152 Seemai

Pers.

356

Tehran

Murtuza

Rasooullaah

153 Seemai

Arb.

93

Tehran

Ali Shariati

Muhammad

Eng.

154 Nisar Gul

Pers.

152

Mashad

Fatima

Muhammadi

Poet

Mahbubi

155 Shakhsiyat

Pers.

241

Tehran

Mansur Pooya

Muhammad

156

Shakhsiyat

wa

Pers.

34

Tehran

Dr. Fazlur

Seerat Rasool

Trans.

Akram

157 Sharah Halaat

Pers.

395

Tehran

Sayyid Hasan

Nabi

Khatam

Trans.

Lawasani

Najafi

158

Sharh

Safrus

Pers.

584

Abdul Haq

Saadah

Dehlavi

159

Sharhul

Salaat

Pers.

247

Ahmad Ibne

Muhammad

Husaini

134

160 Sharh Kalimat

Pers.

376

Tehran

A scholar of

Qisaar

the 7th century

161

Ash

Shifa

Arb.

271

Qadi Abul

Fazl Ayaz

162 Shifaul Islam

Arb.

250

Hydera-

bad

Taqiuddin

Subuki

163 Shoai Wali

Pers.

116

Tehran

Ali Dawani

164

Shamail

Shareef

Arb.

139

Abu Isa

Tirmidhi

165

Shohadaul

Islam

Arb.

325

Ali Sami Insha

166 Safahai az

Pers.

149

Tehran

Ali Jawahirul

Tarikh

Sadr

Kalam

Islam

167 Suwarun min

Arb.

645

Egypt

Amin Darida

Hayati Rasool

168 As Salawat Alan Arb.

248

Cairo

Muhammad

Nabi

Ismail Ibrahim

169

Tibbun

Nabi

Arb.

22

Mahmud Ibne

Muhammad

Chagmini

135

170 At Tabaqatul

Arb.

2 vols

Sweden

Muhammad

Kubra

Ibne Saad

Waqidi

171

At

Tareeqatul

Arb.

223

Cairo

Zainuddin

Muham-

madiya

Barqawi

172 Talaate Haqq

Pers.

Vols.

Tehran

Ahsanullah

Askhari

173 Tayyibatul

Arb.

104

Beirut

Yusuf Ibne

Ghurra

Ismail Binhani

174 Zuhoor

Pers.

241

Tehran

Husain

Muhammad

Rafipour

Mustafa

175 Abqariya

Arb.

158

Egypt

Abbas

Muhammad

Mahmud Aqqad

Arabi

176 Uzr Taqseer ba

Pers.

263

Tehran

Ghulam Reza

Peshgah

Trans.

Saeedi

Muhammad

177 Ashra Ayyam

Arb.

216

Egypt

Muhammad

Khalid

178 Asrun Nabi

Arb.

852

Beirut

Muhammad

136

Ghurrat

179 Azmatur Rasool

Arb.

389

Cairo

Muhammad

Atiyya al-

Ibrashi

180 Fath Makka

Pers.

74

Tehran

Khalil Kamrai

181

Fath

Mubeen

Pers.

301

Muhammad

Azizullah

Safipour

182 Farogh

Pers.

948

Qom

Ja’far Subhani

Abadiyyat

183 Farogh Beenish

Arb.

586

Tehran

Abul Qasim

Pers.

Halat

Eng.

184 Falsaful Hijrat

Arb.

208

Beirut

Darus Sadiq

185 Falsafa Tarikh

Arb.

255

Beirut

Muhammad

Muhammad

Jamil

186 Fee Khuta

Arb.

471

Beirut

Salhab Nasri

Muhammad

187 Qissatul Maulad

Arb.

182

Tunis

Muhammad

Tahir Ibne

Muhammad

137

Shazli

188 Karnama Siyasi Pers.

301

Tehran

Mustafa

wa

Ijtimai

wa

Zamani

Akhlaqi

189 Al-Kamil Fit

Arb.

579

Beirut

Ali Ibne Abil

Tarikh

Karam Ibne

Kathir

190 Kohlul Basar

Arb.

151

Qom

Abbas Qummi

191 Kirdar wa Gftar

Pers.

249

Tehran

Khwaja

Muhammad

Trans.

Kamaluddin

192 Kashaful

Arb.

603

Tehran

Ali Ibne Isa al-

Ghumma

Irbili

193 Kalimat-e-

Pers.

56

Tehran

Muhammad

Muhammad

Arb.

Jawad Mishkat

194 Ganjeene

Pers.

223

Tehran

Muhammad

Gauhar

Arb

Jawad Safi

Gulpaygani

195 Al Majaazaatun

Arb.

469

Qom

Sayyid Sharif

Nabaw-

iya

Radi

138

196 Majmua Nafisa

Arb.

545

Qom

Shahabuddin

Marashi Najafi

197

Al-Muhajjitul

Arb.

384

Tehran

Mulla Mohsin

Baidha

Faiz Kashani

198 Muhammadun

Arb.

424

Egypt

Muhammad

Al

Masa-

lul

Ahmad Jadir

Kamil

al-Maula Bak

199 Muhammad

Pers.

48

Tehran

Tarjuma Hadi

Payamabar

Dastbaz

Khatam

200

Muhammad

Pers.

449

Tehran

Tarjuma Hadi

Payam-

bar

Dastbaz

Khuda

201 Muhammad

Pers.

2 vols

Qom

Muhammad

Payam-

bar

Ali

Ansari

Shanakhta

Shoda

202 Muhammad

Pers.

305

Tehran

Mutarjim

Payambar

wa

Trans.

Ismail

Siyasat-

dar

Walizada

139

203 Muhammad

Pers.

408

Tehran

Zabiullah

Paighambar

kea

Mansuri

az Nau Bayad

Shinakht

204 Muhammad

Pers.

2

Tehran

A group of

Khatame

Vols

scholars

Payambaraan

205 Muhammad dar

Pers.

108

Tehran

Kazim Nuh

Nazar

Trans.

Deegaraan

206 Malhama-e-Ahle

Arb.

399

Beirut

Abdul Munim

Bayt

al-Firatausi

207 Muhammadun

Pers.

510

Tehran

Muhammad

Rasoolu-

laah

Sabih Fathi

Rizwan

208 Muhammadun

Arb.

204

Cairo

Ahmad

Rasoolu-

laah

Taimuriyan

209 Muhammadun

Arb.

3 vols

Tehran

Darut Tauhid

Rasoolulaah

210 Muhammadun

Arb.

515

Egypt

Muhammad

Rasoolulaah

Rashid Reza

211 Muhammadun

Pers.

149

Tehran

Ali Jawahire

140

Rasoolu-

laah

Kalam

212 Muhammadun

Arb.

367

Egypt

Mutarjim

Rasoolu-

laah

Su-

laiman Ibne

Ibrahim

213 Muhammadun

Pers.

232

Tehran

Zabihullah

Rasoolu-

laah

Qadimi

Rizwani

214 Muhammad

Pers.

282

Tehran

Sadari M.

Sitarai ke dar

Makka

Darakhshid

215 Muhammad

Pers.

184

Tehran

Maulana

Farastadai

Trans.

Muhammad

Khuda

Ali

216 Muhammadun

Arb.

79

Tehran

Muhammad

Qudwatun

wa

Taqi

Uswa-

tun

Modarresi

217 Muhammad

Arb.

121

Beirut

Mutarjim

Napolean

Asma

Trans.

Muhammad

141

Salih albandaq

218 Muhammad wal

Arb.

222

Bagh-

dad

Kazim Aale

Qur-

an

Nuh

219 Muhammad wa

Pers.

163

Tehran

Husain Kazim

Talimat

Aaliya

Zada

Iran

Islam

Shahar

220 Muhammad wa

Pers.

338

Qom

Ahmad Sabiri

Zamam-

daran

Hamadani

221 Muhammad wa

Pers.

144

Tehran

Muhammad

Maktab

Jawad Waizi

Darakh-

shanash

Sabzwari

222 Madainul Fazail

Arb.

391

Tehran

Ali Ibnul

wal

Maaj-

iz

Has-

an Isfahani

Najafi

223 Mas ala Wahy

Pers.

114

Tehran

Mahdi

Bazargan

224 Matlaun Noor

Arb.

183

Beirut

Abbas al

Aqqad

142

225 Mazahir

Pers.

236

Tehran

Taufiq al-

Muhammadi

Trans.

Hakim

226 Maa-al Mustafa

Arb.

334

Beirut

Ayesha binte

Shaati

227 Al-Meraj

Arb.

135

Cairo

Abdul Karim

Ibne Hawazin

228 Al-Maghazi

Arb.

3 vols

London

Muhammad

Ibne Umar

Waqidi

229 Mafahimul Arb.

392

Qom

Ja’far Subhani

Quran

230 Makatibur

Arb.

608

Beirut

Ali Ibne

Rasool

Husain Ibne

Ali al-Ahmadi

231

Mulakhasus

Arb.

180

Maktabatus

Sayyid Ali

Seeratin

Saadat

Ash-Shafei

Nabawiyah

232 Mulaffun

Arb.

94

Lebanon

Nashriya al-

Khassn

bil

Hijra

Mantiq

233 Manaqib Aale

Arb.

334

Qom

Muhammad

143

Abi

Talib

Ibne Ali Ibne

Shahre Ashob

234 Muntahiul

511

Tehran

Abbas Qummi

Aamaal

235

Al-Mawahibul

Arb.

2

At- Tabaqatur

Laduniyyah

vols.

Sharafiyya

Ahmad Ibne

Muhammad

Ibne Abi Bakr

Qastalani

236 Mausua Aalin

Arb.

967

Beirut

Ayesha binte

Nabi

Shaati

237 Al-Mauladun

Arb.

65

Najaf

Ja’far Naqvi

Naba ash

Shareef

238 Mauladun Nabi

Arb.

23

Damas-

cus

Sayyid Mohsin

Aalami

239 Nasikhut

Pers.

4 vols

Qom

Mirza

Tawarikh

Muhammad

Taqi Siphar

Lisanul Malik

144

240 Nabarradhai

Pers.

300

Tehran

Nusratullah

Muhammad

Bakhtur Tash

241 Nabiyur Rahmat

Arb.

114

Najaf

Sayyid Ja’far

Muhammad

al-Bashar al-

Husaini

242 An Nabi

Muhammad

Arb.

463

Beirut

Abdul Karim

al-Khateeb

243 Nakhusteen

Pers.

333

Tehran

Jawad Fazil

Masoom

244 Naghma Aseeri

Pers.

159

Tabriz

Abdur Rahim

Talib

245 Majallatul Azwa

Arb.

144

Najaf

Maqaalaat

246 Naate Rasool

Pers.

Diwan

Tehran

Ziauddin

247 Nigarsh Kuta ba

Pers.

227

Qom

Dar Rah Haqq

Zindagi

Payambar Islam

248

Nahjul

Fasaha

Pers.

355

Abul Qasim

Paindah

249 Nahjul Hidaya

Pers.

124

Tehran

Mutarjim

Trans.

Khateeb

250 Al-Wahyul

Arb.

335

Egypt

Muhammad

145

Muham-

madi

Rashid Reza

251 Wahy e

Pers.

380

Tehran

Mutarjim

Muhammadi

Trans.

Muhammad

Ali

252 Wafaul Wafa

Arb.

659

Beirut

Nooruddin

Samhudi

253 Waqaius Sineen Pers.

640

Tehran

Husaini

wal

Awaam

Khatunabadi

254 Hadiye Aalam

Urdu

31

Lahore

Qadi Abdul

Hamid

Quraishi

255 Hijratur Rasool

Arb.

247

Cairo

Abdud Daim

Ilaa

Arab-

il

Ansari

Ansar

256 Hijrat Zaroorate

Pers.

144

Qom

Ali Munzir

Jaawidaan

Takaamul

257 Hadiyun Nabi

Arb.

259

Egypt

Nooruddin

Mahshar

258 Haaza

Arb.

88

Najaf

Mujtaba al-

146

Rasoolul-

laah

Husaini

259 Hamsaran

Pers.

95

Qom

Aqiqi

Rassole

Khuda

Bakhshaishi

In addition to the above, there are innumerable books in

Urdu, Persian, Arabic and English about the holy life history of

the Messenger of Allah (s.a.w.s.). If a complete bibliography is

prepared they would definitely exceed the figure of one thou-

sand and it is a fact that which topic can be more important

than this in the world of Islam? And that various aspects of the

life of the Prophet should be studied and explained as a prac-

tical exemplar for the Ummah.

This humble servant has also written a few books and treat-

ises on this topic and they also been published. I implore the

Merciful Lord to give me Taufeeq to continue this service

forever. And peace be on those who follow the guidance.

147

Part 2

Imam Ali Ibne Abi Talib (a.s.)

148

11

Chapter

Life Sketch of His Eminence, Amirul Momin-

een (a.s.)

Birth: 13th Rajab 30 Amul Feel

Martyrdom: 21st Ramadhan 40 A.H.

In 30 Amul Feel, when the age of Holy Prophet (s.a.w.s.) was

around 30 years and the moments of declaration of prophet-

hood were approaching near, Islam needed a great helper and

Holy Prophet (s.a.w.s.) wanted an incomparable assistant for

religious propagation. The Lord of the worlds bestowed one

more son to Abu Talib whose birth was completely different

from the birth of his other children. So far all children were be-

ing born at home; so much so that even Holy Prophet (s.a.w.s.)

was born in the defile of Abu Talib. But when it was time for

the birth of this boy, Lady Fatima binte Asad, instead of calling

the ladies of neighborhood or family turned towards the Holy

Kaaba and according to a traditional report of Yazid Ibne

Kaanab she touched her belly to the wall of the Kaaba and

prayed: “O Allah, I have faith in You, Your prophets and Your

books; I testify for the prophethood of Ibrahim (a.s.) my holy

ancestor. I beseech You through this house, its founder and my

unborn child, please solve this difficulty,” after which the wall

of the Kaaba split and Lady Fatima binte Asad entered and this

great son of Abu Talib was born in the confines of Kaaba. Lady

Fatima stayed within the Kaaba for three days and when she

came out at last, Holy Prophet (s.a.w.s.) came to welcome her;

when he took her infant in his arms, the child opened his eyes.

He said: You have selected me for your glances and I have se-

lected you for my knowledge and in this way the faith of Binte

149

Asad, nobility of Abu Talib, excellence of son and the loftiness of prophethood were fully announced.1

Initially, the mother selected the name of Haider for him and

the father named him Asad and the relatives wanted to name

him as Zaid, but due to prayer of Abu Talib a tablet came down

from heavens on which it was inscribed that he should be

named Ali on the name of God, so that by the blessing of the di-

vine name his loftiness endures and with its endurance the en-

durance of the name of God should remain related.2

Imam Ali (a.s.) has innumerable titles from which the most

preferred title of Islamic world is Karramallaha Wajha, which shows that in the world he is the only person who never prostrated before idols and the most favorite title of Imam Ali (a.s.)

was Abu Turab, which shows his greatness as well as humility.

Holy Prophet (s.a.w.s.) had taken over the responsibility of

his training from the Holy Kaaba only and he had taken him

away from there, although apparently Abu Talib was not even

aware of this. After that he kept him with himself continuously

and considered him as the treasure trove and source of his per-

fections. So much so that he called himself as the city of know-

ledge and Ali, its gate.

In addition to spiritual relation, due to Abdul Talib’s lack of

resources and excess of dependants when the guardianship of

his children was distributed, he took Ali under his charge and

in this way kept him with himself day and night and sometimes

he presented the example of “the Messenger of Allah (s.a.w.s.)

fed me like a bird feeds its young one” and sometimes he de-

scribed the scene of “I used to follow him like a young camel

following in the footsteps of its mother”.3

When ten years passed under the care of the Messenger of

Allah (s.a.w.s.) divine revelation made the declaration of pro-

clamation of prophethood and now Holy Prophet (s.a.w.s.)

really felt the need of a helper. Abu Talib also at the same time

had emphasized to his sons, Ja’far and Ali that they must not

leave the side of their cousin in the stage of worship also; and

both the sons continued to follow the advice of their father.

After three years of covert propagation when the command

arrived to invite the clan, the Messenger of Allah (s.a.w.s.)

ordered Imam Ali (a.s.) to prepare a feast and invite the tribe

members. Imam Ali (a.s.) fulfilled this duty and invited forty

150

persons. When after dinner it was time to convey the message, Abu Jahl interrupted by allegation of sorcery and they began to

disperse from there. Holy Prophet (s.a.w.s.) invited them again

on the following day and at last made his declaration for which

he also asked for a helper and assistant and promised suc-

cessorship and legateeship, but no one volunteered, except

Imam Ali (a.s.) who declared his help and testimony; upon

which the Prophet made the first declaration of his successor-

ship and caliphate, which was the first reward for Abu Talib’s

favors.

It is worth noting that in this first invitation prominent per-

sonalities of Islam were not present as hosts, invitees or among

the ones who testified. It is a miracle of history that those who

were not at all visible at that time became the first in the re-

sponsibility of Islam and one who had the first honor to bear

this responsibility was made as the last and they did not even

accept him as last in the proper way.4

After that when came the stage of public propagation, Ali

(a.s.) remained at the side of the Prophet as he had promised.

So much so that even in the three year life in the defile of

Abu Talib; Abu Talib used to remove the Prophet from his bed

and make Ali sleep over there so that if attack is made at night,

his son would be sacrificed, but no harm would come to the

Messenger of Allah (s.a.w.s.) and such kind of loyalty and sacri-

fice became an excellence of the life of Imam Ali (a.s.) and

even after the passing away of Abu Talib, Providence, contin-

ued this manner of sacrifice till the might of migration and

guarded the life of His Messenger in the same way whose sys-

tem was originally began by Abu Talib and the style, which in

history was included among the pioneering acts of Abu Talib.

As a consequence of three years’ of difficulties of the defile

of Abu Talib, in the year 10 of Besat, Abu Talib passed away

and Holy Prophet (s.a.w.s.) attended his funeral and recited a

dirge also and continued to mention his favors and now the re-

sponsibilities of Imam Ali (a.s.) increased as duties of the fath-

er also came on the son and Imam Ali (a.s.) continued to carry

them out as well. On the other hand, Lady Khadija (s.a.) also

passed away. She was the first benefactor of Islam and among

the ladies was the first believer of Islam and she was the first

lady worshipper to pray along with Imam Ali (a.s.).5

151

After the demise of two main helpers of the Prophet, Providence issued orders to migrate and in the 13th year of proclama-

tion, the Messenger of Allah (s.a.w.s.) moved from Mecca to

Medina. On this occasion, as per the command of God, he

made Imam Ali (a.s.) sleep on his bed and he slept comfortably

all night under the shade of swords, which action was pur-

chased by Almighty Allah in exchange of His will and Imam Ali

(a.s.) earned a new excellence in history.

After migration of Messenger of Allah (s.a.w.s.) Imam Ali

(a.s.) returned all trusts of disbelievers of Mecca and taking

with

himself

the

ladies

of

his

family

like:

Fatima

binte Muhammad, Fatima binte Asad and Fatima binte Zubair,

he set out towards Medina. On the way, infidels who had been

utterly shamed, tried to block his way, but he confronted and

defeated their purpose and at last joined the Prophet on the

outskirts of Medina.6

The Messenger of Allah (s.a.w.s.) was waiting from him there

and did not want to begin the work of propagation at the Med-

inan front without Imam Ali (a.s.). So after he arrived there,

construction of the first Masjid took place at the hands of

Imam Ali (a.s.) and by the grace of God, all Muslims consider

praying there to be the best of deeds and so far have not made

it a target of any bigotry.7

They had hardly settled down in Medina when the infidels

began to pose problems for them and the Prophet began to re-

act; but the major confrontation took place at Badr where sev-

enty miles from Medina, the army of Islam has 313 unequipped

men and the infidel forces had 950 well armed soldiers. When

at night Muslims were in need of water, it was Imam Ali (a.s.)

who brought water from the well of Badr and Jibraeel, Mikaeel

and Israfeel welcomed and saluted him with a thousand angels.

On 17th Ramadhan this battle took place and it ended in the

slaying of 70 infidels and another seventy of them were taken

as hostages. From these slain ones, 35 were eliminated only by

Imam Ali (a.s.) and he had also helped in slaying the remaining

35, although Muslims were in such a condition that if help of

angels had not been promised, no one would have remained

steadfast.8

After the victory of Badr, Providence rewarded him for this

great feat and on the 1st Zilhajj he was married to Lady Fatima

152

(s.a.) although many prominent companions of the Prophet had asked for her hand; but Providence declared that effulgence

can be married only to effulgence and then Holy Prophet

(s.a.w.s.) said: If Ali had not been there, there would have been

no match for my daughter among humans and non-humans.

This illuminated relationship was tied on the earth as well as

the heavens.9

With regard to dower, upon the request of the Messenger of

Allah (s.a.w.s.), Imam Ali (a.s.) sold his coat of mail and paid

the dower of Zahra (a.s.) and Holy Prophet (s.a.w.s.) from this

amount purchased household goods worth 63 dirhams for

dowry and bid farewell to his daughter thus laying a great ex-

ample of simplicity in Islamic marriage, which no poor person

can object to. That if the dower of the Prophet can be 500

dirhams, how can someone else demand a higher amount?

And if the son-in-law of the Prophet can remain content with

dowry goods worth 63 dirhams purchased from his own dower,

how can the demand of other sons-in-law be justified? Can any

daughter be greater than daughter of Prophet or can any son-

in-law be loftier than son-in-law of Prophet?10

In 3 A.H. the infidels planned to take revenge for the defeat

of Badr and attacked Medina with 3000 men. Imam Ali (a.s.)

and some sincere companions had almost won the battle when

greed and disobedience of some of companions changed the

scenario and circumstances became so bad that even the face

of Prophet was injured and Muslims abandoned their Prophet

and fled to the hillocks of Uhad. Only two are three persons

continued to risk their lives and after the martyrdom of per-

sons like Hamza and Musib only Imam Ali (a.s.) continued to

defend the Messenger of Allah (s.a.w.s.) and in the end with

the help of daughter of Prophet, Lady Fatima (s.a.) treated the

Prophet’s wounds. His Eminence, Hamza was bestowed with

the status of martyrdom in this battle and he became the chief

of martyrs and the credit of victory was given to Imam Ali (a.s.)

as he became the sole defender of Holy Prophet (s.a.w.s.).

Muawiyah’s mother and Abu Sufyan’s wife behaved with the

corpse of His Eminence, Hamza in such a way that Holy Proph-

et (s.a.w.s.) continued to weep for ages.11

After being defeated in this battle, infidels now entered into

an alliance with Jews and decided to launch a joint attack on

153

Muslims; and in this way the battle of Ahzab came into being.

Holy Prophet (s.a.w.s.) had a ditch constructed around Medina

upon the advice of Salman, but a few infidel warriors crossed

the ditch and came to the other side; a terrible anxiety fell on

the army of Islam. Umar began to demoralize the Muslims by

singing the praises of Amr Ibne Abde Wudd and other compan-

ions did not even intend to raise their heads, but Imam Ali

(a.s.) confronted Amr and slained him in the end and Holy

Prophet (s.a.w.s.) declared that a single stroke of Ali was heav-

ier than the collective worship of jinn and humans as this was a

confrontation between Islam and infidelity and complete faith

was facing complete infidelity. Almighty Allah bestowed help

and complete faith achieved domination on complete infidel-

ity.12

In 5 A.H., during the month of Shawwal, after getting some

respite from battles, upon the request of Muslims Holy Prophet

(s.a.w.s.) decided to undertake Umrah in the following year (6

A.H.) and he informed the disbelievers of Mecca that he had no

intention of fighting, but they did not allow entry into Mecca

and the Prophet also acquiesced to perform Umrah the follow-

ing year and after signing the treaty returned from there. The

job of writing down the treaty was also performed by Imam Ali

(a.s.) and Islam’s battle of pen was also won through him,

whereas seeing the apparent weakness of that treaty, even

Umar had doubts in prophethood of Prophet and he understood

the matter after great efforts of Abu Bakr and generally he un-

derstood Islamic concepts only through him.13

In 7 A.H. the Jews who had been expelled from Medina

joined hands with the Jews of Khyber and hatched a plot to

take revenge from Islam. So the Messenger of Allah (s.a.w.s.)

reached upto the vicinity of Khyber in order to punish the Jews

of Khyber and laid siege to the forts. Abu Bakr and Umar con-

tinued to make efforts for two three days, but they could

achieve nothing except flight for the battlefield so Holy Proph-

et (s.a.w.s.) publicly declared: Tomorrow I would hand over the

standard to one who is the true hero and who attacks re-

peatedly and does not flee; who loves God and His Messenger

and whom God and His Messenger love. The following day he

gave the army standard to Imam Ali (a.s.) and he by

154

eliminating warriors like Harith, Antar and Marhab, conquered the fort of Khyber and became the victor of Khyber forever.14

After the conquest of Khyber, all the types of conquests were

completed and Islam rendered defeat to infidelity, polytheism

and Judaism. Thus in 7 A.H., during the month of Zilqad, it was

planned to perform the Umrah and Holy Prophet (s.a.w.s.) de-

parted for Umrah in company of a large number of people.

Imam Ali (a.s.) got the city of Mecca vacated and Muslims per-

formed Umrah with full rituals and returned peacefully to

Medina.

In 8 A.H. in Mecca when a man from the allies of Holy Proph-

et (s.a.w.s.) was killed in the precincts of the Holy House, the

Prophet at the plea of his allies set out with an army of ten

thousand. The departure took place in Ramadhan 8 A.H. and

on reaching Mecca, he entered it with great dignity in such a

way that perception of defeat and degradation made persons

like Abu Sufyan and Muawiyah embrace Islam and after pray-

ing in Holy Kaaba lifted Imam Ali (a.s.) on his shoulders and

toppled all the idols from the niches of Kaaba and in this way

Ali became the chief of idol-breakers.

On 10th Shawwal 8 A.H. the Battle of Hunain occurred in

which the number of Muslims was 12000 due to which they

thought that they were invincible, but in the end all of

them fled from the battlefield and when they somehow man-

aged to return, seventy infidels and four Muslims were killed.

The credit of this victory also went to Imam Ali (a.s.); otherwise

no companion of the Prophet remained in the battlefield.

In 9 A.H., on getting information of the military preparations

of Hercules of Rome, Holy Prophet (s.a.w.s.) ordered Jihad to

all Muslims and set out with a formidable army. But since he

knew beforehand that the enemy had no courage to put up a

fight and the actual battle would not be fought, he left Ali (a.s.)

in Medina and made this historical declaration that you are to

me as Harun was to Musa, except that there is no Prophet

after me.

After this victory of Tabuk, which was achieved without fight-

ing arrived the stage of announcing of Surah Baraat, which

was initially entrusted to Abu Bakr and then divine revelation

dismissed him and handed this responsibility to Imam Ali (a.s.)

and he read out Surah Baraat to the disbelievers on the

155

occasion of Hajj-e-Akbar which is the custom of followers of Ali (a.s.) to this day and which all Muslim rulers fear.

In 9 A.H., after this declaration on the occasion of Hajj on

24th Zilhajj occurred the event of Mubahila with the Christians

of Najran as they stressed that Isa (a.s.) was the son of God

and they were not prepared to accept any message of Islam,

Holy Prophet (s.a.w.s.) under the commands of God, invited

them to Mubahila and he set out with Lady Fatima (s.a.) to rep-

resent ‘our women’, Hasan and Husain to represent ‘our sons’

and Ali (a.s.) to represent ‘our selves’, seeing which the Christi-

ans admitted defeat and Islam completed its last victory.15

On 25th Zilqad, 10th A.H. Holy Prophet (s.a.w.s.) set out for

the Farewell Hajj and thousands of Muslim performed the Hajj

with him. On the return journey, he stopped the caravan at

Ghadeer according to the command of God, and announced the

mastership of Ali (a.s.) and saying: Oh whomsoever I am a mas-

ter, this Ali is also his master, which was given the pledge of al-

legiance by all companions and Umar congratulated saying:

You have become my master and master of all believer men

and women.

Before this event, Holy Prophet (s.a.w.s.) had dispatched

Imam Ali (a.s.) to Yemen on a religious propagation mission

wherein one day he converted the whole Hamadan tribe to

Islam in a single day and he had brought sacrificial animals for

the Farewell Hajj from there only and joined the entourage of

Holy Prophet (s.a.w.s.).16

In the last moments, Holy Prophet (s.a.w.s.) mobilized an

army to confront the Romans and appointed Usamah Ibne as

commander over all the companions and declared that the

curse of God would be on one who fails to join the forces of

Usamah.

Only Imam Ali (a.s.) was exempted from this enlistment as

separation from him was not possible in those moments. Even

prominent companions like Abu Bakr and Umar were ordered

to join Usamah.

After that the terminal illness of Holy Prophet (s.a.w.s.) in-

tensified and in his last moments, placed his head in the lap of

Imam Ali (a.s.) and passed away.

It was Imam Ali (a.s.) who arranged for his shrouding and

burial and buried him personally whereas in the words of Abul

156

Fida, Abu Bakr and Umar didn’t even attend the funeral and remained busy in the machinations of Saqifah.

While Imam Ali (a.s.) was busy in the funeral rituals of the

Prophet Muslims gathered in Saqifah and after numerous diffi-

culties decided the matter of Caliphate ignoring the announce-

ment of Ghadeer and deprived Imam Ali (a.s.) from his actual

right after which he secluded himself in his house.17

After adopting seclusion, the first job he undertook was that

of compilation of Quran according to the sequence of revela-

tion and contexts and presented it to the court of caliphate;

that just as there is no contradiction in words, there should not

remain any contradiction in the meanings also; but the follow-

ers of Tafsir bir Raay (interpretation according to personal views) refused to accept these interpretations and Islamic

Ummah was deprived of a great treasure of knowledge.18

After 75 or 95 days of the passing away of Holy Prophet

(s.a.w.s.), the life partner of Imam Ali (a.s.), Lady Fatima (s.a.)

departed from the world and she departed from the world in

such a way that on the basis of the conspiracy of the regime,

she was deprived of the inheritance of her father. Her back

was broken and Mohsin her unborn child was martyred. Imam

Ali (a.s.) faced this tragedy also with absolute patience and did

not take up arms. He just remarked that after the Prophet, sep-

aration of Zahra is proof that no friend will survive forever in

the world.19

Imam Ali (a.s.) remained secluded to his house for a period of

twenty-five years keeping the circumstances in view and

Muslims, one after another continued to rule and did not give

the right to Imam Ali (a.s.) at any time. But in spite of that, he

never took any retaliatory steps; on the contrary he continued

to help the contemporary rulers and render good advice to

them and did not display deficiency in anything which might

have well being of Islam or the Islamic Ummah or if his ab-

sence from it would bring degradation to Islam.

In his last moments, Umar entrusted the decision of ca-

liphate to a committee, which under special exigency asked

him to follow the practice of Abu Bakr and Umar and he rejec-

ted this demand saying that there is no need of any Seerah

after the Seerah of Prophet and in this way Uthman accepted

157

this condition and became the caliph and the plot of Umar in constituting the Shura committee was successful.

On 18th Zilhajj, 35 A.H. Uthman was assassinated due to his

nepotism and favoring of Bani Umayyah. A group of Muslims

had initially imposed house arrest on him and finally he was

put to the sword. During this siege it was only Imam Ali (a.s.)

who used to arrange water supply to his house, which was

avenged in such a way that sometimes he was alleged to be the

killer of Uthman and sometimes water supply was cut off from

his descendants; as if he had committed a deadly sin by supply-

ing water to Uthman.

When Uthman was assassinated, Ayesha was in Mecca and

she had previously instigated Muslims to kill Uthman compar-

ing him to Nathal, the Jew and saying that he has destroyed

the Sunnah of Prophet. She was of the view, that after killing

of Uthman caliphate will go either to Talha or to Zubair, but

when she learnt on way to Mecca that Imam Ali (a.s.) has be-

come the Caliph, she immediately changed her slogan and

said: Uthman was killed unjustly and it is necessary to avenge

his murder. The murder was ascribed to Imam Ali (a.s.) and

preparations were made to face him in battle.

Basra was a center of supporters of Imam Ali (a.s.); so Aye-

sha decided to attack it first of all and set out with an army of

30000. On 25th Jamadius Thani, 36 A.H. they reached Basra

and attacked Ali’s governor, Uthman Ibne Hunaif and tortured

him much, so much that his hair and beard were plucked out

most painfully. Amirul Momineen (a.s.) had set out in Rabiul

Awwal, but the army of Ayesha reached their first and Ali (a.s.)

was at Zeeqar when Uthman came to him and pleaded for help.

Imam Ali (a.s.) arrived at Basra on 15th with 20000 strong

army. On the other hand Talha and Zubair plotted his murder

overnight and launched an attack after which the battle began.

Imam Ali (a.s.) tried to convince Ayesha in various ways and

also advised Talha and Zubair that it is against Islamic modesty

to bring the wives of Prophet into the battlefield, but it was of

no use and at last such a confrontation took place that as a res-

ult of it 13000 men of Ayesha and 5000 soldiers of Imam Ali

(a.s.) were slain and some warriors hamstrung the she camel of

Ayesha and the litter crashed to the ground. Imam Ali (a.s.)

took all precautions to take care of her and sent her back to

158

Medina in the company of forty lady soldiers under the supervision of Muhammad Ibne Abi Bakr, which she acknowledged

all her life and she always remembered the nobility of Ali

(a.s.).20 After the conquest of Jamal, Imam Ali (a.s.) on 16th Ra-

jab 36 A.H. appointed Ibne Abbas as governor of Basra and de-

cided to return from there and keeping the danger of Iraq in

mind made Kufa as the seat of his government.

On the other hand taking advantage of the effects of the

Battle of Jamal, Muawiyah also declared his rebellion in Syria

and expelled the governor of Imam Ali (a.s.), Suhail Ibne Hun-

aif who complained to Imam Ali (a.s.). He wrote persuasive let-

ters, but they were of no use. So he decided to punish Muaw-

iyah. In Shawwal 36 A.H. he took an army of 90000 and

reached Riqa to find that the 120000 strong army of Muawiyah

was already present there. Muawiyah’s army seized control on

water supply and cut it off from Muslims in Siffeen.

Imam Ali (a.s.) ordered retaliatory action. The water supply

was freed from Muawiyah’s men, but Imam Ali (a.s.) said:

You must never cut off the water supply from the enemy. But

confrontations continued till Mohurrum 37 A.H. and the battle

was stopped. After that as soon as the month of Safar began,

the Syrian army attacked again and an intensive fight ensued,

which continued for a week. So much so that 35000 Syrians

were killed and approximately half the number from the army

of Imam Ali (a.s.) were martyred and persons like Amr Ibne

Aas devised the idea to save his life by exposing his privates to

Imam Ali (a.s.) and thus a new record was made of shameless-

ness.21

During that time the terrible night also arrived known as

Lailatul Harir and in which battle raged all night and 36000

men were killed from both sides. Imam Ali (a.s.) slew 900

with his own hands dispatching them to Hell and Malik Ashtar

reached upto the tent of Muawiyah and the latter was about to

be eliminated to bring the battle to its decisive end, when Amr

Aas raised 500 Qurans on spear points seeking arbitration

from Quran and in this way dissension arose in the army of Ali

(a.s.). Some such ignorant people also appeared who agreed to

use Quran in place of Ahle Bayt (a.s.) and Imam Ali (a.s.) was

compelled for the sake of honor of Quran to stop the battle2

and the common public decided to have arbitration. Abu Musa

159

Ashari was appointed from the side of Ali (a.s.) and Amr Aas was chosen from Muawiyah’s side. Both judges met in a place

during month of Ramadhan and Abu Musa fell to the deception

of Amr Aas and went to the pulpit and declared: I dismiss Ali,

people may select their own ruler and Amr Aas announced:

When Ali has been dismissed by his representative, I appoint

Muawiyah as caliph and in this way the consequences of pub-

lic selection came to the fore in form of Muawiyah’s rulership

and there was no mention of Quran, which was taken as a pre-

text to stop the battle.23

A group from the army of Imam Ali (a.s.) had stopped the

battle and agreed to arbitration, but another group was stress-

ing on continuing it. As a result of which when decision came

out wrong, this group rebelled and on 10th Shawwal 37 A.H.

they began to harass people in Nahrawan area prompting

Imam Ali (a.s.) to confront them over there and wipe them out

mostly.

This battle took place four farsakhs from Baghdad. In the be-

ginning, the rebels had numbered 12000; later discord de-

veloped among them and only 4000 remained. But Imam Ali

(a.s.) launched such a ferocious attack that except for nine all

were slain; so much so that the famous Khariji Zushadiya was

also eliminated and this battle also came to its close.24

On the other hand, Muawiyah decided to eliminate

Muhammad bin Abu Bakr, the governor of Imam Ali (a.s.) in

Egypt and when Ali (a.s.) was informed of this, he sent Malik

Ashtar to help Muhammad. Muawiyah bribed a landowner at

Areech with exemption of twenty years’ tax to poison Malik

Ashtar on the pretext of Iftar25 and he was martyred. Amr Aas

attacked Egypt with a 6000 strong army as a result of which

Muhammad Ibne Abu Bakr was wrapped in a donkey skin and

burnt alive, which was mourned by Ayesha all her life and she

prayed against Muawiyah and Amr Aas in her every ritual

prayer although Muawiyah expressed exceeding joy on this in-

cident (Tabari and Masudi). This incident took place in Safar of

38 A.H.26

After the extreme bloodshed of Siffeen from the cunning of

Muawiyah the decision of arbitration judges and after that the

murder of Muhammad Ibne Abi Bakr and Malik Ashtar were

such incidents, which compelled Imam Ali (a.s.) to fight a

160

decisive battle with Muawiyah and he began to mobilize forces for this purpose. Forty thousand experienced soldiers were

present in the forces of Imam Ali (a.s.) as well as seven-

teen thousand recruits. Imam Husain (a.s.), Qays Ibne Saad

and Abu Ayyub Ansari were commanders of ten-thousand

strong battalions each but even before the army could depart,

the accursed Ibne Muljim martyred the Imam while he was in

the prostration of his prayers and the plan of attacking Muaw-

iyah could not be realized just as the last battle of Holy Proph-

et (s.a.w.s.), expedition of Usamah Ibne Zaid remained incom-

plete due to disobedience of companions.

This unjust step of Ibne Muljim has been historically justified

by saying that Khawarij were angry at all three: Ali, Muawiyah

and Amr Aas and they hatched a plot to assassinate all of them.

They sent a man to Syria, one to Egypt and third to Kufa.

However, Muawiyah did not appear in Morning Prayers that

morning and Amr Aas escaped the attack. Only Imam Ali (a.s.)

was martyred and then an addition fiction is invented that Ibne

Muljim met a woman all of a sudden and she told her suitor

that anyone who brought to her the severed head of Imam Ali

(a.s.) would earn her hand and this deadly act occurred be-

cause of that lust. But this story clearly shows that this attack

was carried out at the behest of Muawiyah in order to stop the

military attack of Imam Ali (a.s.) and such a severe sword and

such a strong poison and means of such a pretty woman was

all procured through Muawiyah and in this the whole respons-

ibility of killing of Ali (a.s.) rests on the ruler of Amir of Shaam even though his actual killer is Ibne Muljim and indirectly involved are all those who had appointed Muawiyah as the un-

bridled governor of Islam.27

It was the 13th of Ramadhan, 40 A.H. when Imam Ali (a.s.)

was delivering a sermon in the Masjid and he once turned to

his son, Hasan and asked: How many days of this month have

passed? He replied: Thirteen. Then he glanced at his other son,

Husain and asked: How many days remain? He replied:

Seventeen. He said: It is time for my beard to be dyed in my

blood.

It was the 19th eve of Ramadhan when he was invited to his

daughter’s Umme Kulthum’s place for Iftar. After Iftar, he

spent the whole night in worship and repeatedly came

161

outdoors and glanced at the heavens. At last he said: By Allah, it is the same night about which the Messenger of Allah

(s.a.w.s.) had informed and saying this he left the house for

Morning Prayers.

The geese also tried to stop him from leaving the house and

the chain of the door also tried to restrain, but he adjured in

the name of divine destiny and went to the Masjid. He awoke

the whole of Kufa through Azaan; when he began the prayer,

the accursed Ibne Muljim slashed at his head injuring it. He sat

down on the prayer mat and declared: By the Lord of the

Kaaba, I have succeeded and continued to intone: “In the name

of Allah, and by Allah, in the path of Allah, and upon the reli-

gion of the Messenger of Allah.”

One the other hand, when Imam Hasan (a.s.) and Imam Hu-

sain (a.s.) entered the Masjid, he ordered Imam Hasan (a.s.) to

lead the congregation and after the prayer he came to his res-

idence leaning on the shoulders of his sons. The treatment con-

tinued for two days. Meanwhile Ibne Muljim was arrested and

brought before him, but he decided the matter according to

law of retaliation in Islam and ordered that he should be given

water to drink and on the eve of 21st made his final bequests

and departed from the world.

Imam Hasan (a.s.) and Imam Husain (a.s.), as per the be-

quest of the father, arranged for the funeral bath and shroud-

ing and buried him at predetermined spot at the rear of Kufa,

which is also known as Najaf, which had been fixed since the

time of Prophet Nuh (a.s.). Heavenly angels assisted in the

burial and soul of the Prophet welcomed him and at last the

one who had been brought from the Holy Kaaba was returned

to Him.28

The location of the blessed grave was concealed for a period

of time and only some particular persons continued to have the

honor of visiting it. During the reign of Harun Rashid, the king

went out hunting and his hunting dog stopped at a place and

he abandoned the pursuit of the deer. Harun inquired from the

people of that vicinity about this strange phenomenon and they

said that this place has the tomb of a holy saint, Ali. In this way

the location of the tomb was revealed after which the construc-

tion and development of the shrine continued and till this day

162

this mausoleum is the place of visitation and if Allah wills it will remain thus till Judgment Day.29

Like Holy Prophet (s.a.w.s.) had declared that Imam Ali (a.s.)

was the gate of the city of knowledge, Shaykh Tusi established

a religious seminary over here and approximately it is existing

there since 1050 years and it is the greatest institution of reli-

gion education in the world. Graduates of this seminary have

continued to be leaders of faith and points of reference ( Maraja Taqlid) for people and this continues to this day.

1 Shajara Tuba, Vol. 2, Pg. 9

2 Rauzatus Shohada, Kifayatut Talib

3 Chaudah Sitare, Pg. 121

4 Tabari, Vol. 2, Pg. 22; Kanzul Ummal, Vol. 6, Pg. 392; Mustadrak Hakim, Vol. 3, Pg. 133

5 Rauzatul Ahbab, Vol. 1, Pg. 101

6 Hayatul Quloob, Vol. 2, Chapter 26, Pg. 493

7 Hayatul Quloob, Vol. 2, Chapter 28, Pg. 581

8 Hayatul Quloob, Vol. 2, Chapter 23, Pg. 530

9 Wasilatun Najaat, Pg. 217

10 Wasilatun Najaat, Pg. 222

11 Hayatul Quloob, Vol. 2, Chapter 32, Pg. 560; Seeratun Nabi, Vol. 1, Pg. 283

12 Hayatul Haiwan, Vol. 1, Pg. 238; Seerat Muhammadiya, Vol. 2, Pg. 102

13 Tarikh Khamis, Vol. 2, Pg. 15; Durre Manthur, Vol. 6, Pg.

77

14 Hayatul Quloob, Vol. 2, Chapter 39, Pg. 658; Madarijun Nubuwwah, Vol. 2, Pg. 202

15 Hayatul Quloob, Vol. 2, Chapter 47, Pg. 754

16 Seerat Masoomeen, Vol. 1, Pg. 117

1 7 Mawaddatul Qurba, Pg. 49

18 Hadiyan Barhaq, Vol. 1, Pg. 331

19 Seerat Masoomeen, Pg. 168; Biharul Anwar, Vol. 8, Iran 20 Murujuz Zahab, Vol. 5, Pg. 177

21 Zikrul Abbas, Pg. 26

22 Manaqib Akhtab Khwarizmi, Pg. 196; Chaudah Sitare, Pg.

164; Asim Kufi, Pg. 212; Rauzatus Safa, Vol. 2, Pg. 392 etc.

23 Chaudah Sitare, Pg. 165, Sharh Nahjul Balagha, Vol. 1, Pg. 198 (Ibne Abil Hadid)

24 Chaudah Sitare, Pg. 165

163

25 Tarikh Kamil, Vol. 3, Pg. 141; Tabari, Vol. 6, Pg. 56

26 Tarikh Kamil, Vol. 3, Pg. 143; Hayatul Haiwan etc. Tarikh Asim Kufi, Pg. 338

27 Seerat Masoomeen, Vol. 1, Pg. 198

28 Seerat Masoomeen, Vol. 1, Pg. 198

29 Wasiltun Najaat, Pg. 191; Hayatul Haiwan, Vol. 2, Pg. 187

164

Distinctive qualities

Although every individual possesses some special traits and

signs of his personality, but the case of His Eminence, Ali Ibne

Abi Talib (a.s.) is entirely different and no aspect of his life

lacks individuality. So much so that from the matter of eating

and drinking till the worship acts his personality is having indi-

viduality and no one is having any share in it.

Below we shall mention only some of those distinctions,

which cannot be said to be more than a sample.

• His food only consisted of barley bread and he never

touched wheat and even with regard to barley his instruc-

tions were that it should be used without sieving.

“Adam consumed wheat although Almighty Allah had prohib-

ited it.

And Ali abandoned it in order to get divine proximity.”

(Urdu couplet)

• By way of dress, even after getting the rulership of

Islamic world, he continued to wear patched garments;

so much so that he himself said: Now I am ashamed to

give it to the darner also.1

• From the aspect of residential house the fact is that all

his life he was never able to construct a house for himself

and even in Kufa he spent the period of his caliphate in a

rented house.

• From the aspect of livelihood, he never touched the funds

of Public Treasury and always depended on the labors of

his hands to earn bread for his dependants.

From the aspects of achievements from day one he was the

one in charge for arranging the feast of Zul Ashira and the one

who testified to the prophethood of the Prophet.2

• It was him who on the night of migration risked his life

and saved the life of the Prophet and it was him who re-

turned the trusts and defended the dignity of messenger-

ship.3

• During the Prophet’s stay in the Cave of Thawr, it was Ali

who arranged for water for the Prophet and Abu Bakr.

165

• In the Battle of Badr, it was his sword that flashed prominently and from the seventy slain he had alone

eliminated thirty-five.4

• In the Battle of Uhad, after all had fled the battlefield, it

was his announcement that after faith I cannot adopt

infidelity.

• In the Battle of Khandaq, it was Ali who had cut off the

head of ‘complete infidelity’.5

• It was him who in Khyber eliminated Marhab and Antar

and then conquered Fort Qamus.6

• Upon the revelation the verse of confidentiality it was Ali

(a.s.) who gave Sadaqah and gained the honor of private

discourse with the Messenger of Allah (s.a.w.s.).7

From intellectual aspect, Holy Prophet (s.a.w.s.) had desig-

nated him as the gate of city of knowledge and wisdom and

also as the best judge of Islamic nation. His extraordinary stor-

ies about his judgments are present there in a book form.8

It was only Ali (a.s.) who declared from the pulpit: Ask me

before you are deprived of me.9

• The contemporary rulers of his time in times of diffi-

culties had referred to him only and it was he that had

solved them.10

• From all the prominent personalities of Islam with regard

to jurisprudence, literature and Gnosticism etc. the chain

of discipleship of all of them ends at his holy being.11

• In addition of being extremely proficient in different sci-

ences, he was the one who invented rules of syntax and

also taught principles of recognizing alphabets.12

From the aspect of ethics, his treatment of slaves was such

that they preferred being his slaves to being freed and he gave

a new dress to Qambar and chose an old or ordinary one for

himself.

• During siege, it was him that arranged rations for

Uthman.

• After the arrest of Ibne Muljim, it was he that ordered

that he should be given water to drink.

• It was he that had explained the philosophy of piety that

it does not mean that man should not own anything; on

the contrary it implied that nothing should become the

166

master of man and his discretion should remain with himself and must not go under the control of desires.

From the aspect of Quran: There are at least 313 verses of

Quran like the verses of guardianship ( Wilayat), Purification ( Tatheer),

Imprecation

( Mubahila)

and

Announcement

( Balligh), in which his excellences are mentioned clearly, although the pivot of the whole Quran is his being only, whether

it is his mention or that of friends or enemies. So much so that

every verse that says: ‘O those who believe,’ is supposed to im-

ply him only.13

From the aspect of politics: His policy is a permanent exem-

plar for every period and some of its examples are as follows:

• Even during the worst circumstances, after Holy Prophet

(s.a.w.s.), he did not take up arms in order to claim his

rights, whereas he remained present in every battle from

Badr to Hunain and after that in order to confront rebel-

lion, displayed his valor in Jamal, Siffeen and Nahrawan

and in this way he has presented a nice example of the

purity of his self.14

• Even after all his rights had been usurped, he continued

to dispense advice to the rulers of his time and to solve

their difficulties as the matters related to Islam should be

above personal matters.15

• During the siege, he supplied rations to Uthman while he

(Uthman) had openly seized rulership in competition with

him.16

• Even after the victory of Jamal, he conveyed Ayesha back

to her hometown respectfully as the honor of the Prophet

is necessary in every case even though the personality

may not anymore be respectable.17

• In Battle of Siffeen, Muawiyah cut off the water supply,

but when Ali (a.s.) managed to regain control of river he

immediately declared that all should have access to it.18

• In this same battle, after pages of Quran were raised on

spear points, he interrupted a battle which was almost

won as in Islam the criterion of victory is not annexation

of territories; it is the establishment of the arbitration of

Quran.19

• When Lady Shaharbano arrived as a prisoner of war, in-

stead of dealing with her like she was a slave girl, he

167

gave her the honor of being the wife of his favorite son, which conquered the hearts of a whole community.

• Amr Aas adopted the tactic of displaying his genitals on

the battlefield when circumstances turned serious, but

Imam Ali (a.s.) overlooked this in according respect to

laws of Islam, although he had become eligible for double

punishment.20

• After being injured in the head by Ibne Muljim, he raised

the slogan of ‘I have won by the Lord of Kaaba’ thus de-

claring that in Islam, the criterion of success was not cut-

ting off the neck of enemy; on the contrary it is sacrifi-

cing one’s life in the path of God and to live in obedience

of Allah and Messenger till the last moments.21

• · the time of the dispute about Fadak, instead of going to

the court himself and sending Lady Fatima (s.a.) to claim

her right is the best policy of exhausting the proof and no

other option was better than this. This proved that the

Ummah neither had any respect for verses of Quran nor

relationship of Prophet. The community which usurps the

means of livelihood of daughter of its Prophet and com-

pels her to go hungry, what nobility or favor can be ex-

pected from it?22

• The material world continued to lure him in various

shapes, but he rejected it every time and as long as reli-

gion was not in dire need, he did not even desire for seat

of power; on the contrary in Battle of Siffeen and Zeeqar,

while repairing his sandals remarked to Ibne Abbas: In

my view, these sandals are more valuable than your rule.

Divorcing the world thrice implies that it continued to

come to him on its own, but he continued to avoid it.23

• With regard to bounties of the world, the following state-

ments of his is worth remembering as it also makes one

aware of the foundations of his policy and it is also a very

nice lesson for the way of life in the world. He says:

Honey is the best food, which in fact is the waste product of

an insect.

The best drink of the world is water, which is freely available

all over the earth.

The best pleasure is sexual pleasure whose gist is joining of

impurity with impurity.

168

The best dress of the world is an extra part of the body of a creature.

The best vehicle of the world is a horse, which is the center

of fighting and bloodshed.

The best fragrance of the world is Musk, which is a con-

gealed blood of an animal.

The best sound of the world is a song, which in view of God is

extremely displeasing and unlawful.

It is obvious that one who gets such cognition of the world,

he can neither make wealth nor rulership as the aim of his life;

in his view neither worldly comfort nor the bounties of the

world have any value. It is the misunderstanding of man

that he had made the world as the pivot of his policy and he

is sacrificing everything for something, which is lower to him.

Regarding this, the following statement of Amirul Momineen

(a.s.) is worth remembering that: The world is like a serpent,

so soft to touch, but so full of lethal poison.24 May Almighty Al-

lah bestow such cognition to every believing servant and may

He give them all the good sense ( Taufeeq) to act on this

guidance.

1 Tarikh Tamaddun Islami, Vol. 4, Pg. 37; Tarikh Kamil, Vol.

3, Pg. 204

2 Kanzul Ummal, Vol. 6, Pg. 392; Mustadrak Hakim, Vol. 3, Pg. 133

3 Seerat Masoomeen, Vol. 1, Pg. 67

4 Seerat Masoomeen, Vol. 1, Pg. 176

5 Seerat Masoomeen, Vol. 1, Pg. 176

6 Seerat Masoomeen, Vol. 1, Pg. 176

7 Seerat Masoomeen, Vol. 1, Pg. 179; Tafsir Kashaf, Vol. 3,

Pg. 171; Mustadrak Hakim, Vol. 2, Pg. 482

8 Seerat Masoomeen, Vol. 1, Pg. 177

9 Seerat Masoomeen, Vol. 1, Pg. 178

10 Seerat Masoomeen, Vol. 1, Pg. 177; Wasiltun Najaat, Pg.

140

11 Seerat Masoomeen, Vol. 1, Pg. 177

12 Seerat Masoomeen, Vol. 1, Pg. 177 and 239

13 Zakhairul Uqbah, Pg. 88; Tafsir Khazin, Vol. 1, Pg. 484

14 Tabari and Ibne Khaldun etc.

15 Wasiltun Najaat, Pg. 140

16 Tarikh Asim Kufi

169

17 Al Khizri, Vol. 2, Pg. 90

18 Zikrul Abbas, Pg. 26

19 Chaudah Sitare, Pg. 164

20 Zikrul Abbas, Pg. 27

21 Seerat Masoomeen, Vol. 1, Pg. 204

22 Sahih Bukhari, Vol. 3, Pg. 37; Tarikhul Khulafa, Pg. 50

23 Nahjul Balagha

24 Nahjul Balagha

170

Literary Excellence

The collection of his literary work, which was compiled by

Sharif Razi and which is rightly entitled Nahjul Balagha is such a masterpiece of eloquence and diction, regarding which the

scholars of language and literature have declared it to be:

Below the word of God and above the work of creatures, as it

is not possible to describe it in a more comprehensive way.

Although this collection is not complete and after that anoth-

er collection under the title of Mustadrak Nahjul Balagha has also been compiled, it is the finest collection, which is the best

from aspect of sequence, arrangement into chapters and with

reference to authorities and sources and many scholars have

researched into the sources of each of the sermons and have

pointed it out accurately, which are famous by the titles of:

Sources of Nahjul Balagha and Chains of narrators of Nahjul Balagha.

Some scholars of Islam have on the basis of their particular

beliefs tried to create doubts about some of its sermons and

endeavored to prove they are not discourses of Amirul Momin-

een (a.s.); on the contrary Sayyid Razi has composed them and

attributed them to Imam Ali (a.s.). But its clear reply is that

words of this Shiqshiqya Sermon are also found in writings of

scholars who passed away before the birth of Sayyid Razi;

therefore it could not have been composed by him.

Another point is that experts of language are well aware of

the fact that if Sayyid Razi or any other person tries to present

such a discourse, it is beyond his capacity. A collection of liter-

ary compositions of Sayyid Razi has also survived and Nahjul

Balagha of Amirul Momineen (a.s.) is also there. Those able to compare the two of them know that there is a difference of

heavens and the earth between them and the words of one can-

not be attributed to the other.

Nahjul Balagha consists of three parts: The first part consisting of the sermons of Imam Ali (a.s.); which are compiled as

whole or in part. The second part contains his letters, proclam-

ation or bequests. The third part contains sayings on varied

subjects, which are the most concise meaningful statements

171

and each of their phrases carries an ocean of meanings or a scroll of wisdoms, which has been condensed into a dot.1

1 Please refer to Nahjul Balagha for more details.

172

Children and Wives

According to Shaykh Mufeed (r.a.), he had twenty-seven

children.

Imam Hasan (a.s.), Imam Husain (a.s.), Lady Zainab Kubra

and Lady Zainab Sughra, alias Umme Kulthum whose mother

was Lady Fatima Zahra (s.a.). Lady Zainab Kubra was married

to Abdullah Ibne Ja’far: She had two sons: Aun and

Muhammad; who were martyred at Kerbala. Umme Kulthum

was married to Muhammad bin Ja’far, but she did not have any

issue.

In addition to these four, there was Mohsin who was mar-

tyred when he was yet in the womb and who was named

Mohsin before his birth.

Muhammad, whose Kunniyat is Abul Qasim and whose moth-

er was Khawla Hanafiyya was the most valiant personality of

his time. So much so that in the presence of Imam Ali (a.s.), he

broke a coat of mail with bare hands in order to decrease its

length. His birth was prophesied by Holy Prophet (s.a.w.s.) and

he had also given him his own name and Kunniyat. He was

born during the reign of Umar and passed away at the age of

sixty-five years during the reign of Abdul Malik Ibne Marwan.

He had twenty-four children, fourteen of whom were males

and their generations multiplied considerably and spread to all

the nooks and corners.

Umar and Ruqaiyyah Kubra; their mother was Umme Habib

binte Rabia.

Abbas, Ja’far, Uthman, Abdullah and Akbar; whose mother

was Ummul Banin Fatima Kilabiya; Amirul Momineen (a.s.) had

married her upon the advice of Aqeel as no family in Arabs was

more famed for its valor and it was on the basis of this relation-

ship that the accursed Shimr had addressed them as nephews,

as he was also from Kilab tribe.

Muhammad, the younger and Abdullah; their mother was

Laila binte Masud Darmiya. Both were martyred in Kerbala;

the Kunniyat of Muhammad was also Abu Bakr.

Yahya: His mother was Asma binte Umais.

Umme Mohsin and Ramla: their mother was Umme Saeed

binte Urwah Ibne Masud Thaqafi and she is Ramla, the elder.

173

Nafisa, Zainab Sughra and Ruqaiyyah Sughra: Their mother according to Ibne Shahr Ashob was Umme Saeed binte Urwah

and the mother of Umme Mohsin and Ramla was Umme Shuaib

Makhzumiya. Nafisa is also called as Umme Kulthum, the

younger and in this way there were a number of daughters

named as Zainab and Umme Kulthum. Ruqaiyyah Sughra was

married to Muslim Ibne Aqeel.

Umme Hani, Ummul Kiram, Jumana, Umama, Umme Salma,

Maimoona, Khadija, Fatima.

According to some historians Imam Ali (a.s.) had thirty six

children: Eighteen sons and eighteen daughters.

From the above list, we came to the know about the wives of

Ali (a.s.) as well, but it is worth mention that none of them

commanded as much respect as Lady Fatima (s.a.) and as long

as she was alive, he did not take a second wife; just like the

Messenger of Allah (s.a.w.s.) did not take another wife as long

as Lady Khadija (s.a.) was alive. And this is a special excellence

of these two ladies, which was bestowed to them by Almighty

Allah.

At the time of martyrdom of Amirul Momineen (a.s.) from the

above, only four ladies were wives through marriage and the

remaining were slave mothers. These four were: Umama, Asma

binte Umais, Laila Tamimiya and Ummul Baneen.

Umama was a cousin of Lady Fatima (s.a.) and a daughter of

Zainab and Amirul Momineen (a.s.) has married her first as per

the bequest of Fatima (a.s.).

A chain of descendants of Amirul Momineen (a.s.) continues

from Muhammad Hanafiyya and another from Abbas, the

standard bearer ( Alamdar). Hasan Ibne Ubaidullah was the son of Ubaidullah son of Abbas and he had five sons:

Ubaidullah Ibne Hasan was also the governor of Mecca and

Medina; Abbas was a prominent orator, Hamza, the elder,

Ibrahim and Fazl.

Fazl had three sons: Ja’far, Abbas the elder and Muhammad.

Hamza, the elder had many prominent personalities in his

descendants, the most famous of them being Hamza Ibne

Qasim Ibne Ali Ibne Hamza, the elder. Whose mausoleum is

near Hilla and is a place of visitation.1

1 Seerat Masoomeen, Vol. 1, Pg. 218; Wasiltun Najaat, Pg.

198; Irshad Mufeed, Pg. 199

174

Companions

Although Amirul Momineen (a.s.) has numerous supporters

even during the worst circumstances after the passing away of

the Messenger of Allah (s.a.w.s.), and on some occasions in the

battlefields this number reached to around a hundred thou-

sand. But the fact cannot be denied that those who pay allegi-

ance or participate in the battle are different from the excel-

lent and loyal companions.

Below we present a brief introduction of some of them:

For details, one may refer to other comprehensive books on

the subject.

Among the companions of Amirul Momineen (a.s.) there are

some who were also companions of Holy Prophet (s.a.w.s.) and

they have been mentioned before so we shall not repeat them

again although they command a much higher status than the

ones mentioned below and no companion can reach to the

status of Salman Muhammadi.

1- Asbagh Ibne Nubatah

He was one of the close confidants of Amirul Momineen (a.s.)

and was considered among his treasures. There were some

persons in the army of Amirul Momineen (a.s.) who had given

him an oath of loyalty and he had promised Paradise to them.

They were known as Shurtatul Khamis; Khamis is an army con-

sisting of five parts: Right wing, left wing, central wing, van-

guard and the rear wing. And it is called as Shurta on the basis

of the vows that they have to take at the time of joining. As-

bagh Ibne Nubatah was from these. Some Muslim scholars

have considered his traditional reports unreliable only because

he was extremely devoted to Imam Ali (a.s.).1

2- Owais Qarni

The Messenger of Allah (s.a.w.s.) has extolled his merits and

expressed his desire to meet him and compared him to the fra-

grance of beneficence that comes from Yemen. He had taken a

year’s leave from his mother and come to Medina to meet Holy

Prophet (s.a.w.s.), but the latter was not present there. Being

thoughtful of the obedience of his mother, he returned from

there without meeting the Prophet, who praised this sentiment

175

and remarked: Owais will be given the power to intercede for numbers equal to members of Mudhir and Rabia tribes.

Owais used to spend the whole night in bowing or prostra-

tion and was considered as the eight most pious men of his

times. In Siffeen, he continued to fight on the side of Amirul

Momineen (a.s.) till he was martyred. (In Riqa, Syria, a grand

mausoleum attributed to Owais is being constructed under the

supervision of the government of Iran. This humble servant

had the honor to visit this tomb a few times.).2

We should know that following eight persons are considered

to be the most pious of all: Rabi Ibne Khaitham, Haram Ibne

Hayyan, Owais Qarni, Aamid bin Abde Qays, Abu Muslim

Khawlani, Masruq Ibnul Ajza, Hasan Ibne Abil Hasan and

Aswad Ibne Yazid. The first four being among close compan-

ions of Amirul Momineen (a.s.) and the remaining are con-

sidered followers of wrong path.

3- Harith Ibne Abdullah Awar Hamadani

He was a prominent personality of Hamadan tribe of Yemen

and was a special companion of Amirul Momineen (a.s.). His

traditional reports are also included among the four collections

of traditions and he is considered to be the one having the

most insight, most responsible and most intelligent of the

people. One night he arrived all of a sudden in eagerness of

Amirul Momineen (a.s.). He said: Don’t worry; I am present at

the bedside of each of my devotees so that he may depart from

the world satisfied and content.

We should know that Shaykh Bahai was from the descend-

ants of this same Harith Hamadani and hence sometimes he is

also referred to as Harithi. Moreover, from the time of Amirul

Momineen (a.s.) upto the time of Imam Ja’far Sadiq (a.s.) ‘Ha-

madani’ indicated tribe of Hamadan and after that it was also

construed to point out the city of Hamadan, which was founded

by Hamadan Ibne Faluh Ibne Saam Ibne Nuh (a.s.).

4- Hujr Ibne Adi Kandi Kufi

He was considered as a saint among the companions of

Amirul Momineen (a.s.). He prayed a thousand units of prayers

every day. He was the standard bearer of Kinda tribe in Siffeen

and in Nahrawan he was the commander in chief of the forces

of Amirul Momineen (a.s.). A governor of Muawiyah ordered

him to imprecate Imam Ali (a.s.), but he went to the pulpit and

176

cursed Muawiyah and his governor. As a result of which he was martyred in 51 A.H. and the following persons were

also martyred with him: Shareek Ibne Shaddad Hazrami, Saifi

Ibne Sahal Shaibani, Qabisa Ibne Zabiya Abasi, Majzar Ibne

Shahab Munqiri, Kidam Ibne Hayyan Anazi and Abdur Rahman

Ibne Hassan Anazi. The tomb of these gentlemen is at Maraj

Azra near Damascus.

The Messenger of Allah (s.a.w.s.) had prophesied that some

pious members of the family of Islam would be buried at Maraj

Azra; due to which Ayesha lodged a severe protest against

Muawiyah, but what was the result of this protest?3

5- Rushaid Hujri

He was considered as a special confidante of Amirul Momin-

een (a.s.) and the bearer of his secrets. Thus when Mitham

Tammar and Habib Ibne Mazahir were informing each other

about his martyrdom and the people were bewildered, when

Rushaid came over there and he added: The one who brings

the head of Habib would be rewarded more handsomely.

So the people expressed more astonishment. But at last all

the predictions proved true. Ibne Ziyad summoned him and de-

manded that he should express immunity from Imam Ali (a.s.).

He said: It is impossible! Maula has informed that my hands,

feet and tongue would all be cut off and I would be crucified

for my devotion to Ali (a.s.). Ibne Ziyad cut off his hands and

feet, but refused to cut off his tongue. When Rushaid began to

disseminate the sciences of Imam Ali (a.s.) he was compelled to

cut off his tongue as well.4

6- Zaid Ibne Sauhan Abdi

He was considered to be among the saints and abstemious

persons. He achieved martyrdom during Battle of Jamal. When

Ayesha, due to her position of being the mother invited him to

the battle, he replied: You are asking to do something, which

is opposed to divine will and herself she has abandoned that

which was exactly according to divine will. ( “And stay in your

houses…”5)

Masjid Zaid is one of the most famous Masjids of Kufa.

The Messenger of Allah (s.a.w.s.) had given him the glad tid-

ings that one of his limbs would enter Paradise before him.

Thus in the Battle of Nahawand, one of his hands was

severed.6

177

7- Sulaiman Ibne Surad Khuzai

His name during the period of Ignorance was Yasar, but the

Prophet renamed him as Yasat. He remained on the side of

Amirul Momineen (a.s.) during Battle of Siffeen. After Yazid

came to the throne, Sulaiman held a meeting at his house and

invited Imam Husain (a.s.) to come to Kufa, but he could not

help the Imam in Kerbala as a result of which during 65 A.H.,

he led a group of penitents and rose up to avenge Kerbala. A

30000 strong Syrian army was dispatched to put down his re-

bellion. They met enroute and a severe fight broke out between

them and he was martyred with the arrow of Sulaiman Husain

Ibne Numair and after that most of his companions were mar-

tyred.7

8- Sahal Ibne Hunaif Ansari

He also participated in the Battles of Badr and Uhad and was

present in the Battle of Siffeen on the side of Amirul Momineen

(a.s.) and he passed away in Kufa upon returning from Siffeen.

Amirul Momineen (a.s.) recited 25 Takbirs in his funeral pray-

ers and said: Even seventy takbirs are allowed for Sahal. At the

time of departing for Battle of Jamal Ali (a.s.) had appointed

him as governor of Medina.

9- Saasa Ibne Suhan Abdi

Imam Ja’far Sadiq (a.s.) has said that among the companions

of Amirul Momineen (a.s.) those who were perfectly cognizant

of the rights of Ali (a.s.) were Saasa and his companions. He

was a Muslim of the period of Holy Prophet (s.a.w.s.), but could

not meet the Prophet personally. When Muawiyah came to

Kufa, people sought his refuge. When Saasa arrived, Muawiyah

said: There is no security for you until you go to the pulpit and

curse Ali. Saasa mounted the pulpit and cursed Muawiyah as a

result of which he was expelled from Kufa.8

10- Abul Aswad Zalim bin Zalim Duali

He was among the intellectuals of his time and Amirul Mom-

ineen (a.s.) has taught Arabic syntax to him and trained him in

putting diacritics and dots on the Holy Quran. When Muawiyah

sent some sweets to his place, a five or six year old girl wanted

to eat it, but he remarked: This Halwa is being sent as recom-

pense to dissociate with the love of Ali (a.s.). The little girl im-

mediately replied: May God curse him; through Halwa of saf-

fron he intends to make us split from the purifying Sayyid. May

178

God destroy one who has sent it and one who will eat it. He passed away during the Plague of Basra in 69 A.H.9

11- Abdullah Ibne Ja’far Tayyar

He was the first Muslim to be born in Abyssinia who after mi-

gration came to the Messenger of Allah (s.a.w.s.) along with his

respected father and remained in his service. Upon the martyr-

dom of Ja’far Tayyar, the Messenger of Allah (s.a.w.s.) gave

condolence to him weeping and said to Asma binte Umais that

I am now the guardian of these children.

Abdullah was a very noble and charitable man and had a pro-

verbial generosity. When some people criticized him for this he

said: Almighty Allah has made me used to His nobility and I

have made the beggars used to my philanthropy, now the

danger is that if I stop my generosity, my Lord might also do

the same with me. He passed away in Medina in 80 A.H. and it

is said that he had twenty or twenty-four children among whom

were Aun and Muhammad who were martyred in Kerbala.10

12- Adi Ibne Hatim Tai

He embraced Islam in 10 A.H. and its reason was that in 9

A.H. the Islamic forces attacked the Tai tribe and destroyed

the idol houses of that place and took those people as host-

ages. Adi fled to Syria and his sister was taken hostage. On

reaching Medina, she pleaded to Holy Prophet (s.a.w.s.) that

her father was dead and her brother had fled; now he should

be kind to her. He said: If we find a reliable person, I would

send you to your brother. After some days, a group of people

from Quza-a tribe were setting out and the Prophet sent her to

Syria with them according to her wishes. On meeting her

brother, she mentioned the praiseworthy manners and qualit-

ies of the Prophet and Adi set out for Medina immediately and

the Prophet accorded great respect to him and made him sit in

his place; as a result of which he embraced Islam and after

that he participated in Jamal, Siffeen and Nahrawan on the

side of Imam Ali (a.s.). He passed away in 68 A.H. in Kufa.

Once when he went to meet Muawiyah, he ridiculed him by

asking him where his sons were. He replied: They are all mar-

tyred in the Battle of Siffeen. Muawiyah said: Ali has not done

justice with you that he had your sons killed and saved his own.

Adi said: I have not justice with Ali that he is martyred while I

remain alive.11

179

13- Amr Ibnul Hamaq Khuzai

He was considered a saintly personality always engrossed in

devotions and he was also a disciple of Amirul Momineen (a.s.).

He was at the side of Ali (a.s.) in all the battles. When Ziyad is-

sued command for his arrest, he moved to Mosul and took

refuge in a cave, but he was stung by a snake and he passed

away there. When the soldiers of Ziyad saw the corpse, they

cut off his head and brought it to Ziyad. He sent it to Muaw-

iyah and he had it mounted on a spear point, which was the

first head in Islam to have been raised on spear point; regard-

ing which Imam Husain (a.s.) penned a letter of protest to

Muawiyah.

Once, when Amr presented drinking water to the Prophet,

His Eminence prayed for him as a result of which not a single

strand of hair greyed even when he reached eighty years of

age.12

14- Qambar

He was among special slaves of Amirul Momineen (a.s.).

When Hajjaj Thaqafi arrested him and asked: What were

your duties at Ali’s place? He replied: I brought water for ablu-

tion and the Imam recited the following verse of Quran after

ablution: The unjust are going to be destroyed. Hajjaj said:

Perhaps he implied me by that? He replied: Doubtlessly. He

asked: What will happen if I have you killed? He replied: I

would be fortunate and you would be unfortunate. Haj-

jaj ordered his execution in fury.13

15- Kumail Ibne Ziyad Nakhai

He was considered as a special companion and a confidant of

Amirul Momineen (a.s.). Dua Kumail is sufficient to prove his

majesty. When Hajjaj Thaqafi after becoming the governor of

Iraq issued his arrest warrant, he went underground. Hajjaj

had the pension of his community stopped. When Kumail came

to know about it, he came to his court and said: I cannot be-

come the cause of stopping the livelihood of my people.

Hajjaj said: I was looking for you so that I may punish you.

He said: Definitely so, only a few days remain in my life. After

that both you and me would be presented in the court of our

real master. Hajjaj signed his execution order and he was mar-

tyred at the age of 90 in 83 A.H. His mausoleum is well known

between Najaf and Kufa.14

180

16- Malik Ibne Harith Ashtar Nakhai

He was among the very special companions of Amirul Mom-

ineen (a.s.) and considered to be most valiant person of his

time. When Amirul Momineen (a.s.) sent him as governor for

Egypt, Muawiyah bribed a landlord of that area with exemption

of twenty years’ tax to have him administered poison in a

honey drink and he succumbed to the poison of treason in

Areesh. His last remain were brought to Medina and Amirul

Momineen (a.s.) expressed shock at this tragedy and said: Ma-

lik was to me just as I was to the Messenger of Allah (s.a.w.s.).

In spite of such valor, such was his piety that one day when a

man threw rubbish at him in Kufa market, he moved on

without saying anything. Someone who knew him happened to

see this and he warned the person who had thrown rubbish

that he was Malik Ashtar. That man hastened to apologize, but

found him praying in a Masjid. After he concluded his devo-

tions that man fell at his feet, but he said: I was seeking for-

giveness for you as you had committed a deadly sin.

The covenant that Amirul Momineen (a.s.) had written for

Malik Ashtar is still the best document of governance for every

ruler and without acting on it, it is impossible to establish

justice and equity.15

17- Muhammad Ibne Abi Bakr Ibne Abi Qahafa

He was born during the journey of Farewell Hajj. His mother

was Asma binte Umais, previously wife of Ja’far Tayyar and

after Abu Bakr she married Imam Ali (a.s.) due to which the

upbringing of Muhammad was under Imam Ali (a.s.) and he

used to say: Muhammad is my son even though born from loins

of Abu Bakr. In 38 A.H. when Amirul Momineen (a.s.) appoin-

ted him as governor of Egypt, Muawiyah sent persons like Amr

Aas, Muawiyah Ibne Khadij and Abul Awar Salmi to Egypt.

They hatched a conspiracy and apprehended Muhammad and

after slaying him, placed his body in a donkey skin and had it

burned; as a result of which Ayesha was so aggrieved that all

her life she never again partook roasted meat and she used to

regularly curse Muawiyah, Amr Aas and Ibne Khadij.

Muawiyah expressed great joy at his martyrdom and Amirul

Momineen (a.s.) displayed a deep sorrow at it.16

Among the maternal brothers of Muhammad were Abdullah,

Muhammad and Aun Ibne Ja’far and his paternal sister was

181

Ayesha. Muhammad’s son, Qasim was among the jurisprudents of Medina who was considered as the maternal grandfather of

Imam Ja’far Sadiq (a.s.).

18- Mitham Ibne Yahya Tammar

He was a close confidant and a bearer of secrets of Amirul

Momineen (a.s.) and he possessed so much knowledge of Qur-

an that he taught Ibne Abbas exegesis of Quran and the latter

used to note down his discourses. One day he was traveling on

a boat when a strong wind blew. He remarked:

Muawiyah has died. And later on it proved to be true. He was

a freed slave of Amirul Momineen (a.s.) and after purchasing

him when Imam asked him what his name was, he replied:

Saalim. Ali (a.s.) said: Holy Prophet (s.a.w.s.) has mentioned

that your real name is Mitham, so your name must be Mitham

and Abu Saalim must be your Kunniyat. As per the prediction

of Imam, Ibne Ziyad had him crucified and he was martyred on

22 Zilhajj, eleven days before Imam Husain (a.s.) arrived at

Kerbala.17

19- Hashim Ibne Ataba Ibne Abi Waqqas Mirqal

He earned the title of Mirqal because he was very much ad-

ept in swift attacks. He embraced Islam at the time of conquest

of Mecca and was present in Siffeen on the side of Amirul

Momineen (a.s.). He was martyred in Siffeen and along with

him, his son, Aatba Ibne Hashim also was martyred.18

1 Seerat Masoomeen, Vol. 1, Pg. 230

2 Seerat Masoomeen, Vol. 1, Pg. 231

3 Seerat Masoomeen, Vol. 1, Pg. 233

4 Seerat Masoomeen, Vol. 1, Pg. 234

5Surah Ahzab 33:33

6 Seerat Masoomeen, Vol. 1, Pg. 137

7 Seerat Masoomeen, Vol. 1, Pg. 137

8 Seerat Masoomeen, Vol. 1, Pg. 238

9 Seerat Masoomeen, Vol. 1, Pg. 239

10 Seerat Masoomeen, Vol. 1, Pg. 242

11 Seerat Masoomeen, Vol. 1, Pg. 246

1 2 Seerat Masoomeen, Vol. 1, Pg. 249

13 Seerat Masoomeen, Vol. 1, Pg. 250

14 Seerat Masoomeen, Vol. 1, Pg. 251

1 5 Seerat Masoomeen, Vol. 1, Pg. 251

16 Seerat Masoomeen, Vol. 1, Pg. 254

182

17 Seerat Masoomeen, Vol. 1, Pg. 255

18 Seerat Masoomeen, Vol. 1, Pg. 260

183

12

Chapter

Aliyyun Waliullah

It is undeniable that faith cannot become complete without

confession of the guardianship ( Wilayat) of Ali (a.s.). Ali is the Wali of Allah according to Quran and the confession of guardianship ( Wilayat) of Ali (a.s.) is a part of faith.

Declaration of guardianship ( Wilayat) of Ali (a.s.) is an obligation of faith. And to act on demands of the guardianship

( Wilayat) of Ali (a.s.) is an honor of Islam and faith.

In the present age, when many other mischief’s have ap-

peared, one of them is prophetic practice ( Sunnat) and innovation ( Bidat) where some Muslims see everything as innovation and in their view the Holy Quran had refused to make anyone

other than Almighty Allah as Wali. Hence to accept Ali as Wali

would be against Quran and Sunnah and it would be an innova-

tion and the final result of innovation is Hell. Many Quranic

verses are also misused to prove this point and it is tried to

prove that anyone other than Almighty Allah cannot be a Wali

and it is against Islam and faith to consider anyone other than

God to be a Wali.

The fact is that regarding this, two points can be discussed:

Firstly: What is the meaning of ‘other than God’? And the

second is what the meaning of considering as a Wali is?

As far as the first point is concerned, it is worth noting that

the Holy Quran on such occasions has used the word of ‘other

than Allah’ ( min doonillah) and it is clear that Ghaire Khuda (Not God) is different and min doonillah is different. The misunderstanding is caused because the term of Ghaire Khuda has

two meanings. ‘Anyone else except Allah’ and ‘other than Al-

lah’. In Urdu language there is a vast difference between the

two and even in Arabic proverbs a similar difference is seen.

184

That is why it would be unlawful to make min doonillah as Wali as well.

Infidels and polytheists are condemned because they used to

leave God and make others as Wali, whereas the people of faith

along with the confession of God, also confess to Wilayat, so

they cannot be compared to infidels and polytheists.

Another point is that the Holy Quran has refrained from ap-

pointing anyone as a Wali and here the problem is not making

a Wali, but in accepting as a Wali while the one who

has made him Wali is God himself as the Wilayat of someone

other than Allah ( Ghair Khuda) is mentioned in various places in Quran, but not leaving Almighty Allah, on the contrary keeping in view the capability that God has given.

The Prophet of Islam has prayed for the Wali. Prophet

Zakariya prayed for Wali. Believers are Wali of each other and

pious are Awliya of God and in addition to this there are nu-

merous occasions where from the aspect of different meanings

the Wilayat of ‘someone other than Allah’ ( Ghair Khuda) is announced and that view is negated that ‘someone other than Al-

lah’ ( Ghair Khuda) cannot be Wali.

The plea of prophets to Allah for a Wali is proof that

‘someone other than Allah’ ( Ghair Khuda) can be a Wali from

the side of Allah. Min doonillah cannot be a Wali and brothers of Islam have suffered severe deception at this position and

succumbing to the ruse of Bidat overlooked the difference

between Min janibillah (side of Allah) and Min doonillah and made the denial of Wilayat of Awliya of God also as a part of

Islam, although Islam is confession of Wilayat and not its

denial.

God Almighty has Himself mentioned in the Holy Quran

about the Prophet and the believers being Wali; can after this

Wilayat be restricted to being of Allah? And can the statement

of Allah be denied on the pretext of name of Allah?

The only question that remains is that who is appointed as

Wali along with Prophet?

Innumerable statements of Islamic scholars are unanimous

on the point that in the verse of Wilayat, ‘those who believe’

implies being of Imam Ali (a.s.) and declaration of his Wilayat

is made in this verse. Just as the below mentioned scholar and

185

intellectuals have confessed to this fact in their books and writings:

1- Allamah Shaykh Muhibbuddin Tabari, author of Zakhairul

Uqbah, Pg. 88

2- Allamah Sayyid Shahabuddin Andulusi, author of Ruhul

Maani, Vol. 6, Pg. 149

3- Allamah Abu Abdullah Muhammad Ibne Yusuf Ibne Hayy-

an Andulusi, author of Al-Muheet, Vol. 3, Pg. 513

4- Allamah Shaykh Muhammad Ibne Ali Qadi Shaukani, au-

thor of Fathul Qadeer, Vol. 2, Pg. 50

5- Ibne Kathir Shami, author of Tafsir Ibne Kathir, Vol. 4, Pg.

71

6- Allamah Muhaddith Ali Ibne Ahmad Nishapuri, author of

Asbabun Nuzool, Pg. 148

7- Allamah Jalaluddin Suyuti, author of Lubabul Manqool, Pg.

90

8- Allamah Sibte Ibne Jauzi, author of Tadhkirah Khawasul

Aaimma, Pg. 18

9- Allamah Muhammad Momin Ibnul Hasan Shablanji, Nurul

Absar, Pg. 105

10- Allamah Ganji Shafei, author of Kifayatut Talib, Pg. 106

11- Allamah Baidhawi, author of Anwarut Tanzil, Pg. 130

12- Allamah Tabari, author of Tafsir Tabari, Vol. 6, Pg. 165

13- Shaykh Allamah Alauddin Khatib Baghdadi, author of

well known Tafsir, Vol. 1, Pg. 475

14- Allamah Nasafi, author of Tafsir Khazin, Vol. 1, Pg. 484

15- Allamah Shaykh Sulaiman Qanduzi, author of Yanabiul

Mawaddah, Vol. 1, Pg. 114

16- Allamah Jarullah Zamakhshari, author of Kashaf, Vol. 1,

Pg. 347

17- Hafiz Ibne Hajar Asqalani, author of Al-Kafush Shaf, Pg.

56

18- Allamah Fakhruddin Razi, author of Tafsir Razi, Vol.

12,Pg. 26

19- Sayyid Rashid Reza, author of Tafisrul Manar, Vol. 6, Pg.

442

20- Allamah Nizamuddin Nishapuri, author of Tafsir

Nishapuri, Vol. 6, Pg. 145

21- Allamah Muhaddith Ismail Ibne Kathir Damishqi, author

of Tafsir Ibne Kathir, Vol. 2, Pg. 71

186

22- Allamah Abu Bakr Ahmad Ibne Ali Razi, author of

Ahkamul Quran, Vol. 2, Pg. 543

23- Allamah Abu Abdullah Muhammad Ibne Ahmad Ansari

Qartaba, author of Al-Jamiul Ahkamil Quran, Vol. 2, Pg. 221

24- Allamah Jalaluddin Suyuti, author of Tafsir Durre Man-

thur, Vol. 2, Pg. 293

25- Mir Muhammad Salih Tirmidhi Hanafi, author of

Manaqib Murtazvi, Pg. 7

After all these confessions, the denial of Wilayat of Ali is in

fact denial of Islam and Quran and whether the world an-

nounces it in Masjids or not, to declare it in the position of

faith is an obligation of Islam and faith, which cannot be

overlooked.

187

13

Chapter

Of whomsoever I am the master, this Ali is

also his master

According to different traditional reports and history there

was a crowd of 75000 to 125000 persons, in which Holy Proph-

et (s.a.w.s.) had a pulpit prepared from camel saddles after

halting the caravan in the hot afternoon sun. Then he climbed

this pulpit and raised Imam Ali (a.s.) on his hands and de-

clared: “Of whomsoever I am the master, this Ali is also his

master,” which means that 125000 narrators of this state-

ment were present at that time only who must have narrated

this incident upon their return.

It is common nature of all travelers that they definitely men-

tion any extraordinary incident or experience of their journey

and with the journey of Hajj, it is the specialty that whoever re-

turns from Mecca is surrounded by all who inquire about de-

tails of journey. The Haji himself is also having the mood to in-

form them about the highlights of his journey; whereas

nowadays millions of people go for Hajj and all narrate their

experience; details are also broadcasted from radio, programs

are telecast from TV and even before the return of the Haji

people of his hometown learn about the circumstances in gen-

eral; in spite of that the Haji is eager to repeat from his own

tongue and his friends are eager to listen to everything from

him directly. Thus when Holy Prophet (s.a.w.s.) must have

traveled for his Farewell Hajj along with his companions and

sincere devotees and there had been possibilities of his having

issued statements about Islamic laws, and the caravan must

have reached their respective hometowns after a delay of three

days, and the reason for the delay also must have been ex-

plained to be a public meeting under the hot sun in an open

188

plain, who must have been as such that he would not be eager to narrate this incident in his home, his locality and his town?

And who it must have been that had not inquired about the

reason of three days’ delay? So much so that if even one op-

posed to this announcement must have also narrated the incid-

ent saying that they were stopped in a barren plain for no reas-

on at all. Or that the Prophet had in order to impose the rule of

his family has made us undergo such hardships in the heat or

that the affection for his brother made him heedless of the dif-

ficulty of Muslims and so on… Thus no matter if reported in an-

ger or complain of hardships, but it is definite that the incident

cannot have remained unreported.

And in this way in the whole life of Holy Prophet (s.a.w.s.) no

incident must have been available for any traditional report as

were available for tradition of Ghadeer. Although it is another

matter that all the Hajis did not get the honor that their name

should be included among the list of narrators so that their

statements had also been narrated in chains of narrations. Or

their personality had been accorded such importance that

they should also have been included among the narrators of

traditions. But a traditional report getting so many reporters is

much more than what is required for its Tawatur, certainty and

factuality. Such a great crowd was not seen in all the battles of

Prophet; but their details are discussed everywhere so how can

the mention of this incident not be known to one and all? And

that is why scholars of Islam have narrated this incident in

their books and companions have mentioned it and writers and

compilers have included it in their writings. It is however re-

grettable that those who wanted their books to have earned

the second place after the Holy Quran did not allow this re-

port to be included in their books and this is the best method of

fixing the meaning of the word of Maula while the traditional

reports fulfilled their criterion and condition of acceptance and

reliability.

Here we mention only some books in which this traditional

report is included and whose authors and compilers have also

testified that it is Mutawatir and authentic. For details one may

refer to Abaqatul Anwar and Al-Ghadeer.

189

Scholars who agree that the tradition of Ghadeer

is Mutawatir

1- Allamah Shaykh Jalaluddin Suyuti, author of Al-Azhaarul

Mutanaathira fil Ahadeethil Mutawaatira

2- Allamah Jazari, author of Asanil Matalib

3- Allamah Jalauddin Nishapuri, author of Arbaeen

4- Author of Jamiul Sagheer (As-Siraajul Muneer)

5- Allamah Shaykh Ziyauddin Salih Ibne Mahdi, author of Al-

Abhaasul Musaddadah

6- Allamah Ibne Kathir Shami in the biography of Muhammad

Ibne Jarir Tabari ( Tabaqat Shafaiyya)

7- Allamah Muhammad Ibne Ismail Ibne Salahuddin, author

of At-Tohfatun Nadiyya

8- Mirza Makhdoom Ibne Mir Abdul Baqi, author of Nawaq-

izul Rawafiz

9- Qadi Sanaullah Panipati, author of As-Saiful Maslul

10- Shamsuddin Turkamani Zahabi

11- Allamah Abul Qasim Abdullah Ibne Abdullah as-Haskani,

author of Duatul Hudat Ilaa Haqqil Mawadaat

12- Abu Saeed Ibne Nasir Sajistani, author of Diraya Hadithil

Wilayah

13- Maulavi Muhammad Mubeen Firangi Mahali, author of

Wasilatun Najat

In addition to this in innumerable books detailed explanation

is mentioned about the tradition its chains of narrators. In Al-

Wilayah of Allamah Abul Abbas Ahmad Ibne Muhammad Ibne

Uqdah this tradition is narrated through a large number of

companions as mentioned by Allamah Ibne Tawus in Taraif.

And whose interpretation is as follows:

Narrators of the tradition of Ghadeer

Abu Bakr, Umar, Abdullah Ibne Uthman, Uthman Ibne Affan,

Imam Ali (a.s.), Talha Ibne Ubaidullah, Zubair Ibnul Awwam,

Abdur Rahman Ibne Auf, Saeed Ibne Malik, Abbas bin Abdul

Muttalib, Imam Hasan Ibne Ali, Imam Husain Ibne Ali, Abdul-

lah Ibne Abbas, Abdullah Ibne Ja’far, Abdullah Ibne Masud,

Ammar Ibne Yasir, Abu Zar, Salman Farsi, Asa’d Ibne Zurarah,

Khuzaima Ibne Thabit, Abu Ayyub Ibne Khalid Ibne Zaid

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Ansari, Uthman Ibne Hunaif, Sahl Ibne Hunaif, Huzaifah Yamani, Abdullah Ibne Umar, Barra Ibne Azib, Rifa-a Ibne

Rafe, Abu Laila Ansari, Abu Qudama Ansari, Sahal Ibne

Saad, Adi Ibne Hatim, Thabit Ibne Yazid, Malik Ibnul

Huwairith, Habshi Ibne Junada, Zumaira Ibnul Asadi, Ubaid

Ibne Azib Ansari, Abdullah Ibne Abil Awfa, Zaid Ibne Sharahil,

Abu Hamra, servant of the Messenger of Allah (s.a.w.s.), Abu

Fudhala Ansari, Aamir Ibne Laila Ghaffari, Amir Ibne Wathila,

Abdur Rahman Ibne Abdur Rabb Ansar, Saad Ibne Junada Awfi,

Aamir Ibne Umair al-Umairi, Abdullah Ibne Yaeel, Hasba Ibne

Juwain, Uqbah Ibne Aamir, Abu Zuraib Ash-Shair, Abu Shuraih

Khuzai, Samura Ibne Jundub, Salma Ibne Aqwa, Zaid Ibne Th-

abit, Kaab Ibne Bahr, Abul Haitham Ibne Taihan, Hashim Ibne

Atba Ibne Abi Waqqas, Al-Miqdad Ibne Umar Kindi, Umar Abi

Salma, Abdullah Ibne Usaid, Awaan Ibne Husain, Buraida Ibne

Husaib, Jalba Ibne Umar, Abu Huraira, Abul Barza Aslami, Abu

Saeed Khudri, Jabir Ibne Abdullah Ansari, Jarir Ibne Abdullah,

Zaid Ibne Arqam, Abu Rafe, Abu Umrah Ibne Mohsin, Anas

Ibne Malik, Najiya Ibne Amr al- Khuzai, Abu Zainab Ibne Auf.

Laila Ibne Murrah, Saad Ibne Ubadah, Huzaifah Ibne Usaid,

Abu Suraiha Ghaffari, Amr Ibne Humq Ansari, Abdur Rahman

Ibne Naeem Dailami, Atiyyah Ibne Bishr, Hassan Ibne Thabit,

Jabir Ibne Samura, Abdullah Ibne Thabit, Abu Juhaifa Wahab

Ibne Abdullah, Abu Umama Ansari, Aaimir Ibne Laila Ibne

Hamza, Jundub Ibne Sufyan,Umama Ibne Zaid, Wahshi Ibne

Harb, Qays Ibne Thabit, Abdur Rahman Ibne Mudlaj, Habib

Ibne Budail Ibne Waraqa Khuzai, Fatima binte Rasool, Ayesha

binte Abi Bakr, Umme Salma, Umme Hani, Fatima binte

Hamza, Asma binte Umais.

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14

Chapter

Sermon of Ghadeer

In the name of Allah, the Beneficent, the Merciful All Praise

is due to Allah, Who is Exalted in His Unity, Near in His

Uniqueness, Sublime in His Authority, Magnanimous in His

Dominance. He knows everything; He subdues all creation

through His might and evidence. He is Praised always and

forever, Glorified and has no end. He begins and He repeats,

and to Him every matter is referred.

Allah is the Creator of everything; He dominates with His

power the earth and the heavens. Holy, He is, and Praised, the

Lord of the angels and of the spirits. His favors overwhelm

whatever He creates, and He is the Mighty over whatever He

initiates. He observes all eyes while no eye can observe Him.

He is Generous, Clement and Patient. His mercy encom-

passes everything, and so is His giving. He never rushes His

revenge, nor does He hasten the retribution they deserve. He

comprehends what the breast conceals and what the con-

science hides. No inner thought can be concealed from Him,

nor does He confuse one with another. He encompasses

everything, dominates everything, and subdues everything.

Nothing is like Him. He initiates the creation from nothing; He

is everlasting, living, sustaining in the truth; there is no god

but He, the Omnipotent, the Wise One. He is greater than can

be conceived by visions, while He conceives all visions, the

Eternal, the Knowing. None can describe Him by seeing Him,

nor can anyone find out how He is, be it by his intellect or by a

spoken word except through what leads to Him, the Sublime,

the Mighty that He is. I testify that He is Allah, the One Who

has filled time with His Holiness, the One Whose Light over-

whelms eternity, Who effects His will without consulting

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anyone; there is no partner with Him in His decisions, nor is He assisted in running His affairs. He shaped what He made

without following a preexisting model, and He created

whatever He created without receiving help from anyone, nor

did doing so exhaust Him or frustrated His designs. He cre-

ated, and so it was, and He initiated, and it became visible. So

He is Allah, the One and Only God, the One Who does whatever

He does extremely well.

He is the Just One Who never oppresses, the most Holy to

Whom all affairs are referred. I further testify that He is Allah

before Whom everything is humbled, to Whose Greatness

everything is humiliated, and to Whose Dignity everything sub-

mits. He is the King of every domain and the One Who places

planets in their orbits. He controls the movements of the sun

and the moon, each circles till a certain time. He makes the

night follow the day and the day follow the night, seeking it in-

cessantly. He splits the spine of every stubborn tyrant and an-

nihilates every mighty devil. Never has there been any oppon-

ent opposing Him nor a peer assisting Him. He is Independent;

He neither begets nor is He begotten, and none can ever be

His equal. He is One God, the Glorified Lord. His will is done;

His word is the law. He knows, so He takes account. He causes

death and gives life. He makes some poor and others rich. He

causes some to smile and others to cry. He brings some nearer

to Him while distancing others from Him.

He withholds and He gives. The domain belongs to Him and

so is all the Praise. In His hand is all goodness, and He can do

anything at all. He lets the night cover the day and the day cov-

er the night; there is no god but He, the Sublime, the oft-For-

giving One. He responds to the supplication; He gives gener-

ously; He computes the breath; He is the Lord of the jinns and

of mankind, the One Whom nothing confuses, nor is He an-

noyed by those who cry for His help, nor is He fed-up by those

who persist. He safeguards the righteous against sinning, and

He enables the winners to win. He is the Master of the faithful,

the Lord of the Worlds Who deserves the appreciation of all

those whom He created and is praised no matter what. I praise

Him and always thank Him for the ease He brings me and for

the constriction, in hardship and in prosperity, and I believe in

Him, in His angels, in His Books and messengers. I listen to

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His Command and I obey, and I initiate the doing of whatever pleases Him, and I submit to His decree hoping to acquire

obedience to Him and fear of His penalty, for He is Allah

against Whose designs nobody should feel secure, nor should

anyone ever fear His “oppression.” I testify, even against my

own soul, that I am His servant, and I bear witness that he is

my Lord. I convey what He reveals to me, being cautious lest I

should not do it, so a catastrophe from Him would befall upon

me, one which none can keep away, no matter how great his

design may be and how sincere his friendship. There is no god

but He, for He has informed me that if I do not convey what He

has just revealed to me in honor of Ali in truth, I will not have

conveyed His Message at all, and He, the Praised and the Exal-

ted One, has guaranteed for me to protect me from the (evil)

people, and He is Allah, the One Who suffices, the Sublime. He

has just revealed to me the following (verse): O Messenger!

Convey what has (just) been revealed to you (with regard to

‘Ali), and if you do not do so, you will not have conveyed His

Message at all, and Allah shall Protect you from (evil) people;

surely Allah will not guide the unbelieving people. (Quran,

5:67).

O people! I have not committed any shortcoming in convey-

ing what Allah Almighty revealed to me, and I am now going to

explain to you the reason behind the revelation of this verse:

Three times did Jibraeel command me on behalf of the Peace,

my Lord, Who is the source of all peace, to thus make a stand

in order to inform everyone, black and white, that: Ali Ibne Abu

Talib is my Brother, Wasi, and successor over my nation and

the Imam after me, the one whose status to me is like that of

Harun to Musa except there will be no prophet after me, and

he is your master next only to Allah and to His Messenger, and

Allah has already revealed to me the same in one of the fixed

verses of His Book saying, “Your Master is Allah and His Mes-

senger and those who believe, those who keep up prayers and

pay Zakat even as they bow down” (Quran, 5:55).

And Ali Ibne Abu Talib is the one who keeps up prayers, who

pays Zakat even as he bows down, seeking to please Allah, the

Sublime, the Almighty, on each and every occasion.

I asked Jibraeel to plead to the Peace to excuse me from hav-

ing to convey such a message to you, O people, due to my

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knowledge that the pious are few while the hypocrites are many, and due to those who will blame me, and due to the

trickery of those who ridicule Islam and whom Allah described

in His Book as saying with their tongues contrarily to what

their hearts conceal, thinking lightly of it, while it is with Al-

lah magnanimous, and due to the abundance of their harm to

me, so much so that they called me “ears” and claimed that I

am so because of being so much in his (Ali’s) company, always

welcoming him, loving him and being so much pleased with

him till Allah, the Exalted and the Sublime One, revealed in

this regard the verse saying: “And there are some of them who

harm the (feelings of the) Prophet and say: He is an ear ( uthun; i.e. he always listens to Ali). Say: One who listens (to Ali) is

good for you; He believes in Allah and testifies to the convic-

tion of the believers and a mercy for those of you who believe;

and those who (thus ) harm the Messenger of Allah shall have a

painful punishment.” (Quran, 9:61). Had I wished to name

those who have called me so, I would have called them by their

names, and I would have pointed them out. I would have

singled them out and called them by what they really are, but I,

by Allah, am fully aware of their affairs. Yet despite all of that,

Allah insisted that I should convey what He has just revealed to

me in honor of Ali. Then the Prophet recited the following

verse:

O Messenger! Convey what has (just) been revealed to you

(with regard to Ali), and if you do not do so, you will not have

conveyed His Message at all, and Allah shall protect you from

(evil) people. (Quran, 5:67)

O people! Comprehend (the implications of) what I have just

said, and again do comprehend it, and be (further) informed

that Allah has installed him (Ali) as your Master and Imam, ob-

ligating the Muhajirun and the Ansar and those who follow

them in goodness to obey him, and so must everyone who lives

in the desert or in the city, who is a non-Arab or an Arab, who

is a free man or a slave, who is young or old, white or black,

and so should everyone who believes in His Unity.

His decree shall be carried out. His (Ali’s) word is binding;

his command is obligating; cursed is whoever opposes him,

blessed with mercy is whoever follows him and believes in him,

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for Allah has already forgiven him and forgiven whoever listens to him and obeys him.

O people! This is the last stand I make in such a situation; so,

listen and obey, and submit to the Command of Allah, your

Lord, for Allah, the Exalted and the Sublime One, is your

Master and Lord, then next to Him is His Messenger and

Prophet who is now addressing you, then after me Ali is your

Master and Imam according to the Command of Allah, your

Lord, then the Imams from among my progeny, his offspring,

till the Day you meet Allah and His Messenger.

Nothing is permissible except what is deemed so by Allah,

His Messenger, and they (the Imams), and nothing is prohibit-

ive except what is deemed so by Allah and His Messenger and

they (the Imams). Allah, the Exalted and the Sublime One, has

made me acquainted with what is permissible and what is

prohibitive.

And I have conveyed to you what my Lord has taught me of

His Book, of what it decrees as permissible or as prohibitive.

O people! Prefer him (Ali) over all others! There is no know-

ledge except that Allah has divulged it to me, and all the know-

ledge I have learned I have divulged to Imam al-Muttaqin

(leader of the righteous), and there is no knowledge (that I

know) except that I divulged it to Ali, and he is al-Imam al-Mu-

bin (the evident Imam) whom Allah mentions in Surah Yasin:

“…and everything We have computed is in (the knowledge of)

an evident Imam” (Quran, 36:12).

O people! Do not abandon him, nor should you flee away

from him, nor should you be too arrogant to accept his author-

ity, for he is the one who guides to righteousness and who acts

according to it. He defeats falsehood and prohibits others from

acting according to it, accepting no blame from anyone while

seeking to please Allah. He is the first to believe in Allah and in

His Messenger; none preceded him as such.

And he is the one who offered his life as a sacrifice for the

Messenger of Allah and who was in the company of the Mes-

senger of Allah while no other man was. He is the first of all

people to offer prayers and the first to worship Allah with me. I

ordered him, on behalf of Allah, to sleep in my bed, and he did,

offering his life as a sacrifice for my sake. O people!

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Prefer him (over all others), for Allah has preferred him, and accept him, for Allah has appointed him (as your leader). O

people! He is an Imam appointed by Allah, and Allah shall nev-

er accept the repentance of anyone who denies his authority,

nor shall He forgive him; this is a must decree from Allah never

to do so to anyone who opposes him, and that He shall torment

him with a most painful torment for all time to come, for etern-

ity; so, beware lest you should oppose him and thus enter the

fire the fuel of which is the people and the stones prepared for

the unbelievers.

O people! By Allah! All past prophets and messengers con-

veyed the glad tiding of my advent, and I, by Allah, am the seal

of the prophets and of the messengers and the argument

against all beings in the heavens and on earth. Anyone who

doubts this commits apostasy similar to that of the early

Jahiliyya, and anyone who doubts anything of what I have just

said doubts everything which has been revealed to me, and

anyone who doubts any of the Imams doubts all of them, and

anyone who doubts us shall be lodged in the fire.

O people! Allah, the most Exalted and the Almighty, has be-

stowed this virtue upon me out of His kindness towards Ali and

as a boon to Ali and there is no god but He; to Him all praise

belongs in all times, for eternity, and in all circumstances.

O people! Prefer Ali (over all others), for he is the very best

of all people after me, be they males or females, so long as Al-

lah sends down His sustenance, so long as there are beings.

Cursed and again cursed, condemned and again condemned,

is anyone who does not accept this statement of mine and who

does not agree to it. Jibraeel himself has informed me of the

same on behalf of Allah Almighty Who he said (in Jibraeel’s

words):

“Anyone who antagonizes Ali and refuses to accept his Wilay-

at shall incur My curse upon him and My wrath.” “…and let

every soul consider what it has sent forth for the morrow, and

be careful of (your duty to) Allah” (Quran, 59:18),

“And do not make your oaths a means of deceit between you

lest a foot should slip after its stability” (Quran, 16:94), “Allah

is fully aware of all what you do” (Quran, 58: 13).

O people! He (Ali) is the side of Allah ( janb-Allah) mentioned in the Book of Allah, the Sublime One: The Almighty,

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forewarning his (Ali’s) adversaries, says, “Lest a soul should say:

O woe unto me for what I fell short of my duty to Allah, and

most surely I was of those who laughed to scorn.” (Quran,

39:56).

O people! Study the Quran and comprehend its verses, look

into its fixed verses and do not follow what is similar thereof,

for by Allah, none shall explain to you what it forbids you from

doing, nor clarify its exegesis, other than the one whose hand I

am taking and whom I am lifting to me, the one whose arm I

am taking and whom I am lifting, so that I may enable you to

understand that: Whoever among you takes me as his master,

this, Ali is his master, and he is Ali Ibne Abi Talib, my brother

and Wasi, and his appointment as your Wali is from Allah, the

Sublime, the Exalted One, a commandment which He revealed

to me.

O people! Ali and the good ones from among my offspring

from his loins are the Lesser Weight, while the Quran is

theGreater One: each one of them informs you of and agrees

with the other. They shall never part till they meet me at the

Pool (of Kauthar).

They are the Trustees of Allah over His creation, the rulers

on His earth.

Indeed now I have performed my duty and conveyed the

Message. Indeed you have heard what I have said and ex-

plained. Indeed Allah, the Exalted One and the Sublime, has-

said, and so have I on behalf of Allah, the Exalted One and the

Sublime, that there is no Amirul Momineen (Commander of the

Faithful) save this brother of mine; no authority over a believer

is permissible after me, except to him.

Then the Prophet patted Ali’s arm, lifting him up. Since the

time when the Messenger of Allah ascended the pulpit, Amirul

Momineen was one pulpit step below where the Messenger of

Allah had seated himself on his pulpit, while Ali was on his

(Prophet’s) right side, one pulpit step lower, now they both ap-

peared to the gathering to be on the same level; the Prophet

lifted him up. The Prophet then raised his hands to the heavens

in supplication while Ali’s leg was touching the knee of the

Messenger of Allah. The Prophet continued his sermon thus:

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O people! This is Ali, my brother, Wasi, the one who comprehends my knowledge, and my successor over my nation, over

everyone who believes in me. He is the one entrusted with ex-

plaining the Book of Allah, the most Exalted One, the Sublime,

and the one who invites people to His path.

He is the one who does whatever pleases Him, fighting His

enemies, befriending His friends who obey Him, prohibiting

disobedience to Him. He is the successor of the Messenger of

Allah and Amirul Momineen, the man assigned by Allah to

guide others, killer of the renegades and of those who believe

in equals to Allah, those who violate the Commandments of Al-

lah. Allah says, “My Word shall not be changed, nor am I in the

least unjust to the servants” (Quran, 50.29), and by Your Com-

mand, O Lord, do I (submit and) say, O Allah! Befriend who-

ever befriends him (Ali) and be the enemy of whoever antagon-

izes him; support whoever supports him and abandon whoever

abandons him; curse whoever disavows him, and let Your

Wrath descend on whoever usurps his right.

O Lord! You revealed a verse in honor of Ali, Your Wali, in its

explanation and to effect Your own appointment of him this

very day did You say, “This day have I perfected your religion

for you, completed My favor on you, and chosen for you Islam

as a religion” (Quran, 5.3); “And whoever desires a religion

other than Islam, it shall not be accepted from him, and in the

hereafter he shall be one of the losers” (Quran, 3:85).

Lord! I implore You to testify that I have conveyed (Your

Message).

O people! Allah, the Exalted and the Sublime, has perfected

your religion through his (Ali’s) Imamate; so, whoever rejects

him as his Imam or rejects those of my offspring from his loins

who assume the same status (as Imams) till the Day of Judg-

ment when they shall all be displayed before Allah, the Exalted

and the Sublime, these are the ones whose (good) deeds shall

be null and void in the life of this world and in the hereafter,

and in the fire shall they be lodged forever, “… their torture

shall not be decreased, nor shall they be given a respite” (Qur-

an,2:162).

O people! Here is Ali, the one who has supported me more

than anyone else among you, the one who most deserves my

gratitude, the one who is closest of all of you to me and the one

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who is the very dearest to me. Both Allah, the Exalted and the Sublime, and I are pleased with him, and no verse of the Holy

Quran expressing Allah’s Pleasure except that he is implied

therein, nor has any verse of praise been revealed in the Qur-

an except that he is implied therein, nor has the Lord testified

to Paradise in the (Quranic) Chapter starting with “Has there

not come over man a long period of time when he was nothing

(not even) mentioned?” (Quran, 76:1) nor was this Chapter re-

vealed except in his praise.

O people! He is the one who supports the religion of Allah,

who argues on behalf of the Messenger of Allah. He is the pi-

ous, the pure, the guide, the one rightly guided. Your Prophet

is the best of all prophets, and your Wasi is the best of all was-

is, and his offspring are the best of wasis.

O people! Each prophet’s progeny is from his own loins

whereas mine is from the loins of Amir Momineen Ali.

O people! Iblis caused Adam to be dismissed from the garden

through envy; so do not envy him lest your deeds should be

voided and lest your feet should slip away, for Adam was sent

down to earth after having committed only one sin, and he was

among the elite of Allah’s creation. How then will be your case,

and you being who you are, and among you are enemies of

Allah?

Indeed, none hates Ali except a wretch, and none accepts

Ali’s Wilayat except a pious person. None believes in him ex-

cept a sincere believer, and in honor of, Ali was the Chapter of

Asr (Ch. 103) revealed, I swear to it by Allah: “In the Name of

Allah, the Beneficent, the Merciful. I swear by time that most

surely man is in loss” (Quran, 103:1-2) except Ali, who believed

and was pleased with the truth and with perseverance.

O people! I have sought Allah to be my Witness and have

conveyed my Message to you, and the Messenger is obligated

only to clearly convey (his Message).

O people! “Fear Allah as He ought to be feared, and do not

die except as Muslims” (Quran, 3:102). O people! “…believe in

what We have revealed, verifying what you have, before We al-

ter faces then turn them on their backs or curse them as We

cursed the violators of the Sabbath” (Quran, 4:47). By Allah!

He did not imply anyone in this verse except a certain band

of my companions whom I know by name and by lineage, and I

200

have been ordered (by my Lord) to pardon them; so let each person deal with Ali according to what he finds in his heart of

love or of hatred.

O people! The noor from Allah, the Exalted One and the

Sublime, flows through me then through Ali Ibne Abu Talib

then in the progeny that descends from him till al-Qaim al-

Mahdi, who shall effect the justice of Allah, and who will take

back any right belonging to us because Allah, the Exalted and

the Sublime, made us Hujjat over those who take us lightly, the

stubborn ones, those who act contrarily to our word, who are

treacherous, who are sinners, who are oppressors, who are

usurpers, from the entire world.

O people! I warn you that I am the Messenger of Allah; mes-

sengers before me have already passed away; so should I die

or should I be killed, are you going to turn upon your heels?

And whoever turns upon his heels shall not harm Allah in the

least, and Allah shall reward those who are grateful, those who

persevere. Ali is surely the one described with perseverance

and gratitude, then after him are my offspring from his loins.

O people! Do not think that you are doing me a favor by your

accepting Islam. Nay! Do not think that you are doing Allah

such a favor lest He should void your deeds, lest His wrath

should descend upon you, lest He should try you with a flame

of fire and brass; surely your Lord is ever-watchful.

O people! There shall be Imams after me who shall invite

people to the fire, and they shall not be helped on the Day of

Judgment.

O people! Allah and I are both clear of them.

O people! They and their supporters and followers shall be in

the lowest rung of the fire; miserable indeed is the resort of

the arrogant ones. Indeed, these are the folks of the scroll; so

let each one of you look into his scroll!

O people! I am calling for it to be an Imamate and a succes-

sion confined to my offspring till the Day of Judgment, and I

have conveyed only what I have been commanded (by my Lord)

to convey to drive the argument home against everyone

present or absent and on everyone who has witnessed or who

has not, who is already born or he is yet to be born; therefore,

let those present here convey it to those who are absent, and

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let the father convey it to his son, and so on till the Day of Judgment.

And they shall make the Imamate after me a property, an

usurpation; may Allah curse the usurpers who usurp, and it is

then that you, O jinns and mankind, will get the full attention

of the One Who shall cause a flame of fire and brass to be

hurled upon you, and you shall not achieve any victory!

O people! Allah, the Exalted and the Sublime, is not to let

you be whatever you want to be except so that He may distin-

guish the bad ones from among you from the good, and Allah is

not to make you acquainted with the unknown.

O people! There shall be no town that falsifies except that Al-

lah shall annihilate it on account of its falsehood before the

Day of Judgment, and He shall give al-Imam al-Mahdi (author-

ity over it, and surely Allah’s promise is true.

O people! Most of the early generations before you have

strayed, and by Allah, He surely annihilated the early genera-

tions, and He shall annihilate the later ones. Allah Almighty

has said, “Did We not destroy the former generations? Then

did We follow them up with later ones.

Even thus shall We deal with the guilty. Woe on that Day to

the rejecters!” (Quran, 77: 16-19).

O people! Allah has ordered me to do and not to do, and I

have ordered Ali to do and not to do, so he learned what should

be done and what should not; therefore, you should listen to

his orders so that you may be safe, and you should obey him so

that you may be rightly guided. Do not do what he forbids you

from doing, so that you may acquire wisdom. Agree with him,

and do not let your paths be different from his.

O people! I am the Straight Path of Allah whom He com-

manded you to follow, and after me it is Ali, then my offspring

from his loins, the Imams of Guidance: they guide to the truth

and act accordingly.

Then the Prophet recited the entire text of Surah Fatiha and

commented by saying:

It is in my honor that this (Surah) was revealed, including

them (the Imams) specifically; they are the friends of Allah for

whom there shall be no fear, nor shall they grieve; truly the

Party of Allah are the winners.

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Indeed, it is their enemies who are the impudent ones, the deviators, the brethren of Satan; they inspire each other with

embellished speech out of their haughtiness.

Indeed, their (Imams’) friends are the ones whom Allah, the

Exalted One, the Great, mentions in His Book saying, “You

shall not find a people who believe in Allah and in the latter

Day befriending those who act in opposition to Allah and to His

Prophet, even though they may be their own fathers or sons or

brothers or kinsfolk; these are they into whose hearts He has

impressed conviction” (Quran, 58:22). Indeed, their (Imams’)

friends are the believers whom Allah, the Exalted One, the

Sublime, describes as: “Those who believe and do not mix up

their faith with iniquity, those are the ones who shall have the

security, and they are the rightly guided.” (Quran, 6:82).

Indeed, their friends are those who believed and never

doubted. Indeed, their friends are the ones who shall enter

Paradise in peace and security; the angels shall receive them

with welcome saying, “Peace be upon you! Enter it and reside

in it forever!”

Indeed, their friends shall be rewarded with Paradise where

they shall be sustained without having to account for anything.

Indeed, their enemies are the ones who shall be hurled into

the fire.

Indeed, their enemies are the ones who shall hear the exhala-

tion of hell as it increases in intensity, and they shall see it

sigh.

Indeed, their enemies are the ones thus described by Allah:

“Whenever a nation enters, it shall curse its sister… ” (Quran,

7:38).

Indeed, their enemies are the ones whom Allah, the Exalted

One and the Sublime, describes thus: “Whenever a group is

cast into it, its keepers shall ask them: Did any warner not

come to you? They shall say: Yea! Indeed, there came to us a

warner but we rejected (him) and said: Allah has not revealed

anything; you are only in a great error. And they shall say: Had

we but listened or pondered, we would not have been among

the inmates of the burning fire. So they shall acknowledge

their sins, but far will be forgiveness) from the inmates of the

burning fire.” (Quran, 67:8-11).

203

Indeed, their friends are the ones who fear their Lord in the unseen; forgiveness shall be theirs and a great reward.

O people! What a difference it is between the fire and the

great reward!.

O people! Our enemy is the one whom Allah censures and

curses, whereas our friend is everyone praised and loved by

Allah.

O people! I am the Warner ( Nazeer) and Ali is the one who

brings glad tidings ( Basheer).

O people! I am the one who warns ( Munzir) while Ali is the

guide ( Hadi).

O people! I am a Prophet ( Nabi) and Ali is the successor

( Wasi).

O people! I am a Messenger ( Rasul) and Ali is the Imam and

the Wasi after me, and so are the Imams after him from among

his offspring. Indeed, I am their father, and they shall descend

from his loins.

Indeed, the seal of the Imams from among us is al-Qaim al-

Mahdi. He, indeed, is the one who shall come out so that the

creed may prevail. He, indeed, is the one who shall seek re-

venge against the oppressor. He, indeed, is the one who con-

quers the forts and demolishes them. He, indeed, is the one

who subdues every tribe from among the people of polytheism

and the one to guide it.

He is the one who shall seek redress for all friends of Allah.

He is the one who supports the religion of Allah. He ever de-

rives (his knowledge) from a very deep ocean. He shall identify

each man of distinction by his distinction and every man of ig-

norance by his ignorance. He shall be the choicest of Allah’s

beings and the chosen one. He is the heir of all (branches of)

knowledge, the one who encompasses every perception. He

conveys on behalf of his Lord, the Exalted and the Sublime,

who points out His miracles. He is the wise, the one endowed

with wisdom, the one upon whom (Divine) authority is vested.

Glad tidings of him have been conveyed by past generations,

yet he is the one who shall remain as a Hujja, and there shall

be no Hujja after him nor any right except with him, nor any

noor except with him.

None, indeed, shall subdue him, nor shall he ever be van-

quished. He is the friend of Allah on His earth, the judge over

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His creatures, the custodian of what is evident and what is hidden of His.

O people! I have explained (everything) for you and enabled

you to comprehend it, and this Ali shall after me, explain

everything to you.

At the conclusion of my sermon, I shall call upon you to

shake hands with me to swear your allegiance to him and to re-

cognize his authority, then to shake hands with him after you

have shaken hands with me.

I had, indeed, sworn allegiance to Allah, and Ali had sworn

allegiance to me, and on behalf of Allah, the Exalted One and

the Sublime, I require you to swear the oath of allegiance to

him: “Surely those who swear (the oath of) allegiance to you do

but swear allegiance to Allah; the hand of Allah is above their

hands; therefore, whoever reneges (from his oath), he reneges

only to the injury of his own soul, and whoever fulfills what he

has covenanted with Allah, He will grant him a mighty re-

ward.” (Quran,48:10).

O people! The pilgrimage (hajj) and the Umrah are among Al-

lah’s rituals; “So whoever makes a pilgrimage to the House or

pays a visit (to it), there is no blame on him if he goes round

them [Safa and Marwa] both.” (Quran, 2:158).

O people! Perform your pilgrimage to the House, for no

members of a family went there except that they became

wealthy, and receive glad tidings! None failed to do so ex-

cept that their lineage was cut-off and were impoverished.

O people! No believer stands at the standing place [at Ara-

fah] except that Allah forgives his past sins till then; so once

his pilgrimage is over, he resumes his deeds.

O people! Pilgrims are assisted, and their expenses shall be

replenished, and Allah never suffers the rewards of the doers

of good to be lost.

O people! Perform your pilgrimage to the House by perfect-

ing your religion and by delving into fiqh, and do not leave the

sacred places except after having repented and abandoned

(the doing of anything prohibited).

O people! Uphold prayers and pay the Zakat as Allah, the Ex-

alted One and the Sublime, commanded you; so if time lapses

and you were short of doing so or you forgot, Ali is your Wali

and he will explain for you.

205

He is the one whom Allah, the Exalted and the Sublime, appointed for you after me as the custodian of His creation. He is

from me and I am from him, and he and those who will succeed

him from my progeny shall inform you of anything you ask

them about, and they shall clarify whatever you do not know.

Halal and Haram things are more than I can count for you

now or explain, for a commandment to enjoin what is permiss-

ible and a prohibition from what is not permissible are both on

the same level, so I was ordered (by my Lord) to take your oath

of allegiance and to make a covenant with you to accept what I

brought you from Allah, the Exalted One and the Sublime, with

regards to Ali Amirul Momineen and to the wasis after him who

are from me and from him, a standing Imamate whose seal is

al-Mahdi till the Day he meets Allah Who decrees and Who

judges.

O people! I never refrained from informing you of everything

permissible or prohibitive; so do remember this and safeguard

it and advise each other to do likewise; do not alter it; do not

substitute it with something else.

I am now repeating what I have already said: Uphold the

prayers and pay the Zakat and enjoin righteousness and forbid

abomination.

The peak of enjoining righteousness is to resort to my speech

and to convey it to whoever that did not attend it and to order

him on my behalf to accept it and to (likewise) order him not to

violate it, for it is an order from Allah, the Exalted and the

Sublime, and there is no knowledge of enjoining righteousness

nor prohibiting abomination except that it is with an infallible

Imam.

O people! The Quran informs you that the Imams after him

are his (Ali’s) descendants, and I have already informed you

that they are from me and from him, for Allah says in His Book,

“And he made it a word to continue in his posterity so that they

may return.” (Quran, 43:28) while I have said: “You shall not

stray as long as you uphold both of them (simultaneously).”

O people! (Uphold) piety, (uphold) piety, and be forewarned

of the Hour as Allah, the Exalted and the Sublime, has said, “O

people! Guard (yourselves) against (punishment from) your

Lord; surely the violence of the Hour is a grievous thing” (Qur-

an, 22:1).

206

Remember death, resurrection, the judgment, the scales, and the account before the Lord of the Worlds, and (remember) the

rewards and the penalty. So whoever does a good deed,shall be

rewarded for it, and whoever commits a sin, shall have no

place in the Gardens.

O people! You are more numerous than (it is practical) to

shake hands with me all at the same time, and Allah, the Exal-

ted and the Sublime, commanded me to require you to confirm

what authority I have vested upon Ali Amirul Momineen and to

whoever succeeds him of the Imams from me and from him,

since I have just informed you that my offspring are from his

loins.

You, therefore, should say in one voice: “We hear, and we

obey; we accept and we are bound by what you have conveyed

to us from our Lord and yours with regard to our Imam Ali

(Amirul Momineen, and to the Imams, your sons from his loins.

We swear the oath of allegiance to you in this regard with our

hearts, with our souls, with our tongues, with our hands. Ac-

cording to it shall we live, and according to it shall we die, and

according to it shall we be resurrected. We shall not alter any-

thing or substitute anything with another, nor shall we doubt

nor deny nor suspect, nor shall we violate our covenant nor ab-

rogate the pledge. You admonished us on behalf of Allah with

regard to Ali (Amirul Momineen, and to the Imams whom you

mentioned to be from your offspring from among his descend-

ants after him: Hasan and Husain and to whoever is appointed

(as such) by Allah after them. The covenant and the pledge are

taken from us, from our hearts, from our souls, from our

tongues, from our conscience, from our hands. Whoever does

so by his handshake, it shall be so, or otherwise testified to it

by his tongue, and we do not seek any substitute for it, nor

shall Allah see our souls deviating there from. We shall convey

the same on your behalf to anyone near and far of our offspring

and families, and we implore Allah to testify to it, and surely

Allah suffices as the Witness and you, too, shall testify for us.”

O people! What are you going to say?! Allah knows every

sound and the innermost of every soul; “Whoever chooses the

right guidance, it is for his own soul that he is rightly guided,

and whoever strays, it is only to its detriment that he goes

astray.” (Quran, 17:15).

207

O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to Ali Amirul Momineen, and to Hasan and

Husain and to the Imams from their offspring in the life of this

world and in the hereafter, a word that shall always remain so.

Allah shall annihilate anyone guilty of treachery and be merci-

ful upon everyone who remains true to his word:

“Whoever reneges (from his oath), he reneges only to the

harm of his own soul, and whoever fulfills what he has coven-

anted with Allah, He will grant him a mighty reward.” (Quran,

48:10).

O people! Repeat what I have just told you to, and greet Ali

with the title of authority of Amirul Momineen and say:

“We hear, and we obey, O Lord! Your forgiveness (do we

seek), and to You is the eventual course.” (Quran, 2:285), and

you should say: “All praise is due to Allah Who guided us to

this, and we would not have found the way had it not been for

Allah Who guided us.” (Quran, 7:43).

O people! The merits of Ali Ibne Abu Talib with Allah, the Ex-

alted and the Sublime, the merits which are revealed in the

Quran, are more numerous than I can recount in one speech;

so, whoever informs you of them and defines them for you, you

should believe him.

O people! Whoever obeys Allah and His Messenger and Ali

(and the Imams to whom I have already referred) shall attain a

great success. O people! Those foremost from among you who

swear allegiance to him and who pledge to obey him and who

greet him with the greeting of being the Commander of the

Faithful are the ones who shall win the Gardens of Felicity.

O people! Say what brings you the Pleasure of Allah, for if

you and all the people of the earth disbelieve, it will not harm

Allah in the least.

O Lord! Forgive the believers through what I have conveyed,

and let Your Wrath descend upon those who renege, the

apostates, and all Praise is due to Allah, the Lord of the

Worlds.

208

Part 3

Lady Fatima Zahra (s.a.)

209

15

Chapter

Life Sketch of Lady Fatima Zahra (s.a.)

Birth: 20th Jamadius Thani 5th year of Besat

Martyrdom: 3rd Jamadius Thani 11 A.H.

• Her name was Fatima (s.a.), which Providence had selec-

ted because she is supposed to save her followers from

Hell fire.1

• Titles: Zahra, Raaziyah, Marziyyah, Siddiqah, Bizatur Ra-

sul and Umme Abiha etc. (Secret of the last title being

that she gave her father motherly love and his progeny

continued through her.).2

She was born in the 5th Year of Besat; that is the fifth year

after proclamation of prophethood; although some scholars

have mentioned five years before Besat, and they say that time

gap between birth of Lady Fatima (s.a.) and Lady Khadija’s

marriage cannot be twenty years, because Qasim was born to

Lady Khadija before Besat and he died after two years; Abdul-

lah too was born before Besat and died during his infancy; al-

though it is strange that after those sons, a gap of twenty years

does not remain it is only 5 to 7 years!

• Lady Khadija had rejected all proposals and married Holy

Prophet (s.a.w.s.), thus at the time of her delivery, all wo-

men boycotted her and did not render any help; so

Providence sent pious ladies like Lady Aasia, Lady

Maryam, Lady Kulthum and sister of Prophet Musa (a.s.)

for the service, which is also a gift for her generosity in

the way of Allah, and a best occasion for Allah’s unseen

help.3

• She was the only daughter of Holy Prophet (s.a.w.s.) and

Zainab, Umme Kulthum and Ruqaiyyah were his step

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daughters, about whom there is a dispute whether they were daughters of Lady Khadija or she was a virgin and

they were daughters of her sister, Haala, just as some re-

ligious scholars have proved, stating many evidences. It

is established that Holy Prophet (s.a.w.s.) did not have

any other daughter. And the clearest proof is that he was

married at the age of 25, 15 years before Besat and he

had no children for five years. Whereas all three ‘daugh-

ters’ were married to Atba and Utayba sons of Abu Lahab

and Abul Aas Ibne Rabi before Besat. This is almost im-

possible that within 10 years three daughters were born

and married too, whereas gap of birth of Qasim and Ab-

dullah will also have to be maintained.4

Even if they be considered as daughters of Prophet

(s.a.w.s.), they were married to idolaters and after marriage

with idolaters, a marriage with a Muslim can

neither make

him eligible for any post nor the title of Zu-nurain (having two

lights) – this honor is possessed by none other than Siddiqa

Tahira, Lady Fatima (s.a.).5

• At the age of 5, Lady Khadija passed away on 10th Ra-

madhan, 10th year of Besat, which was the first tragedy

in Fatima’s life; after which the shock of Khadija’s separ-

ation intensified for Holy Prophet (s.a.w.s.), and he re-

peatedly began to remember her, offering alms

( Sadaqah) and charity on her behalf, to the extent that

Ayesha criticized, in presence of young wives there was

no use of remembering an old hag, and he replied that it

was not remembrance of a wife; ‘it was remembrance of

Khadija, who brought faith when all were idolaters, and

helped me financially when Islam was in dire need of

funds and the most important point is that God made me

a proud father through her when all were taunting me for

being without posterity.6

• After the passing away of Lady Khadija, the second trial

of Lady Fatima (s.a.) was when Providence ordered Holy

Prophet (s.a.w.s.) to migrate (do Hijrat), and he went to

Medina putting Imam Ali (a.s.) to sleep on his bed, when

the house was surrounded by enemies and killers; and

Lady Fatima (s.a.) was present in the house, but in no

way did she express any fear or alarm; she spent the

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night with confidence and at the time of going to Medina too, the tyrants created trouble, but she exhibited tranquility and reliance on God.7

• After migration, the first landmark event of Islam oc-

curred in the form of Battle of Badr, where Muslims were

in a very poor state, and an order of a holy war was

already given to the Prophet (s.a.w.s.). In such circum-

stances it is natural that as a daughter she should have

stopped him from war to express her love and affection;

but Lady Fatima (s.a.) did not exhibit any sentiment

against Allah’s religion and always displayed absolute

loyalty and sacrifice.8

• Post Battle of Badr, she was married to Imam Ali (a.s.),

the master of universe, whereas after knowing about her

virtues and excellence all the great persons had aspired

to marry her and had proposed to her, but divine revela-

tion rejected everyone’s offer saying that an effulgence

can only be related to another effulgence. This marriage

was performed on 1st Zilhajj, 2nd A.H.9

• Upon the offer of Amirul Momineen (a.s.), Holy Prophet

(s.a.w.s.) demanded the dower ( Mahr). From material

wealth he had a sword, a horse and armor. The Prophet

ordered him to sell the amour, and it was sold for 500

dirhams and the amount was considered as dower of

Lady Sayyidah (s.a.). Which clarified since the very first

day that payment of dower was an important matter,

which should be settled before marriage, even if a pre-

cious thing has to be sold. In this way, present ideology

was clearly refuted that: ‘dower is only for mention sake

and is in no way related to actual payment of the amount;

and if things are to be sold, they should be sold to finance

the arrangements of marriage and not to pay the

dower. ’ 10

• After taking dower amount, the Holy Prophet arranged

for dowry, and it became clear that dowry is not a curse,

it is a prophetic Sunnah, but it should be arranged from

dower amount and be limited to necessities of life. To de-

mand a dowry more than the dower or to demand dowry

without paying dower is certainly an innovation, which

212

can only be an unjust act and selfishness. Lady Sayyidah’s dowry consisted of:

• A white dress (2) A sheet ( Chador) (3) A black robe (4) A

bed (5) Two mattresses (6) Four pillows (7) A mat (8)

Aflour mill (9) An earthen pail (10) A water skin (11) A

washingpail (12) A milk bowl (130 A tumbler (14) A cur-

tain (15) A jug(16) A floor hide (17) An earthen pitcher

(18) Two earthen bowls (19) A cloak.11

The total value of these items was 63 dirhams, whereas

dower was 500 or 480 dirhams. This shows the state of dowry

and its financial status against dower. If only our elders coul-

doverlook useless formalities give preference to character of

Infallibles (a.s.); then the community would not have to face so

many calamities and expensive marriages would not have led

to laziness and licentiousness.

• Some days after marriage, arrangements for farewell

were made and ladies of Bani Hashim and special com-

panions took part in this procession and with due respect

conveyed the Prophet’s daughter to the house of Imam

Ali (a.s.) and thus a new life started.12

• At this point, Lady Asma’s name is mentioned for making

arrangements. At that time she was wife of Ja’far Tayyar

and in the 5th year of Besat she had moved to Abyssinia

with him and Ja’far returned in 7 Hijri after Battle of Khy-

ber. Thus some scholars presumed that it implies some

other lady, while according to others since migrants

came to and fro Medina, Asma too might have come, just

as Allamah Majlisi (r.a), has mentioned the participation

of Ja’far Tayyar on this occasion, whereas his actual re-

turn was in 7th A.H.

• Following day, Holy Prophet (s.a.w.s.) came to his daugh-

ter’s house and asked his son-in-law: “How did you find

your wife?” Imam Ali (s.a.) replied: “I found her to be the

best helper in worship of God.” This style of conversation

between a father-in-law and son-in-law showed purity of

relation and greatness of a wife; as in Islam wealth and

beauty has no value; faith and character is the reality,

and in this there was no equal of Imam Ali (s.a.) for Lady

Fatima (s.a.).

213

• The Battle of Uhad occurred in year 3rd A.H., which was the second test for Lady Sayyidah, where the situation

took such a serious turn that while protecting Holy

Prophet (s.a.w.s.), Imam Ali (a.s.) too sustained sixteen

deep wounds, and the Prophet’s blessed face was also in-

jured, but instead of showing fear, Lady Sayyidah (s.a.)

came up with first aid for her father, treated her hus-

band, and cleaned the Zulfiqar sword of Ali (a.s.). Where-

as circumstances of Uhad had shocked great men and

contemporary heroes had considered it wise to take to

flight.13

• Lady Fatima (s.a.) faced the Battle of Ahzab in 5th Hijri

and Battle of Khyber in 7th Hijri, and on every occasion,

Imam Ali (s.a.) risked his life, but never did she ask her

father that if something happened to him, what would the

fate of his daughter be? Would it not be better to send

some other companions for sacrifice? But on the con-

trary, she repeatedly reiterated her confidence and

thanked Almighty Allah for bestowing a husband, who is

a warrior in the path of Allah ever ready to sacrifice his

life for Islam. Her mother had sacrificed all her wealth

for the sake of religion and her father tolerated every

calamity for the same; and the husband risked his life for

survival of Islam and security of the Prophet. This suc-

cess was not due to physical prowess.

• In 7 A.H. Holy Prophet (s.a.w.s.) awarded her a slave girl

like Fizza; and with her also her behavior was such that

one day Fizza did household work and she took rest, and

the next day Lady Sayyidah (s.a.) worked and Fizza took

rest, so that Islamic equality be maintained and slaves do

not feel humiliated.

• In 9 A.H., when the issue of Mubahila arose due to ab-

surd stubbornness of the Christians of Najran, and it was

decided that both parties will take their family members

and curse each other in the open field, and through this it

would be determined whether Prophet Isa (a.s.) is Allah’s

creature or His son. So the Messenger of Allah (s.a.w.s.)

among his family members brought Ali (a.s.), Imams Has-

an and Husain (a.s.) and Lady Fatima (s.a.). He brought

her with such care that he himself was in front and Imam

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Ali (a.s.) at the back, keeping Lady Fatima in centre so that veil and her central role is also maintained. Islamic

truth also be completed, as in Islam these are highly

truthful beings who have the right to curse liars, and on

whose curse, divine chastisement can descend, just as

the Christian priest himself confessed: I behold such

faces that, if they curse, not even a single Christian will

survive on the earth.14

• In 10th A.H. Holy Prophet (s.a.w.s.) performed the first

and last Hajj of his life after migration, in which he in-

vited all his family members to participate, and on his re-

turn journey declared the mastership of Imam Ali (a.s.),

which was a best source for Lady Fatima (s.a.) to warn

Muslim in future, and through which she reasoned on

various occasions.15

• In 11 A.H., Holy Prophet (s.a.w.s.) passed away from this

world on 28th Safar, and at that time he was in the house

of Lady Fatima (s.a.) and his head rested in her lap. The

angel of death knocked, Lady Sayyidah informed Holy

Prophet (s.a.w.s.) and he told her to allow him to enter.

This angel never asks for permission at anyone’s door, it

is only the honor of her door that he did not enter without

permission.16

• After the passing of Holy Prophet (s.a.w.s.), Lady Fatima

(s.a.) witnessed the first revolution when Muslims

gathered in Saqifah and started the manipulation of ca-

liphate; something which was already decided in Ghadeer

Khum. In this way the Prophet who left behind at least

114000 companions had his funeral attended only by a

few persons, who could be counted on fingers, and Lady

Fatima (s.a.) saw the beginning of this betrayal and dis-

loyalty.17

After deciding the caliphate, Muslims turned to the house of

Lady Fatima (s.a.), and instead of presenting condolence for

her father, demanded that Ali (a.s.) should be sent out to pay

allegiance to caliph, otherwise the house would be set afire.

According to some reports, smoke was seen rising from her

door, after which the door fell on Lady Fatima (s.a.), and her

unborn son, Mohsin attained martyrdom in the womb and

Imam Ali (a.s.) was pulled with a rope around his neck to force

215

allegiance from him. Lady Fatima (s.a.) threatened to place the shirt of Holy Prophet (s.a.w.s.) on her head and curse them all;

as a result of which the walls of the Prophet’s Mosque arose,

and Imam Ali (a.s.) silenced her through a message sent with

Salman.18

After demand for allegiance, the regime seized possession of

Fadak, which was personally owned by Holy Prophet (s.a.w.s.),

and which he had gifted to Lady Fatima (s.a.), as fulfillment of

rights of his near kin as commanded by Allah.

They also threw out her representative from Fadak. She

came to the court, amidst a group of Hashemite ladies to lodge

a protest at this oppression, and admonished them in a highly

comprehensive speech, in which along with mentioning the fa-

vors of her father, services of her husband and Islamic teach-

ings, presented Quranic verses on inheritance, so that

claimants of ‘the Quran is sufficient for us’ ( Hasbona Kitabul-

laah) be convinced through Quran. But when it had no effect, she mentioned that it was a gift from her father, and also

presented witnesses to support her claim. After which, accord-

ing to some narrations, the caliph accepted her claim, but

Umar intervened and took away the document and she was de-

prived of her rights.

Being deprived of her rights to Fadak, deprived of her hus-

band’s right to caliphate, martyrdom of Mohsin in the womb

and broken ribs; these were reasons due to which the daughter

of Holy Prophet (s.a.w.s.) could not live after her father for

more than 75 or 95 days, and she passed away from this world

on 13th Jamadiul Awwal or 3rd Jamadius Thani, 11th Hijri, upon

which Imam Ali (a.s.) recited an elegy that the separation of

Zahra (s.a.) after the Prophet of Islam is proof that no beloved

lives forever and all have to depart some day.

In her last moments, she retired into her prayer room saying

to Lady Asma: Until you hear divine praise and glorification,

know that the daughter of the Prophet is alive, and when this

voice stops know that the Prophet’s daughter has passed away,

and take special care of my children.19

• She willed Imam Ali (a.s.) to take out her bier in the dark

of night, and not to allow participation of those who op-

pressed her; to marry Amama and pass a day with the

216

children, so that separation of their mother should not be so painful to them.

• So much concern she had for the children that she her-

self gave them a bath, combed the hair, washed and read-

ied the clothes and prepared their food so they may not

face any difficulty, and Amirul Momineen (a.s.) too should

not be uneasy. Noticing this, Ali (a.s.) asked about it and

she replied: I saw father in dream and my dreams are

true. So today I am going to my father.

• According to her bequest, Imam Ali (a.s.) gave her bath

and shroud and the children said farewell to their

mother.

Her bier was lifted in darkness of the night in a coffin she

had got made during her lifetime. In this way, she was buried

in the presence of only some family members and sincere

friends, and the traces of the grave were obliterated because

of the circumstances.

• Following day when this news spread, Muslims expressed

their regret and wanted to dig up the grave and offer fu-

neral prayer, at which Imam Ali (a.s.) was furious and

came out with a naked sword and screamed: “No one

should touch the grave of Fatima”, Thus the calamity was

averted and the grave remained secure. After which a

tomb was also constructed on it and for hundreds of

years it became a site of visitation,20 till the tyranny of

Ibne Saud demolished it and erased the traces also. (8th

Shawwal 1344 A.H.)

After the tomb was razed, the chamber in which Lady Fatima

(s.a.) used to mourn for her father was left intact for around 65

years, but in 1988 A.D. that was also demolished and today its

traces too have disappeared.

“…and they who act unjustly shall know to what final

place of turning they shall turn back.”

1 Seerat Masoomeen, Vol. 1, Pg. 161; Uyun Akhbar Reza; Biharul Anwar, Vol. 3, Pg. 21

2 Seerat Masoomeen, Vol. 1, Pg. 161; Biharul Anwar, Vol. 3, Pg. 20

3 Tarikh Khamis, Vol. 1, Pg. 313; Damatus Sakiba, Pg. 53; Seerat Masoomeen, Vol. 1, Pg. 159; Biharul Anwar, Vol. 3, Pg.

10

217

4 Mawhibul Ladunniyya, Vol. 1, Pg. 197; Murujuz Zahab, Masudi, Vol. 2, Pg. 298

5 Sawneh Hayat Sayyida, Pg. 34

6 Chaudah Sitare, Pg. 94

7 Hayatul Qulub, Vol. 2, Chap. 28, Pg. 521

8 Hayatul Qulub, Vol. 2, Chap. 23, Pg. 530

9 Wasilatun Najaat, Pg. 217

10 Wasilatun Najaat, Pg. 222; Rauzatul Ahbab, Pg. 145; Biharul Anwar, Vol. 3, Pg. 117

11 Wasilatun Najaat, Pg. 222; Rauzatul Ahbab, Pg. 145

1 2 Chaudah Sitare, Pg. 95

13 Chaudah Sitare, Pg. 67

1 4 Marijul Irfan, Pg. 135; Tafsir Baidhawi, Pg. 74

15 Hayatul Qulub, Vol. 2, Chap. 49, Pg. 805

16 Rauzatus Safa, Vol. 2, Pg. 261; Anwarul Qulub, Pg. 188; Ajaibul Qisas, Allamah Abdul Wahid, Pg. 282

17 Allamah Amritsari, Arjahul Matalib, Pg. 670; Al-Murtada, Pg. 39; Kanzul Ummal, Pg. 140

18 Biharul Anwar, Vol. 3, Pg. 206; Sulaym Ibne Qays

19 Sulaym Ibne Qays Hilali, Tarikh Abul Fida, Pg. 156; Sharh Ibne Abil Hadid, Vol. 1, Pg. 133; Kitabul Imamah was Siyasah, Pg. 13

20 Sahih Bukhari, Chap. 5; Sahih Muslim, Vol. 2, Pg. 97; Tarikh Tabari, Vol. 3, Pg. 198; Iqdul Farid, Vol. 3, Pg. 63

218

Distinctive Qualities

Her mother was queen of Arabs ( Maleekatul Arab), but she

never liked a life of ease and luxury, on the contrary she al-

ways made her character exemplary.

Her respected father had universal authority and she was his

only daughter; but she never exploited this relationship to her

own benefit, and all lifelong tolerated pain and hardships.

Her husband was commander of the faithful, but she never

made any demands, and even after serving the husband so

much she asked him to forgive her deficiency.

Her sons were leaders of the youth of Paradise, and clothes

and food of Paradise was also arranged for them, but despite

this, they lived a simple life that even after fasting, they gave

the food to orphan, poor and destitute, upon which verses of

Surah Dahr were revealed.

Almighty Allah gave her five children: Hasan, Husain, Zain-

ab, Umme Kulthum and Mohsin. She sacrificed all of them in

the path of Allah. Each of the sons attained martyrdom and

daughters were made captives amidst crowds, palaces and

markets.

She was the only lady of universe, in whose marriage both

spouses were infallible and whose relationship was finalized on

the high heavens.

She was the only lady of universe, for whose birth, the sub-

stance of an apple from Paradise was procured. She is that

unique lady, who gave birth to two Imams, and Imamate re-

mained established in her posterity.

She is praised in Surah Kauthar, Ayat Tatheer, Ayat Mu-

bahila, and Surah Dahr.

She was the only daughter of Holy Prophet (s.a.w.s.), and has

also attained the honor of being called Umme Abiha (mother of

her father), and who has also been considered as Bizatur Rasul

(part of the Messenger.).1

She is the only witness who stood witness to Messengership

in Mubahila and for Imamate in the matter of Fadak.

She is the only daughter whom the Prophet (s.a.w.s.) said

farewell last before leaving on a journey, and on his return he

met her first.

219

She is such infallible that in addition to her infallibility, her father, husband and sons are too infallible and her person was

made a medium for introducing them.

She was such a worshiper that when she prayed, a beam of

light stretched from the Earth to the sky.2

She is the owner of such generosity that even during hunger

did not spurn a beggar and with her contentment maintained

the honor of her husband’s generosity.

She was so modest that even when a blind companion of her

father came to the house, she could not call him in, and after

her death even arranged for a coffin that would conceal the

shape and size of the body.3

She possessed such intelligence that when Holy Prophet

(s.a.w.s.) asked what the best thing for a woman was? No one

could answer but she replied: It is that neither a man should

look at her nor she stare at men.4

1 Shaykh Saduq; Seerat Masoomeen, Vol. 1, Pg. 161

2 Biharul Anwar, Vol. 3, Pg. 24

3 Biharul Anwar, Vol. 3, Pg. 202

4 Chaudah Sitare, Pg. 96

220

Two misconceptions

1- Some historians have narrated that Umme Kulthum was

married to Umar Ibne Khattab, whereas it is absolutely base-

less. Umme Kulthum was married to Muhammad brother of Ab-

dullah Ibne Ja’far, and she participated in the incident of

Kerbala, and even recited a Marsiya on sighting the walls of

Medina on return from Damascus.

Wife of Umar Ibne Khattab was Umme Kulthum, daughter of

Abu Bakr, whose mother was Asma binte Umais. She was sister

of Muhammad Ibne Abu Bakr and a step-daughter of Imam Ali

(a.s.), on the basis of which she is included among daughters of

Ali (a.s.) just as he considered Muhammad Ibne Abu Bakr his

own son from loins of Abu Bakr. Zaid Ibne Umar Ibnul Khattab

was a son of Umme Kulthum and his mention is found in his-

tory.1

2- A story is fabricated regarding the statement of the Holy

Messenger (s.a.w.s.), about Lady Fatima (s.a.w.s) that “Fatima

is a part of me, whosoever hurts her has hurt me,” that when

Imam Ali (a.s.) wanted to marry Abu Jahl’s daughter, Lady

Fatima complained to Holy Prophet (s.a.w.s.), so he said: “One

who hurts Fatima (s.a.) has hurt me.” In this way attention was

diverted from the one who broke Fatima’s ribs, from the usurp-

er of her property and her continuous hardships after Holy

Prophet (s.a.w.s.) to Imam Ali (a.s.). Even if it is presumed cor-

rect, it would have caused no harm to the daughter of Messen-

ger (s.a.w.s.). It was the Quranic right of Ali (a.s.), which he

could have used and Lady Fatima (s.a.)would never have had

any problem on acting on Quranic commandments.

Also when Holy Prophet (s.a.w.s.) can marry daughter of Abu

Sufyan, how can he stop someone else from marrying the Abu

Jahl’s daughter?

When he can accommodate nine wives in his honored house

without any concern about harm to any of them, how could he

consider the step of Ali (a.s.) to be harmful?

Moreover, was there no other lady among Arabs for Ali (a.s.)

other than Abu Jahl’s daughter, as historians have taken the

support of this enemy of Islam, and traditionalists have con-

sidered the story as preamble to this tradition? The fact is that

221

this report is fabricated and in no way related to the subject of marriage. It is also a fact that just as the Messenger of Allah

(s.a.w.s.) did not go for a second marriage as long as

Lady Khadija lived, in the same way, Ali (a.s.) did not take any

other wife as long as Lady Fatima (s.a.) was present, and this is

a distinction of only this mother and daughter, which no other

woman shared.2

1 Seerat Masoomeen, Vol. 1, Pg. 218; Tarikh Aaimma, Pg.

210

2 Biharul Anwar, Vol. 3, Pg. 28

222

Virtues of Zahra

Virtues and merits of a person can be discussed in two ways:

The first is what distinction he or she has among common

people?

Another style of discussion is what distinction he or she has

among owners of same excellence, and what merits he or she

has that are not attained by others?

The first style is comparatively easy and simple, as in every

person some distinctions are created against common people,

which can be considered as a specialty of his self. But the other

is somewhat difficult, as a distinction is to be established

among owners of excellence and their mutual differences are

to be judged.

This discussion is also difficult because every person does

not possess distinctions and also because to determine distinc-

tion amidst owners of excellence is not possible by everyone.

Then if the subject is life of persons, where at each step polite-

ness is necessary and negligence threatens religion and faith

and world and hereafter, then the problem is further

compounded.

The greatest difficulty of discussing the subject of distinc-

tions of Zahra (s.a.) is that she cannot be compared to ordinary

people and a mention of others is sort of insult for her.

Just as the lion-hearted woman said in the court of tyrant: It

is an allegation on me that I consider Amirul Momineen (a.s.)

superior to other people and Muslim rulers. Because the ques-

tion of superiority arises where there is superiority on both

sides and there is just a minor difference. But when on one

side there is only superiority and on the other only absence;

the question of superiority does not arise.

Only people of excellence can trace distinctions among own-

ers of excellence and it is beyond the capacity of ordinary hu-

man beings; since it is clear I cannot be counted among owners

of excellence, this task is out of my reach.

So the question arises that why I initiated this discussion and

how I concluded that there can be difference in excellence

among owners of infallibility and superiority, and among these,

the excellences of Lady Fatima (s.a.) can be adjudged?

223

As a matter of fact, this is not a product of my imagination; its clue is present in Quranic verses and prophetic traditions,

and this encouraged me to raise this sensitive topic.

Almighty Allah has clearly declared in Quran that We have

placed grades among prophets also. Also the Messenger of Al-

lah (s.a.w.s.), after declaring Imams Hasan and Husain (a.s.) to

be leaders of youth of Paradise, remarked that their respected

father was more superior to them, which signifies that just like

prophets, some kind of distinction was found among infallible

Imams also. And this encouraged me to search in history of hu-

manity and infallibility for distinctions of Lady Fatima (s.a.)

and to see what distinction she possessed against those ladies

whom Muslims clearly consider as owners of excellence, and

what specialties she possessed against ladies who according to

Quran and tradition also are owners of excellence. And whose

nobility is declared in Quranic verses and prophetic traditions.

Also to see what distinctions Lady Fatima (s.a.) possessed on

the basis of which Holy Prophet (s.a.w.s.) said that, if Ali (a.s.)

was not there, there was no match for my daughter, Fatima

(s.a.), from humans or non-humans.

Obviously this topic deserves a separate book. Thus I will be

content to mention hints and signs, and leave the details to the

learned so that they make the people of the community aware

of details and interpretations.

There are two types of distinctions of Lady Fatima (s.a.):

1) Personal distinctions and

2) Additional distinctions.

For additional distinctions, it is sufficient to state that there

is no lady in the universe all of whose relations are as so great

and high ranking. Her father was the greatest person of man-

kind; her husband was superior to all the famed personalities

of Islam; on the contrary he was superior to all prophets and

messengers, and her sons were chiefs of the youth of Paradise

and owners of the position of Imamate.

From the aspect of her native place; she was born in Mecca,

in the house of the Messenger.

From the aspect of family and clan, she belonged to Bani

Hashim, the chosen family of Universe.

From the aspect of language, she was the speaker of Quran’s

word and whose slave maid bore the title of speaker of Quran.

224

There are innumerable distinctions like this, which are acquired as compared to other persons of community, but these

additional merits cannot attain the actual grade of excellences,

as in their acquisition grace of God is more instrumental than

man’s personal merits, and it is definite that God has con-

sidered him worthy of grace and did not consider other per-

sons worthy. But it is not said that he acquired this distinction

through his own talents and competence. In other words, it can

be said that additional excellences are one’s own, even if they

are attained on personal merits, or they too are consequence of

God’s magnanimity, but by all means they are related to a per-

son’s own self.

Personal merits of Lady Fatima (s.a.) are of different types:

One is related to material body and the other to the soul or

spirit and the latter is also of two types: one related to the in-

tellectual side and other practical. Below we present a slight

sketch of all these merits and distinctions:

Physical distinctions

1- Batool: Shia and Sunni scholars are unanimous that

Almighty Allah made Lady Fatima (s.a.) as Batool (virgin) and

kept her away from every bleeding in which generally all ladies

are involved.

Ahle Sunnat scholars, like author of Yanabiul Mawaddah, Al-

lamah Qanduzi, author of Manaqib, Allamah Amritsari, author of Tarikh Kabir, Ibne Asakir, author of Zakhairul Uqba, and Allamah Tabari and Hafiz Suyuti have mentioned this fact, after

which there remains no doubt, and neither is such doubt reli-

able, as it is a requisite of every woman and cannot be separ-

ated from her. And this becomes necessary for the child during

pregnancy; thus a woman pure from this cannot mother a

child. Reply to both is present in the life of Lady Maryam: on

one side she was chaste and clean from material aspects and

on the other, Providence made her pregnant by suspending the

normal laws, which only means that the law of nature is a real

law, but the creator of nature is not bound by it, on the con-

trary He can even create a change in His laws.

Explaining this, Allamah Majlisi (r.a.) has also hinted that

one of the reasons why Ali (a.s.) did not take another wife dur-

ing the lifetime of Lady Fatima was that Allah kept her always

225

clean, thus there was nothing to necessitate a second marriage. Moreover no woman can ever share the greatness and

love of Lady Fatima (s.a.).1

Another reason of making Lady Fatima as Batool was that

bleeding deprives women from worship and a kind defect is

created in their deeds. Almighty Allah did not like that any kind

of defect be there in the worship of Lady Fatima (s.a.) and she

may not be deprived from it at any period of time. In this way,

it could be said without a fear of refutation that any woman of

the world can be prey to defective worship, but Lady Fatima

(s.a.) is total and perfect from this angle also, and there is no

scope for any defect in her character. In other words it could

also be said that ladies generally possess three defects: defect-

ive faith, defective inheritance and defective intellect as testi-

mony of two women equals one of man. Hence Almighty Allah

kept Lady Fatima (s.a.) pure of all three defects.

By making her as Batool, He made her pure from defect of

faith; by making her sole inheritor of the Prophet (s.a.), He

made her pure of defective inheritance; and by making her in-

fallible, He made her pure from defect of intellect and these

comprehensive distinctions were not possessed by any lady

other than her.

2- Azra: Another physical distinction of Lady Fatima (s.a.)

was that Almighty Allah made her a perpetual virgin; which

was an attribute similar to that of Houries of Paradise.

That is why the Messenger of Allah (s.a.w.s.) mentioned Lady

Fatima (s.a.) as ‘Haura Insiya’ (Human Hourie) and thus

Fatima (s.a.) was a human being, but she possessed attributes

of the Houries of Paradise.

Spiritual distinction

1- Among these, the most clear was her being Muhadditha,

as she talked with angels and they came to her holy presence

and spoke to her. Although commands and prohibitions and

revelation of verses of Quran was completed on the Messenger

of Allah (s.a.w.s.), but revelation of other matters continued

just as Holy Quran considered mother of Musa and Lady

Maryam as points of revelation and mentioned their talks with

angels.

226

The distinction of Lady Fatima (s.a.) being Muhadditha is that she collected all revelations and a book was prepared entitled Sahifa Fatima. About which Imam Sadiq (a.s.) has said that it is three times more voluminous than Quran, but there is

no repetition of meanings and knowledge of Holy Quran; on the

contrary all those matters are discussed, which can be needed

by mankind, and all those events and regimes are mentioned,

which will be occur upto Judgment Day.2

At this point there should no misunderstanding that this is a

second Quran on which some people or community have relied.

Quran is the only one, whose partners are Ahle Bayt (a.s.). It is

a scroll that in linguistic terms is called as Mushaf, as a Mush-

af is a collection of treatises and statements.

Terminologically Quran is called as Mushaf; otherwise this

word is common and can be applied to any book.

Quran too has applied revelation on different places to inspir-

ation or induction, and it is in no way specific to Quranic

verses or divine laws. It is also used regarding a honeybee,

what to say about a human being? And if a human is best of hu-

mans and his grade is highest?

2- Purity: Almighty Allah made Lady Fatima (a.s.) as centre

of purity and selected her house and cloak for revelation of the

verse of purity ( Ayat Tatheer), which is accepted by numerous traditionalist and commentators and details of this event are

present in Hadith Kisa.3

3- Veracity: In field of Mubahila, the Messenger of Allah

(s.a.w.s.) came out with witnesses of reality of Islamic beliefs,

greatness of Quran and his own truthfulness, so there was no

one among women, except Lady Fatima (s.a.), which shows

that among men there can be possessors of one kind of vera-

city, but among ladies no one other than Lady Fatima (s.a.) was

there to testify messengership and it proves that Fatima (s.a.)

was alone enough for testimony of Messengership; thus to ask

her for testimony in some other matter is opposition to or ig-

norance of Quran.4

4- Valor: Valor is of two types:

One is expressed through power of mind, which generally

comes forth in perilous fields; and another kind of valor is dis-

played by power of speech when truth is declared even before

a tyrant.

227

Almighty Allah awarded Lady Fatima (a.s.) both kinds of valor.

From the aspect of the power of mind and heart that scene is

worth attention when the complete house of the Messenger of

Allah (s.a.w.s.) was surrounded by infidels and idolaters and he

had migrated to Medina.

In the Prophet’s house, on one side was Imam Ali (a.s.) en-

grossed in sleep on the bed of the Messenger and on the other

was Lady Fatima (s.a.) facing this siege at a tender age.

But no fear or apprehension was seen from her, whereas by

fear of these same infidels, the most courageous persons were

involved in grief and anxiety, and there were tears in their

eyes.5

Even in the Battle of Uhad this scene of valor was witnessed,

where due to the fear of infidels and idolaters, Muslim soldiers

left the battlefield, but Lady Fatima (s.a.) arrived there along

with Safiya; carried the corpse of Hamza and treated the injur-

ies of her father.

Witnesses of Battle of Uhad and readers of the story of flight

of companions mentioned in Quran can well guess this valor of

Lady Fatima (s.a.) and sense what a courageous task it is to

enter the battlefield in such circumstances.

Sufficient to prove her literary valor is that prodigal moment

of history, when after the Messenger (s.a.w.s.), she came to the

court of caliphate to prove her rights, and delivered a memor-

able speech, which moved those present and brought tears the

eyes of the ruler. A detailed description of this sermon is

present in history and from its mention the valor of Lady

Fatima (s.a.) can be known perfectly.

This sermon included reasons for Islamic commandments,

reasoning from Quranic verses; it challenged the manliness of

Ansar and Muhajireen; proof of her rights, defense of women’s

rights, such realities and instructions are mentioned that

they are not observed in peace and normal circumstances also;

not to speak of condition of that time. That sermon was a mas-

terpiece of the life of a lady, which cannot be considered less

than a miracle.

1 Biharul Anwar, Vol. 3, Pg. 28; Arabeen, Abu Salih Muezzin 2 Biharul Anwar, Vol. 3, Pg. 204 & Pg. 81

3 Surah Ahzab 33:33

228

4 Hayatul Qulub, Vol. 2, Chap. 47, Pg. 754

5 Hayatul Qulub, Vol. 2, Chap. 28, Pg. 521

229

Tasbih of Fatima (s.a.)

After additional virtues and personal merits, if the contribu-

tions of Lady Fatima (s.a.) to Islam be surveyed, this also is of

two types:

Lady Fatima (a.s.) has given Islamic community a lesson of

glorification ( Tasbih) and also gifted preservers of Islam. As for Tasbih, her Tasbih is a completion of every Prayer and it is the

soul of every worship act. From the aspect of spirituality, it is a

compound of magnification ( Takbir), praise ( Tamhid) and glorification ( Tasbih).1 Apparently in the beginning this rosary was made from the knots of thread. After this when the martyrdom

of Hamza took place, Lady Fatima (s.a.) made the beads of Tas-

bih from soil of Hamza’s grave and following the same, Imam

Sajjad (a.s.) prepared the beads from soil of the grave of Sayy-

idush Shohada, Imam Husain (a.s.), which continues till today.

In this regard there is a tradition that Khake Shifa itself is con-

tinuously glorifying Almighty Allah, thus if a person merely

holds a rosary the beads of Khake Shifa themselves glorify

God. This is not at all astonishing. If according to Surah Jumua,

each and every atom is glorifying Allah, what to say of the

particles, which absorbed the blood of the Infallible (a.s.)?

It is worth attention that beads are medium of remembrance

of Allah; remembrance is that which is on the tongue of a per-

son. So, plastic beads can be taken as medium to recite

Salawat and making beads of Khake Shifa a medium, cursing

also can be done. It is in no way related to the beads.

Neither Salawat is recited on beads nor curse. Beads are

only a medium to count, but beads of Khake Shifa themselves

curse oppressors as they remember Allah.

The distinction of gifting protector to Islam by Lady Fatima

(s.a.) is that Almighty Allah made her an implication of Kau-

thar,2 and gave abundance in a single unity.

The progeny of the Prophet continued through Lady Fatima

(s.a.) although usually every person’s posterity continues

through a son. Almighty Allah then gave it such abundance,

that according to an estimate there are nearly 35 to 40 million

Sayyids in the world today, of whom nearly 2 million are

present in Iraq, 3 million in Iran, 5 million in Egypt, 5 million in 230

west, and hundreds of thousands in Algeria, Tunisia, Jordan, Syria, Lebanon, Sudan and Saudi Arabia. And nearly 20 million

in Yemen, India, Pakistan, Afghanistan,Indonesia etc. as men-

tioned by author of Fatemahtuz Zahra Minal Mahed Ilallahed.

Merits and distinctions of Lady Fatima (s.a.) can be under-

stood through above mentioned explanation and it also be-

comes clear that even in distinctions shared by others, Lady

Fatima (s.a.) is having superiority.

For example, a lady might either be a daughter, wife or

mother of an infallible, Lady Fatima (s.a.) is having all these

distinctions and even her two sons are Imams.

If from the aspect of purity, Maryam is Batool, then Lady

Fatima (s.a.) is a Batool despite being wife of Lion of Allah, and inspite of the material birth of her children.

If some ladies had honor of conversing with angels, Lady

Fatima (s.a.) has left a whole book in legacy, which is not just a

collection of few words, but a collection of all that is past,

present and future.

From the aspect of truthfulness, mother of Prophet Isa (a.s.)

is Siddiqa, Lady Fatima Zahra (s.a.) is Siddiqa Kubra, as Maryam was needful of Isa (a.s.) to testify to her infallibility

Lady Fatima (s.a.) testified to the truthfulness of Prophet in the

field of Mubahila.

If from the aspect of literary valor, Imam Ali (a.s.) delivered

sermons in Muslim crowds, Lady Fatima (s.a.) delivered a ser-

mon in crowd of enemies, and she gave a speech when Ali (a.s.)

was at home and Lady Fatima (s.a.) addressed the court, un-

veiling falsehood completely. Sufficient to prove the superiority

of Lady Fatima (s.a.) is that in Mubahila she testified when

Messengership needed testimony, and also when Imamate

needed it in Caliphate. So peace be on her, her father, her hus-

band and her sons and mercy of Allah and His blessings.

1 Biharul Anwar, Vol. 3, Pg. 108

2 A pool of cold and sweet water in the Hereafter.

231

16

Chapter

Sermon of Fadak

Praise be to Allah for that which He bestowed (upon us); And

thanks be to Him for all that which He inspired; and commen-

ded in His Name for that which He Provided: From prevalent

favors which He created, And abundant benefactions which He

offered and perfect grants which He presented; (such benefac-

tions) that their number is much too plentiful to compute;

bounties too vast to measure; their limit too distant to be real-

ized; He recommended to them (His creatures) to gain more

(of His benefaction) by being grateful for their continuity; He

ordained Himself praiseworthy by giving generously to His

creatures.

I bear witness that there is no God but Allah, Who is One

without partner, a statement which sincere devotion is made to

be its interpretation; hearts guarantee its ontinuation, and illu-

minated in the minds is its sensibility. He who cannot be per-

ceived with vision; neither be described with tongues; nor can

imagination surround His state. He originated things, but not

from anything that existed before them, and created them

without examples to follow. Rather, He created them with His

might and dispersed them according to His will; not for a need

did He create them; nor for a benefit (for Him) did He shape

them, but to establish His wisdom, bring attention to His obedi-

ence, manifest His might, lead His creatures to humbly vener-

ate Him, and to exalt His decrees. He then made the reward

for His obedience and punishment for his disobedience, so as

to protect His creatures from His Wrath and amass them in-

to His Paradise.

I too bear witness that my father, Muhammad, is His Slave

and Messenger, Whom He chose prior to sending him, named

232

him before sending him; when creatures were still concealed in that which was transcendental, guarded from that which was

appalling, and associated with termination and nonexistence.

For Allah the Exalted knew that which was to follow, compre-

hended that which will come to pass, and realized the place of

every event. Allah has sent him (Muhammad) as perfection for

His commands, a resolution to accomplish His rule, and an im-

plementation of the decrees of His Mercy. So he found the na-

tions to vary in their faiths; Obsessed by their fires, worship-

ping their idols, and denying Allah despite their knowledge of

Him. Therefore, Allah illuminated their darkness with my fath-

er, Muhammad, uncovered obscurity from their hearts, and

cleared the clouds from their insights. He revealed guidance

among the people; so he delivered them from being led astray,

led them away from misguidance, guided them to proper reli-

gion, and called them to the straight path. Allah then chose to

recall him in mercy, love and preference. So, Muhammad is in

comfort from the burden of this world, he is surrounded with

devoted angels, the satisfaction of the Merciful Lord, and the

nearness of the powerful King. So may the praise of Allah be

upon my father, His Prophet, trusted, chosen from among His

creatures and His sincere friend, and may peace and blessings

of Allah be upon him.”

“Surely you are Allah’s slaves at His command and prohibi-

tion; you are bearers of His religion and revelation; you are Al-

lah’s trusted ones with yourselves; and His messengers to the

nations. Among you does He have righteous authority; a coven-

ant He brought unto you, and an heir He left to guard you;

That is the eloquent book of Allah; the truthful Quran; the bril-

liant light; the shining beam; its insights are indisputable; its

secrets are revealed; its indications are manifest; and its fol-

lowers are blessed by it. (The Quran) leads its adherents to

goodwill; and hearing it leads to salvation; with it are the

bright divine authorities achieved, His manifest determination

acquired, His prohibited decrees avoided; His manifest evid-

ence recognized; His satisfying proofs made apparent, His per-

missions granted and His laws written.

So Allah made belief to be purification for you from polythe-

ism. He made Prayer, exaltation for you from conceit.

233

Alms, purification for the soul and a (cause of) increase in subsistence. Fasting, an implantation of devotion. Pilgrimage, a

construction of religion. Justice, a harmony of the hearts; Obey-

ing us (Ahle Bayt), Management of the nation. Our leadership

(Ahle Bayt), safeguard from disunity. Jihad, a strengthening of

Islam. Patience, a helping course for deserving (divine) reward.

Amr bil Maruf, Public welfare. Kindness to parents, a safe-

guard from wrath. Maintaining close relations with one’s kin, a

cause for a longer life and multiplying the number of descend-

ants. Retaliation, (Qisas), for sparing blood (souls). Fulfillment

of vows, subjecting oneself to mercy. Completion of weights

and measures, a cause for preventing neglect of others’ rights.

Forbiddance of drinking wines exaltation from atrocity. Avoid-

ing slander, a veil from curse.

Abandoning theft, a reason for deserving chastity. Allah has

also prohibited polytheism so that one can devote himself to

His Lordship. Therefore; fear Allah as He should be feared, and

die not except in a state of Islam; obey Allah in that which He

has commanded you to do and that which He has forbidden, for

surely those truly fear among His servants, who have

knowledge.”

“O People! Know that I am Fatima, and my father is

Muhammad. I say that repeatedly and initiate it continually; I

say not what I say mistakenly, nor do I do what I do aimlessly.

Now hath come unto you an Apostle from among yourselves;

it grieves him that you should perish; ardently anxious is he

over you; to the believers he is most kind and merciful. Thus, if

you identify and recognize him, you shall realize that he is my

father and not the father of any of your women; the brother of

my cousin (Ali) rather than any of your men. What an excellent

identity he was, may the peace and blessings of Allah be upon

him and his descendants.

Thus, he propagated the Message, by coming out openly with

the warning, and while inclined away from the path of polythe-

ists, (whom he) struck their strength and seized their throats,

while he invited (all) to the way of his Lord with wisdom and

beautiful preaching He destroyed idols, and defeated heroes,

until their group fled and turned their backs.

So night revealed its dawn; righteousness uncovered its

genuineness; the voice of the religious authority spoke out

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loud; the evil discords were silenced; the crown of hypocrisy was diminished; the tightening of infidelity and desertion were

untied, so you spoke the statement of devotion among a band

of starved ones; and you were on the edge of a hole of fire;

(you were) the drink of the thirsty one; the opportunity of

the desiring one; the fire brand of him who passes in haste; the

step for feet; you used to drink from the water gathered on

roads; eat jerked meat. (Lady Fatima (a.s) was stating their

lowly situation before Islam) You were despised outcasts al-

ways in fear of abduction from those around you.

Yet, Allah rescued you through my father, Muhammad after

much ado, and after he was confronted by mighty men, the

Arab beasts, and the demons of the people of the Book Who,

whenever they ignited the fire of war, Allah extinguished it;

and whenever the thorn of the devil appeared, or a mouth of

the polytheists opened wide in defiance, he would strike its dis-

cords with his brother (Ali), who comes not back until he

treads its wing with the sole of his feet, and extinguishes its

flames with his sword. (Ali is) diligent in Allah’s affair, near to

the Messenger of Allah, a master among Allah’s worshippers,

setting to work briskly, sincere in his advice, earnest and exert-

ing himself (in service to Islam); While you were calm, gay, and

feeling safe in your comfortable lives, waiting for us to meet

disasters, awaiting the spread of news, you fell back during

every battle, and took to your heels at times of fighting.

Yet, When Allah chose His Prophet from the dwell of His

prophets, and the abode of His sincere (servants); the thorns of

hypocrisy appeared on you, the garment of faith became worn

out, the misguided ignorant(s) spoke out, the sluggish ignorant

came to the front and brayed. The he camel of the vain wiggled

his tail in your courtyards and the Devil stuck his head from its

place of hiding and called upon you, he found you responsive

to his invitation, and observing his deceits. He then aroused

you and found you quick (to answer him), and invited you to

wrath, therefore; you branded other than your camels and pro-

ceeded to other than your drinking places. Then while the era

of the Prophet was still near, the gash was still wide, the scar

had not yet healed, and the Messenger was not yet buried.

235

A (quick) undertaking as you claimed, aimed at preventing discord (trial), surely, they have fallen into trial already! And

indeed Hell surrounds the unbelievers.

How preposterous! What an idea! What a falsehood! For Al-

lah’s Book is still among you, its affairs are apparent; its rules

are manifest; its signs are dazzling; its restrictions are visible,

and its commands are evident. Yet, indeed you have cast it be-

hind your backs! What! Do you detest it? Or according to

something else you wish to rule? Evil would be the recompense

for wrongdoers! And if anyone desires a religion other than

Islam (submission to Allah), it never will it be accepted from

him; and in the hereafter, he will be in the ranks of those who

have lost.

Surely you have not waited until its stampede seized, and it

became obedient. You then started arousing its flames, instig-

ating its ember, complying with the call of the misled devil,

quenching the light of the manifest religion, and extinguished

the light of the sincere Prophet. You plot against us in deceitful

ways, but we are patient with you as if we are being notched

with knives and stung by spearheads in our abdomens, yet now

you claim that there is not inheritance for us! What! “Do they

then seek after a judgment of (the Days of) ignorance? But

how, for a people whose faith is assured, can give better judg-

ment than Allah?

Don’t you know? Yes, indeed it is obvious to you that I am his

daughter. O Muslims! Will my inheritance be usurped? O son

of Abu Qahafa! Where is it in the Book of Allah that you inherit

your father and I do not inherit mine? Surely you have come up

with an unprecedented thing. Do you intentionally abandon the

Book of Allah and cast it behind your back? Do you not read

where it says: “And Suleiman inherited Dawood”? And when it

narrates the story of Zakariya and says: ‘so give me an heir as

from thyself (One that) will inherit me, and inherit the posterity

of Yaqub’ and: ‘But kindred by blood have prior rights against

each other in the Book of Allah” And: Allah (thus) directs you

as regards your children’s (inheritance) to the male, a portion

equal to that of two females’ And, If he leaves any goods, that

he make a bequest to parents and next of kin, according to

reasonable usage; this is due from the pious ones.’ You claim

that I have no share! And that I do not inherit my father! What!

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Did Allah reveal a (Quranic) verse regarding you, from which He excluded my father? Or do you say: ‘these (Fatima and her

father) are the people of two faiths, they do not inherit each

other?!” Are we not, me and my father, a people adhering to

one faith? Or is it that you have more knowledge about the spe-

cifications and generalizations of the Quran than my father and

my cousin (Imam Ali)? So, here you are! Take it! (Ready with)

its nose rope and saddled! But if shall encounter you on the

Day of Gathering; (thus) what a wonderful judge is Allah, a

claimant is Muhammad, and a day is the Day of Rising. At the

time of the Hour shall the wrongdoers lose; and it shall not be-

nefit you to regret (your actions) then!

For every Message, there is a time limit; and soon shall ye

know who will be inflicted with torture that will humiliate him,

and who will be confronted by an everlasting punishment.

(Fatima then turned towards the Ansars and said) O you

people of intellect! The strong supporters of the nation! And

those who embraced Islam; what is this shortcoming in defend-

ing my right? And what is this slumber (while you see) injustice

(being done toward me)? Did not the Messenger of Allah, my

father, used to say: A man is upheld (remembered) by his chil-

dren? O how quick have you violated (his orders)?!

How soon have you plotted against us? But you still are cap-

able (of helping me in) my attempt, and powerful (to help me)

in that which I request and (in) my pursuit (of it). Or do you

say: “Muhammad has perished;” Surely this is a great calamity;

its damage is excessive, its injury is great, its wound (is much

too deep) to heal. The Earth became darkened with his depar-

ture; the stars eclipsed for his calamity; hopes were seized;

mountains submitted; sanctity was violated, and holiness was

encroached upon after his death. Therefore, this, by Allah, is

the great affliction, and the grand calamity; there is not an af-

fliction, which is the like of it; nor will there be a sudden mis-

fortune (as surprising as this).

The Book of Allah, excellent in praising him, announced in

the courtyards (of your houses) in the place where you spend

your evenings and mornings; a call, a cry, a recitation, and

(verses) in order. It had previously come upon His (Allah’s)

prophets and messengers; (for it is) a decree final and predes-

tination fulfilled: “Muhammad is not but an Apostle: Many

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were the apostles that passed away before him. If he died or was slain, will ye then turn back on your heels? If any did turn

back on his heels, not the least harm will he do to Allah; but Al-

lah (on the other hand) will swiftly reward those who (serve

Him) with gratitude.”

O you people of reflection; will I be usurped the inheritance

of my father while you hear and see me?! (And while) You are

sitting and gathered around me? You hear my call, and are in-

cluded in the (news of the) affair? (But) You are numerous and

well equipped! (You have) the means and the power, and the

weapons and the shields. Yet, the call reaches you, but you do

not answer; the cry comes to you, but you do not come to help?

This is while you are characterized by struggle, known for

goodness and welfare, the selected group (which was chosen),

and the best ones chosen by the Messenger for us, Ahle Bayt.

You fought the Arabs, bore with pain and exhaustion, struggled

against the nations, and resisted their heroes. We were still, so

were you in ordering you and you in obeying us. So that Islam

became triumphant, the accomplishment of the days came

near, the fort of polytheism was subjected, the outburst of was

subjected, the outburst of infidelity calmed down, and the sys-

tem of religion was well ordered. Thus, (why have you) become

confused after clearness? Conceal matters after announcing

them? Turned on your heels after daring? Associated (others

with Allah) after believing? Will you not fight people who viol-

ated their oaths?

Plotted to expel the Apostle and became aggressive by being

the first (to assault) you? Do ye fear them? Nay, it is Allah

Whom ye should more justly fear, if you believe! Nevertheless,

I see that you are inclined to easy living; dismissed he who is

more worthy of guardianship (Ali); you secluded yourselves

with meekness and dismissed that which you accepted. Yet, if

you show ingratitude, ye and all on earth together, yet, Allah

free of all wants, worthy of all praise.

Surely I have said all that I have said with full knowledge

that you intend to forsake me, and knowing the betrayal that

your hearts sensed. But it is the state of soul, the effusion of

fury, the dissemination of (what is) in the chest and the

presentation of the proof. Hence, here it is! Bag it (leadership

and) put it on the back of an ill she-camel, which has a thin

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hump with everlasting disgrace, marked with wrath of Allah, and the blame of ever (which leads to) the Fire of (the wrath of

Allah kindled (to a blaze), that which doth mount (right) to the

hearts; for Allah witnesses what you do, and soon will the un-

just assailants know what vicissitudes their affairs will take!

And I am the daughter of a Warner (the Prophet) to you

against a severe punishment. So, act and so will we, and wait,

and we shall wait.”1

1 Ash-Shafi, Sayyid Murtada; Taraif, Sayyid Ibne Tawus; Shaykh Saduq has and narrated from Zainab binte Ali in Kitabus Saqifah; Kashful Ghumma, Ali Ibne Isa Ardibeli; Ihtijaj Tabarsi; Murujuz Zahab, Masudi; Balaghatun Nisa etc.

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17

Chapter

Hadith Kisa (1)

Hadith Kisa is a blessed anecdote and a tradition as well. It

brings blessings and earns mercy also. It is description of ex-

cellence and brings prosperity too. Who among believers is not

aware of the words or meaning of this blessed tradition? It is a

curative tradition, medium of fulfilling desires of the desirous.

It supports the helpless surrounded in hardships. Just as this

fact is mentioned in it that divine mercy descends if one recites

it, and angels attend asking for forgiveness. If recited before a

person of insight it brings peace, if recited before a needy per-

son his needs are fulfilled. Believers since hundreds of years

are deriving its blessings, and why it should not be so?

It is a recital of owners of infallibility and purity, a discourse

of Lady Fatima (s.a.), a commentary of Quran, an event of as-

sembly of divine light, amazement and hope for dwellers of the

High heavens. It is an excellence of the Messenger of Allah

(s.a.w.s.) and his purified progeny. If blessings, prosperity and

mercy do not descend in such circumstances, when they would

do so?

From the aspect of authenticity, Hadith Kisa is highly authen-

tic and its authenticity is mentioned by the honorable scholar

of Bahrain, Shaykh Abdullah Bahraini in his Awaalim and he

found it mentioned by Shaykh Jaleel Sayyid Hashim Bahraini

from Shaykhul Hadith, Sayyid Majid Bahraini (r.a) from Shaykh

Hasan Ibne Zainuddin from Shaykh Muqaddas Ardebeli (r.a)

from Shaykh Ali Ibne Abdul Alaa Karki (r.a) from Ali Ibne Hilal

Jazaeri from Ahmad Ibne Fahd Hilli (r.a) from Ali Ibne Khazin

Haeri (r.a) from Shaykh Ziauddin Ali Ibne Shaheed Awwal (r.a)

from Fakhrul Muttaqeen (r.a) from his respected father, Al-

lamah Hilli (r.a) from elder Muhaqqiq Hilli (r.a) from his elder

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Ibne Numa Hilli (r.a) from Shaykh Muhammad Ibne Idris Hilli (r.a) from Ibne Hamza Tusi (r.a), author of Thaqibul Manaqib

from Allamah Muhammad Ibne Shahr Ashob (r.a) from Allamah

Tabarsi (r.a) author of Ihtijaj from Hasan Ibne Muhammad Ibne Hasan Tusi from his respected father Shaykhut Taifa (r.a) from

his teacher, Shaykh Mufid (r.a) from Shaykh Ibne Quluwayh

Qummi (r.a) from Shaykh Kulaini (r.a) from Ali Ibne Ibrahim

(r.a) from Ibrahim Ibne Hashim (r.a) from Ahmad Ibne

Muhammad Ibne Abi Nasr Bazanti (r.a) from Qasim Ibne Yahya

Jila Kufi (r.a) from Abu Basir (r.a) from Aban Ibne Taghlab (r.a)

from Jabir Ibne Yazid from Jabir Ibne Abdullah Ansari and he

heard from Lady Fatima (s.a.) that…

Some people unaware of this chain noticed the words ‘Nar-

rated Fatima Zahra…’ at the beginning of this tradition the

starting words roveya an Fatematiz Zahra of the narrations,

and objected that it was weak as its narrator is unknown and a

narration starting with passive verb cannot be relied upon, al-

though it is definitely not so. ‘Narrated’ is used for brevity or

honor, otherwise a continuous chain of narrators is present for

this narration, which includes prominent scholars after which

there remains no scope for doubts.

A copy of this tradition is included in the book of Allamah

Shaykh Muhammad Taqi Ibne Muhammad Baqir Yazdi Bafqi,

which he has directly quoted from Awaalim and mentioned that this tradition is present in Awaalim, a 70 volume book in lib-rary of Hujjatul Islam Aaqae Mirza Sulaiman in Yazd. The 11th

volume is about life of Lady Fatima (s.a.) and this traditional

report is mentioned in that volume.

Allamah Shaykh Muhammad Saduqi Yazdi (r.a) says that this

tradition is mentioned in the margins of Awaalim. Bt in any

case, it is present in the book.

Another copy is that of author of Majmaul Bahrain, Allamah

Shaykh Fakhruddin Muhammad Turaihi, which is generally

popular in our countries, and from this angle there is a dis-

tinctive difference in the two, as in this copy there is no reply

of Salaam, whereas in the copy of Awaalim Salaam and its

reply both are present.

Moreover in the version of Awaalim other additions are also there, which are not mentioned in the selected Turaihi version.

241

Allamah Dailami (r.a) has also narrated this traditional report in Ghurarud Durar and Allamah Shaykh Muhammad Jawad

Raazi has mentioned it in his Noorul Aafaaq; and from his explanation it becomes clear that this tradition is present in the

11th as well as the 13th volume of Awaalim.

Anyway regarding differences in versions, it is necessary to

mention some specialties so that researchers can benefit from

them and pass on the benefit to believers.

1- In the version of Awaalim, reply of Holy Prophet (s.a.w.s.) for greetings of everyone coming under Kisa is mentioned,

which is exactly according to commands of Shariah. And in ver-

sions, in which reply is not found, it is only due to brevity or

those scholars did not consider it as salaam of benediction

whose reply may be obligatory.

2- In the version of Awaalim, Holy Prophet (s.a.w.s.) has mentioned some additional words after every salaam, as per the

rules of Islam. For example, for Imam Hasan (a.s.), He replied,

my son and owner of my pool, for Imam Husain (a.s.), my son

and intercessor of my Ummah and for Ali (a.s.), My caliph and

owner of my standard, which intellectuals can further throw

light on.

3- In the version of Awaalim, after all five gathered, these remarks of Holy Prophet (s.a.w.s.) are also mentioned: “O Lord,

these are my Ahle Bayt and my special ones, their flesh is my

flesh, their blood is my blood, whoever troubles them troubles

me, whoever hurts them hurts me. I am at war with whoever

fights them. I am at peace with those who are at peace with

them. I am inimical to those who are inimical to me, and

a friend to those who are friendly to them. They are from me

and I am from them. O Lord please bestow them with Your

blessings, mercy and forgiveness and keep away from them all

impurities and declare their purity.”

These words are not found in popular versions, whereas a

complete series of virtues and excellence is present therein.

4- In the version of Awaalim, along with ‘Falakan’, ‘Tasri is mentioned, whereas in other versions, both ‘Yasri and ‘Tasri’

are mentioned. The word ‘Fulk’ is both, singular and plural.

5- In the last part of the Hadith, Awaalim version mentions the words of “Wa rabbil Kaabate” after both statements of the

242

Prophet, whereas in popular versions this phrase is mentioned only once.

Such spiritual angles of Aale Muhammad (a.s.) are found in

Hadith Kisa that a person continues to ponder on them and ex-

periences rapture on the eloquence of Lady Fatima (s.a.).

Some of these angles were mentioned before and some are

mentioned as follows:

Holy Prophet (s.a.w.s.) has not mentioned illness, but weak-

ness, and it is obvious that the cure of weakness is different

from that of illness.

The weakness of Holy Prophet (s.a.w.s.) is related to the

body and not physical constitution and a subtle difference in it

is that the latter includes the head, while the former excludes

it, which implies that this weakness is not related to head and

brain.

Ahle Bayt is mentioned as household of Prophethood, which

clearly means that Prophet is a members of the household and

not Ahle Bayt himself and we will get Allah’s message only

through them.

For assembly, both the terms, ‘Shia’ and ‘devotee’ are used,

whose difference from the aspect of belief and deeds becomes

obvious.

In declaring success, oath of by the Lord of Kaaba is men-

tioned, which is also mentioned in the last moments of Imam

Ali (a.s.).

Lastly, it is necessary to clarify that in ‘izaa wajhohoo yata-

laa’ the word is ‘izaa’ and not ‘izan’. ‘Izan’ is mentioned in the

last part of tradition, whose difference can be understood by

scholars.

O Allah, make us from among them and raise us with

Muhammad and his purified progeny.

1 Narrators of Hadith Kisa and their testimonies: (1) Safiyya

binte Shaibah Ibne Uthman Ibne Abi Talha Ibne Abdul Urra

Abde Rabbe; Thiqat Ibne Hibban, Vol. 4, Pg. 386; Istiab, Vol. 4,

Pg. 427; Tahzibul Kamal, Vol. 35, Pg. 211; Tahzibut Tahzib,

Vol. 11, Pg. 430. (2) Abu Yahya Hakeem Ibne Saad Hanafi Kufi

Tabei: Tarikh Yahya Ibne Moin, Vol. 2, Pg. 128; Thiqat Ibne

Hibban, Vol. 4, Pg. 182; In the same way Allamah Amini has

mentioned 300 reporters and narrators of Hadith Kisa in his

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book, Fatimatus Zahra and mentioned many books which certi-fy them.

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18

Chapter

Verse of Purification (Ayat Tatheer)

Equitable persons have no doubt that the verse of Purifica-

tion is revealed about none, but the purified Ahle Bayt (a.s.). It

declares their purity and infallibility and there is no scope for

any other lady other than these five noble souls.

Neither is it related to wives of Prophet nor companions of

Messenger. Shia and Sunni scholars have consensus on this

fact and except for some prejudiced persons, no one denies it.

On the contrary, some Ahle Sunnat scholars have mentioned

such facts regarding this verse that it is an eye-opener and it

becomes clear that cognition of truth is not a legacy of any one

person or group. Whomsoever Allah gives Taufeeq whosoever

justice helps, can become aware of realities and show those

cognitions. Below we mention the conclusions of one or two

great Muslim scholars.

Allamah Sayyid Alawi Haddas Alawi Hazrami Jaawi Shaafi, a

great Islamic researcher of the twentieth century has written

Al Qawlul Fasl Feema Bani Hashim wa Quraish Minal Fazl in

which he has mentioned such angles of the virtues of Ahle Bayt

(a.s.) that one is amazed and after that he has also mentioned

the prevailing impiety, injustice and irreligiousness in Islamic

world, that how Muslim scholars as per their wishes, adjudged

narrations reliable and unreliable and how they unsuccessfully

tried to conceal virtues of Ahle Bayt (a.s.).

Replying to some prejudiced persons, the Allamah writes in

volume 2, page 162 of his book that Hadith Kisa is absolutely

authentic and the revelation of verse of purification is present

in Sahih Muslim, Sahih Tirmidhi, Musnad Ahmad, Mustadrak

Hakim and Sunan Baihaqi and Ibne Haban, author of Mojam Kabir, Tabari, Nasai, Ibne Kathir, Ibne Manzar, Ibne Abi

245

Hatim, Ibne Marduya, Khatib Ibne Abi Shaibah and Tayalsi etc.

have also taken extracts of this tradition.

Among those who have considered it authentic are prominent

Ahle Sunnat scholars like Muslim, Ibne Abi Hatim, Salih bin

Muhammad Asadi, Ibne Shahin, Hafiz Ahmad bin Salih Misri,

Hakim, Baihaqi, Hafiz Ibne Hajar, Ibne Abde Barr, Ibne Tay-

miyyah,

Sakhawi,

Qastalani,

Kamal,

Zarqani,

Samhudi,

Shaukani. Among Shia scholar, all have accepted it as authent-

ic, after which there remains no doubt.

Moreover among its narrators are fifteen companions of the

Prophet: Imam Ali (a.s.), Imam Hasan (a.s.), Imam Husain

(a.s.), Abdullah Ibne Ja’far, Ibne Abbas, Umme Salma, Ayesha,

Saad bin Abi Waqqas, Anas bin Malik, Abu Saeed Khudri, Ibne

Masud, Maqil bin Yasar, Wathila Isqa, Amr bin Salma, Abul

Humra etc.

After that the Allamah has discussed its authenticity and its

meaning and quoted the statements of some Shafei scholars

that the verse of purification is evidence that Ahle Bayt (a.s.)

are sources of excellence and perfection and other than them,

whichever excellence is found is derived from them only just as

a slave shares his rank with that of his master. These person-

ages are chosen ones of the Prophet; they are his heirs, they

are his caliphs and equals of Quran. No one is partner in their

excellence. Neither the descendants of Abbas could get their

nobility nor the descendants of Ja’far. On the contrary the limit

is that even among the descendants of Ali (a.s.) no one other

than the descendants of Fatima have got this honor. That is

why Allamah Baihaqi mentioned the narration about Wathila

bin Asqa that you are from my family he has clarified that

Wathila is joined with Ahle Bayt (a.s.), which is the best evid-

ence of the perfection of nobility of Ahle Bayt (a.s.).

After that the Allamah has mentioned a detailed study on the

meaning of the tradition on the authority of Allamah Samhudi

whose gist is that in the holy verse, around 15 distinctions are

mentioned each of which is a separate evidence of the great-

ness of Ahle Bayt (a.s.).

1- The verse start with ‘innama’, which itself means that Al-

lah has restricted His desire in their purity, and this the best

proof of their being the source of fountainhead of every good.

246

2- Almighty Allah made this arrangement only to declare their excellence, and for no one else.

3- By mentioning origin of purity, additional emphasis is laid.

4- Using ‘purity’ as indefinite article, it is expressed that this

purity is of a special kind, which cannot be compared to ordin-

ary purities.

5- Prophet’s calling them as Ahle Bayt (a.s.) and supplicating

for their purity shows that along with Allah’s desire, the claim

of Prophet is also in force, and all are concerned for propagat-

ing the virtues of Ahle Bayt (a.s.).

6- According to the narration of Abu Saeed Khudri, Holy

Prophet (s.a.w.s.) too is included in the verse, which is addi-

tional proof of greatness of Ahle Bayt (a.s.).

7- Holy Prophet (s.a.w.s.) invoked grace, mercy, peace and

forgiveness for Ahle Bayt (a.s.), which shows that they are ac-

tual owners of purity, otherwise no one else is entitled for this

supplication.

8- Since in every supplication, Holy Prophet (s.a.w.s.) has in-

cluded himself, it clarifies the equality of Ahle Bayt (a.s.) in

honor.

9- Holy Prophet (s.a.w.s.) has mentioned descent of mercy on

Prophet Ibrahim (a.s.) in the supplication, which is proof that

Ahle Bayt (a.s.) are his heirs and of equal rank.

10- Holy Prophet (s.a.w.s.) prays for blessings, which proves

that Ahle Bayt (a.s.) are entitled for Salawat, because supplica-

tion of a prophet is never rejected.

11- ‘Indeed they are from me and I am from them’ is a hint

that Ahle Bayt (a.s.) are partners of Holy Prophet (s.a.w.s.) in

all ranks of virtues and excellence.

12- Desire for purity and lack of defects is independent proof

that Ahle Bayt (a.s.) are completely secure from Hellfire in the

hereafter.

13- Coming and saluting of the Prophet at the door of Lady

Fatima (s.a.) everyday shows that those whose rank is higher,

their character should also be higher and Ahle Bayt (a.s.) are

as such.

14- The statement of the Prophet that Almighty Allah kept

me in the best family is an excellent proof of superiority of Ahle

Bayt (a.s.).

247

15- By declaring purity and equality of perfection, he has also clarified that Sadaqah is unlawful for Ahle Bayt (a.s.), because it is a sort of dirt, which is against the dignity of folks of purity.

After that the Allamah quotes some researchers that al-

though the term of Ahle Bayt is applicable to all those who

come into a house it basically implies those who are permanent

residents and it does not include those who come from outside.

After divorce a wife goes back to her people or to the house

of another husband, thus she cannot be counted as a member

of Ahle Bayt.

The Holy Quran has addressed the wives of the Prophet as ‘O

women of Prophet’, thus relating them to the Prophet and not

to house and not mentioned any connection to Ahle Bayt, which

means that Ahle Bayt is different from wives. The Prophet is

not included among wives; he is included in Ahle Bayt.

In verse of purity, word of ‘Bayt’ (house) is singular and

wives are not Ahle Bayt, on the contrary they are ‘Ahle

Buyoot’, (people of houses) meaning different houses;

and since Al (the) is added, it shows that it is a particular house.

By assuring Umme Salma that she is on good and keeping

her away from ‘Kisa’ is proof that there is no scope for wives in

verse of purity and it is revealed only for greatness, infallibility, purity and glory of the Holy Five (Panjetan Paak).

248

19

Chapter

Folks of Kisa

Curse of Allah be on prejudice, jealousy and enmity against

Ahle Bayt (a.s.) that no indisputable fact of Islam remained un-

disputed and at every point, sycophants of the regime created

doubts. Who is ignorant that Verse of Purification is about the

glory of purified Ahle Bayt (a.s.)? And Ahle Bayt means five

noble souls. But in ancient as well as modern times there were

persons who think that it is their duty to cast doubts even on

the most certain of Islamic facts. On the pretext of preceding

and succeeding statements of the verse they tried to relate it to

wives of Prophet and at the same time

confessed that since the circle of Ahle Bayt is wider than that

of wives there is also place in it for Imam Ali, Lady Fatima,

Hasan and Husain (a.s.). After that a group appeared which

eliminated this possibility too, and in their defective views

proved that this verse is not applicable for infallibles (a.s.) and

that it only implies to the wives of Holy Prophet (s.a.w.s.).

They also fabricated one or two reports in which narrators

tried to relate Ahle Bayt to wives, overlooking traditions, which

clearly mention Ahle Bayt (a.s.) with their names, after which

there is no scope for doubt. On the contrary the stopping of

Umme Salma itself proves that wives are not a part of it.

Anyway, it is a miracle of times that the wife who tried to

enter the Kisa was stopped by Holy Prophet (s.a.w.s.) and one

who was not even present at that moment was included in this

verse!

Here we mention references of Ahmad Ibne Hanbal and his

contemporary or later day authentic Ahle Sunnat scholars, who

have mentioned Imam Ali, Fatima, Hasan, Husain (a.s.) by

249

name that the revelation of this verse was in their honor after which there would remain no doubt:

1- Hafiz Abu Dawood Tiyalisi Sulaiman Ibne Dawood Ibne

Jarud Basri, author of Musnad, Vol. 8 page 274, Hyderabad.

2- Allamah Hafiz Abu Abdullah Ahmad Ibne Muhammad Ibne

Hanbal Shaibani, author of Musnad, Vol. 1, page 331, Cairo.

3- Hafiz Muhammad Ibne Isa Tirmidhi, author of Sahih Tir-

midhi, quoted by Ibne Hajar.

4. Hafiz Muhammad Ibne Uthman Ibne Abi Shaibah Kufi, au-

thor of Musnad, quoted in Falakun Najat, Pg. 43.

5- Allamah Abu Abdur Rahman Ahmad Ibne Shuaib Nasai,

author of Khasais, Pg.4.

6- Hafiz Muhammad Ibne Jurair Tabari, author of Tafsir, Vol.

22, Pg.5. Egypt.

7- Hafiz Abdur Rahman Ibne Abi Hatim Muhammad Raazi,

quoted in Falakun Najat.

8- Sulaiman Ibne Ahmad Ibne Ayyub Tibrani, author of Mo-

jam, ref. of Sawaiq.

9- Allamah Jasaas, Author of Ahkamul Quran.

10- Hafiz Hakim Abu Abdullah Muhammad Ibne Abdullah

Nishapuri, author of Mustadrak, Vol. 2, Pg. 416; Vol. 3, Pg.146; Vol. 3, Pg.159; Vol. 3, Pg.172.

11- Allamah Muhaddith Ahmad Ibne Husain Ibne Harun

Muwayadbillah, author of Amali, Pg. 23.

12- Hafiz Ahmad Ibne Husain Ibne Ali Baihaqi, author Sunan

Kubra, Vol. 2, Pg.149.

13- Allamah Hafiz Abu Bakr Ahmad Ibne Ali Thabit Khatib

Baghdadi, author of Tarikh Baghdad, Vol. 10.

14- Allamah Hafiz Abu Amr Yusuf Ibne Abdullah Ibne

Muhammad Ibne Abdul Barr Andulusi, author of Istiab, Vol. 2, Pg. 460.

15- Allamah Muhaddith Shaykh Abul Hasan Ali Ibne Ahmad

Wahidi Nishapuri, author of Asbabun Nuzul, Pg. 267.

16- Hafiz Dailmi, author of Kitab Firdos, quoted by Sawaiq.

17- Hafiz Husain Ibne Saud Shafei Baghawi, author of Mas-

abihus Sunnah, Vol. 2, Pg. 204.

18- Allamah Mahmud Ibne Umar Zamakhshari, author of

Kashshaf, Vol. 1, Pg. 193.

250

19- Allamah Qazi Abu Bakr Muhammad Ibne Abdullah Ibne Muhammad Ibne Abdullah Shubaili, author Ahkamul Quran,

Vol. 2, Pg. 166.

20- Abul Muwayd Muwaffaq Ibne Ahmad Akhtab Khutaba

Khawarizm, author of Manaqib, Pg. 35

21- Allamah Ali Ibnul Husain Ibne Hibtullah Damishqi, fam-

ous as Ibne Asakir, author of Tarikh Damishq.

22- Allamah Fakhruddin Raazi, author of Tafsir Raazi.

23- Abul Sadat Mubarak Ibne Muhammad Ibne Athir Jazari,

author of Jamiul Usul, Vol. 1, Pg. 101.

24- Allamah Muhaddith Shaykh Hasan Ibne Husain Ibne Ali

Ibne Muhammad Ibne Batriq Asadi, author of Nahjul Ulum.

25- Allamah Shaykh Izuddin Abul Hasan Ibne Ali Ibne Athir

Jazri, author of Usudul Ghaba.

26- Allamah Yusufal Waiz Ibne Abdullah Mushtaharba Ibne

Jauzi, author of Tadkirah Khawasul Ummah.

27- Allamah Ganji Shafei, author of Kifayatut Talib.

28- Allamah Kamaluddin Ibne Muhammad Ibne Talha Shafei,

author of Matalibus So-ool.

29- Allamah Shaykh Abu Abdullah Muhammad Ibne Ahmad

Ansari Qurtubi, author of Jamiul Ahkamul Quran.

30- Allamah Shaykh Yahya Ibne Sharafuddin Damishqi, au-

thor of Sharaful Mahzab.

31- Allamah Qazi Baidhawi, author of Tafsir Baidhawi.

32- Hafiz Muhibuddin Ahmad Ibne Abdullah Batri, author of

Zakhairul Uqbah.

33- Allamah Nasfi, author of Tafsir Madarik.

34- Allamah Waliudiin Muhammad Ibne Abdullah Khatib

Amri Tabrizi, author of Mishkatul Masabih.

35- Allamah Jalil Abul Fida Ismail Ibne Kathir Damishqi, au-

thor of Tafsir Kathir.

36- Hafiz Nooruddin Ali Ibne Abu Bakr Haithami, author of

Majmauz Zawaid.

37- Shaykhul Imam Ali Ibne Muhammad, alias Ibne Sabbagh

Maliki, author of Fusulul Muhimma.

38- Hafiz Shahabuddin Ahmad Ibne Ali Ibne Muhammad Ibne

Muhammad Ibne Ali Asqalani alias Ibne Hajar, author of

Isabah.

39- Shamsuddin Abu Abdullah Muhammad Ibne Ahmad

Dhahabi, author of Talkhisul Mustadrak.

251

40- Allamah Shaykh Hamid Ibne Ahmad Muhalla Yamani, author of Hadiqul Wurdiya.

41- Allamah Nizamuddin Hasanal Iraj Qummi, author of Taf-

sir Nishapuri.

42- Muhaddith Jalil Sayyid Ataullah Husaini, author of

Rauzatul Ahbab.

43- Allamah Jalaluddin Suyuti, author of Durre Manthur.

44- Allamah Muwarrikh Ghiyasuddin Ibne Himamuddin, au-

thor of Habibus Sayr.

45- Shaykh Ahmad Ibne Hajar Makki, author of Sawaiqul

Mohriqa.

46- Allamah Mir Muhammad Salih Kashfi, author of Manaqib

Murtazvi.

47- Muhaddith Jaleel Alauddin Ibne Abdul Malik Hisamuddin

alias Muttaqi Hindi, author of Muntakhab Kanzul Ummal.

48- Allamah Muhammad Shurbaini Khatib, author of Tafsir

Siraje Muneer.

49- Allamah Shaykh Muhammad Shafei Yamani, author of

Manzuma.

50- Allamah Mulla Ali Qari, author of Sharh Fiqhul Akbar.

51- Author of Arjahul Matalib.

52- Allamah Burhanuddin Shafei, author of Seeratul Jaliya.

53- Muhaddith Zarqani, author of Kitab Zarqani.

54- Allamah Abdullah Ibne Muhammad Ibne Aamir.

55- Allamah Shaykh Muhammad Sabban Misri, author of

Isafur Raghibeen.

56- Allamah Qazi Husain Ibne Ahmad Ibnul Husain Yamani,

author of Rauzan Nazeer.

57- Allamah Shaykh Muhammad Ibne Ali Shaukani, author of

Fathul Qadir.

58- Shahabuddin Mahmud Alusi, author of Ruhul Mani.

59- Allamah Shablanji, author of Nurul Absar.

60- Allamah Siddiq Hasan Khan Bhopali, author of Tashriful

Bashar.

61- Shaykh Yusuf Ibne Ismail Nibhani, author of Sharaful

Muwayyad.

62- Allamah Abu Bakr Ibne Shahabuddin Shafei, author of

Rashfatus Sadi.

63- Allamah Sayyid Alawi Haddad Sadiqi Hadhrami Shafei,

author of Qaulul Fasl.

252

20

Chapter

Veil and Character of Infallibles

Character is a silent reality, therefore in order to reason out

from it, one should examine its nature; otherwise it would be a

futile exercise. For example you see an infallible reciting two

rakat prayer, so it is obvious that at this time praying a two

rakat prayer is lawful; but it is impossible to decide whether

this prayer is obligatory or recommended; and if it is obligat-

ory, is it obligatory for infallible only of for others as well? To

study the state of this prayer, one has to examine laws of reli-

gion. For example it will be seen that in Islam the number of

obligatory prayers are fixed and specialties of infallible can

also be determined. Therefore this prayer cannot be obligatory

and neither will it be counted as specialty of infallible, because

it is certain that it is recommended. Same is the case of all ac-

tions of infallibles that as long as their nature is not known,

one cannot decide about them. It is necessary to know the

stance of Islam about veil, so that in its light we may adjudge

character. To know its stance from most statements of Quran

and Sunnah the statement of Lady Fatima (a.s.) is before us,

which she uttered when Holy Prophet (s.a.w.s.) asked:

What is a best thing for a woman? And she replied: The best

thing for a woman is that neither a glance of any man should

fall on her nor she should look at any man, which shows that

Hijab is not one-sided; it involves modesty of both parties.

Purdah does not mean only sitting in the house; on the con-

trary, it is saving oneself from stares of men even when one is

outside, and also saving oneself from the glances of unfamiliar

men while at home. Legally a woman is supposed to manage

the household affairs, and if she has to go out at all, she has to

keep herself from gaze of men. That is why Islam has deemed

253

men to be controllers of women as they know better whether women should be allowed to go out or not. And if, on knowing

these circumstances they permit her to go out, it means they

have lost all decency and modesty. And it is quite obvious that

one whose modestly is gone, there remains no religion for him.

Under the light of this statement of Lady Fatima (s.a.), her

character can be seen, as one day Holy Prophet (s.a.w.s.) came

along with a companion at her door and asked permission to

enter and Fatima issued the permission. But the Prophet again

asked for it and Fatima said: This is your own house, why do

you need permission? Holy Prophet (s.a.w.s.) said: I have a

companion

with

me.

Lady

Sayyidah

(s.a.)

said:

You

already know that I have only one chador, which is so short

that either I can hide my head or toes. In such a condition, how

can I permit a companion to enter? This event shows that Lady

Sayyidah (s.a.) wanted to explain the limits of Purdah. That is if

I had proper chador, I would definitely have permitted him,

and for this reason, when the Holy Prophet gave his covering

to Fatima she happily welcomed the companion into her house.

The last statement of Fatima apparently shows that the

meaning of looking at a man or a woman is by his or her face.

But her behavior showed an additional explanation that

height and stature also come in its limits just as it is famous

that she complained to Asma that coffins used in Medina were

defective as the figure and stature of a corpse is exposed; and

when Asma prepared a coffin in Abyssinian style, Lady Fatima

(s.a.) was elated (according to some narrations this style was a

consequence of Lady Sayyidah’s dream). Obviously her uneasi-

ness was about the time after death, when all commands and

duties come to an end for human beings. But this uneasiness

shows that she did not want her figure to be seen even after

death, and when she does not like this after death, how could

she have liked it in her lifetime? That is why when the Messen-

ger took her to Mubahila, he himself was in front and Ali (a.s.)

at the back and she was in center so that her figure may not be

seen, and no one should even see her footprints.

This was the loftiness of the self of Fatima, whose greatness

can be adjudged from the incident when the Messenger

brought Ibne Maktum, a blind companion and told Ayesha and

Hafasa to go inside and they said: He is blind, what’s the use of

254

observing Hijab from him? Lady Sayyidah (s.a.) remarked: It is correct that he is visually handicapped, but you are not –

neither Islam likes his looking at you nor your looking at him.

From the above mentioned events it is known that the real

destination of a woman is within the limits of her home, and

her real position is managing household affairs. It is better to

hide her face from glances of males and there is prosperity in

concealing her figure from unfamiliar men. This character is a

surety for well being of society; it is responsible for its welfare.

Although its limits are more than obligations and many

things are not included in obligations. But precaution is advis-

able in any case and as far as possible, one should observe it.

Unnecessarily forsaking good sometimes causes mischief.

May Allah give good sense (Taufeeq) to followers of Allah’s

oneness and Messengership and followers of the principles of

His Wilayat (guardianship) and may He secure our society from

every mischief and calamity. Amen, O Lord of the Worlds.

255

Part 4

Imam Hasan (a.s.)

256

21

Chapter

Life Sketch of Imam Hasan (a.s.)

Birth: 15th Ramadhan, 3 A.H.

Martyrdom: 28th Safar, 50 A.H.

Imam Ali (a.s.) married Lady Fatima (s.a.) on the 1st Zilhajj

and after approximately nine and a half months after that

Imam Hasan (a.s.) was born on 15th Ramadhan, 3 A.H. Ummul

Fadhl had a dream that a piece of the flesh of Holy Prophet

(s.a.w.s.) has fallen into her lap and she was extremely anxious,

but Holy Prophet (s.a.w.s.) interpreted it to mean that after

sometime his daughter, Fatima would give birth to a son whose

upbringing would be done by Ummul Fadhl.

At the time of naming the child, neither Imam Ali (a.s.) took

precedence nor Lady Fatima (s.a.) and Holy Prophet (s.a.w.s.)

also waited for divine revelation and Jibraeel, the trustworthy

came with the message that since Ali is like Harun, name his

son according to the name of Harun’s son, Shabbar, which in

Arabic means ‘Hasan’ and thus the first child of Lady Zahra

was named as Hasan and this name was bestowed from the

treasure trove of Providence as before that no one was named

as thus.1

• His titles included Zaki, Tayyib, Sibte Rasul, Nabis Rasul

and Sayyid.2

• His Kunniyat was Abu Muhammad, which is continuously

mentioned in traditional reports and Ziyarats.3

After the birth, the first nourishment that he received was

from the tongue of Holy rophet (s.a.w.s.), which apparently

was a means of transferring the effects of messengership.4

257

• The ceremony of Aqiqah was also performed by Holy

Prophet (s.a.w.s.) and in this way began this Sunnah of

the Prophet.5

The period of the birth of Imam Hasan (a.s.) coincided with

the time when Muslims were making preparations for the

Battle of Uhad and in this way in the capacity of an innocent

child and in his capacity of a perceptible infallible he witnessed

for the first time the disloyalty of companions when Holy

Prophet (s.a.w.s.) was standing almost alone in the battlefield

and they had abandoned him to the enemies in pursuit of war

booty. And this same impression of his life also became the last

impression.6

• After the Battle of Uhad in 3rd A.H. Imam Hasan (a.s.)

witnessed the Battle of Ahzab in 5th A.H. where he came

to see the weakness and cowardice of companions that if

the sword of Imam Ali (a.s.) and his lion-like courage had

not been there, the life of Holy Prophet (s.a.w.s.) would

have been finished and complete infidelity would have

dominated complete Islam.7

• In 6th A.H. the treaty of Hudaibiyah was signed and dur-

ing that treaty he had the chance to see that companions

initially agreed for the treaty so that lives are safe and

after that they even began to have doubts about the posi-

tion of the Prophet or Imam. This was also a tragedy for

Imam Hasan (a.s.), which he had to face in his lifetime.8

• The Battle of Khyber occurred in 7th A.H. There also it

was seen that if the valor of Imam Ali (a.s.) had not been

there, nothing but flight from the battlefield and Jews

would have dominated the Muslims forever.9

• In 8th A.H. was witnessed the scene of conquest of

Mecca, in which Abu Sufyan and Muawiyah embraced

Islam under duress and Imam Hasan (a.s.) witnessed a

crowd of hypocrites as well.10

• In 9th A.H., Imam Hasan (a.s.) directly participated in the

first confrontation of the veracity of Islam and was in the

forefront. This confrontation took place between Islam

and Christianity, which is called as Mubahila. Imam Has-

an (a.s.), due to his young age was holding the finger of

Holy Prophet (s.a.w.s.) or the Messenger of Allah

(s.a.w.s.) was explaining to the community that today I

258

am supporting him, tomorrow he would support my religion of Islam.11

• In 10th A.H., Holy Prophet (s.a.w.s.) performed the

Farewell Hajj, upon whose return he announced the mas-

tership of Imam Ali (a.s.) at Ghadeer Khum and compan-

ions, including Umar, congratulated this mastership and

Imam Hasan (a.s.) witnessed a new ritual of hypocrisy.12

The Messenger of Allah (s.a.w.s.) passed away on 28th Safar

11 A.H. and Imam Hasan (a.s.) faced the first tragedy of his

life; at which he got to see that a Prophet having hundreds of

thousands of followers was on his death bed and there was no

one who could have performed the last rituals and except for

the special companions, no one attended the funeral and Imam

Hasan (a.s.) saw the behavior of followers during the lifetime

as well as after death.13

That same year, seventy-five or ninety-five days after the

passing away of the Prophet, he bore the tragedy of the demise

of his holy mother. During that time he witnessed the usurpa-

tion of Fadak, the burning of their door, falling of door on the

side of his mother and martyrdom of Mohsin. And except for

adopting patience, he could do nothing as the one responsible

for religion was present there and he had to decide what steps

are to be taken and in this way Imam Hasan (a.s.) witnessed

the policy of patience and silence even in most difficult circum-

stances, which capacity Almighty Allah had bestowed to him

along with the post of Imamate on the first day.14

• During this period of seven years, different feats of Imam

Hasan (a.s.) were seen and his different excellence and

perfections continued to be displayed. For example:

A) He used to narrate to Lady Fatima (s.a.) the sermons of

the Messenger of Allah (s.a.w.s.) delivered in the Masjid and

one day Imam Ali (a.s.) also heard this narration from behind

the curtain; but there was a difference in the style of Imam

Hasan (a.s.) and he said: “Mother, there is no fluency in my

tongue as before; it seems that some leader is watching me.”15

B) Dates of Sadaqah were placed before the Messenger of Al-

lah (s.a.w.s.); when Imam Hasan (a.s.) glanced at them, Holy

Prophet (s.a.w.s.) said: Son, do you not know that Sadaqah is

unlawful for us Ahle Bayt (a.s.)? From which Ibne Hajar

259

Asqalani has concluded that Imam Hasan (a.s.) used to read the Lauhe Mahfuz from the lap of his mother.16

We should know that in this report, it is also mentioned that

Imam Hasan (a.s.) kept the date into his mouth, which supports

the fabricators of traditions rather than the rank of Imamate.

(C) According to some traditional reports, Imam Hasan (a.s.)

climbed over the back of the Prophet, when he was in prostra-

tion, so he prolonged the prostration and didn’t like to remove

him from the back.17

(D) According to some traditions, he came into the Masjid,

stumbled and fell down; Holy Prophet (s.a.w.s.) interrupted his

sermon, came down from the pulpit and picked him up in his

arms, saying: This son of mine is a Sayyid.18

(H) In that young age, Holy Prophet (s.a.w.s.) declared his

leadership and informed that he was the chief of the youth of

Paradise and mentioned him as an ‘Imam’ and a part of his

body.19

(I) Like he was placed first in Mubahila, he was also the first

who came inside the cloak on the occasion of Hadith Kisa; after

which Almighty Allah declared the infallibility of Ahle Bayt

(a.s.) in Quran.20

(J) If the Messenger of Allah (s.a.w.s.) presented him in the

field of Mubahila as a witness to his own veracity, Lady Fatima

(s.a.) presented him as a witness in support of her claim that

Fadak was a gift from her father, whereas at the most he

would have been four years old at that time. But it is obvious

that one who can testify for prophethood at the age of four,

why he cannot be a witness of gifting at the age of six?21

(K) According to the report of Sawaiqul Mohriqa, during the

same period when he saw the ruler of the time, Abu Bakr on

the pulpit, he objected to him and said: Come down from the

pulpit of my father and go to the pulpit of your father; in this

way he declared that his grandfather or father were the right-

ful owners of the pulpit, which no one can dare to mention; es-

pecially young children.22

(L) During that same time, according to the report of Usudul

Ghaba, when he was mounted on the shoulders of Holy Prophet

(s.a.w.s.) that some companion remarked: What a nice mount it

is! The Messenger of Allah (s.a.w.s.) objected and said: Say:

What nice riders they are! Thus he clarified to the companions

260

that in Islam, it is not an excellence to become a mount; on the contrary it is an honor to mount the back of the Prophet and

this is not possible through physical strength.23

1 Tarikh Aaimma, Pg. 234; Seerat Masoomeen, Vol. 1, Pg.

261; Chaudah Sitare, Pg. 178; Ilalush Sharai

2 Matalibus So-ool, Pg. 221; Nurul Absar, Pg. 119

3 Matalibus So-ool, Pg. 221

4 Seerat Masoomeen, Vol. 1, Pg. 161; Biharul Anwar, Vol. 10, Pg. 22

5 Usudul Ghaba, Vol. 3, Pg. 12; Biharul Anwar, Vol. 10, Pg.

22

6 Hayatul Qulub, Vol. 2, Chap. 32, Pg. 560

7 Hayatul Qulub, Vol. 2, Chap. 35, Pg. 609

8 Hayatul Qulub, Vol. 2, Chap. 38, Pg. 644

9 Hayatul Qulub, Vol. 2, Chap. 39, Pg. 658

10 Seerat Masoomeen, Vol. 1, Pg. 103

11 Hayatul Qulub, Vol. 2, Chap. 47, Pg. 753; Sawaiqul

Mohriqa, Pg. 93; Tafseer Kashaf, Thalabi, Sahih Muslim, etc.

12 Seerat Masoomeen, Vol. 1, Pg. 122

13 Seerat Masoomeen, Vol. 1, Pg. 129

14 Sulaym Ibne Qays, Tarikh Abul Fida, Pg. 156 etc.

15 Biharul Anwar, Vol. 10, Chap. 6, Pg. 193

16 Ahqaqul Haqq, Pg. 127

17 Isabah, Vol. 1, Pg. 11-12; Imam Nasai

18 Hakim Tirmidhi, Abu Dawood, Matalibus So-ool, Pg. 223

19 Kanzul Ummal, Vol. 7, Pg. 107; Sawaiqul Mohriqa, Pg.

117; Tarikh Khulafa, Pg. 132; Usudul Ghaba, Vol. 3, Pg. 12; Isabah, Vol. 2, Pg. 12; Mawaddatul Qurba, Pg. 12

20 Awalim

21 Hayatul Qulub, Tarikh Kamil, Vol. 2, Pg. 112

22 Sawaiqul Mohriqa, Pg. 105; Tarikh Khulafa, Pg. 55; Riy-adhun Nazara, Pg. 128

23 Usudul Ghaba, Vol. 3, Pg. 15 quoted from Tirmidhi; Mustadrak Hakim, Vol. 3, Pg. 170

261

Academic Excellence

1- During his childhood when Abu Bakr was the caliph, a per-

son asked the caliph what is the penalty of eating ostrich eggs

during Ihram? Abu Bakr sent the question to Abdur Rahman

Ibne Auf and finding it too difficult, transferred it to Imam Ali

(a.s.) who told Imam Hasan (a.s.) to reply. He said: A same

number of male camels should be left to copulate with she

camels and the all young ones produced from this should be

given to Kaaba. Imam Ali (a.s.) said: Son, it is possible for some

eggs to be rotten. He said: Indeed, it is also possible for mis-

carriages to take place.1

2- Imam Ali (a.s.) was at Rahba when a person came and ex-

pressed his loyalty. The Imam said: You are not by supporter,

you are Muawiyah’s spy and the King of Rome has posed some

questions to him and since he could not answer them, he has

sent you to me and then he told Imam Hasan (a.s.) to give the

replies. The questions were as follows:

(1) What is the difference between truth and falsehood?

(2) What is the distance between the earth and the sky?

(3) What is the distance between east and west?

(4) What is Khunsa and how to identify it?

(5) What are those ten things from which each is stronger

than the others?

Imam Hasan (a.s.) replied in the same sequence: The dis-

tance between truth and falsehood is of our four finger; that

which is seen by one’s eyes is truth and that only heard is un-

reliable. The distance between earth and sky is the sigh of op-

pressed as only it can cover this distance. The distance

between west and east is equal to distance traveled by Sun as

it covers this distance in a day. Khunsa is a person whose sex is uncertain. Its first method is to see its physical make up in

youth; if it is unclear, the way it passes urine should be ob-

served and then decision must be taken whether it is a male or

a female. From the ten, stone is hard and stronger than it is

iron, which breaks it, more severe than that is fire which melts

it and more severe is water which puts it out, stronger than it

is the cloud which carries the water and stronger is the wind

which carries this cloud and more strong is the angel who

262

causes the wind to blow and stronger than him is the angel of death who would cause him death; and more strong is death

which he also would not be able to escape and stronger than

that is Almighty Allah who controls death.2

These replies of Imam Hasan (a.s.) contain many academic,

social and political points through which he tried to inform

Muawiyah that if he does not come to guidance, at least the

duty of completion of argument would over.

For example, by referring to sight and hearing, he meant to

imply that the practice of the Prophet that we have is seen and

that which you have only heard and the latter is nothing as

compared to the former; thus our religion and sect is true.

The mention of the sigh of the oppressed is meant to imply

that whether it reaches the earshot of the oppressor or not it in

any case is able to reach the court of the Almighty.

In the last reply, he wanted to imply that you might be hav-

ing control on things like iron, water and fire etc. but I am hav-

ing on my side the divine will, which controls everything in the

universe and nothing is stronger; hence to consider such a per-

son to be weak and confront him is nothing but foolishness.

3- When the king of Rome heard about the dispute of Imam

Ali (a.s.) and Muawiyah, he thought of calling both their rep-

resentatives to see which party was rightful. Muawiyah sent

Yazid and Amirul Momineen (a.s.) sent Imam Hasan (a.s.).

Yazid kissed the hands of the king of Rome and Imam Hasan

(a.s.) thanked the Almighty. The king took out some pictures,

which none could recognize; Imam Hasan (a.s.) said: They are

pictures of Prophet Adam, Nuh, Ibrahim, Ismail and Shuaib

(a.s.) and seeing one picture he began to weep: This is the pic-

ture of my holy grandfather. The Roman emperor asked the

strangest question: Which creature is born without parents and

without male and female. He replied: They are seven:

(1) Prophet Adam (2) Lady Hawwa (3) Ram of Ismail (4) She-

Camel of Prophet Salih (5) Python of Prophet Musa (a.s.) (6) Ib-

lis (7) The crow which taught the method of burial to Qabeel.

The Roman emperor was extremely pleased and he gave him

many presents.3

1 Manaqib Ibne Shahr Ashob

2 Biharul Anwar, Vol. 10, Chap. 5, Pg. 168; Al-Kharaij wal Jaraih

263

3 Tafsir Ali Ibrahim Qummi

264

Morals and manners

Imam Hasan (a.s.) had such manners that ‘Manners of Has-

an’ became a proverb. Many incidents about this are narrated

in history.

1- The slave girl dropped soup on the dress of Imam Hasan

(a.s.); instead of punishing her, he emancipated her so that she

must not feel that she is punished because she is a slave girl.

2- A Syrian abused him on the way, but Imam Hasan (a.s.)

said: No need of this; if you want food we can give it to you; if

you want clothes, you can have them; if you want a mount, you

can take this. Being ashamed, he exclaimed: Allah knows best

where to place His message.1

3- He donated all his property to charity many times without

leaving anything for himself; someone objected that you spend

everything and bestow without measure. He said: I don’t give

anything from my own money; Allah gives to me and I give to

the poor. If He stops, I would also stop. But I cannot express

distrust in Him by stopping it.2

Attributing ones perfection to the bestowal of Almighty Allah

is a proof of loftiness of servitude and perfection of nobility,

which selfish people can never obtain.3

4- His dinner spread was famed and sometimes when beg-

gars approached Amirul Momineen (a.s.) he used to remark: I

can give you dry bread and if want better food, you will get it

at the dinner spread of Hasan (a.s.) right now. I am the chief of

the universe and my responsibilities are as such now; but Has-

an does not have these responsibilities; he would become re-

sponsible after me.

5- Muawiyah displayed his generosity in Medina and after

distributing everything, summoned Imam Hasan (a.s.). He went

to the court, called for the same amount and gave it to Imam

Hasan (a.s.) saying: You are the son of the Prophet, you have

rights more than others. He looked at the wealth and set out

from there. Muawiyah’s servant straightened his shoes. Imam

Hasan (a.s.) gave him all that wealth making clear that al-

though you confessed that I am more rightful than others; but I

consider your servant to be deserving of this much money. It is

not worth anything for my slaves. Almighty Allah has prepared

265

from them bounties of Paradise and appointed me as the chief of the youth of Paradise.4

His philosophy of piety, contentment and submission was

that when Abu Zar was mentioned in his presence that he used

to prefer poverty over wealth and preferred illness to health;

he said: May Allah have mercy on him; it would have been bet-

ter for man to rely on divine will and like the condition Allah

keeps him in and give preference to it without deciding any-

thing according to his view. Surrendering ones decisions to the

masters is perfection of servitude and they don’t desire any-

thing, except that which Allah desires.5

1 Manaqib, Vol. 5, Pg. 53; Kamil Mubarrad, Vol. 2, Pg. 86

2 Nurul Absar

3Imam Shafei; Miratul Jinaan, Vol. 1, Pg. 123; Nurul Absar, Pg.119

4 Biharul Anwar, Vol. 10, Chap. 6, Pg. 196

5 Miratul Jinaan, Vol. 1, Pg. 125

266

Valor

For a period of twenty-five years, after the passing away of

the Messenger of Allah (s.a.w.s.) Imam Ali (a.s.) continued to

solve the religious problems of the people; advise the regime

on Islamic law; yet he was neither given any share in gov-

ernance, nor he took up any armed confrontation, although

time and again he continued to protest about his rights, which

had been usurped. And it is obvious that when a great part of

the life of Amirul Momineen (a.s.) remained veiled in secrecy of

history, how it could have mentioned the feats of Imam Hasan

(a.s.)? His mention is only found with regard to solution of

some academic problems. Although when question arose of

supplying water to the besieged people at the time of revolt

against Uthman, it was Imam Hasan (a.s.) who came forward

to fulfill this; so that Bani Umayyah should remember this fa-

vor. After Amirul Momineen (a.s.) became the caliph during the

Battle of Jamal and Siffeen; Imam Hasan (a.s.) participated in

them and on some occasions he carried the standard of Islam.

After his peace treaty with Muawiyah when the latter did not

desist from mischief, he rose up alone to confront him although

he had witnessed the laziness and cowardice of his men and

that is why he had agreed to make peace.

It was his awe, which had persuaded Ayesha to go back to

Medina after Battle of Jamal, otherwise her determination was

intact even after defeat; and when with regard to Battle of Sif-

feen circumstances of Kufa deteriorated, it was Imam Hasan

(a.s.) who was sent with Ammar Yasir to make circumstances

of Kufa favorable and he changed them with a single speech

and mobilized a nine thousand five hundred strong army.

267

Worship

It is a distinctive quality of Aale Muhammad (a.s.) and no one

can excel them in this regard. Each of their strikes is heavier

than the worship of whole universe. Imam Hasan (a.s.) is also a

member of Aale Muhammad (a.s.) who wept in excess due to

fear of God.1

• At the time of making ablution, he used to turn pale in

the fear of God.2

• He donated all his wealth in charity.3

• He performed twenty-five Hajjs on foot when mounts

walked before him.4

So much so that when Amirul Momineen (a.s.) was wounded

in the head in Kufa Masjid and was seated on the prayer mat

smeared with blood, he ordered Imam Hasan (a.s.) to continue

the prayer and even in such terrible circumstances, he led the

prayer with absolute sincerity and concentration.5

1 Muhazarat Raghib

2 Rabiul Abrar, Zamakhshari

3 Hilyatul Awliya, Usudul Ghaba, Tadkira

4 Mustadrak, Sunan Kubra

5 Seerat Masoomeen, Vol. 1, Pg. 205

268

Martyrdom

When Muawiyah saw that he could not fulfill his most import-

ant aim even after seizing the throne and that the Islamic

world considered him only as a son of Abu Sufyan, he decided

to eliminate Imam Hasan (a.s.). He was administered poison a

number of times but destiny saved his life; till he was poisoned

through his wife, Judah binte Ashath at the behest of Marwan

and she was rewarded with a hundred thousand dirhams in

cash and promised marriage with Yazid. So that oppressive wo-

man administered the poison and the liver of Imam Husain

(a.s.) disintegrated into seventy-two pieces; but that woman

also faced the consequences that all oppressors have to face

sooner or later and Muawiyah had her thrown into the river;

that if she cannot be faithful to a person like Hasan, how she

can be faithful to someone like Yazid. In this way along with

Judah the great of wifehood also drowned in the river.1

The greatest proof of culpability of Muawiyah in poisoning of

Imam Hasan (a.s.) is that when he heard the news of martyr-

dom of the Imam, he prostrated in thankfulness and recited the

Takbir in such a loud voice that people were compelled to ask

him what the matter was and in this way they also came to

know about the martyrdom of Imam Hasan (a.s.).2

After Muawiyah, it was the turn of Bani Umayyah. When the

bier of Imam Hasan (a.s.) was taken out for burial, they made a

show of great protest. Ayesha came out mounted on a donkey

and said that Hasan cannot be buried besides Holy Prophet

(s.a.w.s.). Circumstances worsened and Bani Umayyah started

shooting arrows on the bier and Bani Hashim people were

compelled to bring the bier of Imam Hasan (a.s.) and bury it in

Baqi cemetery. Imam Husain (a.s.) did not like any confronta-

tion. The Muslim community was elated that Ahle Bayt (a.s.)

could not get the honor of being buried next to the Prophet.

They remained ignorant of the fact that their place is in the

heart of the Prophet since day one and he had declared them

to be a part of his and they are not needful of burial for their

greatness.3

1 Tabari, Pg. 604, Istiab, Vol. 1, Pg. 144; Maqatilut Talibiyyin, Pg. 51; Tarikh Murujuz Zahab, Masudi, Vol. 2, Pg. 303; Abul 269

Fida, Vol. 1, Pg. 183; Rauzatus Safa, Vol. 3, Pg. 7; Habibus Sayr, Vol. 2, Pg. 18

2 Tarikh Abu Fida, Vol. 1, Pg. 182; Iqdul Farid, Vol. 2, Pg.

211; Tarikh Khamis, Vol. 2, Pg. 328; Arajahul Matalib, Pg. 357; Rauzatul Manazir, Vol. 11, Pg. 133; Hayatul Haiwan, Vol. 1, Pg.

151;

Akhbarut Tiwal, Pg. 400

3 Tarikh Abu Fida, Vol. 1, Pg. 183; Rauzatul Manazir, Vol. 11, Pg. 133; Rauzatus Safa, Vol. 3, Pg. 7; Tarikh Islam, Vol. 1, Pg.

28; Tarikh Kamil, Vol. 1, Pg. 183; Manaqib Aale Abi Talib, Vol.

4, Pg. 29, 42 and 44

270

Wives

According to history, in the whole life of Imam Hasan (a.s.)

he had only nine wives who are as follows: Umme Farwa,

Khawla binte Manzur, Umme Bashir, Thaqfiya, Ramla, Ummul

Hasan, Binte Imrul Qays, Judah, Umme Ishaq binte Talha Ibne

Ubaidullah Tamimi.1

But partisans of Bani Umayyah, in order to assassinate the

character of Imam Hasan (a.s.) started a new propaganda and

just as they alleged that Imam Ali (a.s.) wanted to marry the

daughter of Abu Jahl, in the same way they began to make al-

legations of excessive polygamy on Imam Hasan (a.s.).

Ibne Abi Hadid has mentioned seventy wives according to Ali

Ibne Abdullah Madayani.

Shablanji has mentioned ninety wives in Nurul Absar.

Quwwatul Qulub Makki has taken this figure to 250 and 300;

and in this way Umayyad partisans fulfilled their duty. It is an-

other thing that according to Mizanul Etedal of Dhahabi,

Madayani is unreliable in the view of Imam Muslim and he has

only named ten wives.

The name of the reporter is also not mentioned in the tradi-

tional report of Shablanji and Quwwatul Qulub; that who atten-

ded so many marriages and who has written out so many wed-

ding contracts?

Although Madayani could remember the number of wives to

be seventy, he could name not more than ten. It is not surpris-

ing as liars have a very short memory.

With regard to the number of wives, the question arises that

not more than four wives are allowed in Islam, so how he man-

aged to marry so many wives? Was there any particular dis-

pute between Imam Hasan (a.s.) and the angel of death that

whenever he married, the wife should die; as after maturity

Imam Hasan (a.s.) only lived for thirty-two years. And during

the twenty-five years of seclusion of Amirul Momineen (a.s.) at

home people did not even liked to look at Aale Muhammad

(a.s.); what to say about giving daughters in marriage to them?

Period of the rule of Amirul Momineen (a.s.) begins from 35

A.H. and Imam Hasan (a.s.) was martyred in 50 A.H. Thus it

was only a period of fifteen years in which every year he could

271

marry only five times and according to the figure of 300 every month there should be two marriages.

Historians have solved this problem through divorce instead

of death and fabricated the report that Amirul Momineen (a.s.)

declared in the Masjid that Hasan gave too many divorces so

you should not give your daughters in marriage to him; the

people replied: We would continue to give him our daughters,

no matter how much he may divorce.

If the finer points of this report are studied, they go against

the aim of Bani Umayyah and exalt the character of Imam Has-

an (a.s.) and its causes are as follows:

1- Imam Hasan (a.s.) was not a very wealthy man; he didn’t

have so much wealth to pay the dower and maintenance of so

many wives. Hence the wives should have asked for divorce

and not that Imam Hasan (a.s.) should want to divorce them

and they should be bent on being married to him.

2- When it becomes known that a person has given two or

three divorces; no one is prepared to give the hand of his

daughter to him. It is the perfection of Imam Hasan (a.s.) that

even after so many divorces, possibilities remained for many

marriages.

3- In spite of the prohibition of Amirul Momineen (a.s.),

people continued to give him daughters, thus proving that they

trusted the character of Imam Hasan (a.s.) more than what

Imam Ali (a.s.) trusted. Inspite of being opposed to facts, it is a

clear proof of the unblemished character of Imam Hasan (a.s.).

4- Although historians have made allegation of sensuality on

Imam Hasan (a.s.), there is no record of any case about dower

and maintenance and this shows that Imam Hasan (a.s.), in-

spite of so many marriages, did not have any shortcoming and

such a person indeed deserves to marry so many times.

5- Generally allegations of sensuality show that people trust

his character and one who is famous as a profligate is never

blamed for sensuality, just as a person who never prays is not

blamed for leaving prayers. This allegation is more suitable for

a person like a prayer leader. Moreover if Islam had been

against freedom of fulfillment of one’s sexual desires, it should

have framed the rule that no more than four or five wives

are allowed whether a person’s wives remain alive or die. Thus

272

who can make unlawful what the Shariah has allowed, except Bani Umayyah?

1 Seeratul Hasan, Absarul Ayn

273

22

Chapter

Imam Hasan (a.s.) in the view of the founder

of Islam

Among the definite matters of history, in which there is no

doubt, is the issue of greatness of Aale Muhammad (a.s.).

Whether one accepts their post and position or not, whether

one accepts their teachings and laws or not, whether their or-

ders and directions are obeyed are not, it is in any case definite

that these persons had a rank much higher than that of the

whole community and Almighty Allah had made them owners

of extraordinary perfections. They were pure and chaste from

the beginning to the end. Their excellence was famous and

their merits were undeniable. Whether people had agreed to

their divine post or not, they have indeed accepted their merits

and even when enemies eliminated them, it was only after con-

fessing to their perfections and even their killer have emphatic-

ally stated that they have not killed an ordinary human being;

on the contrary they have killed a great noble personality.

Denial of the greatness of Aale Muhammad (a.s.) is in fact

denial of the sayings of Holy Prophet (s.a.w.s.). Denial of the

greatness of Aale Muhammad (a.s.) is in fact denial of the

verses of Quran, historical facts and fundamentals of beliefs.

Denial of the greatness of Aale Muhammad (a.s.) is in fact

denial of the clear day and the shining sun and only a blind

person can do this.

Imam Hasan (a.s.) is a prominent member of Aale

Muhammad (a.s.) who was often seen in the forefront; some-

times on the occasion of Verse of purification, sometimes at

Mubahila, sometimes on the shoulders of the Prophet etc. the

Messenger of Allah (s.a.w.s.) also did not leave any stone un-

turned in declaring about his merits and history and even the

274

traditional reports fabricated against Imam Hasan (a.s.) cannot succeed in denying his excellence.

Below we quote some sayings of the Messenger of Allah

(s.a.w.s.) about the excellence of Imam Hasan (a.s.), which also

prove that one who was inimical to him and one who had him

poisoned cannot in any way be a Muslim.

Traditional reports are freely available in large numbers in

books of Muslim scholars.

Initially we state the sayings of Holy Prophet (s.a.w.s.), in

which he has mentioned his love for Imam Hasan (a.s.). After

that we would quote the reports in which he has mentioned

love for Imam Hasan (a.s.) as a necessary condition for loving

the Prophet.

1- Imam Ahmad Ibne Hanbal has narrated from Muawiyah on

Pg. 93, Vol. 4 of his Musnad that he said: I have seen the Messenger of Allah (s.a.w.s.) kissing the tongue and lips of Hasan

and Almighty Allah can never punish the tongue and lips that

the Messenger of Allah (s.a.w.s.) has kissed. Mohibbuddin

Tabari has mentioned this report in Zakhairul Uqbah, Pg. 126; Allamah Khwarizmi in Maqtalul Husain, Pg. 105; Allamah

Dhahabi in Seer Alaamun Nubla, Vol. 3, Pg. 2;Allamah Dhahabi again in Tarikh Islam, Vol. 2, Pg. 252; Ibne Kathir, Al-Bidaya wan Nihaya, Vol. 8, Pg. 36; Mulla Muttaqi Hindi in Kanzul Ummal on the margins of Musnad, Vol. 5, Pg. 103 and Allamah Bakathir Hadhrami in Wasilatul Aamaal, Pg. 168.

Now the question is that when one has narrated this report

why he himself has not contemplated on its meaning and why

he did not think that when such is the greatness of Imam Has-

an (a.s.) what would be the way of escape from divine chastise-

ment for one who had him poisoned and this in fact is the evid-

ence of my claim that even killers of Imam Hasan (a.s.) con-

fessed to his greatness and it was so obvious that no one could

deny it.

2- Abu Huraira has narrated that the Messenger of Allah

(s.a.w.s.) used to give his tongue into the mouth of ImamHasan

(a.s.) and the child used to suck it.

This report is quoted by Hafiz Abu Muhammad Abdullah Ibne

Muhammad Ibne Ja’far Ibne Hibban Isfahani in Akhlaqun Nabi-

wa Adabuhu, Pg. 90; Ibne Athir in An-Nihaya, Vol. 1, Pg. 121; Ibne Hajar in Sawaiqul Mohriqa, Pg. 136; Suyuti in Tarikhul 275

Khulafa, Pg. 73; Allamah Muhammad Tahir Siddiqui Hindi in Majma Biharul Anwar, Vol. 1, Pg.124; Allamah Amritsari in Arjahul Matalib, Pg. 169; and every Muslim who trusts thevera-

city of Abu Huraira will have to accept this report as true and

who regards his sayings as evidence of religious problems and

laws.

3- It is again narrated from Abu Huraira that on seeing Imam

Hasan (a.s.) he said: I have seen the Messenger of Allah

(s.a.w.s.) kissing your belly; so please raise your garment so

that I may kiss your belly.

Allamah Hakim Nishapuri has narrated this report in

Mustadrak, Vol. 3, Pg. 168 and also stated that it is correct according to the standards of Bukhari and Muslim. Moreover Al-

lamah Tibrani has narrated it in Mojam Kabir, Pg. 130; Abu

Bakr Shafei in Tarikh Baghdad, Vol. 9, Pg. 95; Khwarizmi in

Maqtal Husain, Pg. 100; Mohibbuddin Tabari in Zakhairul Uqbah, Pg. 130; Ibne Manzur Misri in Lisanul Arab, Vol. 9, Pg.

354; Allamah Dhahabi in Talkhisul Mustadrak, Vol. 3, Pg.168

and Seer Alaamun Nubla, Vol. 3, Pg. 172; Nooruddin Haithami, Majmauz Zawaid, Vol. 9, Pg. 177; Allamah Zarandi in Durarus Simtain, Pg. 200; Mulla Ali Muttaqi in Muntakhab Kanzul Ummal, Vol. 5, Pg. 103; Ibne Kathir in Al-Bidaya wan Nihaya, Vol.

8, Pg. 36; Allamah Kandhlawi in Hayatus Sahaba, Vol. 2, Pg.

439; Allamah Sherani in Kashful Ghumma, Vol. 1, Pg. 86; Al-

lamah Amritsari in Arjahul Matalib, Pg. 269; Allamah

Hadhrami in Wasilatul Aamaal, Pg. 168. and this is the best

evidence of greatness of Imam Hasan (a.s.) and love of Holy

Prophet (s.a.w.s.) for him which was aspired by even great

companions of the Prophet.

4- Urwah Ibne Zubair has narrated on the authority of his

father that the Messenger of Allah (s.a.w.s.) embraced and

kissed his son, Imam Hasan (a.s.) in the presence of an Ansari

man. The Ansari said: I have never kissed my son in this way.

The Messenger of Allah (s.a.w.s.) remarked: What can I do if

Almighty Allah has taken away mercy from your heart?

This report is declared correct by Hakim Nishapuri in

Mustadrak, Vol. 3, Pg. 170; Allamah Dhahabi in Talkhisul Mustadrak, Vol. 3, Pg. 170, which shows that the Messenger of Allah (s.a.w.s.) considered loving Imam Hasan (a.s.) as necessary condition of his being mercy for the worlds and has

276

considered denier of such an action to be merciless, which is the best evidence of the greatness of Imam Hasan (a.s.).

5- Miqdam Ibne Mady Karib came to Muawiyah and he men-

tioned to him the news of martyrdom of Imam Hasan Mujtaba

(a.s.). Miqdam asked: Do you consider it to be a calamity.

Muawiyah replied: Why I should not do so, I have witnessed

the scene that Holy Prophet (s.a.w.s.) used to seat him in his

lap and say that he is from me and Husain is from Ali.

This report is narrated by Ahmad Ibne Hanbal in Vol. 4, Pg.

132; Allamah Ganji Shafei in Kifayatut Talib, Pg. 266; Mohibbuddin in Zakhairul Uqbah, Pg. 133; Ibne Hajar in Sawaiqul Mohriqa, Pg. 189; Allamah Tibrani has narrated it in Mojam Kabir, Pg. 133; Allamah Suyuti in Al-Jamiul Sagheer, Pg. 19; Mulla Muttaqi Hindi in Kanzul Ummal, Pg. 100; Allamah

Manawi in Kunuzul Haqaiq, Pg. 70; Allamah Badaqshi in Miftahun Najah, Pg. 113; Allamah Hadhrami in Wasilatul Maal, Pg. 165. This shows the relationship that existed between the

Messenger of Allah (s.a.w.s.) and Imam Hasan (a.s.) and even

Muawiyah confessed to it. Excellence is that which is con-

fessed by enemies.

There are innumerable traditional reports of this topic which

show the intensity of love of Holy Prophet (s.a.w.s.) and for

whose details one may refer to the addenda of Ahqaqul Haqq

of Allamah Marashi (t.s.).

After that we shall quote the reports in which Holy Prophet

(s.a.w.s.) has mentioned love for Imam Hasan (a.s.) to be a con-

dition of his own love.

1- Barra has narrated that Holy Prophet (s.a.w.s.) had seated

Imam Hasan (a.s.) on his shoulders and was saying: One who

has to love me, should love him.

Abu Dawood has mentioned this report in his Musnad, Pg.

99; Hafiz Abu Abdullah Bukhari in his Sahih, Vol. 5, Pg. 26 and Adabul Mufrad, Pg. 33; Imam Muslim in his Sahih, Vol. 7, Pg.

129; Allamah Tirmidhi in Sahih, Vol. 13, Pg. 198; Ahmad Ibne Hanbal in Musnad, Vol. 4, Pg. 292; Tibrani in Mojamul Kabir, Pg. 130; Abu Nuaim Isfahani in Hilyatul Awliya, Vol. 2, Pg. 35; Khatib Baghdadi in Tarikh Baghdad, Vol. 1, Pg. 139; Allamah

Baihaqi in Sunan Kubra, Vol. 10, Pg. 233; Allamah Baghawi in Masabihus Sunnah, Pg. 205; Ibne Asakir in Tarikh Damishq, Vol. 4, Pg. 202; Ibne Kathir in Usudul Ghaba, Vol. 2, Pg. 13; 277

Allamah Ganji in Kifayatut Talib, Pg. 196; Qadi Ayaz in Shifa, Vol. 2, Pg. 21; Shaykh Sulaiman Qanduzi in Yanabiul Mawaddah, Pg. 179; Ibne Jauzi in Tadhkirah, Pg. 202; Dhahabi in Tarikhul Islam, Vol. 2, Pg. 217; Hadhrami in Wasilatul Maal, Pg. 167; Ibne Kathir in Al-Bidaya wan Nihaya, Vol. 8, Pg. 34; Aini in Umdatul Qari, Vol. 16, Pg. 242; Suyuti in Tarikhul Khulafa, Pg. 73; Qastalani in Irshadus Sari, Vol. 6, Pg. 160; Ibne Hajar in Sawaiqul Mohriqa, Pg. 135; Badaqshi in Miftahun Najah, Pg. 115; Allamah Binhani in Ash-Sharaful Moabbad, Pg.

60; Amritsari in Arjahul Matalib, 268.

2- Abu Juhaifa has narrated that the Messenger of Al-

lah(s.a.w.s.) said: This son of mine is a chief; one who loves me

should love him. (Abu Nuaim Isfahani, Akhbar Asbahan, Vol.1, Pg. 291)

3- It is narrated from Imam Ali (a.s.) that the Messenger of

Allah (s.a.w.s.) said: One who loves me, should love him

(Hasan).

( Muntakhab

Kanzul

Ummal,

on

the

margins

of Musnad, Vol. 5, Pg. 102)

4- A person from Azd Shinwayh has narrated that the Mes-

senger of Allah (s.a.w.s.) said: One who loves me, should love

him. ( Tarikh Kabir, Bukhari, Vol. 2, Pg. 391; Musnad Ahmad, Vol. 5, Pg. 366; Tarikh Ibne Asakir, Vol. 4, Pg. 23; Mustadrak, Vol. 3, Pg. 173; Usudul Ghaba, Vol. 5, Pg. 347; Majmauz

Zawaid, Vol. 9, Pg. 176; Isabah, Vol. 1, Pg. 328; Tarikhul Khulafa, Pg. 37; Kanzul Ummal, Vol. 16, Pg. 261; Isafur Raghibeen, Pg. 197).

5- Anas Ibne Malik has narrated that Holy Prophet (s.a.w.s.)

said: One who hurts him, would hurt me and one who hurts

me, hurts Almighty Allah. ( Majmauz Zawaid, Vol. 1, Pg. 284;

Mojam Kabir, Tibrani. Pg. 132; Muntakhab Kanzul Ummal on the margins of Musnad, Vol. 5, Pg. 102; Miftahun Najah, Pg.

115; Arjahul Matalib, Pg. 269).

These traditional reports clearly show the greatness and

prominence of Imam Hasan (a.s.) in the view of Holy Prophet

(s.a.w.s.) and what is his opinion about one who harasses him

and one who does not love him?

I pray to Almighty Allah that He might give Taufeeq to the

Muslim community that it may follow the views of one whom

they regard as their Prophet and not to devise their own

criteria.

278

And peace be on those who follow the guidance.

279

23

Chapter

Treaty of Imam Hasan (a.s.) – motives and

factors

With regard to the lifetime of Imam Hasan Mujtaba (a.s.), the

issue of polygamy is most important from the aspect of expos-

ing the propaganda of enemies and the issue of peace treaty is

important from the aspect of understanding the realities. After

a detailed discussion on polygamous marriages, some discus-

sion is required on the issue of the peace treaty as well.

Basically we should not ignore the fact that in both these is-

sues, the role of Imam Hasan (a.s.) is exactly like that of the

Messenger of Allah (s.a.w.s.). He is also made a target of ri-

dicule with these issues. Sometimes the enemy had considered

sensuality as the reason behind multiple marriages and some-

times apparently friends have doubted in his prophethood with

regard to a peace treaty and in this way, the unity of grand-

father and grandson has occurred involuntarily, even though

the enemy would not like to confess it.

In order to examine the peace treaty of Imam Hasan (a.s.), it

is necessary to keep in mind the background that after the

martyrdom of Amirul Momineen (a.s.), on 21st Ramadhan, 40

A.H. and after his burial, Imam Hasan (a.s.) addressed the

Muslim crowd in a brief but comprehensive sermon.

“O people, tonight has passed away one who is neither pre-

ceded by anyone in the past from the aspect of deeds and char-

acter nor the future ones will ever do. He was the stalwart of

the battlefield who fought Jihad on the side of Holy Prophet

(s.a.w.s.); he used to defend him and when he gave him the

standard and sent him to the battlefield, he was accompanied

by Jibraeel on the right and Mikaeel on the left and he did not

return till he gained decisive victory. He passed away on the

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night on which Isa Ibne Maryam was raised to the heavens; and on the night Yusha Ibne Nun passed away. He had left behind no wealth. He set aside an amount of only seven hundred

dirhams to purchase a slave, but which did not take place.1

O people, one who knows me, knows me and one who does

not know me, should recognize me that I am Hasan Ibne Ali;

son of the Messenger of Allah (s.a.w.s.), son of the successor of

the Prophet; son of the warner and the giver of glad tidings; I

am the son of one who invited to God and who was the lumin-

ous lamp. I am included among the Ahle Bayt (a.s.) from whom

Almighty Allah has kept away all impurities and whom He has

purified fully and whose love is fixed as the recompense of

prophethood. Goodness is in fact love for us Ahle Bayt (a.s.).

As soon as this sermon ended, Qays Ibne Asad said: Sir,

please extend your hand, we would like to pledge allegiance to

you in the name of Book of Allah, Sunnah of the Prophet and

fighting against the enemies. He said: Only Book of Allah and

Sunnah of the Prophet and other things are included in it and

there is no need of any addition, as it would be a sign of defi-

ciency of Quran and Sunnah. When you pledge allegiance to

me, you would have to fight one whom I fight and make peace

with one with whom I make peace.

Forty thousand persons gave allegiance to Imam Hasan (a.s.)

and he in addition to being the owner of actual Imamate also

became the master of apparent caliphate. But Muawiyah, who

had declared his rebellion in the Battle of Siffeen only, and ac-

cording to his view, had even obtained the Islamic caliphate

through arbitration and in order to clear his way for absolute

rulership had got Imam Ali (a.s.) martyred through Ibne

Muljim; he learnt of this fact that the rulership of Iraq was

again going towards the descendants of Ali (a.s.), so he again

started his intrigue and set out with an army of 60000 to at-

tackKufa. Imam Hasan (a.s.) sent an army of 12000 men under

the command of Qays Ibne Saad to stop the march of

Muawiyah.

Muawiyah employed his natural deceit and spread rumors in

the armies of Qays and Imam Hasan (a.s.) that peace treaty has

been signed with Muawiyah and fighting was now futile. It

wasrumored in the army of Qays that Imam Hasan (a.s.) has

made peace and Qays was fighting without any reason and in

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the camp of Imam Hasan (a.s.) it was rumored that Qays has made peace and Imam Hasan (a.s.) was fighting for no reason.

In this way, discord was created among both the armies and

those who had blamed Imam Ali (a.s.) for apostasy now ac-

cused Imam Hasan (a.s.) for the same and finally conditions

worsened so much that the prayer mat was pulled out from un-

der Imam Hasan (a.s.) and he was harassed a great deal and

when he was proceeding to Madayan he was attacked and

wounded and he had undergo treatment for sometime.2

Now Imam Hasan (a.s.) faced the following circumstances:

1- After the martyrdom of Amirul Momineen (a.s.), Muawiyah

was emboldened further and he got a chance to strengthen ar-

bitration and Muslims also found ways to gain wealth.

2- A severe discord emerged in the forces of Imam Hasan

(a.s.) and people became fed up with wars; hopes of gaining

war booties waned; Muawiyah purchased the loyalties of the

army chiefs of Imam Hasan (a.s.) and even persons like

Ubaidullah Ibne Abbas turned dishonest and if other chiefs

sold their conscience for 50000, he sold it for 100000.

3- Material as well as spiritual strength of the enemy

increased.

From the material aspect their numbers increased; they got

more wealth; and from the spiritual aspect all became more

loyal to their ruler and were prepared to do anything for him,

no matter how obvious his falsehood be.

4- Troubles that befell at Madayan and lack of support of his

men further worsened the conditions and no possibility re-

mained for more confrontation.

5- Safety of the lives of Muslim is in any case a responsibility

of the ruler and he has no right to fight Jihad till victory is not

assured or the sacrifice is to the advantage of faith. For Imam

Hasan (a.s.) there was no possibility of apparent victory and

sacrifice also had no benefit as only a few sincere supporters

remained who would also perish in due course and no true

Muslim would remain.

The most important point is that Muawiyah himself, despite

his deceptions was thinking that it is not possible to humble

Hasan Ibne Ali and without his approval, his rulership was

valueless. Thus he adopted the method of reconciliation and

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displaying absolute trust sent him a signed blank paper to make peace with him on the Imam’s conditions.

Now Imam Hasan (a.s.) faced a dilemma that if he refused

the offer, it would be against the spirit of Islam and if he

agreed, it would create more furor in the army. Thus he placed

the issue before his supporters that if you are still prepared to

fight, I am ready to do Jihad for the completion of argument.

But if you are fond of life, with whom should I fight? The

army shouted the slogan of peace immediately and he realized

that it was time of the peace treaty which his grandfather had

prophesied about him. Thus he approved the treaty and

wrote down the following conditions:3

1- Rulership would remain with Muawiyah provided he acted

according the Book of Allah and Sunnah of Prophet.4

2- Muawiyah would not have any right to appoint anyone as

heir apparent.5

3- People or Iraq would be given full peace.6

4- Muawiyah would not bear the title of Amirul Momineen.7

5- Testimonies would not be given to Muawiyah.8

6- Cursing of Imam Ali (a.s.) would be discontinued.9

7- Every rightful person would get his right.10

8- Shia will be assured peace and security.11

9- The tax of Ahwaz will be given those who are killed in

Jamal and Siffeen.12

10- Public Treasury of Kufa will remain under control of

Imam Hasan (a.s.).13

11- Muawiyah will pay him ten hundred thousand dirhams

annually.14

12- Imam Hasan (a.s.), Imam Husain (a.s.) and the family of

Ahle Bayt (a.s.) will not be harassed in any way.15

Obviously when a proposal of peace is made keeping under

view the above conditions and if agreement is shown to such

conditions, fighting cannot be justified for anyone and every

justice loving person is supposed to make peace whatever its

consequences may be.

Further, there was harm to the world as well as religion in

rejecting peace. From the worldly aspect, nothing would have

been gained except death of sincere companions and family

members and from religious aspect, one would have been

283

answerable for each death as declaration of war without favorable conditions is nothing short of suicide and bloodshed.

Such examples of silence and peace were present during the

lifetime of Holy Prophet (s.a.w.s.) as well as that of Imam Ali

(a.s.). On the contrary Holy Prophet (s.a.w.s.) had accepted the

conditions of idolaters and made peace, upon which Umar had

expressed his anger and cast doubts on his prophethood also;

therefore Imam Hasan (a.s.) accepted the peace treaty.

After that the issue of the battle of Imam Husain (a.s.) was

completely different as no peace was proposed to him; on the

contrary Yazid directly demanded allegiance from him, which

only meant destruction of religion and in such condition, Jihad

becomes obligatory; otherwise during lifetime of Imam Hasan

(a.s.) and after his martyrdom in both circumstances, Imam

Husain (a.s.) honored the terms of the treaty of Imam Has-

an (a.s.) and did not declare any kind of Jihad; which clearly

means that peace and war are same type of acts, seen as reac-

tion to falsehood; if it proposes peace, it is accepted and if it

demands allegiance, life is sacrificed for it.

1 Amali Shaykh Saduq and Shaykh Mufeed; Tafsir Furat

2 Biharul Anwar, Vol. 10, Chap. 9, Pg. 269

3 Elamuddin Dailami; Biharul Anwar, Vol. 8, Chap. 10, Pg.

241

4 Ibne Abil Hadid

5 Isabah, Al-Imamah was Siyasah

6 Hayatul Haiwan

7 Tadkirah Khawasul Ummah

8 Ayanush Shia

9 Sharh Nahjul Balagha

10 Manaqib

11 Tabari

12 Al-Imamah was Siyasah

13 Tarikh Dualul Islam

14 Jauharatul Kalam

15 Bihar

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Antecedents of the peace treaty

A study of the antecedents of the peace treaty is sufficient as

it clearly makes one realize why Imam Hasan (a.s.) agreed for

peace and what type of consequences he wanted to obtain

through this.

In brief, it is sufficient to state that the aim of Aale

Muhammad (a.s.) was nothing, but protection of Shariah and

Islam. They have made efforts for this same thing all their

livesand all their moves were only aimed at this. Sometimes

they fulfilled it by taking over rulership like Amirul Momineen

(a.s.) did on the occasion of fourth stage of caliphate and some-

times they did it by giving up rulership as it happened during

the peace treaty of Imam Hasan (a.s.). Sometimes this duty

was fulfilled by eliminating the enemies as in the case of the

Battles of Badr and Uhad and sometimes it was done by laying

down ones life as happened in Masjid Kufa. On the contrary,

sometimes both methods were combined as happened in the

Battle of Kerbala.

If sometimes contradiction is seen in the acts of Aale

Muhammad (a.s.) it is also a result of the fulfillment of this

aim. It cannot be compared to the contradiction of character

as its examples are available in divine practice as well as the

life history of Prophet. When Providence wanted to protect the

lives of prophets it did not save the hands of Musa (a.s.) from

embers and they were scarred; and sometimes it saved Prophet

Ibrahim (a.s.) from an inferno.

The Messenger of Allah (s.a.w.s.) also sometimes displayed

power in the battlefields of Badr and Uhad and sometimes he

agreed to extraordinary treaties, which even the great compan-

ions could not understand; the only issue was defense of faith.

Defense depends on circumstances and circumstances contin-

ue to change.

Imam Hasan (a.s.) had seen it as a good opportunity of mak-

ing peace as he had seen how the person whose father created

furor at each of the conditions proposed by his grandfather;

that same person had sent him a blank paper and agreed to all

conditions, which is the first announcement of my victory and a

nice possibility for me to write the conditions and prepare an

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excellent document, which would also interpret the intentions of both parties till Judgment Day and also guide anyone who is

searching for truth.

Thus by making peace, Imam Hasan (a.s.) derived the follow-

ing advantages:

1- It was as if Imam Hasan (a.s.) appointed Muawiyah, who

was an enemy of Islam from the side of both his grandparents,

as a defender of Islam and now instead of considering it as in-

heritance of Aale Muhammad (a.s.), he began to consider it as

his own property and became ready to defend it; as some eld-

ers say that if you want to preserve something in the locality

you should keep it with one from whom there is risk of robbery,

and it would be safe.

2- It had always been the practice of oppressors that as soon

as circumstances change, they deny their previous manners

and begin to prove themselves as infallible. By laying down the

condition of stopping the cursing of Imam Ali (a.s.), Imam Has-

an (a.s.) wanted to show what type of treatment was meted out

to the self of Prophet under Syrian power and what victimiza-

tions Aale Muhammad (a.s.) had continued to face.

3- The most important fact of Islamic rule is that it should be

based on Quran and Sunnah. Other than this, no regime can be

called Islamic. Imam Hasan (a.s.) imposed the first condition

that you will have to act according to Quran and Sunnah of

Prophet, which clearly showed that it was not being practiced

in Syria before that. Imam Hasan (a.s.) wanted to stress that

he did not aim rulership, his only aim was that rule should

be according to Quran and Sunnah.

It is the duty of every Muslim to protect the life and property

of other Muslims and adopt all ways, which is not opposed to

the laws of Shariah. Imam Hasan (a.s.) knew that the ruler of

Shaam would in any way try to eliminate his supporters and

the best way to defend their lives was to sign this peace treaty

and it was upto Imam Hasan (a.s.) to prepare this document.

Thus Imam Hasan (a.s.) secured those lives through this,

which would have not even been possible through weapons and

great forces as had become clear through experiences of

history.

Although this cannot be compared to Battles of Jamal and

Siffeen that is why Amirul Momineen (a.s.) did not defend the

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lives of his supporters; it is so because in Jamal and Siffeen the foe was in attack mode and there was no choice, but to put up

an armed confrontation and there was no offer of peace as in

case of Imam Hasan (a.s.). On the contrary even in Siffeen

when Qurans were raised on spears and there was possibility

to halt hostilities, Amirul Momineen (a.s.) stopped fighting and

did not give the enemy any further chance of bloodshed al-

though he was aware of Muawiyah’s intention and he was also

aware of the stopping of hostilities.

5- As a result of this peace treaty, the followers of Ahle Bayt

(a.s.) got some respite and they began to publicize their laws

and in this way they began to propagate faith directly. Thus the

declaration of Wilayat of Imam Ali (a.s.) in the Azaan was a link

of this chain that when Muawiyah began cursing of Imam Ali

(a.s.) from the pulpits, followers of Imam Ali (a.s.) started an-

nouncing the guardianship of Ali (a.s.) from the minarets

so that all should know that this cursing is not against any or-

dinary person. It is against a Wali of God whom Quran has de-

clared to be a Wali of God and to curse a Wali of God is same

as challenging Almighty Allah to war; after which no value re-

mains for Islam and Muawiyah does not remain a Muslim from

any aspect.

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24

Chapter

Memorable Debate of Imam Hasan (a.s.)

Allamah Tabarsi, the author of Ihtijaj writes that according to the report of Abu Mikhnaf, Shoba and Yazid bin Abi Habib

Misri no debate took place in Islam greater than that, which

occurred in the court of Muawiyah on the day Amr bin Uthman

bin Affan, Amr bin al-Aas, Utbah bin Abi Sufyan, Walid bin Uq-

bah and Mughairah bin Shoba gathered and decided to sum-

mon Imam Hasan al-Mujtaba (a.s.) and rebuke and insult him.

So Amr bin al-Aas told Muawiyah about this plan.

Muawiyah said that it was something beyond their capacity

and that all of them would themselves be disgraced instead.

However the audience insisted and Muawiyah sent for the

Holy Imams (a.s.). Imam asked the messenger about the situ-

ation, recited supplication for refuge against the Satans and

set out from his place. When he reached Muawiyah’s court, the

latter extended a warm welcome to him and gave him a seat of

honor. “Why am I called here?” asked Imam Hasan (a.s.).

Muawiyah replied, “These people wanted your presence

here, because they claim that Uthman was killed unjustly and

that your father had him assassinated; so you must listen to

what they have to say and reply to their assertions.”

Imam Hasan (a.s.) said, “This is your court, if you have per-

mitted them to speak, you will have to listen to the reply also.

And in any case, you will have to be ashamed from one or the

other side. If I knew I would also have brought the same num-

ber of persons from Bani Hashim; but no matter, Allah would

help me. Let them say whatever they want; I shall answer all

by the might and power of the Almighty.”

Immediately Amr bin Uthman began his tirade and first

spoke of the proximity and status of Uthman vis-à-vis Holy

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Prophet (s.a.w.s.). Then he claimed that the Bani Hashim clan, due to the malice they harbored against him, had him assassinated; and what a shameful thing that a caliph should be

murdered and his killers should roam free! “You people still

have to pay for nineteen murders from our kinsfolk,” he said in

the end.

After that Amr Aas added: “Your father poisoned Abu Bakr

and also had Umar and Uthman eliminated. He wrongly

claimed to be successor of the Prophet. You all want to become

the Chief of believers while neither you have any sense nor

capability. We called you here only to heap abuses on you;

while you cannot point out any defect of ours. Do it if you can.

Your father was the worst of the people and Allah saved us

from his mischief. At this moment you are under our control.

Even if we killed you, there will not be anything wrong in it.”

Then Utbah bin Abi Sufyan spoke up: “Your father was the

worst man of Quraish tribe. He broke off ties of relationships

and shed the blood of his own kinsfolk. And you are also in-

cluded among the killers of Uthman. Even if we killed you, it is

our right. Though Almighty Allah destroyed your father, you

are still hopeful of caliphate, which is not rightfully yours and

neither are you deserving of it.”

After that Walid bin Uqbah reiterated the same rubbish and

in the end said: “Uthman was your best maternal uncle and the

most excellent son-in-law of your family, but you people be-

came jealous and had him killed. Now see what Almighty Allah

has in store for you.”

The next to speak up was Mughairah bin Shoba who spoke in

the most insulting way about His Eminence, Ali (a.s.) and he

said that Uthman was killed unjustly and, “Your father had no

justification for killing him. He gave shelter to the killers of

Uthman and was pleased at the murder. It was so because Bani

Umayyah is better than Bani Hashim in every aspect and

Muawiyah is superior to your father. Your father was inimical

to the Messenger of Allah (s.a.w.s.) and devised a plot to have

him eliminated, but the plot was exposed and his life was

saved. Then he refused to give pledge of allegiance to Abu

Bakr and later had him poisoned. After that he had Umar as-

sassinated. Then he got Uthman murdered. Now what is your

worth in the court of Almighty? Muawiyah has the right to take

289

revenge for the murder of Uthman and the blood of Ali is not worthier that the blood of Uthman. Allah cannot gather rulership and prophethood in the family of Abdul Muttalib.”

When all of them concluded their nonsense Imam Hasan

(a.s.) began his speech: “Thanks be to Allah, that He guided

through our first your firsts and guided through out last your

lasts. Peace be upon my grandfather, Prophet Muhammad

Mustafa (s.a.w.s.). People, listen to me and try to understand

what I am saying.

“O Muawiyah, by Allah, these (people) have not cursed me.

But you have cursed me out of obscenity with which you are fa-

miliar, a bad opinion for which you are famous, a bad moral to

which you have stuck, and aggression against us, because of

an enmity from you toward Muhammad, may Allah bless him

and his family.

However, listen, O Muawiyah, and you listen! I will say re-

garding you and them something less than you have.

I adjure you before Allah, O people, did you know that the

person you cursed today performed prayers towards both

Qiblas? As for you, O Muawiyah, you disbelieved in them (the two Qiblas). You thought that they were misguidance. You worshipped Laat and Uzza out of error. I adjure you before Allah;

did you know that he pledged two

allegiances – the allegiance of Fath, and the allegiance of

Rizwan? As for you, O Muawiyah, you disbelieved in one of

them and broke the other. I adjure you before Allah; did you

know that he was the most appropriate for faith? As for you, O

Muawiyah, and your father, you were among those whose

hearts were reconciled . You concealed unbelief and showed

Islam; and you were attracted with money.

I adjure you before Allah; did you know that he (Imam Ali)

was the bearer of the standard of Allah’s Apostle, may Allah

bless him and his family, at the Battle of Badr, and that the

standard of the polytheists was with Muawiyah and his father?

Then he met you at the Battle of Uhad and of the Allies carry-

ing the standard of Allah’s Apostle, may Allah bless him and his

family, while the standard of the polytheists was with your

father. During all of that Allah granted him conquest, showed

his proof, supported his summons, and confirmed his speech.

In all those places Allah’s Apostle, may Allah bless him and his

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family, was pleased with him and was displeased with you and your father. I adjure you before Allah, O Muawiyah, did you remember the day when your father came riding a red camel that

you drove, and your brother Utbah led?

Allah’s Apostle, may Allah bless him and his family, saw you

and said: ‘O Allah, curse the rider, the leader, and the driver!’

Did you, O Muawiyah, forget the poetry you wrote to your

father when he intended to be a Muslim and prohibit him from

that? (You said: ‘O Sakhr, do not be Muslim one day lest you

should expose us after those who were torn at (the Battle of)

Badr. (They were) my maternal uncle, paternal uncle,grand-

uncle, the third of them, and Hanzal of good who gifted us with

sleeplessness…’

“By Allah what you have concealed from among your affair is

greater than what you have manifested. I adjure you before Al-

lah, O people, did you know that Ali abstained from pleasures

among the companions of Allah’s Apostle; may Allah bless him

and his family? So it has been revealed regarding him: O you

who believe, do not forbid yourself) the good things which Al-

lah has made lawful. [Quran 5:87] And that Allah’s Apostle, may Allah bless him and his family, sent the leading companions to Bani Quraiza. They approached their stronghold and

were defeated. So he sent Ali with the standard, and he made

them follow Allah’s judgment and that of His Apostle, and he

did the like at Khyber.

“O Muawiyah, I think that you do not know that I know what

Allah’s Apostle, may Allah bless him and his family, said about

you when he wanted to write a letter to Bani Khuzaimah.

He sent for you, and you did not come to him. So he invoked

(Allah) against you with ‘O Allah,’ until you die.

“And you, O people, I adjure you before Allah, did you not

know that Allah’s Apostle, may Allah bless him and his family,

cursed Abu Sufyan in seven places that you cannot refute:

“Firstly, when he met Allah’s Apostle, may Allah bless him

and his family, who was going out of Mecca to Taif to summon

Thaqif to religion. He (Abu Sufyan) attacked, cursed, stultified,

abused, accused him of lying, and intended to assault him (the

Prophet). So Allah and His Apostle cursed him and then the

Prophet (a.s) went away.

291

“Secondly, on the day of the train of beasts of burden (youm al-’eer) when Allah’s Apostle, may Allah bless him and his family, interfered with them while they were coming from Sham.

However Abu Sufyan drove them away and made them walk by

the coast. So the Muslims did not obtain them. Allah’s Apostle

cursed him and invoked (Allah) against him. Accordingly, the

Battle of Badr took place.

“Thirdly, at the Battle of Uhad when he (Abu Sufyan) stood at

the foot of the mountain and Allah’s Apostle was on the top. He

was calling out many times: ‘Exalt Hubal!’ So Allah’s Apostle,

may Allah bless him and his family, cursed him ten times; and

the Muslims cursed him.

“Fourthly, on the day when he (Abu Sufyan) brought the al-

lies along with Ghatfan, the Jews, so Allah’s Apostle, may Allah

bless him and his family, cursed him and invoked Allah against

him.

“Fifthly, on the day when Abu Sufyan brought Quraish and

prevented Allah’s Apostle, may Allah bless him and his family,

from the Holy Mosque in Mecca, and the animals of sacrifice

were ready to reach their place on the day of Hudaibiyah. So

Allah’s Apostle cursed Abu Sufyan. He cursed the leaders and

the followers and said: ‘All of them are cursed.

None of them will believe.’ It was said: ‘O Allah’s Apostle, is

Islam not hoped for any of them? So how is the cursing?’ He

said: ‘The cursing will befall none of the followers. As for the

leaders, none of them will succeed.’

“Sixthly, on the day of the red camel.

“Seventhly, on the day when they stood in front of Allah’s

Apostle, may Allah bless him and his family, to startle his she

camel.

They were twelve men. Among them was Abu Sufyan.

So this belongs to you, O Muawiyah.”

Through his speech, Imam Hasan (a.s) brought down Muaw-

iyah from his palace to his grave, from his throne to his coffin.

He made sadness hurt him.

Then he turned to Amr bin Aas and said to him: “As for you,

O bin Aas, surely your affair is common. Your mother gave

birth to you (while you were) unknown because of adultery. So

four (men) from Quraish sued one another about you. Her

butcher overcame you. He was the meanest of them in lineage

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and the wickedest of them in position. Then your father rose and said: ‘I detest Muhammad, the childless.’ So Allah revealed

regarding him what He revealed. You fought against Allah’s

Apostle, may Allah bless him and his family, at all the battles.

You satirized and harmed him in Mecca, and you plotted

against him with all your schemes. You were the worst of all

the people in accusing him of lying and enmity. Then you along

with the owners of the ship went out intending (to go to) Naj-

jashi (to ask him) to repatriate Ja’far and his companions to the

people of Mecca. When what you hoped escaped you, Allah re-

turned you disappointed and proved you a lying informer, and

you specified your punishment against your companion Am-

marah bin Walid. So you informed Najjashi against him as envy

for what he committed with his wife. So Allah exposed you and

your companion. Therefore, you are the enemy of the

Hashemites during the pre-Islamic period and Islam. Then you

and all these people have come to know that you satirized Al-

lah’s Apostle, may Allah bless him and his family, with seventy

verses of poetry. So Allah’s Apostle, may Allah bless him and

his family, said: ‘O Allah, surely I do not say poetry and I

should not (say it). O Allah, curse him a thousand times for

each letter. Therefore, there are countless curses on you from

Allah. As for what you have mentioned regarding Uthman’s af-

fair, it was you who set the world with fire against him. Then

you went to Palestine. When you heard of his murder, you said:

‘I am Abu Abdullah. When I hurt an ulcer, I make it bleed.’

Then you devoted yourself to Muawiyah and sold your religion

for your life in this world.

Therefore, we do not blame you for hatred nor do we admon-

ish you for affection. By Allah, you did not support Uthman

when he was alive nor did you become angry for him when he

was killed. Woe unto you, O bin Aas! Did you not say regarding

the Hashimites when you left Mecca for Najjashi?

‘My daughter says: To where is this departure? And my going

is not condemned. I said: Leave me! Surely I am a man (who)

wants (to go to) Najjashi as to Ja’far. That I may burn him with

a burning through which I set right the chivalry of the wry-

necked. And my affair is Ahmad (Muhammad) from among

them, and I will say as to him with the abominable. And I will

run to Utbah diligently even if he was like the red gold.

293

And I will not turn away from the Hashimites and as far as I can in absence and presence. If he accepted my admonition to

him; otherwise, I will draw my sword towards him. Therefore,

this is the answer to you. Have you heard it?’

Imam Hasan (a.s) mentioned what was standing in Amr bin

Aas from among the vices, the disgraceful acts, the violent

malice against Islam and the Muslims, his taking part in shed-

ding Uthman’s blood, and his joining Muawiyah as craving

after his world.

Then the Imam (a.s) turned to Walid bin Aqaba and said to

him: “As for you, O Walid, I do not blame you for detesting Ali.

That is because he whipped you eighty times as to (your drink-

ing) wine and he killed your father before Allah’s Apostle, may

Allah bless him and his family. It is you whom Allah has called

the transgressor and called Ali the believer.

That was when you vied in glory with one another. You said

to him: ‘O Ali, keep silent! I am braver than you in heart and

longer than you in tongue.’ So Ali said to you: ‘Keep silent, O

Walid! I am a believer, and you are a transgressor.’ So Allah

revealed His speech to confirm his speech: Is he then who is a

believer like him who is a transgressor? They are not equal.

[Quran 32:18. ] Then He revealed to confirm his speech: If an evil-doer comes to you with a report, look carefully into it. [

Quran 49:6] Woe unto you, O Walid! Whatever you forget, do

not forget the speech of the poet as to you and him.”

Then Imam Hasan (a.s) mentioned the verses of poetry on

them:

“He who is believer, may Allah prolong your life, is not like

him who is transgressor, traitor. Shortly after, Walid and Ali

will be openly summoned to the reckoning. Ali will be rewar-

ded with gardens, and Walid will be rewarded with disgrace.”

There is no relationship between you and Quraish. You are

an infidel from among the people of Saforiya. I swear by Allah

that you are older in birthday than what you claim.”

The reason behind Walid’s detesting Imam Ali, the Com-

mander of the faithful (a.s) and showing enmity toward him

was that the Imam was the model of belief and Walid was the

model of unbelief. It is well known that the contradiction

between belief and unbelief is natural. Besides, Imam Ali, the

Commander of the faithful, whipped him eighty times for his

294

drinking wine. Indeed this brought about in himself hatred toward Imam Ali, the Commander of the faithful. After Imam

Hasan (a.s) had disgraced Walid, he turned to Utbah bin Abi

Sufyan and said: “As for you, O Utbah, by Allah, you are not

prudent to answer you nor are you sane to debate with and ad-

monish you. You have no good to be hoped nor have you evil to

be avoided. Your reason and that of your slave-girl are

the same. If you openly curse Ali, that will not harm him. As

for threatening me with killing, why did you not kill Lahyani

when you found him in your bed? Do you not feel shame of the

saying of Nasr bin Hajjaj as to you:

‘O men, occurring times, and the shame that has disgraced

Abu Sufyan. I have been informed that Utbah betrayed him as

to his wife. (He belongs to) a race ignoble in origin from

Lahyan.’

“After this I deem myself as above mentioning it because of

its atrocity. So how can one fear your sword while you had not

killed the one who exposed you? How can I blame you for your

detesting Ali while he killed your uncle during a duel at the

Battle of Badr, helped Hamza in killing your grandfather Ut-

bah, and killed your brother Hanzala in one place?”

Imam Hasan (a.s) has explained that Utbah was foolish, had

no reason and void of honor, that Imam Ali, the Commander of

the faithful (a.s) killed with his sword his grandfather, his

uncle, and his brother at the Battle of Badr. For this reason he

harbored malice and hatred against him.

Then Imam Hasan (a.s) turned to Mughira bin Shoba and

said: “As for you, O Mughira, you are not worthy of inflicting

on me this and the like of it. You are like the mosquito that said

to the date-palm: ‘Stand firm, for I am flying from you.’ The

date palm said: ‘Did I feel that you had been sitting on me, that

I might come to know that you were flying from me?’ We do

not feel your enmity toward us nor do we grieve if we come to

know of it. Your speech is not difficult to us. The punishment

prescribed by Allah as to fornication is established against you.

Umar turned away from you a right about which Allah will

ask him. You asked Allah’s Apostle, may Allah bless him and his

family: ‘Can man look at the women he wants to marry?’

‘There is no harm in it, O Mughira,’ he replied, ‘unless he

had intended to fornicate her.’ That is because he had come to

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know that you were a fornicator. You are priding yourself on us through the authority. But Allah, the Most High, says (in this

concern): And when We wish to destroy a town, We send Our

commandment to the people of it who lead easy lives, but they

transgress therein; thus the word proves true against it, so We

destroy it with utter destruction. [Quran, 17:16] ” With this the Imam’s debates with his opponents came to an end. The Imam

(a.s) showed them their defects, their mental and genealogical

vices. He exposed their disgraceful acts. He stripped them of

the garment of pride. He (a.s) made sorrow and sadness hurt

them. When he wanted to go away, Amr bin Aas clung to his

clothes and said (to Muawiyah): “O Commander of the faithful,

you have witnessed his speech as to slandering my mother. I

demand him of the right of slandering.”

Muawiyah shouted at him with rage: “Leave him! May Allah

not reward you with good!”

Then Muawiyah turned to his retinue. He condemned and

blamed them for their disobeying and opposing him, saying: “I

had told you that he was among those whose opposition was

unbearable. I had prohibited you from cursing him. However

you disobeyed me. By Allah, he did not rise until he made the

house dark to me. Go away from me! Indeed Allah has exposed

and disgraced you because of your leaving determination and

turning away from the opinion of the compassionate adviser.

And Allah is He Whose help is sought.”1

Note: We should know that prejudiced persons can deny this

incident but cannot deny the points mentioned therein; and

this much is sufficient for exalting of truth that the claims of

Imam Hasan (a.s.) are irrefutable and every allegation of the

oppressors is absurd and degrading for the world as well as

the hereafter.

And peace be on those who follow the guidance.

1 Ihtijaj Tabarsi, Vol. 1, Pg. 413

296

25

Chapter

Distinctive qualities of Imam Hasan (a.s.)

The Holy Imams (a.s.) have two types of qualities:

Some are related to ordinary people as they have those qual-

ities which are not found in other people or in holy saints.

Some are related to their own family that Almighty Allah has

given those qualities to each Imam particularly which are not

found even in other Imams as they did not have such condi-

tions or there was no need for them to display those qualities.

Below we present an outline of both types of qualities of

Imam Hasan (a.s.); details are mentioned elsewhere.

These details begin from the lineage and the time of his birth

and continue till martyrdom and events after that.

The first distinction of Imam Hasan Mujtaba (a.s.) is that he

was the first man in humanity both of whose parents were in-

fallible; it is such a distinction that not even divine prophets

and Imams had such peculiarity.

He is the first human being who is given those extra qualities

whose equal is not found in the history of humanity.

His respected grandfather, the Messenger of Allah (s.a.w.s.),

his honorable grandmother, Lady Khadija (s.a.), the mother of

believers; his exalted father, Imam Ali (a.s.), his illustrious

mother, Lady Fatima (s.a.), his uncles: Aqeel and Ja’far Tayyar,

his paternal aunt, Umme Hani, whose house is given the status

of the sacred Mosque, his grandfather, who has the honor of

being the guardian of Holy Prophet (s.a.w.s.) and benefactor of

Islam.

We should know that even Imam Husain (a.s.) is sharing

these distinctions, we cannot deny the fact that Almighty Allah

gave them to Imam Hasan (a.s.) before Imam Husain (a.s.).

297

Therefore he was unique in this regard during his time; although it is not possible to compare the excellence among

members of Aale Muhammad (a.s.) as all of them are parts of

the same effulgence.1

1 Damatus Sakiba

298

Childhood

During childhood, when most children spend their time play-

ing and that is why the Holy Quran has also considered this

point and called the life of the world to be a game and play in

the beginning and later to be a matter of pride. The young

members of Aale Muhammad (a.s.) have those qualities, which

cannot even be imagined in others. For example:

So strong was the power of smell of Imam Hasan (a.s.) that

as soon as he entered the house, he told his mother: “I can feel

the fragrance of my grandfather”, which also shows that the

power of perception of the holy infallible is stronger than oth-

ers it also shows that the body of prophethood has a fragrance,

which all cannot feel and which requires power of smell like

that of Imam Hasan (a.s.).1

So strong was the sight of Imam Hasan (a.s.) that when

Imam Ali (a.s.) wanted to hear the explanation of his son, he

immediately said: Mother, today my tongue has no fluency; it

seems as if my master is watching me.2

Through this Imam Hasan (a.s.) also clarified that Holy

Prophet (s.a.w.s.) has declared me to be the chief of the youths

of Paradise, but I am calling my father ‘master’ so that all may

know that when he cannot be compared to people like me,

what to say about other people of the community?

1 Hadith Kisa

2 Biharul Anwar, Vol. 10, Pg. 193

299

Special merits and excellence

Imam Hasan (a.s.) was unique in this regard also, which is in

comparison to the ordinary persons of the Ummah and from

some aspects as opposed to the other members of Ahle Bayt

(a.s.). For example:

He is the first human being to have got the honor of entering

the Yamani cloak and who was considered to be the first cure

of the weakness of the Prophet.1

He was the most prominent among the persons who came

out to confront the Christian delegation in the field of Mu-

bahila as in spite of such young age, he came into field on his

own and Holy Prophet (s.a.w.s.) placed him before all and gave

him the honor of walking by himself.2

Imam Hasan (a.s.) is also included among the persons be-

cause of whose illness Surah Hal Ataa was revealed and for

whose recovery fasts were kept, and no one other than Imam

Hasan (a.s.) and Imam Husain (a.s.) have this distinction.3

Imam Hasan (a.s.) is also included among the persons whose

love is made incumbent by Almighty Allah the most important

point is that at that time he was very young age and during

childhood a person is not even aware of prophetic teachings,

how can his love be fixed as a recompense of prophethood, but

Almighty Allah gave this distinction to Imam Hasan (a.s.) at

such a young age.

In this same young age, Holy Prophet (s.a.w.s.) declared that

he was the chief of the youths of Paradise.4

During that time he (s.a.w.s.) declared their Imamate and

said that both his sons were Imams whether they stand up or

keep sitting.

Imam Hasan (a.s.) received the honor of being the flower of

the Prophet and the grandson of messenger during this time.5

1 Hadith Kisa

2 Hayatul Qulub, Vol. 2, Chap. 47, Pg. 754

3 Tafsir Namuna

4 Biharul Anwar, Vol. 10, Chap. 6, Pg. 58

5 Biharul Anwar, Vol. 10, Chap. 2, Pg. 56

300

Youth

During his youth, when he got the opportunity to display his

physical strength and valor he displayed that incomparable

bravery in the Battle of Siffeen whose equal is not found in the

history of Islam; and Imam Ali (a.s.) has so much extolled him

that when Muhammad Ibne Hanafiyyah said: Every time you

send only me into the battlefield, he said: You are my son and

these two are the sons of the Messenger of Allah (s.a.w.s.).1

1 Hayatul Qulub

301

Period of Imamate

The period of his leadership began in such difficult times that

such a thing was unprecedented.

He led the first congregation at a time when his wounded

father sat in the prayer niche; he was bleeding from the head

and his beard was being dyed in blood; while Imam Hasan

(a.s.) led the prayers with utmost attention and sincerity.

The second hardship that he faced was that he could not

openly bury a father who had departed from the world after be-

coming the caliph of Muslims and in whose grief the whole

Islamic world mourned; it was so because he was absolutely

aware of the oppressions of Sham and the disloyalty and

shamelessness of Muslim community and it was feared that if

the location of the grave is known to all it can be desecrated

anytime; just as the Muslims had planned to open the grave of

his honorable mother and had desisted only because of the fury

of Imam Ali (a.s.).

The third great difficulty that he faced was that circum-

stances compelled him to make peace with a person about

whom he was certain that he was the killer of his father and he

had provided the means to Ibne Muljim to carry out the hein-

ous act although a conspiracy was hatched to make the motive

clouded. But he signed the peace treaty with him showing that

they did not prefer the Islamic matters to their personal mat-

ters; although so serious the situation was that even some of

his friends had begun to refer to him as an ‘insult to believers’.

As a matter of fact, it is an easy matter to fight the killer of

ones father and take revenge; but it is so difficult to make

peace with him and to hand over power to him, that other than

Imam Hasan (a.s.) none can do it.

Another distinction of Imam Hasan (a.s.) is also that through

this treaty he was able to make the ruler of Sham confess to

his irreligiousity as well as oppression. Thus he stipulated the

condition that Muawiyah would have to act according to Quran

and Sunnah and also that he would have to discontinue the sys-

tem of cursing Imam Ali (a.s.) from the pulpits, which obviously

meant that Quran and Sunnah were not being followed and

curses were being recited on Imam Ali (a.s.).

302

By mentioning Sunnah of Prophet, he made it clear that other than Sunnah of Prophet there was no scope of any other

Sunnah in Islam and following any other practice was opposed

to spirit of Islam. Imam Ali (a.s.) has declared this verbally but

Imam Hasan (a.s.) got it in writing from ruler of Sham.

Another distinction of his is that he mentioned such condi-

tions in the treaty about which it was known that the ruler of

Sham would not honor and in this way Islamic world would be-

come aware of his intention. Thus when he violated all the

terms of treaty and trampled on the document and someone

said to Imam Hasan (a.s.) that you have been deceived, he

replied in the most beautiful way: Thank God, I have not de-

ceived anyone. In this way he got the admission of community

also that the ruler of Sham was a cheater and made him aware

that one who tramples the treaty, which was signed in the

name of God and Prophet cannot be a Muslim.

Another distinction of his is that even after this behavior of

the ruler of Sham, he continued to honor the terms of treaty

and did not violate them on any occasion; on the contrary he

arranged that even after he has passed away, Bani Hashim

would not be able to violate the terms of treaty and Aale

Muhammad (a.s.) should not be blamed for violating a pledge.

303

Martyrdom

Another distinction of Imam Hasan (a.s.) is that he was the

first martyr to be eliminated through poison. Before this in the

life history of Prophet such issues are mentioned but martyr-

dom of Imam Hasan (a.s.) is a confirmed fact and which even

the Muslim historians have confessed, even though they have

also tried to make the identity of the killer to be doubtful.

Through his martyrdom, Imam Hasan (a.s.) also clarified that

relationship of wifehood is not a guarantee of good character

and a wife having a bad character can even eliminate her hus-

band and if worldly desires become dominant, a person can do

anything.

Shower of arrows on the bier is also one of his distinctive

qualities, whose equal is not found in history before that.

Not being able to be buried besides Holy Prophet (s.a.w.s.) is

included among his distinctive qualities, which can well

demonstrate the shamelessness and disloyalty of Islamic

Ummah that companions of Prophet can get a place next to

Prophet but the son of Prophet cannot get a place next to his

(grand) father

304

Allegations

Another aspect of the life of Imam Hasan (a.s.) is also that

the Muslim community did not accept him as a caliph like the

personalities of caliphs were accepted before that; as a result

of which Bani Umayyah started making allegations against

him.

The first allegation was that of multiple marriages and differ-

ent types of reports were fabricated about it and taking it as a

basis, Christianity supported Bani Umayyah fully as the court

of Muawiyah was full of Christian representatives.

Muawiyah’s wife and Yazid’s mother was also Christian and

the personal physician of Muawiyah was also a follower of

Christianity and the issue of multiple marriages is the greatest

attack on the character of a person in view of Christianity; just

as the greatest attack against Islam is justification of

polygamy.

Thus in the beginning this issue was used against Holy

Prophet (s.a.w.s.) and later against Imam Hasan (a.s.). The

secret is that in Christian faith marriage has no merit at all.

Among Christians, the exemplary character of woman is Lady

Maryam and she never married.

Among the men the exemplary character is that of Prophet

Isa (a.s.) and he also never married.

As a result of this, the world of Christianity remained un-

aware of significance of marriage and it developed a view that

marriage was against spirituality and greatness of character.

Wherever it saw two or four marriages or whomsoever it de-

cided to defame, it used the propaganda of multiple marriages

or it was used as an evidence of the weakness of his character.

The next allegation on Imam Hasan (a.s.) was that of cow-

ardice and the same thing was alleged about Holy Prophet

(s.a.w.s.) and Imam Ali (a.s.) before, but at that time circum-

stances were different so they did not have to face the condi-

tions that Imam Hasan (a.s.) had to face and in spite of this dif-

ficulty he continued his mission and he did not give any pretext

to the oppressor to misuse it and eliminate Bani Hashim or fol-

lowers of Aale Muhammad (a.s.).

305

Another distinction of Imam Hasan (a.s.) is that in order to protect the community, he adopted a way that was not customary before. On one hand, he protected the community without

use of force and on the other hand he appointed the worst en-

emy of Islam to be a defender of faith; and that Bani Umayyah

who since the first day were involved in anti-Islamic activities,

their hero, Muawiyah apparently became the defender of

Islamic boundaries and it was a great feat of practical wisdom

of Imam Hasan (a.s.) whose equal is not found in the history of

the world.

306

Part 5

Imam Husain (a.s.)

307

26

Chapter

Life Sketch of Imam Husain (a.s.)

Birth: 3rd Shaban, 4 A.H., Medina

Martyrdom: 10th Mohurrum, 61 A.H.

It was morning of 3rd of Shaban, 4 A.H. when the Lord of

Universe bestowed another son to Siddiqa Tahira Lady Fatima

Zahra (s.a.). His first distinction was that the total duration of

his stay in the holy womb was six months, the like of which is

not found in the history of prophets, except in cases of Prophet

Isa (a.s.) and Prophet Yahya (a.s.) and the Holy Quran too has

hinted

that

pregnancy

and

fostering

should

be

upto

thirty months. The only difference is that other parts of the

verses are not applicable to Prophet Isa (a.s.) and Prophet

Yahya (a.s.) and its real implication is only Imam Husain (a.s.).

The verse mentions age of forty years, but Prophet Yahya (a.s.)

was martyred before this, and similarly there is mention of do-

ing a good turn to parents and Isa (a.s.) had no father, thus it

cannot be applicable to them.1

• The incident of the dream of Ummul Fadhl too is found

on the occasion of his birth and his initial life also starts

with services of Ummul Fadhl. The only difference is on

that occasion Ummul Fadhl testified that Holy Prophet

(s.a.w.s.) simultaneously cried and expressed joy on the

birth of the child and on the question of Ummul Fadhl

and Umme Salma hinted to those forthcoming events,

which were to take place in the form of martyrdom and

tribulations at the end of his life.2

• Holy Prophet (s.a.w.s.) recited the Azaan and Iqamat in

his ears and named him as Husain (a.s.), by the Lord’s

command, the name which no child carried before this

308

and Providence kept it secure in its special treasure, and its purpose was that as the personality was incomparable,3 in the same way, the name should also be unpar-

alleled.4

• The Messenger of Allah (s.a.w.s.) himself arranged for

Aqiqah ceremony5and he fed the child in a strange fash-

ion either by his blessed tongue or his holy finger, not at

all inclining him to other foods, and according to the re-

port of Kafi, not even to mother’s breast milk.

This point is hinted to even in Ziyarat of Imam Husain (a.s.)

that his nourishment was in lap of Islam and he was milked

from the pivot of faith.6

• His famous titles were Sayyid, Sibte Asghar, Shaheed Ak-

bar and Sayyidush Shohada and he is generally ad-

dressed by the Kunniyat of Abu Abdillah.7

• His second distinction was that Jibraeel came with an

army of angels to congratulate the Messenger of Allah

(s.a.w.s.) on his birth and under this pretext, some penal-

ized angels earned forgiveness; who had not committed

sins, but forsaken the best option ( Tarke Awla) and to

show the greatness of Imam Husain (a.s.) Almighty Allah

removed their punishment. (According to traditions they

were Fitrus and Dardayeel).8

• His birth year was not a year of any remarkable event in

Islamic history, but after this, Islam was engulfed amidst

adverse forces, and first of all had to face infidels and id-

olaters at the same time, which was first imprint on Imam

Husain’s life as infidels, idolaters and Jews planned to be-

siege Islam from all fronts and then destroy it, and his

grandfather, the Messenger of Allah (s.a.w.s.) got ready

to confront them all relying on the strength of his respec-

ted father and finally the entire infidelity ( kulle kufr) was destroyed; which also make Imam Husain (a.s.) aware

that whenever Islam is surrounded by enemies the re-

sponsibility of its security rests on his household, and the

destruction of infidelity too has to be discharged by his

family members, the second scene of which was seen in

Kerbala, and the initial and final events of Imam Husain’s

life were similar.9

309

• In 6 A.H. treaty of Hudaibiyah took place, which was the second incident of Imam Husain’s life, and it was repeated on the occasion of peace treaty of Imam Hasan

(a.s.), as Imam Ali (a.s.) had took part in treaty with

Prophet; otherwise Ali (a.s.) too possessed strength of up-

rooting the gate of Khyber and Husain (a.s.) too had the

guts to face the struggle of Kerbala.10

• In 7 A.H., Islam faced its worst enemy, Jews, where after

flight of all Muslims, Imam Ali (a.s.) conquered Khyber,

which was the third event of Imam Husain’s life. It was a

day when all notable personalities either remained at

home by the fear of Yazidiyyat (devilish forces) or took to

flight, and Imam Husain (a.s.) stood up alongwith the

members of his household to shake the foundations of

Yazidi empire, and at last completed his sacred mis-

sion.11

• In 8 A.H., Mecca was conquered where Imam Husain

(a.s.) witnessed the forgiveness and nobility of his grand-

father and how hypocrites were reciting Kalimah and en-

tering the fold of Islam and how the Prophet wanted keep

the honored and debased separate so as to be safe from

the danger of freed slaves (Tulaqa).

• In 9 A.H., the event of Mubahila took place against Chris-

tians, and Imam Husain (a.s.) himself participated in it;

being of tender age and an infant in the arms of his

grandfather came to the field making clear that the arena

of truth and justice is independent of age and a person

confident of his own rightfulness has to participate in

such duels.12

Imam Husain (a.s.) also renewed the way of his grandfather

at Kerbala when against army of Yazid, who was nurtured in

the lap of a Christian woman, Maysuna; he put

forth an infant specimen of justice and truth in the form of

Ali Asghar (a.s.), and in this way compelled the hostile army to

cry, hiding their faces just like Christians accepting their de-

feat agreed to pay Jizya 13

• In 10 A.H., farewell pilgrimage occurred, when returning

from Hajj, Holy Prophet (s.a.w.s.) declared the Master-

ship (Wilayat) of Imam Ali (a.s.) at Ghadeer Khum, and all

important companions including Umar presented

310

congratulations on this Mastership and paid allegiance at the blessed hands of Imam Ali (a.s.) as without this the

caravan could not move forth for three days and Holy

Prophet (s.a.w.s.) camped in this desert for three days.14

• In 11 A.H. 28th Safar, Holy Prophet (s.a.w.s.) passed

away and a chain of calamities befell Ahle Bayt (a.s.). The

first that those who claimed full devotion did not even

turn up for funeral and instead devised Caliphate at Saqi-

fah, although the Prophet had decided it at Ghadeer

Khum, and the Saqifah people had full knowledge of it.15

• The second calamity was that the contemporary ruler de-

manded allegiance from Imam Ali (a.s.) and the latter

was dragged by a rope around his neck. They burnt down

his door and broke the ribs of the daughter of the Mes-

senger of Allah (s.a.w.s.) ending the life of Mohsin, her

unborn son.

• The third calamity was the seizure of Fadak by the

regime.

It was personal property of Lady Fatima (s.a.) regarding

which she had demonstrated in court and proved her inherit-

ance from verses of Quran, and produced witnesses of gifting

also. But it was no use; her property was considered as alms

for (Muhammad’s) followers, and the second period of difficult

conditions prevailed in house of Ahle Bayt (a.s.).16

• Imam Husain (a.s.) witnessed all these calamities intently

and was ready to present sacrifices in the way of Islam so

that the religion of God should not be heirless, and in

every period it demanded sacrifice.

• ·

Lady Fatima (s.a.) passed away 75 or 95 days fol-

lowing the death of Holy Prophet (s.a.w.s.) under the ef-

fect of these calamities and atrocities and a period of new

calamities started in the life of Imam Husain (a.s.), the

greatest ever exhibit of which was the silence of Amirul

Momineen (a.s.) and his confinement for 25 years in

which the services of Ahle Bayt (a.s.) continued, but

power-worshipper history did not consider it worthy of at-

tention and did not preserve speeches and writings of

these sincere personages.17

311

The kind of life Imam Husain (a.s.) lived during the six years of lifetime of Holy Prophet (s.a.w.s.) can in no way be compared with his later life.

• Whenever during the lifetime of Holy Prophet (s.a.w.s.)

he cried, the Prophet picked him in his arms and said: I

am disturbed at Husain’s crying.18

• If he fell down on entering the Mosque, he interrupted

his speech, came down the pulpit, picked him and said, O

people recognize and respect him and when needed, help

him.19

• If he came and perched on his back, he prolonged his

prostration.20

• On Eid day, he made him ride on his back, serving as his

mount.21

• If Husain wanted a deer kid the Prophet did not rest till it

was given to Imam Husain (a.s.).22

• When he went for Mubahila, he took Imam Husain (a.s.)

in his arms so that he should not even have to walk.23

• When a son like Ibrahim was in his lap and Providence

called upon him to choose between them, he sacrificed

Ibrahim and saved Husain (a.s.) (We should know that

Ibrahim Ibne Mariya Qibtiya was born in 8 A.H. and

passed away in 10 A.H.)24

• If he saw Habib Ibne Mazahir applying to his eyes dust

from under Husain’s feet, he (s.a.w.s) picked Habib in his

arms for devotion to Husain (a.s.).25

• The situation changed after Holy Prophet (s.a.w.s.), and

time after time rulers and other Muslims declared and ex-

pressed the greatness of Imam Husain (a.s.), because the

sentiments of followers (Ummah) were not totally extinct,

and openly oppressing Ahle Bayt (a.s.) could probably ig-

nite their sentiments; thus on one side the door was

burnt, Fadak was seized, Caliphate was taken away and

on the other side, Imam Husain (a.s.) criticized the ruler

when he saw him on the pulpit: ‘Come down, this is my

father’s pulpit; go and search for your father’s pulpit.’

This created anger and indignation in the community,

and at this the reigning ruler declared that the claim of

Husain (a.s.) was indeed valid, this is his father’s pulpit

and my father did not have any pulpit. When once Imam

312

Husain (a.s.) called Abdullah Ibne Umar son of a slave, immediately the reigning Caliph exclaimed that this

should be taken in writing from Husain (a.s.) as it is a

note of deliverance.

What could be a better medium of salvation than being a

slave of Husain (a.s.)? As when the Messenger of Allah

(s.a.w.s.) wanted to write a note of salvation, he was

considered delirious.26

• Ostensibly this scene too is found in narrations that Umar

was busy with Muawiyah when Imam Husain (a.s.) came

to meet him, so Ibne Umar sent him back saying that

when I am not permitted, how you could go in? And when

he later met Umar, he said inquiring his state: Your

status is different from Ibne Umar. By God hair on my

head are first of all by the grace of God and after that by

your blessings.27

Abu Huraira, the greatest hero of narrations was also such

that he cleaned Imam Husain’s shoes with his clothes, and

when the latter stopped him, he remarked: Please don’t, if

people knew of your greatness, they would carry you on their

shoulders.28

After 25 years’ silence of Amirul Momineen Imam Ali (a.s.)

when people paid allegiance to him after the murder of Uth-

man, another period of Imam Husain’s life started, where

apparently Caliphate and government was at home, but in

reality a storm of sedition was brewing and Aale Muhammad

(a.s.) had to face it too. Thus in 25 A.H. the Battle of Jamal took

place, where Ayesha, who had ordered the killing of Uthman,

lifted the banner of his victimization, seeking revenge from

Imam Ali (a.s.) considering him as his murderer. At Jamal,

Imam Husain was more than 30 years of age and he took part

in this Holy war, although Ali (a.s.) did not usually send these

two sons in the battlefield as they were trusts of the Prophet.29

• After victory of Jamal, Siffeen came forth in 36 A.H., res-

ulting in rule of Muawiyah, the severe effect of which,

like Imam Ali (a.s.), was also on Imam Husain (a.s.), but

he tolerated this fraud only for the sake of Islam.30

• After this, the Battle of Nahrawan occurred and in this

also Almighty Allah bestowed a clear victory to Imam Ali

(a.s.), but after this, conspiracies of Muawiyah became

313

sharper, and at last on 19th Ramadhan, Imam Ali (a.s.) was fatally injured by Ibne Muljim in Kufa Mosque and

martyred on the 21st. After his funeral, the Muslim nation

paid allegiance to Imam Hasan (a.s.) and a new period of

seditions of Damascus government started.31

• In Jamadiul Awwal 41 A.H., Muawiyah offered truce to

Imam Hasan (a.s.) who accepted it due to his exceptional

wisdom for security of Islam and Muslims, after which

rulership was transferred to Muawiyah and he by violat-

ing the terms started a new series of tortures on Ahle

Bayt (a.s.). Systematic cursing and vilification was un-

leashed on Amirul Momineen Imam Ali (a.s.). Killing of

followers of Ali (a.s.) was made permissible and all kinds

of torture and harassment was unleashed.32

• Imam Husain (a.s.) tolerated all calamities to honor the

terms of Imam Hasan’s treaty until Safar, 50 A.H. Imam

Hasan (a.s.) was martyred by poison, and the responsibil-

ity of Islam was transferred to Imam Husain (a.s.). Des-

pite severe tyranny and worst pledge-breaking, he

honored the treaty. And when arrows were shot at the

bier of Imam Hasan (a.s.) he did not permit the

Hashemite youth to raise their swords, and after renewal

of vow at the grave of Messenger of Allah (s.a.w.s.) bur-

ied his brother’s body in Jannatul Baqi.33Muawiyah con-

tinued his tyranny until Rajab 60 A.H. when he died and

his place was taken by his son, Yazid, which he had ar-

ranged in his lifetime, and also hinted in his will that

some persons were very dangerous; among whom Abdul-

lah Ibne Umar accepted his obedience and Abdullah Ibne

Zubair took to flight and no one was there on the Islamic

front except Imam Husain (a.s.) who challenged the claim

of allegiance by Yazid and declared in the court of a gov-

ernor like Walid that I am son of the Messenger of Allah

(s.a.w.s.) and Yazid is a drunkard, gambler and adulterer;

and a person like me cannot pay allegiance to an evil per-

son like him.34After this, another period of calamities

started and on 28th Rajab 60 A.H., Imam Husain (a.s.) left

Medina to reach Mecca on 3rd Shaban taking refuge in

the House of God. But during Hajj days, Yazid’s mercen-

aries came disguised as pilgrims, with daggers concealed

314

under their Ihram dress, planning to kill Imam Husain (a.s.). So he left Mecca and apparently turned to Iraq.

Sincere friends gave suggestions, advisers cautioned,

critics criticized, but he referred to the dream of the Mes-

senger of Allah (s.a.w.s.) and command of God and con-

tinued his journey, until he arrived at Kerbala on 2nd Mo-

hurrum, 61 A.H. The arrival of Yazid’s army began on 3rd;

the tyrants took possession of Euphrates River from 5th.

On the 7th there was no water in Husain’s camp. On 9th

Imam Husain (a.s.) was surrounded by hostile enemies. On

Ashura day there was a deadly combat between supporters of

Imam Husain (a.s.) and at least 30 thousand soldiers of Yazid.

By sunset, Imam Husain (a.s.), along with his companions and

family members sacrificed their lives in God’s path, and their

tents were burnt to ashes. ‘Evening of helpless’ (Shame

Ghariban) passed in deprived and forlorn conditions35 and on the 11th the family of Prophet were made hostages and taken

to Kufa. The responsibility of leading this captive caravan was

given to Imam Zainul Abideen (a.s.) and Imam Muhammad

Baqir (a.s.) in spite of infancy, was an equal partner in this

calamity. The sky and earth, all cried at Imam Husain’s martyr-

dom and traces of doomsday were visible, but the heart and

mind of tyrants were unaffected, and their tortures continued.

Until passing through markets and palaces of Kufa and Damas-

cus, for whole year in prison, this plundered caravan returned

to its native Medina on 8th Rabiul Awwal 62 A.H., and Lady

Umme Kulthum recited the elegy “And we returned without

men and sons…”

1 Amali Saduq; Ilalush Sharai

2 Shawahidun Nubuwwah, Pg, 13; Anwarul Husainia, Vol. 3, Pg. 43, quoted from Safi; Jami Abbasi, Pg. 59; Biharul Anwar; Misbah, Tusi; Maqtal Ibne Namma, Pg. 2

3 Seerat Rasusullah wa Ahle Baytihi, Pg. 49; Tabarsi etc.

4 Matalibus So-ool, Ibne Talha Shafei, Pg. 241

5 Matalibus So-ool, Ibne Talha Shafei, Pg. 241; Uyun Akhbar Reza; Sahifatur Reza

6 Nurul Absar, Pg. 113; Arjahul Matalib; Rauzatus Shohada, Pg. 236

7 Matalibus So-ool, Ibne Talha Shafei, Pg. 321

8 Amali Saduq; Rauzatus Shohada, Pg. 236

315

9 Hayatul Qulub

10 Hayatul Qulub

11 Seerat Rasusullah wa Ahle Baytihi

12 Hayatul Qulub

13 Abaratul Mustafain fee Maqtalil Husain; Hayatul Qulub etc.

14 Hayatul Qulub, Vol. 2, Chap. 49 Pg. 795

15 Hayatul Qulub, Vol. 2, Chap. 64 Pg. 1009; Mawaddatul Qurba, Pg. 49

16 Sawaiqul Mohriqa, Ibne Hajar Makki, Pg. 32; Insanul Uy-un; Kitabul Iktifa

17 Sawaiqul Mohriqa, Ibne Hajar Makki, Pg. 72; Rauzatul Ahbab, Vol. 1, Pg. 559; Madarijun Nubuwwah, Vol. 2, Pg. 511

18 Nurul Absar, Pg. 114; Zakhairul Uqbah, Pg. 123

19 Biharul Anwar, Vol. 10, Chap. 2, Pg. 94

20 Isabah, Vol. 2, Pg. 12; Mustadrak Hakim; Matalibus So-ool, Ibne Talha Shafei, Pg. 223

21 Biharul Anwar, Vol. 10, Chap. 2, Pg. 96

22 Biharul Anwar, Vol. 10, Chap. 2, Pg. 141; Rauzatus Shohada, Vol. 1, Pg. 220

23 Hayatul Qulub, Vol. 2, Chap. 47, Pg. 754

24 Tafsir Naqqash; Manaqib; Shawahidun Nubuwwah, Pg.

174; Tarikh Baghdad, Vol. 2, Pg. 204

25 Rauzatus Shohada, Pg. 239

26 Chaudah Sitare, Pg. 226

27 Isabah, Vol. 2, Pg. 25; Kanzul Ummal, Vol. 7, Pg. 105; Izal-atul Khifa, Vol. 2, Pg. 80

28 Fatima ka Chand quoting from Tarikh Kabir, Pg. 51; Hadiyan Barhaq, Vol. 2, Pg. 523

29 Anwarul Husainia, Pg. 44

30 Biharul Anwar, Vol. 10, Pg. 257

31 Seerat Masoomeen, Vol. 1, Pg. 198

32 Biharul Anwar, Vol. 10, Chap. 8, Pg. 241

33 Tarikh Abul Fida, Vol. 1, Pg. 183; Rauzatul Manazir, Vol.

11, Pg. 133; Rauzatul Safa, Vol. 3, Pg. 7; Tarikh Islam, Vol. 1, Pg. 28; Tarikh Kamil, Vol. 3, Pg. 183; Manaqib Aale Abi Talib, Vol. 4, Pg. 29, 42 7 44

34 Habibus Sayr, Part I, Vol. 2, Pg. 22

35 Tarikh Kamil, Tarikh Yaqubi, Rauzatus Safa, Tarikh

Aaimma, Pg. 258

316

Wives

Historians and biographers have traced five wives of Imam

Husain (a.s.):

1- Shaharbano; also called as Shahzanaan. Her son was

Imam Zainul Abideen (a.s.) and she died within ten days of the

birth of Imam Zainul Abideen (a.s.). Her presence at Kerbala as

mentioned in some Marsiya is baseless, may be some other

lady was there who was not the mother of Imam, but called

Shaharbano, because Shaharbano is a title, which can be given

to any respectable lady. (Some investigators have even denied

the existence of Shaharbano in history).1

2- Laila binte Abu Marrah Ibne Urwah Ibne Masud. She was

mother of Ali Akbar (a.s.). Regarding her also most researchers

suggest that she was not present at Kerbala, and her presence

is not proved from reliable books, but still many writers have

repeatedly narrated her incidents at Kerbala.

3- Rabab binte Imrul Qays. She was the blessed mother of

Prince Ali Asghar (a.s.) and Princess Sakina (s.a.). She was

present at Kerbala and alive for a year after that. But she never

sat under shade as seeing the corpse of Imam Husain (a.s.) in

the blazing sun, she swore not to sit under a shade all her life.

4- Qazaya - her son is stated to be Ja’far, whom some histori-

ans have mentioned.

5- Umme Ishaq binte Talha. Her daughter’s name is Fatima,

who was married to Hasan Muthanna, son of Imam Hasan

(a.s.).2

1 Isbatul Wasiyya, Masudi, Pg. 109

2 Irshad Mufeed, Pg. 277; Hadiyan Barhaq, Vol. 2, Pg. 611, Tarikh Aaimma, Pg. 270

317

Children

From the above it becomes clear that Imam Husain (a.s.) had

six children: four sons and two daughters, but Ibne Shahr

Ashob has mentioned six sons: Muhammad and Abdullah, and

some have mentioned three daughters: one of whom is said to

be Zainab.

Differences other than this are also found, investigating

which is not the proper occasion now, but by all means it is

quite clear that if Fatima was married to Hasan Muthanna then

the story of Qasim’s marriage is baseless. It also remains to be

investigated if Fatima and Sakina were the only two daughters,

who is Ruqaiyyah binte Husain (a.s.), whose tomb is prominent

in Damascus and is today a renowned place of visitation.

An argument about Sakina too is going since long that

whether she died in Damascus dungeon or not, because most

books mention this, but they do not mention her name, only ‘a

small daughter’ is mentioned, and she may be Ruqaiyyah binte

Husain (a.s.) who is buried at the same place where she died;

otherwise a grave of Sakina is seen in Damascus graveyard,

and it is debatable, because at that same place, grave of

Umme Kulthum is also found1 and her going to Medina is

proved, and there is no mention of her again coming back to

Damascus with Zainab and her death, is not found in any im-

portant book.

Anyway, an example of the oppressed state of Imam Husain

(a.s.) is also that tyrants wrought one tyranny after another to

such an extent that even after Kerbala a correct historical re-

cord could not be maintained, and children of Messenger

(s.a.w.s.) could not even get proper graves of their martyrs,

and this started with the grave of Lady Fatima (s.a.) in Medina,

and continued through generations and most graves of chil-

dren of Messenger of Allah (s.a.w.s.) remained without a mark

or trace. Although it is another matter that whatever graves

were traced and tombs were erected, even today visitations are

going on. So many graves and tombs are sufficient to prove

their rightfulness, otherwise the cursed Mutawakkil even

planned to destroy the traces of Imam Husain’s grave and

wanted to plough the ground, but the sloughing animals did

318

not go ahead. At times he diverted river over it but even water stopped amazingly, as if saying that how it can approach this

grave of oppressed, who could not get a drop of water under

the sword the day before,2 and who willed his devotees that

whenever you have cool and potable water, recall my thirst,

and whenever a poor helpless is mentioned, do weep for him.

And this oppressed one was killed without any crime, and after

his martyrdom his corpse was trampled under hooves.

Mutawakkil, come and see the tomb of Husain: the earth is

raised and water of the river surrounds it.3 (Couplet)

1 Mojamul Buldan, Yaqut Hamawi, Vol. 4, Pg. 216

2 Biharul Anwar, Vol. 2, Chap. 13, Pg. 184

3 Damatus Sakiba

319

27

Chapter

Imam Husain (a.s.) at Kerbala: Son of Zahra

(s.a.)

That rightful guide – who spread the message of religion un-

til his last breath.

That reciter of Quran – who recited Quran even on spear

point.1

That defender of Holy Sanctuary – who changed his Hajj to

Umrah to maintain the sanctity of Kaaba.2

That guardian of Shariah – who left his homeland for enjoin-

ing good and forbidding evil.3

That crusader on the path of God – who fought with three

days’ hunger and thirst.4

That responsible one of Islam – who sacrificed his household

for survival of faith.5

That standard worshipper – Who offered prayer under rain-

ing arrows.6

That prostrator – who prostrated under the unjust sword.7

That standard-bearer of equality – who placed the head of

Jaun in his lap.8

That generous one – who sacrificed a suckling baby on the

path of truth.9

That rider of the Prophet’s shoulders – for whom the Messen-

ger of Allah (s.a.w.s.) became a mount.10

That preserver of roots and branches of religion – who moun-

ted the back of the Prophet and prolonged his prostration.11

That inheritor of highest morals – who offered food and wa-

ter even to strangers.12

That noble and merciful master – who pardoned the mistake

of Hurr and made him real Hurr (free).13

1 Biharul Anwar

320

2 Tarikh Kamil, Vol. 4, Pg. 20; Yanabuil Mawaddah, Pg.

237; Sawaiqul Mohriqa, Pg. 117

3 Khwarizmi, Maqtalul Husain, Vol. 1, Pg. 88; Lohoof

4 Lohoof

5 Lohoof

6 Biharul Anwar, Vol. 1, Pg. 140

7 Sawaiqul Mohriqa, Pg. 116

8 Biharul Anwar, Martyrdom of Jaun

9 Absarul Ayn; Anwarush Shahadayn; Tarikh Aaimma, Dam-

atus Sakiba, Vol. 1, Pg. 240

10 Biharul Anwar, Vol. 10, Chap. 2, Pg. 96

11 Isabah, Vol. 2, Pg. 12; Matalibus So-ool, Pg. 223

12 Damatus Sakiba, Vol. 2, Pg. 176

13 Tabari; Rauzatul Ahbab; Damatus Sakiba, Vol. 2, Pg. 330

321

28

Chapter

Prelude to Kerbala

To understand any book, it is necessary to remember the

summary of its subject matter and prepare a sketch of the

characteristic persons related to it, so that a correct view may

be formed.

‘Book of Kerbala’ is a book of guidance, whose every corner

is illuminated with Islamic teachings and Quranic laws.

‘Book of Kerbala’ is a book of worship, on whose pages, rows

of worshippers can be seen.

‘Book of Kerbala’ is a book of revolution, whose every word is

written with blood.

‘Book of Kerbala’ is a book of martyrdom; on every point of

which centre of eternal life is seen.

‘Book of Kerbala’ is a book of politics, in which is prescribed

complete training of a prudent life and all tactics of facing

tyranny and oppression.

Actually, ‘Book of Kerbala’ is a book of Kerbala, against

which no book was ever compiled, nor will it be compiled in

future.

In order to form an imagination of such a book it would be

necessary to master all those preliminaries without which per-

ceiving the truths of this book is impossible. Not attaining mas-

tery in these preliminaries resulted in innumerable self made

commentaries, and various interpretations were written and

commentaries invented, and the Umayyads machinery was in-

vented to create a nightmare from extensive interpretation.

Some considered this great holy struggle as a battle between

two princes, some said that it was result of, God forbid, ineffi-

cient foresight, some proclaimed it a result of over-enthusiastic

youth of Yazid, some explained it as a fiction of Uraynab binte

322

Ishaq, some gave it colors of a general political conflict, some considered it a solution to problem of basic needs of life, some

analyzed it in the light of their assumptions and conjectures.

Thus as many thinkers, as many views, as many speakers as

many explanations; as many writers as many articles, and as

many vested interests as many inclinations.

Aim of the prelude to the Book of Kerbala is to expose the

truth and to unveil all conspiracies against the revolution of

Imam Husain (a.s.) or which are still being hatched till date.

323

First Prelude – Personality of Imam Husain (a.s.) The basic role in Kerbala is that of Imam Husain (a.s.) whose

holy struggle, purely for Allah, is prominent everywhere on

each page of this book, and at the beckoning of whom, a small

army was formed who gave sacrifice in every way and be-

stowed to the religion of God permanent life and perpetuity.

It was due to non-recognition of personality and greatness of

Imam Husain (a.s.) that it was considered a battle of two

princes, and its realistic and spiritual status was overlooked.

Imam Husain (a.s.) does not need an introduction. Muslim,

Hindu, Sikh, Christian, Jew and Parsi; no community exists

which is not aware, to an extent, about his personality. At least

everyone knows Imam Husain (a.s.) was the grandson of Holy

Prophet (s.a.w.s.), son of Amirul Momineen, Ali Ibne Abi Talib

(a.s.), light of Fatima Zahra’s eyes, brother of Imam Hasan

(a.s.) and grandson of Abu Talib (a.s.). And these relations are

the best signs of greatness and rank of a person.1

To be a grandson of Holy Prophet (s.a.w.s.), and that too

such a grandson, who was made to participate in the event of

superiority of Islam, truthfulness of Quran, securing Unity of

God despite his infancy, and if unable to walk, was carried in

arms, and be clarified that whatever importance is attached to

the curse of these elders, the same is that of curse of Husain

(a.s.), and he is as much worthy of invitation as the elder family

members are. And as much the field of Mubahila needs the

grandfather, mother and father, the same need is that of this

child, and as the present of Islam is attached to these elders,

the future is attached to this infant, and all these facts explain

this central point that comparing Husain (a.s.) to a commoner

is not allowed, and Husain (a.s.) is the owner of this specialty

that he is called as son of the Messenger of Allah (s.a.w.s.)

whereas he is a grandson, and no one shares this distinction

except his brother.

Holy Prophet (s.a.w.s.) expressed great love for children of

his Ummah. He looked at children of companions with compas-

sion and called Himself a father of his followers, but

among his numerous followers, he did not address anyone as

his sons, as in the field of Mubahila, which is clear proof that

324

morally or as per obligatory obedience it is different to deem followers as his children and realistically, spiritually and as per

excellence to be included in ‘my sons’ is different. This is the

only distinction solely enjoyed by Imams Hasan and Husain

(a.s.) and no follower shares it. Imam Husain (a.s.) is a Prince

and undoubtedly a Prince; but a Prince of Holy Prophet

(s.a.w.s.), and anyone coming against him is as coming against

Holy Prophet (s.a.w.s.) who cannot be called a Muslim under

any circumstances.2

To be a son of Imam Ali (a.s.) and Fatima (s.a.), and that took

a son in whose inheritance is father’s holy struggle and moth-

er’s generosity, and who had completely witnessed the divine

character of his parents from his initial period, not with ordin-

ary human eyes but with gnostic, faithful and divine eyes.

The best proof of greatness of his character is that nurtured

in such atmosphere, inheritor of such character and an observ-

er of such situations. Even an ordinary man can possess good

character; what to say of one who from the very first day is

sent with a divine status and trained in lap of Islam, fostered

with milk of faith, and who attained excellence from school of

divine knowledge and from very beginning participated in vari-

ous intellectual struggles of his elders.

Being a grandson and inheritor of Abu Talib (a.s.) also de-

picts him as an epitome of generosity, sacrifice, struggle, de-

fending religion and services like securing honor of the Mes-

senger of Allah (s.a.w.s.). And in history where hunger of own

children was acceptable, but not hunger of the Messenger of

Allah (s.a.w.s.); sacrificing his own children was acceptable,

but sacrifice of “Beloved of Omnipotent God” not acceptable.3

Imam Husain (a.s.) was the beloved child of such a family

and an individual of such holy and pure atmosphere. `

Circumstances, dealings, characteristics, etiquettes, ideolo-

gies and preferences of Imam Husain (a.s.) cannot be com-

pared to any person in the world; thus Jihad of Imam Husain

(a.s.) is also incomparable.

1 Damatus Sakiba

2 Hayatul Qulub, Vol. 2, Chap. 47, Pg. 753

3 Hayatul Qulub

325

Second Prelude – Yazid

After cognition of Imam Husain (a.s.) it is necessary to know

what sentiments and ideologies were inherited by Yazid, who is

considered to be one actually responsible for all atrocities of

Kerbala; and what abilities he had acquired personally.

From the aspect of lineage, Yazid was the grandson of Abu

Sufyan, who discharged the duty of commanding an army

against Islam in every combat. Whose Islam was such that

when he came to congratulate his most popular family mem-

ber, Uthman Ibne Affan after he became caliph, he remarked:

Now that caliphate has come to you, play with it like a ball, and

make Bani Umayyah a pivot of it. Remove the concepts of

Heaven and Hell as there is no truth in them, this is the only

world and worldly comfort is this Islamic Caliphate itself.

Grandmother of Yazid was Hinda, the liver-eater , who re-

moved the liver of chief of martyrs, His Eminence, Hamza (a.s.)

in Uhad battle and tried to chew it, and in this way left no

stone unturned to insult a great Muslim fighter.1

Both scenes of history are worth remembering: on one side

Holy Prophet (s.a.w.s.) was in tears that there was no one to

weep on His Eminence, Hamza (a.s.) and on the other side was

Hinda, celebrating by dissecting the corpse and chewing his

liver, fulfilling her old wish of taking revenge from Islam.

Yazid’s father was Muawiyah, entitled as “Caesar of Arabs”

by a famous ruler and whose Caliphate is considered imperial-

ism in every school of thought, and about whom Holy Prophet

(s.a.w.s.) himself declared that after Caliphate, the worst peri-

od of dictatorship is to come in which life, property and dignity

of none would be safe.

Muawiyah certainly become a Muslim after conquest of

Mecca, but reality of his Islam becomes clear from comment of

the Prophet (s.a.w.s.) that he pardoned such persons labeling

them as freed slaves ( Tulaqa), and it is a certificate that

theyare not included among nobles, and for this very reason

the family of the Messenger (s.a.w.s.) have on various occa-

sionsused this word regarding Yazid and Muawiyah to remind

them of their status.

326

Confronting the soul of the Messenger, Ali (a.s.) in the Battle of Siffeen by Muawiyah, and stopping of water from the army

of Ali (a.s.), instigating murder of companions of

Messenger of Allah (s.a.w.s.), insulting corpse of son of the

first Caliph, not helping the third Caliph in any way, halting the

army on the outskirts of Medina and waiting for his murder

and not even assisting him with a pot of water is proof that he

is such a memorial of infidels and idolaters who is absolutely

merciless, and neither he is a believer in importance of office

of Caliphate or Imamate. And it is clear that a person for whom

the murder of the Caliph of his own clan in a helpless state is

acceptable, and he does not even have mercy on his own clans-

men, how can one expect mercy from him for anyone in the

world, and what kind of honor and dignity can be expected

from his son?

Contrary to this, character of Imam Ali (a.s.) is also a guiding

light in history, as neither he accepted water embargo at Sif-

feen nor left the third Caliph without water in his palace.

If generosity and nobility of son of Abu Talib be compared to

abjectness and malice of son of Abu Sufyan, it would be the

greatest injustice of history, whose protest was raised by

Amirul Momineen (a.s.) himself that: My status is lowered so

much that Muawiyah’s name is being taken alongwith mine.2

Yazid’s mother was Maysun, a Christian woman, who initially

kept Yazid with her in desert and wilderness and trained him

according to principles of Christianity; and then

putting the color of hypocrisy over Christianity, which served

as neem coating over a bitter gourd.

Yazid’s training was also a part of conspiracies hatched by

Christianity against Islam. It is doubtless that the defeat

tastedby Christians at Mubahila was not even tasted by infi-

dels, idolaters and Jews, as infidels and idolaters At least infi-

dels and idolaters were certain that:

“The weak heart put up great confrontation and even after

defeat we did not accept defeat.” (Urdu couplet)

But it was like cancer in hearts of Christians that they came

to field where even opposing was impossible, and they had to

accept a humiliating defeat. Thus revenge had to be taken from

these holy five at any cost, because they conquered field of Mu-

bahila and defeated Christianity with weapon of curse.3 Thus

327

these historical facts are worth noting as there was a Christian doctor in the court of Muawiyah, whose task was to prepare

lethal poison, and the same poison was seen on the sword of

Ibne Muljim, and in the water of Judah, wife of Imam Hasan.

Verily, Muawiyah eliminated two great personalities of Mu-

bahila through this poison and bestowed to Christianity the op-

portunity of taking revenge from two great persons. Now only

Imam Husain (a.s.) remained for the Christians to take revenge

from. Thus Christians were given entry into Muawiyah’s house,

and when Yazid was born, he was kept in their atmosphere and

nourished by them, so that such a personality be prepared

whose heart has no mercy for Islam, and that he takes revenge

for defeat of Christianity from last personage from the soldiers

of Mubahila.

Imam Husain (a.s.) was focus of a double revenge in eyes of

enemies of Islam. On one side Yazid wanted to avenge wars of

his ancestors and his plan was to avenge those killed in the

Battle of Badr, and to avenge the combats of Imam Ali (a.s.).

That is why when Imam Husain (a.s.) addressed the army of

Yazid and asked, why they were after his blood? “Have I

changed religion? Amended the Shariah? Made any changes in

divine commandments?” All replied in unison: We have grudge

against your father, Ali (a.s.) and we want to take revenge for

it. Then later, Yazid too, drunk with victory, said, “Alas! If my

elders of Badr were alive and seen the scene of revenge of heir

blood being taken.”4

The incident of Kerbala was an arrangement from the side of

Imam Husain (a.s.) to protect Islam and on the side of Yazid it

was revenge of defeat of infidels. Deciding the result of

Kerbala is easy: if infidelity of Yazid had survived then revenge

had succeeded, and if the Islam saved by Imam Husain (a.s.)

survived then the arrangement succeeded and revenge was

again defeated.

Another matter was also that Christianity wanted to take re-

venge of its defeat, and for this Maysun was made a medium.

Imam Husain (a.s.) faced both kinds of revenge and clarified

that Yazid inherited disbelief in two ways: from the aspect of

Badr he is heir of idolaters of Mecca, and from the aspect of

Mubahila, heir of the Christians of Najran. And I from the as-

pect of Badr and Uhad am the heir of Muhammad Mustafa

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(s.a.w.s.) and Ali Murtada (a.s.), and from the aspect of Mubahila the soul and spirit of Holy Five and heir of Isa Ruhullah,

who declared in the cradle: I am the servant of Allah and not

the son of Allah.

Yazid was personally Yazid, what to say of his character,

even his name is considered as an abuse and insult by people

of culture and literature.

Personality and status of Yazid was never debatable in Islam-

ic world, but his Islam and faith has always been debated in

every period and more prevalent is the debate that whether he

is worthy of curse or not? It is nearly an established fact and

every unprejudiced scholar has confessed that Islam of Yazid

was not real Islam, and his character was worthy of curse.

Allamah Bazaranji in Al-Ashya and Ibne Hajar in Sawaiq state that Abdullah asked his father, Ahmad Ibne Hanbal about cursing Yazid, so he replied: Why should he not be cursed when Al-

lah has cursed him, and then referred to this verse of Quran, in

which those who spread mischief on the earth are considered

accursed.

Ibne Khaldun says that Qadi Abu Bakr Ibne Arabi Maliki com-

mitted a grave mistake by writing in his Aawasimo Qawasim

that Husain (a.s.) was killed by the sword of his grandfather.

Yazid was definitely not an Islamic ruler. Justice is necessary

for Islamic rule, and no one was more just thanImam Husain

(a.s.). After that on page 254 of Preface to History he has mentioned that Muslim scholars are unanimous on profligacy and

immorality of Yazid. An immoral person cannot be Islamic ruler

as uprising against him would be permissible. Silence of com-

panions and followers did not imply satisfaction over Yazid’s

character, on the contrary they disliked bloodshed and that is

why did not even deem it lawful to help Yazid.

Ibne Mufleh Hanbali states that in view of Ibne Aqeel and

Ibne Jauzi, uprising against an unjust ruler is allowed, just as

Imam Husain (a.s.) rose against Yazid. Even if initially Yazid is

accepted as ruler, after killing of Husain (a.s.), violating the

sanctity of Kaaba and plunder of Medina, this rule is automat-

ically terminated.

Allamah Taftazani writes in Sharhe Aqaide Nasifiya that

Yazid’s rapture at the killing of Husain (a.s.) is amongst facts

which prove that such a person cannot be a believer, but is

329

worthy of curse, and curse of Allah be on his helpers and supporters.

Ibne Hazm writes in Al-Muhalla, Vol. 11, Pg. 98 that the

rising of Yazid Ibne Muawiyah was only for material sake and

his deeds cannot be interpreted. He was a pure tyrant.

According to some scholars the interpretation of his acts is

clear oppression.

Jahiz says that the worst crimes of Yazid like killing of Hu-

sain (a.s.), taking children of Prophet as hostages, insulting the

severed head of Imam Husain (a.s.). plunder of Medina, viola-

tion of sanctity of Kaaba are deeds, which display hardhearted-

ness, enmity of descendants of Messenger, cultivating hatred,

enmity, rancor, hypocrisy and unfaithfulness are signs of faith-

lessness and a transgressor is accursed, on the contrary

one who prohibits cursing the accursed is himself accursed

and damned.5

Burhan Halabi has quoted Ustad Shaykh Muhammad Bakri

that he and his father both used to curse Yazid and say:

May Allah place him in the lowest part of Hell.

Dhahabi has written in Sayr Elamul Nubla that Yazid Ibne

Muawiyah was a Nasibi (enemy Ali), ill-natured, corrupt,

drunkard and lewd creature. He started his rule by killing Hu-

sain (a.s.) and ended with plunder of Medina and burning of

Mecca.

It is narrated from Sibte Ibne Jauzi that when Ibne Jauzi was

asked about cursing of Yazid, he said: Imam Ahmad has con-

sidered cursing him permissible and we also do not like Yazid,

as his deeds were worst. Now if people are satisfied at this dis-

like, well and good, otherwise we also would have clearly

cursed him.6

From all these statements it becomes clear that in every peri-

od, just scholars and historians regarded Yazid as infidel, hypo-

crite or worthy of curse and no one is pleased with his deeds or

character.

If, in the present age, some writers have supported Yazid it is

due to the fact that they consider Ibne Ziyad and Ibne Saad as

responsible for Husain’s killing and according to them Yazid

had nothing to do with it. Otherwise if it is established that

Yazid was responsible for all those acts, undoubtedly he would

be liable to be cursed.

330

There are only a few faithless and evil-minded writers who consider Imam Husain (a.s.) as a rebel or heretic (God forbid)

and consider Yazid’s rule lawful and valid, and they are ideal

posterity of Yazid who accepted Yazid as Amirul Momineen in

the past and planned to shed Imam Husain’s blood by calling

him a rebel and heretic; Allah’s curse be on them all!

1 Rauzatul Ahbab, Vol. 1, Pg. 184; Tabari, Vol. 2, Pg. 190

2 Hayatul Qulub

3 Hayatul Qulub, Vol. 2, Chap. 47, Pg. 753

4 Damatus Sakiba

5 Rasail Jahiz, Pg. 298

6 Mirratuz Zaman, Vol. 8. Pg. 496

331

Third Prelude – Suicide or Martyrdom

Regarding the tragedy of Kerbala, it is claimed that since

Imam Husain (a.s.) deliberately headed for Kerbala with a

small band of companions, faced the huge army of Yazid, re-

fused to pay allegiance to Yazid; all this make one liable to be

killed, which if it is deliberate is considered unlawful in Islam.

Imam Husain (a.s.) should have observed the circumstances

and acted accordingly, if he had done so, a great catastrophe

would have been averted and so lives would not have been lost.

Author of Tohfa Kerbala has even declared that the martyrdom of Imam Husain (a.s.) was a result of his shortsightedness (God

forbid); otherwise he could have saved his life, and one who de-

liberately steps into jaws of death, how he could be called

oppressed?

We would have to consider some stages in order to analyze

this question and objection:

First Stage: Was it possible for Imam Husain (a.s.) to save his

life, and if it was, how? On this point, persons unaware of his-

torical events say that if Imam Husain (a.s.) had paid allegi-

ance to Yazid, he would have remained safe, whereas it is abso-

lutely opposed to historical facts. So far Imam Husain (a.s.) had

not taken any step, which posed a threat to Yazid’s rule; the

threat to Yazid’s rule was from the very being of Imam Husain

(a.s.), and he knew that Imam Husain (a.s.) cannot recognize

his deeds blindly; and that he will not act upon his commands

at any cost, this would create feelings among people that there

is some defect and evil in Yazid due to which son of Allah’s

Messenger was not accepting his commands, and so his rule

would not get approval; thus his existence had to be elimin-

ated. Yazid considered demand of allegiance as a best pretext

as it was something on which Imam Husain (a.s.) will not

agree. Otherwise if he asked for truce Husain would agree, as

it was known well that Aale Muhammad (a.s.) are always ready

for compromise. A whole chapter of history of this was before

Yazid. When his grandfather asked for it, the Holy Prophet

agreed to a truce.

When his father offered compromise, Imam Hasan Mujtaba

(a.s.) agreed. Now if he sues for peace, Husain (a.s.) will

332

definitely be ready for it; therefore a demand had to made, which will not be agreeable to Imam Husain (a.s.) at any cost.

He also knew Husain’s father was dragged from house to the

Mosque with a rope around his neck, and tortured in various

ways, but he did not pay allegiance. He remained silent for 25

years in compromise without opposing the regime, thus

allegiance should be demanded from Aale Muhammad (a.s.)

instead of a compromise, and through it their lives should be

eliminated. Just as Imam Husain (a.s.) hinted in his speeches

that if I take refuge in the lair of an animal, then too they will

bring me out and eliminate me, they do not prefer to see me

alive; they consider my presence a threat.

Secondly if it is supposed that by allegiance his life could

have been saved, then the fundamental question is: Was allegi-

ance possible for Imam Husain (a.s.), and does Islam permit

saving one's life by any means, even if it leads to its (Islam’s)

own destruction?

Scholars and intellectuals have analyzed this question in two

ways: from the aspect of personal excellence of Imam Husain

(a.s.) and nobility of lineage etc., that whether these distinc-

tions permit him to pay allegiance when his father had not

even paid allegiance to rulers better than Yazid, even for a

single moment? Whose brother never gave allegiance to

Yazid’s father, even for a single day, can he pay allegiance to a

worst person like Yazid? Never! Ibne Saad too had sensed this

point and had written to his master in his last information re-

port that Husain (a.s.) will not pay allegiance as he possesses

the heart of his father. All this shows that personal distinctions

of Imam Husain did not permit him to pay allegiance.

The other way is that of divine laws and commandments; that

whether according to Islamic law it was lawful to give allegi-

ance to a person who made prohibitions of Muhammad lawful

and prohibited the lawful; mocked the divine rule, openly

drank wine, considered incest lawful and declared:

“Religion is a game of Bani Hashim, neither divine inspira-

tion descended nor any news arrived.”

There is not single evidence in the Holy Quran or Sunnah

considering Yazid’s allegiance permissible, even for a common

Muslim. Rules of allegiance are fixed and there is no scope of

obedience of a profligate and sinful. Hence from this point also,

333

allegiance to Yazid was not lawful for a common man; whereas the status of Imam Husain (a.s.) is much more.

Thus to imagine that Imam Husain (a.s.) could have saved his

life by giving allegiance is nothing but ignorance of history as

well as divine laws; neither does history gives evidence that his

true motive was only demand of allegiance, and that could

have stopped him from torture and harassment; and neither ac-

cording to Islamic laws was it lawful for Imam Husain (a.s.) to

pay allegiance to a profligate and lewd man like Yazid.

Imam Husain (a.s.) could not even pay allegiance to a person

higher in status, as he himself was highest of all and none was

above him to obey or pay allegiance to. Thus Allah made Imam

Husain (a.s.) worthy of taking allegiance and not to pay it! His

hand was hand of Allah (Yadullaah) and Yadullaah is above all hands.

The second stage is: What is the meaning of destruction

(halaakat)? Can the advent of Imam Husain (a.s.) be called a suicidal act (losing one’s own life)? According to scholars of

morality, the answer to this is that suicide is destroying one’s

self without any purpose or sacrificing one’s life for an inferior

motive; whereas Imam Husain (a.s.) was sacrificing his life in

the path of Allah; and none is greater than Allah, his uprising

can never be termed as suicide. In other words it can be said

that as suicide is destruction, it means wasting life and no be-

nefit is taken from it. Planting a seed on barren land is its de-

struction, but sowing it on a fertile piece of land is not thus.

And the basic difference is that in the former case, the seed

remains issueless and in the latter, seven ears are created from

a single seed, and each ear produces a hundred grains; in this

way, the seed serves a purpose and it is not wasted. According

to law of Jihad and martyrdom in Islam, life is not destroyed in martyrdom, on the contrary, numerous constructive results are

produced and the clearest is that a person’s temporary life

ends, and religion gets an eternal life, and it is quite obvious

that life of religion is far dearer than the life of an individual.

Circumstances of uprising of Imam Husain (a.s.) were also

same, as he had selected that appropriate time, opportunity

and place according to divine will; where sacrificing life was

not destruction; it was a prelude to vaster and greater lifespan.

He knew that tyranny will be suppressed due to his sacrifice;

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the oppressed will have their way, innovations and distortions in Shariah will be stopped; sins and unlawful acts in the name

of Caliphate will be discontinued; worldly persons will not get

opportunity to meddle with divine laws. In such a situation,

when even bigwigs cannot dare to speak, a blind or Christian

man will be emboldened to criticize the ruler, and this courage

will be highly beneficial to safeguard religion and Shariah.

Imam Husain (a.s.) offered sacrifice keeping in view all those

exigencies and gained all those benefits that are gained from a

martyrdom. He gave Islam an eternal life. He afforded security

to Shariah, exalted the Holy Quran, saved the greatness and

nobility of Kaaba and awarded strength and stability to religion

of Muhammad (s.a.w.s.) and such a deductive and sincere act

cannot be called suicide or destruction.

The third stage is: Whether it is obligatory for a person to

save his life, property and honor in all circumstances or in

some instances it is obligatory to sacrifice them?

Obviously, if this matter is decided through reason, it issues

clear decision that all three can be sacrificed in the way of

greatness of aim. And in human life it often happens that under

some exigencies wealth and even outward prestige is sacrificed

for higher aims; and for real values, even life can be put to

stake. Which sensible person can deny this fact, and which in-

telligent person does not act on this rule in his life?

Even according to Shariah, life, property and modesty are

bestowed to us from Almighty Allah as trusts; thus spending

them on the path of somebody else is unlawful, but if its owner

Himself demands; then spending it is not suicide or destruc-

tion, but avoiding destruction. God’s chosen ones have always

believed that life is a trust of God, wealth is a trust of Almighty

Allah, honor is a trust of the Lord; thus it will all be utilized according to His will, without our interference and even our will

is of no value.

Now when it is proved through reason and law of religion

that sacrifice is a necessity and it cannot be labeled as suicide

or destruction, it remains to be clarified that Imam Husain

(a.s.) was appointed for this sacrifice on behalf of reason and

Shariah, and he acted upon the rules of reason and Shariah,

both. Also it is quite clear according to history that prevailing

circumstances made it logically obligatory. Holy Prophet

335

(s.a.w.s.) urged him through dream. Shariah declared this obligation through necessity of defending Islam, just as Imam

Husain (a.s.) himself mentioned: “I left my house to reform the

followers of my grandfather (Holy Prophet) to call people to

good (Amr bil maroof) and forbid them evil (Nahi Anil munk-ar),” and all these are obligatory and important duties of Islamic Shariah.1

1 Lohoof, Maqtalul Husain, Vol. 1, Pg. 88

336

Fourth Prelude: Victory and Defeat

There is a purpose behind every act of a sane person, and it

is from the aspect of this purpose the success or failure is ad-

judged. Circumstances and signs of failure encountered during

fulfillment of task show neither success nor failure.

When a farmer starts his job, in the beginning the condition

of the land is very bad; after that he sows the seeds; then pure

water flowing on the earth is absorbed in it; then chemical fer-

tilizers disappear in the soil to assist growth, which completes

the act of cultivation; all this outwardly depicts nothing, but

disappearance and destruction (of seed). But after a wait of

four months when green flourishing field is seen, all exclaim

that the farmer has succeeded in his aim. Nobody says that the

seed was destroyed, water was wasted and fertilizers lost; be-

cause success is decided according to the result and not ac-

cording to circumstances and prefaces.

Same is the case of the lives of the chosen personalities of Al-

lah. They face troubles, calamities, hardships and accidents in

excess. Some were crushed under rocks, some torn by a saw;

filth was thrown on some and others were made victims of the

worst calamities. But all these troubles and calamities are not

considered as signs of their failure, on the contrary they are

considered as signs of victory of the army of people of Allah.

According to materialist view, these same calamities can be

signs of defeat, as they want comfort from services; they are

seekers of worldly benefits from religious

propagation. But

Godly persons do not consider these calamities as failure, until

there is possibility of even one person coming to the right path,

as their purpose is not to derive comfort in this world. They

have arrived to make people walk on the path of God and con-

vey them to the stage of nearness to Allah, and as long as this

task continues, they will consider themselves successful and

siding with truth.

Is it not a great historical fact that a brave soldier who

conquered landmark battles, cut the throats of well known

fighters, cut Marhab and his horse into two with a single

stroke, uprooted the huge gate of Khyber Fort, finished off en-

tire infidelity with a single stroke, single-handed confronted an

337

entire army, does not consider all these achievements as victory; but when the poisonous sword of Ibne Muljim strikes his

head, he declares: By the Lord of the Kaaba, I have suc-

ceeded?1

Success and failure, comforts and troubles, contentment and

hardship, wealth and poverty, pleasures of life and its bitter-

ness; all these are relative terms. Its criterion is only achieving

the purpose and or being deprived of achieving the goal. After

achieving the goal, a person is successful despite thousands of

hardships, and if the goal is not achieved, even in thousands of

comforts, a person is unsuccessful.

On the basis of this, it is easy to decide who emerged victori-

ous and who suffered defeat in the battle of Kerbala. The pur-

pose of both parties has to be studied and then achievements

and non-achievements be analyzed.

History is the best witness that Imam Husain (a.s.) did not

aim for any worldly comfort. He chose the path of hardships

and repeatedly predicted his martyrdom. He had even released

his companions from his allegiance so that if they liked they

might go away. He said: I have to strengthen the religion of

Muhammad (s.a.w.s.) and my throat is at the disposal of

swords in this path. Under such circumstances to consider his

afflictions or sacrifice as signs of failure is nothing but sheer

foolishness and ignorance.

Contrary to this, Yazid desired rulership. While addressing

people of Kufa, his father had once declared:

“I did not fight you for the sake of prayer, fasting, Hajj or

Zakat; I only wanted to rule over you.” For the same rule he

appointed his worst son, Yazid, as his successor so that ruler-

ship remains with Bani Umayyah at any cost. Otherwise in the

view of his son, religion and piety was only a drama of Bani

Hashim.

Now the battle between Imam Husain (a.s.) and Yazid was on

the point that will religion survive or be destroyed; whether the

reality of messengership be proved or mockery of Bani Hashim.

Yazid used all this power to make messengership a mockery

and to destroy religion; and according to Abu Sufyan, this ball

should spin among Bani Umayyah. Whereas the whole struggle

of Imam Husain (a.s.) was to save the religion of God, to pro-

tect the dignity of messengership and to guard the modesty of

338

Islam, even if his own corpse be trampled and his whole family destroyed.

Under these circumstances the result is clear: If Yazid suc-

ceeds in denying messengership then, God forbid, Imam Hu-

sain (a.s.) failed in his purpose. But if Yazid himself interrupts

the sermon of Imam Zainul Abideen (a.s.) and makes someone

to recite Azaan, having the statement, “I witness that

Muhammad is Messenger of Allah,” then it is a sign that Yazid

admitted his defeat and Imam Husain (a.s.) won the battle.2

If Yazid succeeds in legalizing wine, debauchery and prof-

ligacy, he has succeeded in his purpose and the sacrifice of

Imam Husain (a.s.) is wasted, and if supporters of Yazid too

consider wine unlawful, it is sign of Imam Husain’s success and

Yazid’s failure.

In these circumstances, those who remarked that Imam Hu-

sain (a.s.) did not study the circumstances and did not cooper-

ate with great personalities of Islam and consequently got

killed and his complete household was destroyed, should exam-

ine their beliefs. Because it implies that these writers confess

that stand of all great personalities during Yazid’s period was

contrary to that of Imam Husain (a.s.). All had paid allegiance

to Yazid under one pretext or the other, and resigned to his

acts; whereas Imam Husain (a.s.) was openly expressing his

opposition and disgust, and was ready for every sacrifice in

this path. So now it is easy to decide: If the religion of Yazid re-

mained and all those sinful acts remained lawful which Yazid

was proving them to be so through his acts, then Imam Husain

(a.s.) is proved to be unaware of time and tide, and God for-

bid, he has been deceived. But if the religion of Yazid is elimin-

ated, Yazid’s mission destroyed, Yazidiyyat has become a dis-

grace, and the Islam that remained is Muhammadan Islam, for

which Imam Husain (a.s.) sacrificed his life, it has to be accep-

ted that Yazid was defeated and Imam Husain (a.s.) was vic-

torious, and in this victory none other were involved, except his

companions, supporters, and his household.

Or in clear words, it could be said that there is no obligation

of any companion, or the son of a companion, neither obliga-

tion of any personality nor worshipper of a personality on the

survival of Islam; which is alive and everlasting today. This is

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the only and only result of Husain’s sacrifice that Almighty’s religion survived and will live forever.

If one analyzes the circumstances after fundamental victory

of Imam Husain (a.s.), conditions of every age are proclaiming

aloud victory of the Imam. If Yazid had won, the effects of his

victory would be visible. But today neither his grave is seen nor

there are visitors on it, and except some slaves of materialism,

no one is there even to utter his name; neither there is his

court nor his mention; neither there is any devotion in his path

nor he possesses any standard; neither there is any name or

sign of his, and if there is any, it is accursed and abused.

However Imam Husain (a.s.) is victorious from every direc-

tion even today, and every Mohurrum announces his victory.

Mourning room of every house is adorned for him alone, his

flag waves on every highway, his is the only mention in every

gathering, and every thirsty person is served water only in his

name, every Shariah and Islamic teaching is discussed in his

gatherings only, every newspaper only talks him, every

magazine takes out his special issue, every Muslim pays

homage to him only, every sincere and modest non- Muslim

bows in his court only, every historian considers him only as

creator of history; every thinker owns up his philosophy of Ji-

had; every litterateur considers him only as a sign of patience

and steadfastness, every revolutionary only accepts him as a

hero, every believer accepts only him as his chief, every truth

circles him only, and every falsehood is worried only of his

name, every soldier is inspired by his Jihad only, and only his

tale of perseverance becomes a weapon for helpless.

Thus Husain (a.s.) is the shelter of the poor, Islam’s everlast-

ing dignity, strength of holy fighters, protector of Shariah and

literary caretakers of Muhammadanism. Hundreds of thou-

sands of salutations be on Husain (a.s.).

1 Seerat Masoomeen, Vol. 1, Pg. 204

2 Maqtal Abu Mikhnaf, Pg. 135; Damatus Sakiba, Vol. 2, Pg.

322

340

Fifth Prelude – Imam Husain (a.s.) and Shariah

According to principles of religion every Imam is protector of

Shariah and that is why Imamate is needed along with Messen-

gership, so that when Messengership completes the task of re-

ligious propagation and legislative revelation ends, there

should be a person who would protect this Shariah so that it

remains in its original form. Shariah can endure through com-

munity scholars also, but for protection of actual command-

ments, Imamate is needed in any case, because community

scholars are unaware of actual laws. Their study is unrelated to

the Protected Tablet ( Lauhe Mahfuz). They only study Quran

and traditions and deduce the law of Shariah as per their intel-

lect and that is why there is conflict in their verdicts. But the

Imam is a missionary of actual laws. In his laws there is no

multiplicity, conflict and contradiction, as there won’t be differ-

ing laws about a problem.

All pure Imams were protectors of Shariah and all of them

discharged their duty perfectly, but protection is of two types:

(1) Inner Protection (2) Outward Protection

Inner Protection: In which actual laws are kept secured in

the mind and as needed, they are propagated, as and when, if

there arises any difference of opinion amongst the community

and a possibility of deviation from the actual, then the Imam

states the actual commandment and saves Shariah.

Outward Protection: In which even after the delivery of actu-

al commandments, they have to face a crisis and there is a pos-

sibility of change in them. At this juncture too it is the duty of

an Imam to face all odds and difficulties and protect the actual

commandments and save them from all possible changes.

The example of duty fulfilled by Imam Husain (a.s.) on this

front is not found even in history of Imams, not because there

was any difference in their own virtues, and no Imam was of

the grade and status of Imam Husain (a.s.). But the conditions

and crisis of the period of Imam Husain (a.s.) did not occur

during any (Imam’s) period and no Imam got such opportunity

of protecting Shariah.

From the aspect of commandments and teaching, such ex-

ample is found in life of Imam Ja’far Sadiq (a.s.) as no other

341

Imam got so much opportunity to explain and propagate religious commandments like him; that is why Jurisprudence

(Fiqh) of Ahle Bayt became Ja’fari Jurisprudence as commandments explained by him outnumber those of all Infallibles, and

Shariah of Ahle Bayt (a.s.) bears his stamp.

On stages of crises and calamities, same status of Imam Hu-

sain (a.s.) is seen as he saved divine religion whose example

was not found during tenure of any Infallible. That is scholars

introduced Islam to be a Muhammadi occurrence and a Hu-

saini eternality, as initially Islam is Muhammadi, and its teach-

ings were revealed on Holy Prophet (s.a.w.s.) through divine

inspiration; and as per its duration it is Husaini, as its Shari-

ah was defended by Imam Husain (a.s.) from dangers of infidel-

ity, atheism, frauds, Umayyads and Yazidis.

From all aspects, Imam Husain (a.s.) is the protector of

Shariah; that is why it was a wise duty of the Prophet to ar-

range for permanence of Husayniyyat, which is also a sign as

well surety of endurance of Shariah. That is why Islamic Shari-

ah has made Husayniyyat alive and lasting from all aspects. It

has made love of Imam Husain (a.s.) an Islamic duty, his re-

membrance a worship act and divine obedience, acts like

weeping in his grief, being aggrieved in his remembrance, to

arrange mourning assemblies in commemoration of his calam-

ities; so much so that its display is considered a source of sal-

vation. Infallibles have clearly announced that to weep and to

make others weep; to display a mourning face for Imam Husain

(a.s.) are all mediums of gaining Paradise and worship of

Almighty. Although some ignorant persons have objected to

such things that outward display is show-off and show-off is un-

lawful in Islam, and an unlawful act cannot be a worship act by

any chance. But these fools do not know that display implies in-

tensity and vehemence, which is exhibited by lines of face and

conditions of face even if tears do not flow because of various

reasons. As if the Infallible has hinted that the basic task is to

weep and to invite others to weep, but sorrow is not limited to

those limits, and tears themselves are not a topic of discussion.

Tear is a way to display that hearty sentiment, which is found

in the heart of every believer. After this, if tears cannot flow,

this sentiment of love should be exhibited in some form or the

other, so that it should be known that love is found in the heart

342

and the person is affected by the mention of calamities or imagination of grief.

Numerous such examples are found in Islamic narrations.

Thus author of Kanzul Ummal (Vol. 1, Pg. 147) says that when Holy Prophet (s.a.w.s.) recited the last verses of Surah Zumar,

in which torment of Hell is mentioned, the gathering of Ansars

began to weep. There was only one young man who did not

weep. He asked worried, “Master, my eyes didn’t get tears, I

am only content putting on an aggrieved face.” Holy Prophet

(s.a.w.s.) said: “Paradise is also for one who makes a weep-

ing face.” It shows that the person’s conscience was affected

by the mention of punishment; otherwise he would have

mocked punishment of Hereafter like an irreligious person and

put on a smirk instead of a sad face. This condition is a sign of

an affected heart and the best worship act.

The second tradition is also mentioned in Kanzul Ummal that Holy Prophet (s.a.w.s.) said while reciting Surah Takathur:

Paradise is there for whoever that weeps on hearing this

Surah, as well as for one who makes a sad face because of it.

In Al Looloo wal Marjan (Pg. 47) and Majmua Waram (Pg.

272) is mentioned a narration from Abu Zar that Holy Prophet

(s.a.w.s.) said: If any person can weep, he should do so other-

wise he should make sorrow and grief a sign of his heart and

put up a sad face as the stonehearted is away from divine

mercy.

In this narration there is a clear invitation for putting on a

sad face and its meaning is also explained; thus neither one

can reject the tradition of making a sad face nor can he say

that it is show-off.

According to Shaykh Muhammad Abduh, putting up a sad

face is restraint in weeping; it is not show-off.1

Allamah Shareef Jurjani says that this verb form is generally

used to show abstract attributes, but in spite of that it is con-

sidered lawful as from it sentiments of acquiring attributed

quality is created as seen in the statement of Prophet (s.a.w.s.)

that if weeping is not possible, lament.2

It was this importance of weeping and making a sad face that

Imam Muhammad Baqir (a.s.) specified an amount of 800

dirhams for those ladies who lamented on Imam Husain (a.s.)

during Hajj at Mina; from which three conclusions are derived:

343

1- It is not unlawful to arrange mourning and to spend on it.

2- To lament during Hajj in Mina is not against the rites of

Hajj.

3- Arranging for lamentation has an important religious be-

nefit as tyrannies and calamities, both are exposed and the

field of Mina is best for this, as here honored pilgrims rest for

three days, and have no work to do during the nights.3

This narration shows that the voice of women is not con-

sidered Namehram in Islam, otherwise Imam Baqir (a.s.) would

not have called ladies to weep on Mina and Holy Prophet

(s.a.w.s.) would not have asked ladies of Medina to mourn for

His Eminence, Hamza.4

It is not proper for a female to convey her voice to unfamiliar

men and create attraction, but such a thing is not found in lam-

entation. However if a woman wants to make her voice person-

ally known, or commits insincere act, then it is her act which

would be unlawful, but the basic rule is not at all affected.

Ahle Sunnat jurisprudence has also admitted that a female

voice is not unfamiliar (Namehram) because amongst them

two-third of religion came through the voice of a lady (Ayesha)

and companions frequently posed question to ladies.

Weeping and lamentation from the aspect of jurisprudence is

very much liked; and in view of sacrifices of Imam Husain (a.s.)

it should be arranged for by every faithful person.

Regrettable is the character of those who in spite of consid-

ering it as worship, aim of creation and a demand of love, do

not shed a single tear and mention of calamities do not dampen

their eyes displaying this love. May the Merciful Lord bestow

Taufeeq to all believers; give collaboration to their words and

deeds and sincerity to their intentions.

1 Tafseer Manar, Vol. 8 Pg. 301

2 Tarifat, Pg. 48

3 Jilaul Uyun, Pg. 264

4 Hayatul Qulub

344

Background

Unscrupulous writers have tried to present the tragedy of

Kerbala as an accident and tried to impress on Muslim com-

munity that after meeting Hurr, Imam Husain (a.s.) expressed

his unwillingness to go to Ibne Ziyad and instead said: “If I

have to pay allegiance to Yazid, I would myself go to Damascus

and pay it,” and thus accordingly he changed his mind about

going to Kufa and turned to Damascus. And he was desirous of

meeting Yazid when suddenly at the command of Ibne Ziyad,

the caravan was again made to halt at Kerbala, and there was

some problem in stopping the caravan; and at last Imam Hu-

sain (a.s.) was martyred with his companions.

This foolish and irreligious historian does not have this much

common sense that what would be the route of a person going

to Damascus? And how would he approach Damascus after

leaving the road to Kufa? And when he clearly declared in

Medina that a person like me can never pay allegiance to a

man like Yazid,1 how could he suddenly change his mind and

how fear of death could overshadow his mind? Whereas he

time and again declared that my grandfather informed me that

it is the demand of divine will that I should give sacrifice and

my household be taken as hostage so that religion of my grand-

father gets support of permanence and stability.

But the fact is that the tragedy of Kerbala was a planned

strategy, and Kerbala was the link of the chain of history

whose aim was to destroy Aale Muhammad (a.s.) and religion

of Islam, for which manipulations were going on since a very

long time.

The only question is that how much arrangements was neces-

sary for such manipulations and a person of what stature was

required for such a huge step, and did Yazid possess such com-

petence to face a determined and reflective person like Imam

Husain (a.s.), and make the entire Muslim community think on

his lines and put the complete household of Imam Husain (a.s.)

to sword in a single afternoon? Or was Yazid’s act the last link

of a historical chain for which views were prepared since a

long time and temperaments were being molded into new

forms, and every now and then that moment was awaited when

345

the determined aim would be achieved, and that ultimate step be taken, for which preparations were being made since half a

century.

Those scenes, acts and motives are preserved in history of

Islam, which had metamorphosed the Muslim mentality and

brought the community to a point where Islamic modesty and

human nobility would remain verbal only and without spirit.

Detailed discussion requires books not pages. In briefly, only

those factors will be mentioned in the backdrop of tragedy of

Kerbala, which had disturbed the temperament of the com-

munity and corrupted Islamic modesty, after which if a person

displayed an immodest act, the community could support him

and also tolerate his extremes willingly; a few examples are

mentioned:

1- The greatest example of Yazidi mischief and devilry was

that he openly declared in court that Islam was only a game

played by Bani Hashim and neither was there any divine news

nor revelation.2

Obviously after presenting such criminal view Yazid was not

supposed to be allowed to live and Muslims should have elimin-

ated him and cut him into pieces. But no such thing happened

and the community took this declaration easily without show-

ing any reaction. The main reason was that the community had

become accustomed to such impudent remarks, and in their

view it was not worth objecting to. It was thinking that Yazid

issued such a statement after the demise of Prophet, hundreds

of miles away from Medina in is court. Before him powerful

Muslims had during the lifetime of the Prophet, in his pres-

ence, had said that this man was talking nonsense and illness

has overcome him. Obviously, when such audacity is allowed in

the presence of Holy Prophet (s.a.w.s.) it must also be possible

after his demise; and when the accusation of nonsense can be

tolerated, why not “Neither there came any divine news nor

revelation” be tolerated?3

2- A great foundation of the atrocities of Yazid was also that

he had achieved authority over the entire Islamic world, and he

was ruling the 12.5 hundred thousand square miles of Islamic

lands. Obviously if he did not possess this vast power and ex-

tensive authority, he would not even think of taking such a big

step. But this authority and power of Yazid was not due to his

346

personal competence or policies; but in this background also that system was in force, which had prepared the grounds for

people like Yazid, and as a consequence such a great tragedy

occurred.

Immediately after the demise of Holy Prophet (s.a.w.s.) and

before his burial, tug of war which started among Muslims, for

authority, and Ansar and Muhajireen decided Islamic rulership,

and this necessitated that which happened thus.

When the Holy Quran and Prophetic Sunnah were overlooked

in Saqifah, and the ruler appointed by Holy Prophet (s.a.w.s.)

was considered unworthy, and Islamic authority was based on

kingdom, community, tribe and kin, then its natural con-

sequence was that all those persons, devoid of Islamic compet-

ence and ignorant of sincerity should become masters of com-

munity’s fate. And a person like Abu Sufyan should get the op-

portunity to say to the favorite member of his family:

“Play with it (Caliphate) like a ball and give key positions to

Bani Umayyads, and remember that this world is world and au-

thority is authority, and after this neither there is Heaven nor

Hell.”

The first result of Saqifah came out in form of this announce-

ment of Abu Sufyan,4 and then came in form of power and atro-

cities of Yazid, on the basis of which it is said:

“Husain (a.s.) was killed at Saqifah!”

3- On the side of Yazid were numerous worshippers, fast

keepers and memorizers of Quran, who paid allegiance to him,

continuously recited Quran and sharpened their daggers to kill

Imam Husain (a.s.). The question is that when Quran declares

the greatness, excellence, purity and devotion of Husain (a.s.),

how reciters and memorizers of the same Quran were per-

suaded to kill Husain (a.s.) and why did they not respect the

rights of Imam Husain (a.s.)? But the fact is that this too is a

necessary result of an historical event. If during the final mo-

ments of Holy Prophet (s.a.w.s.), foundation had not been laid

to ignore Ahle Bayt (a.s.) on the pretext of Quran and the slo-

gan of “the book of Allah is sufficient for us” had not been

raised, Yazidis would not have dared to play such a role and

they would have in any way felt that being attached to Quran

was meaningless while ignoring Ahle Bayt (a.s.) and planning

to kill them. Holy Prophet (s.a.w.s.) was aware of this result,

347

and he was seeing the future in the mirror of present events; that is why he strongly opposed this slogan severely and expelled people, who laid the foundation of such atrocities ex-

tremities and referred to such views, the result of which came

in form of such a great disaster.

4- Regarding the justification of Yazid’s rule, it is said that

since the Islamic world paid allegiance to him, his rule was

lawful Islamic rule. Even if the true position of this allegiance

was that on denial of Imam Husain (a.s.) to pay allegiance his

complete family was killed, and it became clear that a Muslim

ruler needs allegiance of people, whether it be of free will or

under compulsion.

The question is how Muslims accepted such kind of allegi-

ance, and how they considered such allegiance taker as a

ruler? Reply to this is also preserved in the troubled pages of

past. As after the death of Holy Prophet (s.a.w.s.), when Islam-

ic community decided the matter of rulership, the first idea

that came to their mind was to take allegiance of the people for

this rule, because if the foundation of a rule is not based on

Quran and tradition, it can only be justified through public

opinion, and compulsion is the only way to acquire public opin-

ion, because people do not display a unified decision without

duress. Thus it was the consequence of this same ideology that

same behavior was adopted with common people as well as

Ahle Bayt (a.s.), and they too were demanded allegiance, and

in case of denial were threatened to set their house afire, and

according to some narrations, smoke was seen rising from

Fatima’s door. So obviously if in the beginning such allegiance

had been not considered justification of rule and allegiance had

not been demanded with such severity, and in case of denial, if

threats had not been issued to set the house afire, neither

would Yazid have been a Muslim Caliph nor would he have

dared to demand allegiance from Imam Husain (a.s.), nor in

case of denial the camps of Husain (a.s.) had been burnt. All

these were consequences of those initial circumstances, which

are considered to among the closest prefaces to Kerbala and

due to which Kerbala is not regarded as a temporal event, but

a result of a historical chain of events, in the prefaces of which

big events and important personalities are mentioned.

348

5- The mediums which Yazid adopted to take allegiance from Imam Husain (a.s.), among them the last was that if he did not

pay allegiance he should be besieged in a waterless and

scorching desert and water should be banned for his children,

although regarding this, pretext of Uthman’s victimization was

taken, which was in no way related to Imam Husain (a.s.); it

was just a pretext and a method to instigate people, other-

wise Imam Husain (a.s.) had exhibited an excellent role even in

those circumstances that no one can display before exasper-

ated crowd even for one’s nearest kin. Just as history testifies

that the Syrian army stopped on the outskirts and did not take

any defensive step until Uthman’s assassination.5

The question is what was this method of getting rulership ac-

cepted and of getting allegiance? Allegiance is a matter of will-

ingness, which a person happily adopts to become obedient to

someone; there is no need to stop food and water for it, and by

such steps Islam should definitely have been disturbed and a

wave of revolution should have flowed against Yazid, which did

not take place before martyrdom of Imam Husain (a.s.). It was

the martyrdom of Imam Husain (a.s.) which created this move-

ment and infused warmth into cold blood of community.

The secret of this too is apparently seen in history, when eco-

nomic embargo was used to extract allegiance from Imam Ali

(a.s.) from stopping the rights of nearest kin to the seizure of

Fadak no stone was left unturned and the community was

made to feel that there is nothing wrong and it is not un-Islam-

ic to impose, on the contrary, such treatment can be meted out

to opponents, as a result of this, Yazid also dared to take such

steps and the sentiments of Islamic community could not

waken.

Look back in history, the same treatment was meted out to

Holy Prophet (s.a.w.s.) when he raised the call of: ‘Say there is

no god except Allah’, and was not ready to approve the views

of infidels at any cost. So infidels of Mecca boycotted him so-

cially and he and his family had to pass a very difficult time for

three years and even had to survive on leaves.6

This step of infidels entered Islam as an example and

Muslims also meted out this treatment to their opponents. And

it is obvious that if such elements can appear in a community

trained by Holy Prophet (s.a.w.s.) himself, Yazid did not even

349

have this honor; on one side he was grandson of Abu Sufyan and son of Muawiyah, on the other side, he was the favorite

child of a Christian family. A person like him can only have

such an approach for Islam as was seen in his character;

through which he turned many old pages of history and re-

peated history.

6- Yazid employed this tactic in confronting Imam Husain

(a.s.) that he awarded all important official posts to his family

members, and if any governor ever behaved nicely to Ahle Bayt

(a.s.), he was immediately sacked and a harsh man was appoin-

ted in his place. Yazid had learnt this from his family history,

when at the beginning of Uthman’s Caliphate his grandfather,

Abu Sufyan told the caliph, congratulating him that he should

give official positions to Bani Umayyah and play with the Ca-

liphate as if it is a ball, because there is no Heaven or Hell,

and Uthman also followed his advice; and on all posts, espe-

cially in areas where followers of Ahle Bayt (a.s.) could take

birth, appointed worst officers and governors.

He appointed Saeed Ibne Aas in Kufa whose character is well

known. Uthman’s cousin, Abdullah Ibne Aamir was appointed

in Egypt. Walid Ibne Uqbah the lewd, and Abdullah Ibne Saad

were appointed in key positions. The former being such an irre-

ligious person that after making them pray four rakats of

Morning Prayer, he asked: “Should I add some more?” The lat-

ter was foster brother to Uthman. After this started nepotism

of the worst kind and family members were bestowed wealth

running into millions.

Obviously, when in a period comparatively near to Holy

Prophet (s.a.w.s.), and having been related to the Messenger

(s.a.w.s.), a person can act upon the advice of his family elders,

Yazid was not even having these merits, and for him Abu Sufy-

an was blood grandfather, so he had to specially remember his

advice and adopt such character.

It is in fact a consequence of that crooked way, which had

appeared in the Muslim world, and due to which an evil person

like Yazid got the opportunity to rule, and then to protect this

rule, every medium become legal.

Moreover, there are many other links in history, which if co-

related, show that according to historical materialism, the

trend

adopted

by

Muslim

community

after

Holy

350

Prophet (s.a.w.s.) was such that it necessitated such consequences. It is a different matter that from the aspect of re-

sponsibility, on Judgment Day, every person will be answerable

who played any role in worsening the conditions to this state,

and through his personal or social act conditions became so

terrible, and Muslim community was deprived forever of its

true guidance and real honesty.

It seems that the draft of tyrannical section of Book of

Kerbala was accumulating since a long time. Injustice was

looking for an opportunity to arrange the dispersed pages

and present them before the world as a book of oppression and

injustice. Just as the share of victimization and character was

also dispersed in lives of ancestors and family members of

Imam Husain (a.s.) And Imam Husain (a.s.) presented the com-

plete character at one time, and at a time displayed the

achievements of all prophets; on the contrary, more than this.

None of the Prophets discharged this task. By Allah, O Hu-

sain! You performed it so.

1 Lohoof

2 Shia and the Despotic Rulers; Kashful Haqaiq, Pg. 22

3 Shia and the Despotic Rulers; Kashful Haqaiq, Pg. 22

4 Shia and the Despotic Rulers

5 Lohoof

6 Rauzatul Ahbab

351

29

Chapter

Scene of Kerbala

Ashura night is coming to an end; whiteness of dawn is ap-

pearing, and Imam Husain (a.s.) is ordering his son, Ali Akbar

to announce Azaan instead of his old Muezzin, Hajjaj Ibne Mas-

rooq, as there was no better completion of argument before

Kalimah-reciting hypocrites.

Ali Akbar was replica of Holy Prophet (s.a.w.s.) in appear-

ance and character, in behavior and speech, and the enemy

knew that cutting up a replica into pieces displays malice to

the original.

Ali Akbar recited the Azaan and this sound echoed in the

whole atmosphere of Kerbala.1 Imam Husain (a.s.) got ready

for Morning Prayers along with his loyal companions. No water

was available to perform ablution anew . The companions stood in rows after doing Tayammum on the hot earth of Kerbala,

and Imam Husain (a.s.) commenced prayers.

The group prepared to discharge its duty after spending the

night in worship of God, recitations, intonations and contem-

plation and bowing and prostrations, and now stood on the bar-

ren earth to perform the last prayers of their life.2

As soon as they concluded the prayers, a voice echoed in the

atmosphere: “People, be witness that I shot the first arrow to-

wards Husain’s camp.” This was Ibne Saad, commander in

chief of Yazid, who confronted son of Allah’s Messenger to se-

cure his post and earn the governorship of Rayy; he was in fact

selling the eternal Hereafter for a few days of worldly life.3

As soon as call of Ibne Saad was given, a shower of arrows

started from four thousand archers of Yazid’s army in following

the example of their commander.

352

Imam Husain (a.s.) also addressed his companions that these were not arrows, but ambassadors of death; so get ready to

face them. Companions took up fronts but this was not hand to

hand combat or that fighting should be displayed so that

bravery of soldiers may bloom. This was the most cowardly

type of attack which companions of Imam Husain (a.s.) could

not reply. Consequently, when Imam Husain (a.s.) took stock of

his companions, forty to fifty companions had already suc-

cumbed. Their names were as follows:

Nuaim bin Ajlan, Imran bin Kaab bin Harith, Hanzala bin

Amri Shaibani, Qasit bin Zuhair, Kanana bin Amri bin Zabia,

Zarghama bin Malik, Aamir bin Muslim, Saif bin Malik, Abdur

Rahman Arjami, Ayez bin Mujamma Aizi, Habab bin Harith,

Amr Jundai, Hulas bin Amr Rasbi, Sawwar bin Abi Umair, Am-

mar bin Abi Salma, Noman bin Amr, Zahir Maula, Amr bin Ab-

dullah, Jabala bin Ali, Masud bin Hajjaj, Abdullah bin Urwah

Ghiffari, Zuhair bin Sulaym, Abdullah bin Yazid Basri, Ubaidul-

lah bin Yazid Basri, Ten slaves of Imam Husain (a.s.) and two

slaves of Imam Ali (a.s.).4

Obviously after the martyrdom of such a big number of com-

panions, there was apparent shortage in Imam Husain’s army

and he had to face an unbearable crisis in the initial stage.

But nothing was difficult for the beloved son of Imam Ali

(a.s.). Determination of Imam Husain (a.s.) was high and so

was that of his companions and all were ready for sacrifice.

As a result of this when battle proper started after a while,

remaining companions prepared to display exemplary bravery,

and one after another sacrificed themselves in the path of

Almighty Allah.

First of all, Abdullah Ibne Umair Kalbi came to the field and

was martyred after a great Jihad.5After Abdullah, Saif Ibne

Harith Ibne Sarie Jabiri and Malik Ibne Bad Ibne Sarie Jabiri

came to the battlefield and both fulfilled the right of Jihad.

After them, fighters of Bani Ghiffar stepped into the field:

Abdullah and Abdur Rahman (sons of Urwah Ghiffari). After

that four persons came to fight: Amr Ibne Khalid Saidawi,

Saad, Jabir Ibne Harith Salmani and Mujma; all fought to their

best and finally drank the cup of martyrdom. And in the end

Muslim Ibne Awsaja turned to the field and fought such a ter-

rific battle that it lowered the spirits of the enemy; and while

353

dying willed to Habib Ibne Mazahir to protect the oppressed Imam as long as he was alive.

After this exemplary sacrifice of companions, it was almost

noon and Imam Husain (a.s.) sent Habib Ibne Mazahir with a

message to pause fighting; which was replied in the worst

manner, and Imam Husain (a.s.) started prayers with full de-

fensive arrangements. Zuhair Ibne Qayn and Saeed became

shields for Imam Husain (a.s.) and as the prayer ended, Saeed

fell down and called: “O son of Allah’s Messenger, have I ful-

filled the right of loyalty?” Imam Husain (a.s.) gave him certi-

ficate of fidelity and bid him farewell from the world.

After this, began the second part of the battle: Habib Ibne

Mazahir and Abu Thamama arrived and after a brave fight bid

farewell to all.

Then Hurr Ibne Yazid, Zuhair Ibne Qayn and his paternal

cousin, Salman Ibne Mazarib turned to the field of Jihad.

According to some reports, the youthful son of Hurr, Ali Ibne

Hurr presented his sacrifice before Hurr. But after these three,

Amr bin Qarza came to the field and after his martyrdom, Nafe

bin Hilal Jamli displayed the essence of bravery. After Nafe,

two slaves: Wazeh and Aslam came to the field and scaled the

rank of martyrdom after eliminating color and lineage

discrimination.

After these slaves, it was turn of Burair bin Khuzair; he also

achieved martyrdom after exhausting the argument.6

Hanzala Ibne Saad Shabami was martyred; and after him two

great soldiers came into the field, whose names brought

shivers to the enemy, whose bravery was famed. Abis bin Sha-

beeb Shakiri, and Shauzab, slave of Shakir, who had learnt

bravery from the master’s family, they drew a line of cancella-

tion on differences of slavery and freedom in the stages of sac-

rifice.7

After martyrdom of these brave Arabs, came the turn of Jaun,

slave of Abu Zar and by sacrificing himself, he unveiled this

fact that there is no condition of color creed, community or

tribe for the honor of martyrdom. Faith and character is

needed for this honor and it is not a legacy of any lineage or

community.8

After Jaun, Anas Ibne Harith Ibne Nabia Kahili came to the

battlefield, and after his martyrdom, Amr Ibne Janadah stepped

354

into the field. He was young in age, but valiant in spirit and determination and was fighting like an expert.9

After sacrifice of Amr Ibne Junadah, it was turn of the old

Muezzin of Imam Husain, Hajjaj bin Masrooq, and Hajjaj’s sac-

rifice made it clear that in view of Yazid’s army there was no

value of the caller of truth, and this army did not even believe

in any importance of prayer and Azaan, otherwise a person

who was continuously inviting to prayers for six months, at

least his honor should have been maintained and they should

not have raised the sword against him.10

After Hajjaj’s martyrdom, Sawwar bin Abi Umair presented

his sacrifice, and after this the last companion of Imam Hu-

sain’s army arrived: Suwaid bin Amr bin Abil Muta and with his

sacrifice, sacrifice of companions and helpers was concluded

and all companions of Imam were martyred in Allah’s path.

This shows that by noon only few companions were left to pray

with Imam (a.s.), and the rest were martyred in the first attack

or immediately after that.11

After this was the turn of relatives and Bani Hashim youth.12

Various differences are found among scholars regarding se-

quence of Bani Hashim martyrs and historians have also given

varying sequences. But a close examination shows that al-

though martyrs of Kerbala are called as “Bani Hashim mar-

tyrs”, the fact is that, none of them belonged to any other des-

cendant of Hashim; they were all related to the family of Abu

Talib (a.s.). Hence it would be right to say that only children of

Abu Talib presented their lives on the altar of sacrifice in

Kerbala and the real Islam would acknowledge only the favor

of Abu Talib’s children. Other than this there is none in chil-

dren of Hashim having obligations upon Islam; on the contrary,

obligations of Islam and Abu Talib’s children are on them all,

as they saved Islam by sacrificing their lives and gave oppor-

tunity to Muslims to call themselves Muslims, otherwise being

a Muslim would itself had been a crime and no one would have

had the courage to declare his Islam against animosity of Bani

Umayyah while acting on Islamic ways of life.

After keeping Abu Talib’s children in mind, it becomes easy

to guess the sequence of sacrifices to a great extent. Only one

thing should be remembered that status of Ali Akbar was a bit

different from that of other Bani Hashim martyrs. It was due to

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the fact that Ali Akbar was an exact replica of Holy Prophet (s.a.w.s.), and there was no better medium of exhausting the

argument than him. That is why Imam Husain (a.s.) entrus-

ted the beginning of Jihad of Kerbala to him. Ali Akbar (a.s.)

announced Azaan on dawn of Ashura so that Yazid’s army may

become aware of their fallacy and lack of religiosity on hearing

the tone of Holy Prophet (s.a.w.s.). Thus even if he be killed, it

would be after exhausting proof and if Imam Husain (a.s.)

presents sacrifice, it should be after exhausting proof and after

declaring truth and rightfulness.13

Due to this specialty of Ali Akbar was preferred to call the

Azaan at dawn on Ashura day and after Zuhr he was the first

from the family to be sent to the battlefield. In traditional re-

ports and Ziyarats he is referred to as ‘first to be killed’. If this point is overlooked, Providence bestowed the honor of martyrdom to children of Abu Talib in the sequence of their birth,

meaning that Abu Talib had four sons and each was ten years

elder to the other.

Thus Talib was the eldest but no sign of his children is found

in history of Kerbala. Ten years younger to him was Aqeel; thus

the honor of martyrdom was also given first to children of

Aqeel. And among children of Aqeel, Muslim presented his sac-

rifice first of all as emissary of Husain (a.s.); that is why Providence first of all bestowed to his children the honor of sacrifice

in Kerbala too, which is the greatest proof of acceptance of

Muslim’s sacrifice.

According to historians of Kerbala, the first to get killed after

Ali Akbar (a.s.) was Abdullah Ibne Muslim; he came into the

battlefield and got sacrificed in the path of truth, exhibiting

Lion-like bravery of his father. After this eight children of

Aqeel were martyred.14

Ja’far bin Aqeel, Abdur Rahman bin Aqeel, Muhammad bin

Aqeel, Abdullah Akbar bin Aqeel, Muhammad bin Abi Saeed

bin Aqeel, Muhammad bin Muslim bin Aqeel and Ali bin

Aqeel.15

After sacrifices of children of Aqeel, came the turn of Ja’far

Tayyar’s children, because Ja’far Tayyar was ten years younger

to Aqeel.16

From the children of Ja’far Tayyar, Abdullah bin Ja’far stayed

back in Medina due to exigencies of Imamate. Therefore his

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children presented sacrifices in his lieu Aun bin Abdullah Ibne Ja’far, whose mother was Zainab binte Ali (a.s.) and some historians consider Khawsaa to be the mother of Muhammad bin

Abdullah bin Ja’far, and Ubaidullah bin Ja’far.

After children of Ja’far Tayyar came the turn of children of

Ali (a.s.), as Amirul Momineen (a.s.) was ten years younger to

Ja’far Tayyar. Although in sacrifice of Ali’s children Abbas, the

flag bearer allowed sacrifice of his younger brothers and then

himself came to the battlefield; there were two main reasons

for this:

One reason was that Abbas was standard-bearer, and a

standard-bearer has to monitor the army to the last. Secondly

Abbas

had

capacity

to

tolerate

great

calamities

and

hardships,and he desired that the army should fight under his

supervision and present sacrifice according to his instructions.

From children of Ali (a.s.), Abbas first of all sent Abdullah bin

Ali (a.s.); after him Ja’far bin Ali (a.s.), and after him Uthman

bin Ali (a.s.) to present sacrifice in the path of truth; and then

finally sacrificed his own self.17

Other than these, two more names are mentioned among

children of Ali (a.s.): Muhammad Asghar bin Ali (a.s.) and Ab-

bas Asghar bin Ali (a.s.); but these two were not children of

Ummul Baneen.18

After sacrifices of direct children of Ali (a.s.) came the turn of

his posterity, and here also same sequence was maintained. As

Imam Hasan (a.s.) was elder, his children sacrificed themselves

first. Imam Husain (a.s.) was younger so sacrifices of his chil-

dren were presented later, and it was considered the last

sacrifice.

Prominent among martyrs from children of Imam Hasan

(a.s.) were Abdullah bin Hasan (a.s.) and Qasim bin Hasan

(a.s.). After them among children of Imam Husain (a.s.), sacri-

fice of Ali Asghar was presented. In this way, if the status of ex-

hausting of proof of Ali Akbar (a.s.) and status of Abbas (a.s.)

as standard-bearer and commander be separated, children of

Abu Talib presented their sacrifices in a highly systematic and

disciplined manner. And none other than children of Abu Talib

(a.s.) have a share in granting perpetuality to truth and right-

fulness and in reviving religion. If Abu Talib had not been

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there, Islam could not have been presented, and if children of Abu Talib were not there, Islam could not have survived.19

1 Ibne Shahr Ashob, Biharul Anwar, Vol. 1, Chap. 14, Pg. 265

2 Irshad Mufeed, Biharul Anwar, Vol. 1, Chap. 14, Pg. 215

3 Biharul Anwar, Vol. 1, Chap. 14, Pg. 228; Irshad Mufeed; Hadiyan Baqrhaq, Vol. 2, Pg. 556

4 Manaqib; Irshad Mufeed; Biharul Anwar

5 Irshad Mufeed

6 Biharul Anwar; Damatus Sakiba, Vol. 2, Pg. 217

7 Damatus Sakiba, Vol. 2, Pg. 228

8 Damatus Sakiba, Vol. 2, Pg. 222

9 Damatus Sakiba, Vol. 2, Pg. 225

10 Damatus Sakiba, Vol. 2, Pg. 225-227

11 Damatus Sakiba; Biharul Anwar

12 Hadiyan Barhaq; Ahsanul Maqal

1 3 Ibne Shahr Ashob; Biharul Anwar; Lohoof

1 4 Damatus Sakiba, Vol. 2, Pg. 231

15 Damatus Sakiba, Vol. 2, Pg. 231

16 Absarul Ayn, Pg. 39; Hadiyan Barhaq, Vol. 2, Pg. 261

1 7 Damatus Sakiba, Vol. 2, Pg. 236

18 Damatus Sakiba, Vol. 2, Pg. 236

19 Damatus Sakiba; Biharul Anwar

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30

Chapter

Preamble to Kerbala

1- Imam Husain (a.s.) in the court of Walid

“See, O ruler! We are household of Prophethood and mines

of messengership; angels descend in our house; beginning and

the end of everything is from us. Yazid is a drunkard and killer

of sacred soul. His debauchery and profligacy is well known.

And a person like me cannot pay allegiance to a fellow like

him. Let the day dawn and at that time it will be seen who

among us is worthy of Caliphate.”1

2- Imam Husain (a.s.) at the grave of the Messenger

(s.a.w.s.)

“My salutations to you, O Messenger of Allah (s.a.w.s.)! I am

Husain Ibne Fatima (a.s.), your son and the son of your daugh-

ter. You left me as your heir. But be witness that this com-

munity has forsaken me and did not defend me. Now my ap-

peal is in your court till I am presented in your court.2

O Lord! This is the grave of your prophet, Muhammad

(s.a.w.s.), and I am the son of the daughter of Your prophet.

The circumstances which have appeared are known to You. I

prefer good deeds and abhor evil. O Majestic and Noble one, I

beseech You in the name of the inmate of this grave, prefer for

me that in which lies You and Your Prophet’s pleasure.”

3- Imam Husain (a.s.) and Muhammad Hanafiya

“Brother! May Allah give you a good reward as you rendered

good advice to me and gave a nice suggestion based on sincer-

ity. But I have already decided to go to Mecca, and the determ-

ination of me, my brethren and near kin is complete.

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All are united in intention and opinion. You have the choice to stay in Medina and keep me updated about the moves of enemy.”3

4- Imam Husain (a.s.) and Lady Umme Salma

“Grandmother, I know I have to be martyred unjustly and in

oppression. Divine will is that my household be taken as host-

ages from door to door; my children be slaughtered, they be

made captives and no one should hear their appeals. The sur-

vival of religion is in this only.

Grandmother! If I don’t go today I will have to go tomorrow;

and if I don’t go tomorrow, I will have to go the day after; there

is no escape from death. I also know the day and hour when I

have to be killed, and also know the place where I have to be

buried. As if I am seeing that place and if you like I can also

show you that place as well, saying this he showed her the

place and picked a fistful of soil and gave it to her; and told her

that when it turns into fresh blood, know that your Husain

(a.s.) has been martyred.”4

5- Imam Husain (a.s.) and Abdullah Ibne Umar

“O Abdullah, what could be the greatest example of the base-

ness of this world, that the severed head of Zakariya was

presented to an illegitimate born and my severed head too will

be presented before same type of man. Do you not know that

Bani Israel killed seventy Prophets between dusk and dawn,

and then conducted their business as if nothing happened?

Even after this Allah did not take revenge immediately, but

destroyed them in a short time.”

6- Will of Imam Husain (a.s.)

“In the name of Allah most Beneficent, most Merciful.

This is a will and testament of Husain Ibne Ali (a.s.) to

Muhammad Hanafiya. Husain (a.s.) testifies that Allah is One,

having no partner. Muhammad is His servant and Messenger,

his message is true, and Heaven and Hell all is true. Judgment

Day is sure to come and there is no doubt that at that time Al-

lah will take out all from the graves.

I am not going out for excursion, pride, sedition and in-

justice; I seek reformation of the followers of my ancestor. I

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aim to command piety and stop from evil. That I walk in the footsteps of my father and grandfather. After that whoever

accepts my word, Allah is first in truth, and whoever rejects, I

will endure patiently, to the extent that Allah will judge

between me and him, and He is the best judge.

This is my will, and good sense is from Allah. I have faith in

Him only and my determination is towards Him.”5

7- Letter of Imam Husain (a.s.) to people of Basra

“Allah chose Prophet Muhammad (s.a.w.s.) and made him

His Prophet and Messenger, and then called him back to His

presence. He warned the servants of Allah and conveyed the

message of the Lord. We are his household, Awliya and his

heirs. The people took precedence over us and we tolerated it

as we don’t like disunity and desire prosperity for all and we

know that are most eligible for it. I invite you all through this

message to Quran and Sunnah. Sunnah had been made extinct

and innovation is been enlivened. If you listen to what is say, I

would guide you to truth.”6

8- Reply to letter of Kufians

“I come to know about your eagerness regarding my arrival.

Presently I am sending Muslim Ibne Aqeel, my cousin, who is

also a reliable person from my family to survey the truecircum-

stances. If the situation is as described by you; very soon I will

join you.”7

9- While setting out from Mecca

“Thanks be to Allah. All strength depends on him only.

Salutations and peace be on the Messenger (s.a.w.s.). Death

is a necklace for children of Adam. I am eager to meet my an-

cestors, just as Yaqub was eager to meet Yusuf. I will, anyhow,

reach my ultimate centre. On the contrary, I am seeing that

Bani Umayyah beasts are cutting me into pieces between

Nuwawees and Kerbala, and filling the bellies of their tyranny

and injustice. Will of Allah is in fact will of us, Ahle Bayt (a.s.).

We are patient on His trial, He is the best giver of reward,

which may please and Allah’s promise is fulfilled.

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Whoever wants to come with me should know that I am leaving in the morning. If the soul is desirous to meet God, you may

accompany me, otherwise don’t.”8

10- Imam Husain (a.s.) and Ibne Saad

“Ibne Saad, do you want to fight with me? Do you have no

fear of God? Don’t you know whose son I am? Even now leave

them and come to me, as in this is divine proximity.

If you fear demolition to your house, I will give you a nice

house in Hijaz.

God knows what has happened to you! May Allah slaughter

you in your bed, and may He not forgive you on Judgment Day.

By God, you won’t be able to enjoy even a grain of wheat from

Iraq.”9

11- Night of Ashura

“I praise and glorify God and thank Him on every calamity

and comfort. Thanks to You O Lord that You honored us with

Prophethood, gave knowledge of Quran, understanding of reli-

gion. Gave us eyes, ears and heart and did not create us

as idolaters.

So to say: I don’t know of any companion more loyal than my

companions and any household more pious than my household.

My grandfather informed me that I will be made to halt in

Kerbala in Iraq and will be martyred there only, and time has

arrived for it. Tomorrow I will be martyred. I permit you all

that in the veil of night, hold the hand of each of my family

member and go wherever you like; the people is demanding my

blood, after getting me they won’t pursue you.”10

12- Day of Ashura

“People, listen to my words and do not hurry to attack me so

that I may remind you of the duties you have towards me and

so that by telling you the true circumstances I may free myself

from any blame in your attacking me. If you give me justice,

you will become happier through that. If you do not give me

justice of your own accord as individuals, then agree upon your

affairs and your associates; let not your affair be in darkness to

you. Then carry it out against me and do not reflect any

362

further. Indeed my guardian is God, Who created the Book, He takes care of the righteous.

All praise is for Almighty Allah who created the world and

made it an abode of death and destruction. And it takes its in-

mates from one place to another. Then deceived is the one who

is deceived by it. That is unfortunate who has been corrupted

by it. Hence this world must not deceive you. As it cuts off the

hope of all those who rely on it and whosoever is greedy about

it, fails. I see you that you gathered upon a matter with which

you have made the Almighty wrathful upon you, that He has

turned away His merciful face from you and has decreed his re-

venge on you. The best lord is our Lord and the worst servants

are you. You agreed to obey and brought faith in Muhammad,

the Prophet and now you are the same people who marched

against his progeny and intend to eliminate them. The Satan

has you under his control and he has made you forgetful of the

remembrance of Almighty God. Thus, woe be upon you and

what you have intended. We belong to Allah and to Him we

shall return. They are those who have disbelieved after their

acceptance of faith. Keep aloof from these oppressors.

People, trace back my lineage and consider who I am.

Then look back at yourselves and remonstrate with

yourselves.

Consider whether it is right for you to kill me and to violate

the honor of my womenfolk. Am I not the son of the daughter

of your Prophet, of his testamentary trustee (Wasi) and his

cousin, the first of the believers in God and the man who first

believed in what his Apostle, may God bless him and his family,

brought from his Lord? Was not Hamzah, the lord of the mar-

tyrs, my uncle? Was not Ja’far, the one who flies in Heaven, my

uncle? Have you not heard the words of the Apostle of God,

may God bless him and his family, concerning myself and my

brother: ‘These are the two lords of the youths of inhabitants of

heaven’?

Whether you believe what I am saying and it is the truth, for

by God I have never told a lie since I learnt that God hated

people who told it – or whether you regard me as a liar, there

are among you those who, if you asked them, would tell you:

Ask Jabir bin Abdullah Ansari, Abu Saeed Khudri, Sahl bin

Sad Saidi, Zaid bin Arqam and Anas bin Malik to tell you that

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they heard these words from the Apostle of God, may God bless him and his family, concerning myself and my brother. Is there

not sufficient in this to prevent you from shedding my blood?

If you are in any doubt about this, you are in doubt that I am

the son of daughter of your Prophet. By God there is no son of

a prophet other than me among you and among the peoples

from East to West. Shame on you, are you seeking retribution

from me for one of your dead whom I have killed, or for prop-

erty of yours which I expropriated, or for a wound which I have

inflicted?”11

13- Second sermon on Ashura day

“Be you destroyed O deviated people and may you remain

constantly in sorrow and grief. You sought justice from us with

extreme distress and called upon us to help you. We speedily

rose to help you. These swords, which are now in your hands,

must have swung in favor of us, not against us. This fire, which

you have ignited to harm us, should have engulfed our enemies

and your foes. Now you have befriended your foes without get-

ting any justice from them or you are hopeful from them!

Beware! Woe unto you. You left us even before the battle be-

gins and the storm of tyranny has not subsided. This is absurd.

Yet you rushed to them like the forest locusts and have

gathered around them like moths! Go away, O slaves of bond-

maids and of the evil sects and O those who have banished the

Book and who have tampered with the Word and O germs of

sin and tails of devil and omitters of traditions.

Have you imagined that the enemy is strong and so have

turned away from us? Yes. By Allah! Your trickery is indeed old

and the roots of boast are upon it and your branches are

covered by it. You are the worst sorrow for one who sees and

the most unpalatable morsel for the extortioner.

Behold! Verily the bastard and the son of bastard have

cornered me between two things, either death with honor or

battle, or accepting abjectness and contempt. How far is dis-

grace from us? Allah does not like dishonor for us. Similarly

His messenger and the faithful having pure bodies and souls

and the personalities who are most precious always prefer

martyrdom to slavery of mean people. Now, verily, despite

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dearth of men and few friends, I am proceeding towards Allah and martyrdom along with my family members.”12

14- Last Supplication

“O God! O High, great in domination, intensely powerful,

needless of creatures, owner of grandeur, dominant over

everything, proximate from the aspect of mercy, true to His

word, perfected of bounties, the best examiner. If You are

called upon, You are very close, You encompass the creatures,

acceptor of repentance, gets what He wants, accepts the

thanks of the thanks givers, remembers those who remember

Him; I am calling You with my needs, and coming with poverty

and hunger to Your court, I am in distress and asking for Your

help.

I rely on You, considering You sufficient.

O Lord! Do judge between me and this community. They be-

trayed me, ignored me and killed me. We are posterity of Your

Messenger, whom You made trustee for Messengership and

revelation . Bestow us with ease. You are the most Merciful of the merciful ones. I am patient on Your judgment. There is no

god other than You, no deity other than You. You alone are the

Hearer of appeals of all. I am patient on Your command. O

refuge of helpless, ever-living…deliver the best judgment

between me and them, as there is no better judge than You.”13

1 Mushirul Ahzaan, Ibne Numa Hilli

2 Biharul Anwar, Vol. 2. Pg. 172

3 Maqtal, Muhammad Ibne Abi Talib

4 Maqtal Awaalim, Pg. 27

5 Maqtal Awaalim, Pg. 54

6 Tabari, Pg. 200

7 Tabari, Vol. 6. Pg. 198

8 Lahoof, Pg. 33

9 Maqtal Khawarizmi, Pg. 225

10 lrshad Mufeed; Tabari, Vol. 6, Pg. 239

11 Tabari, Vol. 6. Pg. 243

12 Lahoof, Pg. 56

13 Riyazul Masaib; Misbah Kafami; Iqbal

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31

Chapter

Martyrs of Kerbala

1- Children of Abu Talib (a.s.)

Imam Husain (a.s.), Imam Ali Akbar (a.s.), Ali Asghar (a.s.),

Abbas (a.s.), Abdullah bin Ali, Uthman bin Ali, Ja’far bin Ali,

Abu Bakr bin Ali, Abu Bakr bin Hasan bin Ali, Qasim bin Hasan,

Abdullah bin Hasan, Aun and Muhammad bin Abdullah bin

Ja’far, Abdullah bin Muslim bin Aqeel, Muhammad bin Muslim,

Muhammad bin Saeed bin Aqeel, Abdur Rahman bin Aqeel,

Ja’far bin Aqeel.1

2- Martyrs of Bani Asad

Anas bin Harth Asadi, Habib bin Mazahir Asadi, Muslim bin

Awsaja Asadi, Qays bin Musahhar Asadi.

3- Martyrs of Hamadan

Abu Thamama Amr bin Abdullah, Burair Hamadani, Abis

Shakiri, Hanzala bin Asad, Abdul Rahman Rajabi, Saif bin

Harth, Amr bin Abdullah Hamadani.

4- Mazhaji Martyrs

Janadah bin Harth, Majrna bin Abdullah, Nafe bin Hilal, Haj-

jaj bin Masrooq.

5- Ansari Martyrs

Amr Ibne Qarza, Abdur Rahman bin Abdur Rabb, Janadah bin

Kaab, Amr bin Janadah, Noman bin Ajlan, Saad bin Harth.

6- Martyrs of Bijilli and Khathami

Zuhair bin Qayn, Sulaiman bin Muzarib, Sadeed bin Amr, Ab-

dullah bin Bashir.

7- Kindi and Ghiffari Martyrs

Yazid bin Ziyad Kindi, Harb bin Imrul Qays, Zuhair bin Amri,

Bishr bin Amri, Abdullah bin Amr Ghiffari, Jaun. slave of Abu

Zar Ghiffari.

8- Kalbi Martyrs

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Abdullah bin Umair, Abdul Ala bin Yazid, Saalim bin Amri.

9- Azadi Martyrs

Qasim bin Habib, Zuhair bin Salim, Noman bin Amri.

10- Abadi Martyrs

Yazid bin Thabit, Aamir bin Muslim, Saif bin Malik.

11- Taymi and Tayi Martyrs

Jabir bin Hajjaj, Masud bin Hajjaj, Abdur Rahman bin Masud,

Bakr bin Hayy, Ammar bin Hayyan Tayi.

12- Taghlabi Martyrs

Zarghama bin Malik, Kanana bin Ateeq.

13- The Jahni and Tamimi Martyrs

Uqbah bin Salat, Hurr bin Yazid Tamimi.

14- Different Martyrs

Jaballa bin Ali Shaibani, Qanab bin Amr, Abdullah bin

Yaqtar.2

1 Damatus Sakiba; Manaqib

2 Absarul Ayn; Nasikhut Tawarikh; Biharul Anwar; Jilaul Uy-

un; Hadiyan Barhaq; Damatus Sakiba; Ahsanul Maqal

367

32

Chapter

Revolution of Kerbala

Generally today revolution is considered to be as dethroning

of an unfit person from the same system and replacing him

with another.

And a greater revolution is that a partial change be brought

in the system, and according to new manifesto of party, a new

system of rule of the country be prepared.

The third type of revolution is that the basic form of the sys-

tem is called different and in fact various people of the same

category are placed in the seat of power under different

names.

In the beginning a person is made to occupy this chair as em-

peror, and later on changing circumstances the same kind of

person or same person be appointed as President of a republic,

and this process be termed as “fundamental revolution”.

The fourth type of revolution is that border security forces

enter the country and speedily regulate old system by force,

believing that the previous regime has failed to implement it,

and due to it only violence has spread in the country; this is

called military revolution. In this revolution there is no basic

change in governing system and constitution, only act of imple-

mentation is geared up, and in order to add popularity to their

selves some pleasant changes are named, otherwise the nation-

al rule is same, whose implementation was necessary, and as if

it did not occur under the previous regime.

The fifth type is a mixed revolution, which is political as well

as military at one and the same time. That is military rulers in

order to pose their revolution to be general, hold mock elec-

tions and then the same military revolution is named as gener-

al and political revolution.

368

The common thing found in all is that all leaders are of same type, whether they have public support or not, but, under no

circumstances do they have divine support; and consequently

all those weaknesses, which were present in previous system

are also found in their revolution.

In some places a new kind of revolution has come into being;

it is apparently called religious revolution, but in fact it is also a semi-political revolution, which is seen in most present Islamic movements that under the pretext of Islamic revolution reli-

ance is laid on East or West, who are in no way related to

Islam. Or the present ruler is made to keep Islamic system in

force; and inherent in this movement is that a ruler who has

not implemented Islam till today and held this post even after

being ignorant of Islam, and has not even read few books on

Islam; his authority is acceptable, only his system is not; and

this is the consequence of that mental slavery and unscrupu-

lousness which is inherited by revolutionaries.

Otherwise the meaning of Islamic revolution is that, initially

the unfit rulers be removed, who has ruled overlooking Islam

until now, and conducted divine kingdom in evil ways, and now

under compulsion wants to implement Islamic system. To allow

the authority of such rulers and to demand from them to imple-

ment Islamic rule is a. political fraud, which is given the name

of Islamic revolution. It is in no way related to Islam.

Imam Musa Ibne Ja’far (a.s.) mentioned this same point to

the ruler of his time when he wanted to show off his nobility

and justice by saying that as he wishes to restore all rights of

deprived and since he also wishes to return Fadak; would the

Imam please draw up the boundaries of Fadak, so that he may

return it and in this way relieve me from his right? Imam (a.s.)

drew up the extent of complete Islamic territories of that

time and said that Fadak was in fact the name of entire Islamic

kingdom from east to west and north to south. The ruler was

shocked as he had not even imagined such a vast property; he

thought it to be a garden or a small property, after giving up

which, his authority would not be affected. But Imam was

drawing the boundaries of the entire kingdom of Islam, after

which nothing would remain for him to govern.

Imam Musa Ibne Ja’far (a.s.) only wanted to emphasize that

as long as the tyrant was in power, fulfillment of rights of

369

deprived was impossible. Islamic rule itself is also included in our rights, which we should have got as legacy from Prophet

and according to testimony of Quran; and after having posses-

sion of this kingdom, restoration of our rights was out of

question.

This in fact was clarification that keeping authority of tyrants

in force, imagination of Islamic revolution was a fallacy having

no meaning at all.1

1 Khawasul Ummah, Allamah Sibte Ibne Jauzi, Pg. 416

370

Effects of Revolution

All types of revolutions are different in accordance to their

effects. In some only partial practicability is present and the

actual system is suspended, and in some practicability is in-

creased, but effects of rule are retained as before. In some

there is difference among people about respected personalities

or respectability. But there is no effect on the conditions of so-

ciety; in some only terror is increased and remaining condi-

tions remain same.

Islam does not support such revolution. It desires revolution

in all sections of society under divine rule, and its purpose is

such that wherever it steps, there should be change in beliefs

and thoughts; culture and civilization should change, values of

life should alter, ways of life should differ, regimes must

change, ruler should be replaced, public lifestyle should be

transformed, and the old world should appear as some other

world. Like the revolution brought by Holy Prophet (s.a.w.s.).

He mentally elevated worshippers of stone to such an extent

that there remained no god other than One and only God. A

community divided under hundreds of gods was united under

the banner of monotheism . The proud were turned to worship-

pers, leaders made habitual of Zakat and Khums, voracious

eaters were made used to fasting, killers were made true sol-

diers, and after that made habitual to pay Khums on war booty;

usury eaters were turned generous, gamblers became

worshippers, wine-drinkers became devout and abstemious,

lewd became pure-sighted; and in this way animals were made

into humans, humans to Muslims and Muslims, faithful.

In fact such revolution is worthy of being called revolution, it

is different that such revolution is never acceptable to an ill

mind; consequently all idolaters, idol worshippers, wine-drink-

ers, gamblers, usurers, unlawful consumers and lewd united,

and a kind of “a cold war” started in the streets of Mecca. Holy

Prophet (s.a.w.s.) faced this whole storm with the help of his

firm commandments, resolute steps and support of his Lord;

and at last a big group was converted to Islam. He received

thorns, filth, abuses, threats, conspiracy of his death, false

371

propaganda, blame and allegations; he was exiled, but ultimately was successful.

Finally a day came when the same Prophet who was expelled

from Mecca, entered Mecca with such pomp that even Abu

Sufyan became a Muslim, and this style of victory became an

example for every revolutionary, revolutionary movement from

the Lord, as in the path of an Islamic revolution one should not

expect ease and comfort all the way; in this path there are ab-

uses, accusations, threats, false propagandas, groupism, verbal

attacks and attacks of the pen; there is exile, but if there is de-

termination, success is also there; victory is also there, welfare

is there and salvation too and a clear victory is also there. After

steadfastness that day can also arrive when Abu Sufyan can

start reciting Kalimah and even infidelity seeks refuge of

Islam.1

Islamic revolution was a comprehensive revolution, revolu-

tion of culture and civilization, revolution of beliefs and views,

revolution of concepts and values, revolution of life and ser-

vitude and then revolution in every section of life.

Obviously those who could not tolerate this revolution, who

could not bear to see its increasing success; they started to act

to its detriment and began to oppose it in every manner.

Steps of the enemy are always of two types. In the beginning

he used his strength and when it fails, he infiltrates into the

system and tries to destroy it from inside. After the Battle of

Badr, Uhad and conquest of Mecca, Abu Sufyan displayed this

same gradual reaction that now he had to subvert Islam from

inside.

Thus after the Prophet of Islam (s.a.w.s.) he first adopted the

medium of helping Imam Ali (a.s.), and when he openly

snubbed his offer for help and said: I can tolerate a deviant

rule for the sake of Islam, but I cannot tolerate the help of infi-

delity, as this would enable infidelity to work in the Islamic

world a second time. So after his refusal, he turned to the seat

of power, so as to express sincerity and begin the task of des-

troying Islamic values. Thus within four days there was such a

manifest difference that a person declaring support for Imam

Ali (a.s.) became so proximate to the opposition party that he

succeeded in making the favorite member of his clan as

an Islamic ruler and then directly had his son appointed as a

372

governor of a part of kingdom; after which he (Muawiyah) rose against one to whom (Ali), his father (Abu Sufyan) had promised every sacrifice.

At that point Islam came to a highly dangerous turn and due

to subversive activities, all those values suddenly changed,

which the Messenger of Allah (s.a.w.s.) had established after

pains and toils of 23 years. Previously even a drop of wine was

absent in country, but now it came to the throne of Caliphate.

Where previously looking at Namehram ladies was a crime,

butnow adultery with step-mother became customary. Previ-

ously knowledge was excellence, but now mocking and insult-

ing religious scholars come into vogue. In Islamic court, Mes-

sengership was being labeled as a game of Bani Hashim and

Islam was said to be a baseless ideology, and in this way the

unworthy son of an unfit father filled up the shortcoming of his

father and the entire society changed altogether. Now the situ-

ation was such that evil was there, but no one could dare to

criticize it; impiety was there, but no one could stop it:

debauchery was there, but none to condemn it. Scholars

were busy in guarding their positions, court scholars were issu-

ing decrees against Nahy Anil Munkar and Islam was hasten-

ing on the path of destruction.2

At this juncture there was need of a brave on, “to make an

advent and snatch force of speed from wheel of greed and pull

out the sword from its sheath in the battlefield.”

Thus grandson of the Prophet, Imam Husain (a.s.) arose and

resolved to surmount every difficulty and dam this flood.

He sacrificed his populous family, but brought an Islamic re-

volution for the second time in such a way that sentiments

fired up against Yazidiyyat in the entire Islamic world, and in a

few days such a situation was created that in a family where

kingdom was based only on inheritance, Yazid’s son refused to

sit on his father’s throne.

The ladies of Kerbala, especially Lady Zainab (s.a.) had a

great share in this revolution of Imam Husain (a.s.). In pres-

ence of Yazid, where even great persons did not dare

to breathe, Zainab (s.a.) delivered a sermon that shook up the

court and once more the idea of dissent against a tyrant ruler

was created anew among people.3

373

The event of Kerbala came to an end. Family members

conquered markets and palaces of Kufa and Sham. But that

Christianity and idolatry, which had made Yazid their common

representative, turned back on their heels and prepared for

hidden revenge, and subversion against Islam began in every

period. The infallible Imams in their presence fully confronted

these subversive activities and unmasked falsehood in

every age and continued trying to establish an Islamic society.

But as if the period of occultation was the best opportunity

for powers of falsehood to flex their muscles and from every

side the act of Islam’s destruction began. Polytheists, idolaters,

Jews, Christians all became united, and the aim of all was one

and the same: to annihilate Islam; and if it is not possible, its

teachings should be made soul-less, lifeless and ineffective as

happened during the period of Yazid, that Islam was called

a drama and mockery; and prayers were also held at the same

time. As if forces of evil wanted that both experiments should

be conducted at the same time, so that if the perception of

community is dead, Islam would become a drama, and if any

conscientious person survives in the community, at least the

laws would be rendered spiritless and lifeless.

In our countries, for a long period of time under its rule,

Christianity performed this task and if it was unable to elimin-

ate Islam, it has definitely made it lifeless and mostly changed

all values. (Yazid was also son of a Christian mother and

brought up in Christian atmosphere, and Christianity was ex-

pert in this subversion.). The result is that Mosques are popu-

lated but hearts deserted. There are Prayers, but they cannot

stop from evil. Love for chaste people is for namesake, but

there is no purity in one’s own character. There are many

speeches, but effect is absent. Religion is discussed every-

where, but unawareness of divine laws is common, and the lim-

it is that people are ready to sacrifice themselves on Imam

(a.s.) and Prophet, but are ignorant of their laws. They accord

respect to scholars by picking up their shoes, but they cannot

bear the weight of their laws. They are servants of Prophet, but

not servants of his religion. They admit that knowledge is cri-

terion of excellence, but follow the ignorant.

Thus every act of life has become lifeless, and servitude is

deprived of its effects, and those who should have awakened it

374

are themselves asleep. On the contrary they are narrating virtues of sleep of ignorance, so that the sleeping ones may sleep

more deeply. And perhaps they are afraid that if society is

awakened the opportunity of undermining would be lost and

their dream of becoming millionaires overnight may not be

realized.

O Lord, grant the Islamic community Taufeeq for awakening

and bestow to community leaders competence of enlightening

others.

And peace be on those who follow the guidance.

1 Hayatul Qulub

2 Manaqib Ibne Shahr Ashob; Rauzatus Safa; Asim Kufi

3 Damatus Sakiba

375

33

Chapter

Life Sketch

1- His blessed name: Husain (a.s.) (This name was chosen by

Almighty Allah Himself.)1

2- Kunniyat: Abu Abdillah2

3- Titles: Sayyid, Sibte Asghar, Sayyidush Shohada etc.3

4- Noble father: Imam Ali Ibne Abi Talib (a.s.)

5- Noble mother: Lady Fatima Zahra (s.a.)

6- Birth: 3rd Shaban 4 A.H.

7- Martyrdom: 10th Mohurrum 61 A.H.

8- Birthplace: Medina Munawwara

9- Burial place: Kerbala

10- Wives: Lady Shaharbano, Lady Umme Laila, Lady Rabab.

11- Children: Imam Zainul Abideen (a.s.), Ali Akbar, Ali

Asghar, Sakina, Fatima. (as per general belief).4

1 Arjahul Matalib

2 Matalibus So-ool, Ibne Talha Shafei, Pg. 321

3 Matalibus So-ool, Ibne Talha Shafei, Pg. 321

4 Elamul Wara, Shaykh Tabarsi, Pg. 127

376

Imam Husain (a.s.) – Medium to act on Quran

1- He gave a practical lesson on command of worship up to

his last breath.

2- He was himself a perfect example to practice on command

of piety.

3- He sacrificed his household to act on the command of

spending for Allah.

4- Taught the way of Jihad through every manner and style.

5- Made piety a provision for every devotee .

6- On its command gave away everything in Allah’s path .

7- He became an eternal medium of uttering Labbayk at the

behest of Allah and His Messenger (s.a.w.s.) .

8- He presented all in Allah’s path on the command of Quran.

9- He became a cause of redemption for all on command of

Quran.

10- He became a medium for acceptance of supplication on

command to supplicate.

11- He was considered a path to Allah’s help on the com-

mand of help from Allah.

12- He became a perpetual motive of Allah on the command

of acceptance of Allah’s motive.

13- He became a medium of salvation for entire community

on the command for a search for a medium (of salvation).

14- He became the best arrangement and shortest channel to

adopt command of Allah’s arrangements.

377

Imam Husain (a.s.) and Quran

1- Life History

“And We have enjoined on man doing of good to his

parents; with trouble did his mother bear him and with

trouble did she bring him forth; and the bearing of him

and the weaning of him was thirty months; until when he

attains his maturity and reaches forty years, he says: My

Lord! grant me that I may give thanks for Thy favor

which Thou hast bestowed on me and on my parents, and

that I may do good which pleases Thee and do good to

me in respect of my offspring; surely I turn to Thee, and

surely I am of those who submit.”1

2- Silence till the death of the ruler of Damascus

“O believers! Fulfill your promises… ”2

3- News of death of ruler of Damascus

“The glory of enduring ones is such that in calamit-

ies they say: We belong to Allah and unto Him is our re-

turn… ”3

4- In court of Walid

“If they are ready for a compromise; you also be ready

and have faith in Allah.”4

5- Demand for allegiance

“Beware! Do not be inclined towards tyrants, so that

you be the rightful owners of Hell.”5

6- Leaving Homeland

“Whoever migrates from his home in Allah’s path, even

if he dies, his reward is with Allah.”6

7- Heading to Mecca

“Whoever enters Kaaba is secured and protected.”7

8- Dispatching Muslim Ibne Aqeel (a.s.)

“If they ask your help for religion; it is your duty to

help them.”8

9- Leaving Mecca

“And whoever respects the signs of Allah, this surely is

(the outcome) of the piety of hearts.”9

10- Destination Iraq

378

“O Prophet! Say that, even if you all sit in your homes,

so they will, under any circumstances, come out whose

purpose is martyrdom… ”10

11- Examination

“Allah will try you through a stream; one who will not

drink from it will be from Me.”11

12- Holy war (Jihad)

“Those who are deliberately fought with, they are per-

mitted by Allah to fight back.”12

13- End of war

“O soul that art at rest! Return to your Lord, well

pleased (with him), well-pleasing (Him).”13

14- Martyrdom

“Beware! Do not consider those killed in Allah’s path

as dead – they are alive and getting their sustenance in

Allah’s court…”14

1 Surah Ahqaf 46:15

2 Surah Maidah

3 Surah Baqarah

4 Surah Anfal

5 Surah Hud

6 Surah Nisa

6 Surah Aale Imran

7 Surah Anfal

8 Surah Hajj

9 Surah Aale Imran

10 Surah Baqarah

11Surah Hajj

12 Surah Fajr

13Surah Aale Imran

379

Imam Husain (a.s.) and statements of Holy Proph-

et (s.a.w.s.)

1- O Lord, I love Husain (a.s.); do love him and his friends.1

2- I am at war with those who fight with Ahle Bayt (a.s.) and

am positively at peace with those who are at peace with them.2

3- Husain is from me and I am from Husain, God loves those

who love Husain (a.s.).3

4- Hasan and Husain (a.s.) are the leaders of youth of

Paradise.4

5- Whoever wants to look at leader of the youth of Paradise

should look at Husain (a.s.).5

6- Hasan and Husain are my two flowers in this world . 6

7- The most beloved to me in my entire family are (a.s.) Has-

an and Husain.7

8- I named them as Hasan and Husain (a.s.) because these

are Heavenly names.8

9- Friend of Hasan and Husain (a.s.) is my friend and who-

ever bears a grudge against them is my enemy.9

10- I am hurt by Husain’s crying.10

11- Those who will love the parents of Hasan and Husain

(a.s.), will be in Paradise with me.11

12- O Husain! You are Sayyid, son of Sayyid and brother of

Sayyid; you are Imam, son of an Imam and brother of an Imam;

A Hujjat, a son of Hujjat and brother of Hujjat.12

13- Husain (a.s.) is a part of my heart, whoever loves him and

his children, for him is Tuba; and Hell is there for his killers.13

14- My Husain will be martyred at Taff and this community

will be involved in sedition after me.14

1 Musnad Ahmad

2 Musnad Ahmad

3 Musnad Ahmad

4 Musnad Ahmad

5 Musnad Ahmad

6 Musnad Ahmad

7 Tirmidhi

8 Eezaah Baghwa

9 Abu Saad

10 Ibne Majah

380

11 Musnad Ahmad

12 Mawaddatal Qurba

13 Mawaddatal Qurba

14 Jamiull Faraid

381

Manners of expressing sorrow for Imam Husain

(a.s.)[1]

1- Heart becomes sorrowful.

2- Rising of pain in the heart.

3- Eyes becoming moist (with tears).

4- Tears come out.

5- Flowing of tears.

6- Tears on cheeks.

7- Raising of lamentation.

8- Crying with hiccups.

9- Moaning and wailing aloud.

10- Beating chest and head.

11- Creating a situation of grief and sorrow.

12- Drying of tears whilst crying.

13- To forsake water and food because of grief.

14- Coming out of blood instead of tears.

1 Kanzul Ummal; Abaratul Musftafain, Vol. 1; Kamliuz Ziyarat 382

Causes of lamentation for Imam Husain (a.s.)[1]

1- When Adam (a.s.) saw the picture in the celestial world he

cried.

2- If he is mentioned before a believer, he will cry.

3- When the Messenger of Allah (s.a.w.s.) saw him, he wept.

4- Looking at the land of Kerbala is a cause for crying.

5- Prophets mentioned the name of Husain (a.s.) and cried.

6- Holy Prophet (s.a.w.s.) kissed his lips and teeth and cried.

7- Attributing to Husain (a.s.) is a motive for crying. Nuh

(a.s.) cried when he picked up a nail in the name of Husain

(a.s.).

8- Tears flow as soon as the month of Mohurrum begins.

9- A believer cries as soon as he reaches Kerbala.

10- Tears flow at the mention of Kerbala.

11- When Imam Sadiq (a.s.) drank cool water, he began to

weep.

12- Zainab (s.a.) began to cry when she smelt the dust of

Kerbala.

13- When any poor and oppressed is mentioned one weeps

on Husain (a.s.).

14- Tears flow by contemplating on tragedies of Kerbala.

1 Tafsir Durre Thameen; Amanul Akhtaar; Uyun Akhbar

Reza, Biharul Anwar Muntakhab; Kamaluddin; Amali Saduq;

Kamliuz Ziyarat

383

Virtues of weeping (1)

1- Weeping is a medium of connection to Holy Prophet

(s.a.w.s.).

2- Weeping is cause of comfort for Lady Fatima Zahra (s.a.).

3- Weeping is fulfilling the rights of Holy Prophet (s.a.w.s.).

4- Weeping is emulation of character of the Prophets.

5- Weeping is recompense of Prophethood.

6- Weeping is a condolence for Infallibles.

7- Weeping is a help of Husain Ibne Ali (a.s.).

8- Weeping is an all-time worship act.

9- Weeping is cause for intercession.

10- Weeping is a medium of extinguishing Hellfire.

11- The eyes that weep for Husain (a.s.) will not weep on

Judgment Day.

12- A drop of tear is dear to Almighty Lord.

13- Angels collect drops of tears in a bottle.

14- Tears for Imam Husain (a.s.) are treasure trove for Here-

after, and cause for unspecified reward.

Beware! No one should object to these traditional reports

that it implies that there is no need of performing any deeds,

because weeping itself is invitation to deeds. Weeping is a sign

of a connection to Imam Husain (a.s.), and a connection to Hu-

sain (a.s.) is perpetual invitation to practical religious deeds.

Imam Husain (a.s.) is related to righteous deeds and not to

inaction.

1 Muntakhab Aamaal; Biharul Anwar; Damatus Sakiba; Kam-

liuz Ziyarat; Amali Saduq

384

Mourning Assemblies (Majalis) before birth of

Imam Husain (a.s.)[1]

1- When Adam (a.s.) supplicated in the name of the Holy Five

(Panjetan Pak) on the field of Arafat he was in tears at the mention of Husain (a.s.), and Jibraeel related the tragedies.

2- Houries of Paradise described the tragedies to Holy Proph-

et (s.a.w.s.) on Night of Meraj and the Prophet of Islam

(s.a.w.s.) listened.

3- Jibraeel narrated the tragedies of Imam Husain (a.s.) in

Paradise on seeing two red and green palaces, and Holy Proph-

et (s.a.w.s.) wept.

4- When Adam (a.s.) passed through Kerbala, he struck his

foot and it started bleeding; a revelation came saying that this

was the soil of Kerbala and Adam (a.s.) cried.

5- When Nuh’s Ark jerked at a place, a voice of Providence

proclaimed: The Ark is passing through Kerbala, and Nuh (a.s.)

cried.

6- When Prophet Musa (a.s.) and Khizr met, Khizr (a.s.) nar-

rated the tragedies of Aale Muhammad (a.s.) and both cried.

7- When the Flying Carpet of Sulaiman (a.s.) passed by

Kerbala, it made him faint and bearers of the carpet narrated

the tragedies of Kerbala.

8- When Ibrahim (a.s.) saw replica of Imam Husain (a.s.) in

the ethereal sphere, he started weeping.

9- At the time of breaking idols, due to visualizing the tra-

gedies of Husain (a.s.), Ibrahim (a.s.) said that he was unwell.

10- When at the time of sacrifice of Ismail (a.s.) the mention

of Husain (a.s.) came, he cried all of a sudden.

11- When Ibrahim (a.s.) passed through Kerbala, he fell down

from his horse and lamented.

12- When Ismail (a.s.) was grazing sheep at the banks of Eu-

phrates and when the animals did not drink water, he wept at

the mention of tragedies of Kerbala.

13- Isa (a.s.) narrated the tragedies of Kerbala among his dis-

ciples and all wept and lamented.

14- Musa (a.s.) cried again and again on mount Sinai.2

1 Biharul Anwar; Tafseer Durre Thameen; Amanul Akhtaar; Muntakhab Aamaal; Uyun Akhbar Reza

385

2 Khasaaisal Husayniya

386

Mourning Assemblies (Majalis) after birth of

Imam Husain (a.s.)

1- Almighty Allah narrated the tragedies of Husain (a.s.) to

ten thousand angels who had come to offer their congratula-

tions on his (Husain’s) birth.

2- The tragedies were narrated in the chamber of Lady

Sayyida.

3- Same tragedies were narrated in chambers of wives of

Prophet.

4- Sometimes the Prophet himself narrated the tragedies

Masjidun Nabi, sometimes Jibraeel, and sometimes the twelve

angels who came to visit Imam Husain (a.s.).

5- The narration of Prophet of Islam while handing the soil of

Kerbala to Lady Umme Salma.

6- Narration of tragedies from pulpit of Kufa by Imam Ali

(a.s.).

7- Narration of Imam Ali (a.s.) at Kerbala while returning

from Siffeen.

8- Mourning assemblies of Siddiqa Tahira , Lady Fatima

Zahra (s.a.).

9- Narration of Lady Ummul Baneen in Medina.

10- Narration of Imam Hasan (a.s.) in his last moments,

whose audience was Imam Husain (a.s.) himself.

11- Narration of tragedies on leaving Medina at the Proph-

et’s grave, whose orator was the Prophet and audience, Imam

Husain (a.s.).

12- Narration of tragedies by Imam Husain (a.s.) to

Hashemite ladies while leaving Medina.

13- Narration of tragedies by Imam Husain (a.s.) to angels

and Jinns while leaving Medina.

14- Imam Husain’s narration of tragedies to Hajj pilgrims in

the holy sanctuary.1

1 Khasaaisal Husayniya; Also refer to the sources mentioned above.

387

Mourning Assemblies after martyrdom of Imam

Husain (a.s.)[1]

1- Narration of Zainab (s.a.) in accounts of Kerbala tragedy.

2- Nauha of Jinns around the purified body of Imam Husain

(a.s.).

3- Narration of Imam’s household in Kufa markets.

4- Narration of Ahle Bayt (a.s.) in Damascus and Medina.

5- Narration of tragedies in Yazid’s palace.

6- Sermon of Imam Zainul Abideen (a.s.) in Umayyad

Mosque.

7- Narration of Zainab (s.a.) among Damascus ladies.

8- Narration of Imam Sajjad (a.s.) at outskirts of Medina.

9- Nauha of Lady Umme Kulthum near Medina.

10- Mourning and Nauha of angels on the grave of Imam Hu-

sain (a.s.).

11- Mourning assembly of Siddiqa Tahira (s.a.) in Heavens.

12- Mourning assemblies by the Infallible Imams (a.s.).

13- Mourning assemblies of angels.

14- Mourning assemblies by mourners of Imam Husain (a.s.).

1 Damatus Sakiba; Biharul Anwar; Ahsanul Maqal; Uyun

Akhbar Reza; Kitabul Ghadeer; Amali Shaykh Tusi; Tabari

388

Ranks of Martyrdom (1)

1- A martyr is related to truth.

2- A martyr has right on the community; gives up his life to

enliven the entire community.

3- A martyr is a model of sacrifice.

4- The physical body of a martyr is also sacred.

5- Each drop of blood of a martyr is dear to Almighty Lord.

6- Martyr is the ultimate rank of piety.

7- A martyr testifies on Judgment Day.

8- A martyr intercedes on Judgment Day.

9- Dust of a martyr is a pure and clean.

10- Martyr is respectable in every community.

11- A martyr is the buyer of Paradise.

12- A martyr is the seeker of content self (Nafse Mutmain-

nah) and Almighty’s pleasure.2

13- A martyr is owner of bounties and divine favor.

14- A martyr is eternal and is sustained by Allah.

1 Wasailush Shia; Damatus Sakiba

2Surah Bayyinah

389

Lessons from Kerbala

1- No matter how dear the native place is; when Islam is fa-

cing crisis it should be forsaken.

2- Every sacrifice is necessary to achieve ones aim.

3- Actual love is that even life should be sacrificed for a

friend.

4- The Islamic perception of freedom is to attain independ-

ence from service of a tyrant.

5- The meaning of jurisprudence is that one should step for-

ward in helping Husain (a.s.), and tyrants also should be called

to Prayers.

6- Real equality is that even the head of a slave be kept on

ones lap.

7- Valor is gaining control on sentiments and making them

obedient to divine will.

8- Demands of loyalty is that one should reject offer of secur-

ity also.

9- Real Sacrifice is sacrifice of sentiments not sentimental

sacrifice.

10- True propagation is serving water even to one who

blocks the way.

11- Islamic Jihad is that you don’t start hostilities under

severe atrocities.

12- No matter how hell-bent the enemy is on rebellion, you

must go on inviting him to Allah.

13- Be determined in the battlefield, do not recede even be-

fore hundreds of thousands.

14- The true glory of servitude is that ones should prostrate

before Allah even under the sword.

390

Part 6

Translation of Dua Arafah of

Imam Husain (a.s.)

391

34

Chapter

Imam Husain (a.s.) on the Plains of Arafat

It was 9th Zilhajj. Hajj pilgrims were busy praising and sup-

plicating on plains of Arafat near holy Mecca, when the narrat-

or glanced at that part of the mountain where the Chief of mar-

tyrs, Imam Husain (a.s.) was engrossed in supplication and

confidential hymns with his companions, supporters and family

members. There were sentences of praise and eulogy, requests

and supplication on his blessed tongue and tears were flowing

from the eyes.

He was glancing at the sky and hands were raised.

Such was style of supplication and fervent pleading as an

unidentified beggar was begging in the court of an emperor.

There is no better prescription of salvation for the Ummah

and no better style of supplication and training of community.

May the Merciful Lord bestow Taufeeq to all believers to be

present on plains of Arafat, or at least get the honor of reciting

this supplication on Arafa Day.

Jawadi

392

35

Chapter

Dua Arafah

In the name of Allah the Beneficent the Most Merciful

Praise belongs to God whose decree none may avert, and

whose gift none may prevent. No fashioner’s fashioning is like

His fashioning, and He is the Generous, the All-embracing.

He brought forth the varieties of unprecedented creatures

and perfected through His wisdom all He had fashioned.

Hidden not from Him are harbingers, nor lost with Him are

deposits.

He repays every fashioner, feathers the nest of all who are

content and has mercy upon all who humble themselves. He

sends down benefits and the all-encompassing Book in radiant

light.

He hears supplications, averts afflictions, raises up in de-

grees, and knocks down tyrants. For there is no god other than

He, nothing is equal to Him, “Like Him there is naught, and He

is the Hearing, the Seeing” (XLII, II), the subtle, the Aware,

and “He is powerful over all things” (V, I20 etc.).

O God, I make You my quest and bear witness to Your Lord-

ship, acknowledging that You are my Lord and to You is my

return.

You originated me by Your blessing before I was a thing re-

membered. You created me from dust, then gave me a place in

the loins (of my father's), secure from the uncertainty of Fate

and the vagaries of the ages and the years.

I remained a traveler from loin to womb in a time immemori-

al of past days and bygone centuries. In Your tenderness,

bounty and goodness toward me You did not send me out into

the empire of the leaders of disbelief, those who broke Your

covenant and cried lies to Your messengers.

393

Rather, You sent me out to that guidance which had been foreordained for me, the way which You made easy for me and

in which You nurtured me.

And before that You were kind to me through Your blessed

fashioning and abundant blessings. You originated my creation

from a sperm-drop spilled and made me to dwell in a threefold

gloom among flesh, blood and skin. You gave me not to witness

my creation, nor did You entrust me with anything of my own

affair.

Then You sent me out into the world for the guidance that

had been preordained for me, complete and unimpaired. You

watched over me in the cradle as an infant boy, provided me

with food, wholesome milk, and turned the hearts of the nurse-

maids toward me. You entrusted my upbringing to compassion-

ate mothers, guarded me from the calamities brought by the

jinn and kept me secure from excess and lack.

High are You, O Merciful! O Compassionate!

When I began to utter speech, You completed for me Your

abundant blessings. You nurtured me more and more each year

until, when my nature was perfected and my strength bal-

anced, You made Your argument incumbent upon me by inspir-

ing me with knowledge of You, awing me with the marvels of

Your wisdom, awakening me to the wonders of Your creation

which You had multiplied in Your Heaven and Your earth, and

instructing me in Your thanks and remembrance. You made in-

cumbent upon me Your obedience and worship, made me to

understand what Your messengers had brought and made easy

for me the acceptance of Your good pleasure. You were gra-

cious to me in all of this, through Your succor and kindness.

Then, since You created me from the best soil, You were not

satisfied, my God, that I should have one blessing without an-

other. You provided me with varieties of sustenance and kinds

of garments and Your tremendous, most tremendous, gracious-

ness to me and Your eternal goodness toward me.

And finally, when You had completed for me every blessing

and turned away from me all misfortunes, You were not pre-

vented by my ignorance and audacity from guiding me toward

that which would bring me nigh to You or from giving me suc-

cess in that which would bring me close to You.

394

For if I prayed to You, You answered, if I asked of You, You gave, if I obeyed You, You showed Your gratitude, and if I

thanked You, You gave me more. All of that was to perfect Your

blessings upon me and Your goodness toward me.

So glory be to You; Glory be to You, who are Producer and

Reproducer, Laudable, Glorious. Holy are Your Names and tre-

mendous Your bounties.

So which of Your blessings, my God, can I enumerate by

counting and mentioning? For which of Your gifts am I able to

give thanks? Since they, O Lord, are more than reckoners can

count or those who entrust to memory can attain by

knowledge.

But the affliction and hardship, O God, that You turned and

averted from me is more than the health and happiness that

came to me.

I witness, my God, by the truth of my faith, the knotted resol-

utions of my certainty, my pure and unadulterated profession

of Unity, the hidden inwardness of my consciousness, the

places to which the streams of light of my eyes are attached,

the lines on my forehead’s surface, the openings for my

breath’s channels, the parts of my nose’s soft point, the paths

of my ears’ canals, what my lips close upon and compress, the

movements of my tongue in speaking, the joint at the back of

my mouth and jaw, the sockets of my molars, the place where I

swallow my food and drink, that which bears my brain, the hol-

low passages of my neck’s fibers, that which is contained in my

breast’s cavity, the carriers of my aorta, the places where my

heart’s curtain is attached, the small pieces of flesh around my

liver, that which the ribs of my sides encompass, the sockets of

my joints, the contraction of my members, the tips of my fin-

gers, my flesh, my blood, my hair, my skin, my nerves, my

windpipe, my bones, my brain, my veins, and all of my mem-

bers, what was knitted upon them in the days when I was a

suckling baby, what the earth has taken away from me, my

sleep, my waking, my being still, and the movements of my

bowing and prostrating, that had I taken pains and had I strive

for the duration of the epochs and ages were my life to be ex-

tended through them to deliver thanks for one of Your bless-

ings, I would not have been able to do so, except by Your

grace, which alone makes incumbent upon me never-ending

395

and ever renewed gratitude to You, and fresh and ever present praise.

Indeed, and were I and the reckoners among Your creatures

ever so eager to calculate the extent of Your bestowal of bless-

ings, whether past or approaching, we would fail to encompass

it through numbers or to calculate its boundaries.

Never how could it ever be done! For You announce in Your

eloquent Book and truthful Tiding,

“And if you count Allah’s favors, you will not be able to

number them.” (Surah Ibrahim 14: 34)

Your Book, O God, Your Message, has spoken the truth!

And Your prophets and messengers delivered Your revelation

that You had sent down upon them and the religion that You

had promulgated for them and through them. And I witness,

my God, by my effort, my diligence, and the extent of my obedi-

ence and my capacity, and I say as a believer possessing cer-

tainty, “Praise belongs to God, who has not taken to Him a

son” that He might have an heir, “and who has not any associ-

ate in His dominion” who might oppose Him in what He cre-

ates, “nor any protector out of humbleness” who would aid

Him in what He fashions.

So glory be to Him, glory be to Him! “Why, were there gods

in earth and heaven other than God, they would surely go to

ruin” and be rent. Glory be to God, the Unique, the One, “the

Everlasting Refuge” who “has not begotten, nor has He been

begotten, and equal to Him there is none”.

Praise belongs to God, praise equal to the praise of the an-

gels stationed near to Him and the prophets sent by Him.

And God bless His elect, Muhammad, the Seal of Prophets,

and his virtuous, pure and sincere household, and give them

peace. Then he began to supplicate. He occupied himself with

prayer as tears ran from his blessed eyes.

O God, cause me to fear You as if I were seeing You, give me

felicity through piety towards You, make me not wretched by

disobedience towards You, choose the best for me by Your de-

cree (Qadha) and bless me by Your determination (Qadr), that I

may love not the hastening of what You have delayed, nor the

delaying of what You have hastened.

O God, appoint for me sufficiency in my soul, certainty in my

heart, sincerity in my action, light in my eyes, and insight in my

396

religion. Give me enjoyment of my bodily members, make my hearing and my seeing my two inheritors, help me against him

who wrongs me, show me in him my revenge and my desires,

and console thereby my eyes.

O God, remove my affliction, veil my defects, forgive my of-

fence, drive away my Satan, dissolve my debt, and give me, my

God, the highest degree in the world to come and in this world.

O God, to You belongs the praise, just as You created me and

made me to hear and to see; and to You belongs the praise, just

as You created me and made me a creature unimpaired as a

mercy to me, while You had no need of my creation. My Lord,

since You created me and then made straight my nature; my

Lord, since You caused me to grow and made good my shape;

my Lord, since You did good to me and gave me well-being in

my soul.

My Lord, since You preserved me and gave me success; my

Lord, since You blessed me and then guided me; my Lord,

since You chose me and gave me of every good; my Lord, since

You gave me to eat and drink; my Lord, since You enriched me

and contented me; my Lord, since You aided me and exalted

me; my Lord, since You clothed me with Your pure covering

and smoothed the way for me by Your sufficient fashioning:

Bless Muhammad and the household of Muhammad, aid me

against the misfortunes of time and the calamities of nights

and days, deliver me from the terrors of this world and the tor-

ments of the world to come and spare me from the evil of that

which the evildoers do in the earth.

O God, as for what I fear, spare me from it, and as for what I

seek to avoid, guard me against it. in my soul and my religion

watch over me, in my traveling protect me, in my family and

my property appoint for me a successor, in what You have

provided for me bless me, in my soul humble me, in the eyes of

men magnify me, from the evil of jinn and men preserve me,

for my sins disgrace me not, for my inward secrets shame me

not, for my action try me not, of Your blessings deprive me not

and to other than You entrust me not.

My God, to whom wouldst You entrust me? To a relative?

He would cut me off. Or to a stranger? He would look at me

with displeasure. Or to those who act toward me with arrog-

ance? But You are my Lord and the sovereign over my affair. I

397

would complain to You of my exile and the remoteness of my abode, and that he whom You have made sovereign over me

despises me.

My God, so cause not Your wrath to alight upon me. If You

become not wrathful with me I will have no care, glory be to

You But Your protection is more embracing.

So I ask You, O Lord, by the Light of Your Face by which the

earth and the heavens are illuminated, shadows are removed,

and the affairs of the ancients and the later folks are set a

right, not to cause me to die when Your wrath is upon me, nor

to send down upon me Your anger. The pleasure is Yours The

pleasure is Yours, to be satisfied with me before that.

There is no god but You, Lord of the Holy Land, the Sacred

Monument, and the Ancient House, upon which You caused

blessing to descend and which You made a sanctuary for man-

kind. O He who pardons the greatest sins by His clemency!

O He who lavishes blessings by His bounty! O He who gives

abundance by His generosity! O Sustenance to me in my ad-

versity! O Companion to me in my solitude! O Aid to me in my

affliction! O Benefactor to me in my blessing!

O my God and God of my fathers, Abraham, Ishmael, Isaac

and Jacob! Lord of Gabriel, Michael and Israfil! Lord of

Muhammad, the Seal of the Prophets, and his household, the

chosen ones! Revealer of the Torah, the Gospel, the Psalms and

the Criterion, and Sender down of Kaf Ha’ Ya’ Ayn Sad, Ta’

Ha’, Ya’ Sin, and the Wise Quran! You are my cave (of refuge)

when the roads for all their amplitude constrict me and the

land for all its breadth is strait for me. If not for Your mercy, I

would have been among the perishing, and You annul my slip.

If not for Your covering me, I would have been among the

disgraced, and You confirm me with help against my enemies.

And if not for Your helping me, I would have been among

those overcome. O He who appropriated loftiness and exalta-

tion to Himself, so His friends (Awliya) are mighty through His

might! O He before whom kings place the yoke of abasement

around their necks, for they fear His overwhelming power! “He

knows the treachery of the eyes and what the breasts conceal”

and the unseen brought by time and fate. O He about whom

none knows how He is but He! O He about whom none knows

what He is but He! O He whom none knows but He! O He who

398

squeezed the earth onto the water and held back the air with the sky! O He to whom belong the noblest Names!

O He who possesses kindness, which will never be cut off! O

He who assigned the cavalcade to Joseph in the barren land,

brought him out of the well and made him a king after slavery!

O He who returned him to Jacob after “his eyes were

whitened with sorrow that he was suppressing” O He who re-

moved affliction and tribulation from Job and restrained Abra-

ham’s hands from the sacrifice of his son after he had reached

old age and his life had passed by! O He who answered the

prayer of Zachariah and bestowed upon him John, not leaving

him childless and alone! O He who brought Jonah out from

the stomach of the fish! O He who parted the sea for the Chil-

dren of Israel, then saved them and drowned Pharaoh and his

hosts!

O He who sends winds heralding His mercy! O He who does

not hurry (to act) against those of His creatures who disobey

Him! O He who rescued the sorcerers after (their) long denial!

They had early benefited from His blessing, eating His provi-

sion and worshipping other than Him; they had opposed,

denied and cried lies to His messengers.

O God! O God! O Beginner, O Creator with no compeer!

O Everlasting who has no end! O Living when nothing was

alive! O Quickener of the dead! O “He Who is aware of the

deserts of every soul!” O He toward whom my gratitude was

little, yet He deprived me not! My transgression was great, yet

He disgraced me not! He saw me committing acts of disobedi-

ence, yet he made me not notorious! O He who watched over

me in childhood! O He who provided for me in my adulthood! O

He whose favors toward me cannot be reckoned and whose

blessings cannot be repaid! O He who has confronted me with

the good and the fair, and I have confronted Him with evil and

disobedience in return! O He who led me to faith before I had

come to know gratitude for His blessed bestowal O He upon

whom I called when I was sick and He healed me, when naked

and He clothed me, when hungry and He satisfied me, when

thirsty and He gave me to drink, when abased and He exalted

me, when ignorant and He gave me knowledge, when alone

and He increased my number, when away and He returned me,

when empty-handed and He enriched me, when in need of help

399

and He helped me, and when rich and He took not from me. I refrained from (calling upon You in) all of that and You caused

me to begin (to call).

Yours are the praise and the gratitude! O He who overlooked

my slip, relieved my distress, heard my prayer, covered my de-

fects, forgave my sins, caused me to reach my desire, and

helped me against my enemy! If I were to count Your blessings,

favors and generous acts of kindness I would not be able to

reckon them. O my Protector! You are He who was blessed,

You are He who blessed, You are He who worked good, You are

He who was kind, You are He who was bounteous, You are He

who perfected, You are He who provided, You are He who gave

success, You are He who bestowed, You are He who enriched,

You are He who contented, You are He who sheltered, You are

He who sufficed, You are He who guided, You are He who pre-

served (from sin), You are He who covered (my sins), You are

He who forgave, You are He who overlooked, You are He who

established (in the earth), You are He who exalted, You are

He who aided, You are He who supported, You are He who con-

firmed, You are He who helped, You are He who healed, You

are He who gave well-being, You are He who honored - blessed

are You and high exalted! So Yours is the praise everlastingly,

and Yours is gratitude enduringly and forever!

Then I, my God, confess my sins, so forgive me for them. I am

he who did evil, I am he who made mistakes, I am he who pur-

posed (to sin), I am he who was ignorant, I am he who was

heedless, I am he who was negligent, I am he who relied (upon

other than You), I am he who premeditated, I am he who prom-

ised, I am he who went back on his word, I am he who con-

fessed (my sins) and I am he who acknowledged Your blessings

upon me and with me and then returned to my sins.

So forgive me for them, O He who is not harmed by the sins

of His servants nor needs He their obedience. He gives success

through His aid and His mercy to whomsoever of them works

righteousness. So praise belongs to You, My God and My Lord!

My God, You commanded me and I disobeyed and You forbade

me and I committed what You had forbidden. I became such

that I neither possessed any of guiltlessness that I might ask

forgiveness nor any power that I might be helped.

400

Then by what means shall I turn toward You, O my

Protector!?

What, by my ears? Or my eyes? Or my tongue? Or my hand?

Or my leg? Are not all of them Your blessings given to me?

And with all of them I disobey You, O my Protector! Yours is

the argument and the means against me. O He who veiled me

(my sins) from fathers and mothers lest they drive me away,

from relatives and brothers lest they rebuke me, and from

kings lest they punish me! If they had seen, O my Protector,

what You have seen from me, they would not have given me

respite, they would have abandoned me and cut me off.

So here I am, O my God, before You O Lord, humbled,

abased, constrained, despised, neither possessing guiltlessness

that I might ask forgiveness nor possessing power that I might

be helped. There is no argument with which I might argue, nor

can I say I committed not (sins) and worked not evil. And deni-

al, were I to deny-my Protector-could hardly profit me.

How could it ever do that? For all of my members are witness

against me for what I have done. And I acted with certainty

and without any doubt that You wilt ask me about great affairs,

and that You are the equitable Judge who does no wrong. Your

justice is deadly for me and I flee from Your every just act.

If You chastises me, O my God, it is for my sins after Your ar-

gument against me; and if You pardons me, it is by Your clem-

ency, generosity and kindness. “There is no god but You, glory

be to You! Truly I am one of the wrong-doers”.

There is no god but You, glory be to You! Truly I am one of

those who pray forgiveness. There is no god but You, glory be

to You I Truly I am one of those who profess Your Unity.

There is no god but You, glory be to You! Truly I am one of

the fearful. There is no god but You, glory be to You I Truly I

am one of those who are afraid. There is no god but You, glory

be to You! Truly I am one of the hopeful. There is no god but

You, glory be to You! Truly I am one of those who yearn.

There is no god but You, glory be to You! Truly I am one of

those who say “There is no god but You”. There is no god but

You, glory be to You! Truly I am one of the petitioners. There is

no god but You, glory be to You! Truly I am one of the glorifi-

ers. There is no god but You, glory be to You! Truly I am one of

401

those who magnify. There is no god but You, glory be to You, my Lord, and the Lord of my fathers, the ancients!

My God, this is my praise of You exalting Your majesty, my

sincerity in remembering You by professing Your Unity, and my

acknowledgment of Your bounties by numeration, even though

I acknowledge that I cannot reckon them for their multitude,

their abundance, their manifestation and their existence from

ancient times until a present in which You have never ceased

to care for me through them from when You created me and

brought me into existence in the beginning of (my) life, by en-

riching from poverty, relieving affliction, bringing ease, remov-

ing hardship, dispelling distress, and (giving me) well-being in

body and soundness in religion.

Were all the world’s inhabitants, both the ancients and the

later folk, to assist me in attempting to mention Your blessing,

I would not be able, nor would they, to do so. Holy are You and

high exalted, a generous, mighty, merciful Lord. Your bounties

cannot be reckoned, nor Your praise accomplished, nor Your

blessings repaid.

Bless Muhammad and the household of Muhammad, com-

plete Your blessings upon us and aid us in Your obedience.

Glory be to You! There is no god but You. O God, truly You

hear the destitute, remove the evil, succor the afflicted, heal

the sick, enrich the poor, mend the broken, have mercy upon

the young and help the old. There is no support other than You

and none powerful over You. And You are the Sublime, the

Great.

O Freer of the prisoner in irons! O Provider of the infant

child O Protection of the frightened refugee! O He who has no

associate and no assistant!

Bless Muhammad and the household of Muhammad, and give

me this evening the best of what You have given to and be-

stowed upon any of Your servants, whether a blessing You as-

sign, a bounty You renew, a trial You avert, an affliction You re-

move, a prayer You hear, a good deed You accept or an evil

deed You overlook. Truly You are gracious, Aware of what You

wilt, and Powerful over all things!

O God, truly You are the nearest of those who are called, the

swiftest of those who answer, the most generous of those who

402

pardon, the most openhanded of those who give and the most hearing of those who are asked of.

O Merciful and Compassionate in this world and the next!

Like You none is asked of; and other than You none is hoped

for. I prayed to You and You answered me, I asked of You and

You gave to me, I set You as my quest and You had mercy upon

me, I depended upon You and You delivered me, I took refuge

with You and You sufficed me, O God, so bless Muhammad,

Your servant, messenger and prophet, and his good and pure

household, all of them. And complete Your blessings upon us,

gladden us with Your gift and inscribe us as those who thank

You and remember Your bounties.

Amen, amen, O Lord of all beings! O God, O He who owned

and then was all-powerful, was all-powerful and then subjec-

ted, was disobeyed and then veiled (the sin of disobedience),

and was prayed forgiveness and then forgave. O Goal of yearn-

ing seekers and utmost Wish of the hopeful! O He who “encom-

passes everything in knowledge” (LXV,12) and embraces those

who seek pardon in tenderness, mercy and clemency!

O God, truly we turn towards You this evening, which You

honored and glorified through Muhammad, Your prophet and

messenger, the elect of Your creation, the faithful guardian of

Your-revelation which bears good tidings and warning and

which is the light-giving lamp which You gave to those

whosurrender (al-muslimin) and appointed as a mercy to the

world’s inhabitants.

O God, so bless Muhammad and the household of

Muhammad, just as Muhammad is worthy of that from You,

OSublime! So bless him and his elect, good and pure house-

hold, all of them, and encompass us in Your pardon, for to You

cry voices in diverse languages. So appoint for us a share this

evening, O God, of every good which You divide among Your

servants, every light by which You guides', every mercy

which You spreadest, every blessing which You sendest down,

every well-being with which You clothest and every provision

which You outspreadest.

O Most merciful of the merciful! O God, transform us now in-

to men successful, triumphant, pious, and prosperous. Set us

not among those who despair, empty us not of Your mercy, de-

prive us not of that bounty of Yours for which we hope, and set

403

us not among those deprived of Your mercy, nor those who despair of the bounty of Your gift for which we hope. Reject us

not with the disappointed, nor those driven from Your door. O

Most Magnanimous of the most magnanimous! O Most Gener-

ous of the most generous! Toward You we have turned having

sure faith, repairing to and bound for Your Sacred House. So

help is with our holy rites, perfect for us our pilgrimage, par-

don us, and give us well-being, for we have extended toward

You our hands and they are branded with the abasement of

confession.

O God, so give us this evening what we have asked of You

and suffice us in that in which we have prayed You to suffice

us, for there is none to suffice us apart from You and we have

no lord other than You. Put into effect concerning us is Your

decision, encompassing us is Your knowledge and just for us is

Your decree. Decree for us the good and place us among the

people of the good!

O God make incumbent upon us through Your magnanimity

the mightiest wage, the most generous treasure and the last-

ingness of ease. Forgive us our sins, all of them, destroy us not

with those who perish, and turn not Your tenderness and

mercy away from us, O Most Merciful of the merciful!

O God, place us in this hour among those who ask of You and

to whom You give, who thank You and whom You increase, who

turn to You in repentance and whom You accept and who re-

nounce all of their sins before You and whom You forgive, O

Lord of majesty and splendor!

O God, purify us, show us the right way and accept our en-

treaty. O Best of those from whom is asked! And O Most Merci-

ful of those whose mercy is sought! O He from whom is not hid-

den the eyelids’ winking, the eyes’ glancing, that which rests in

the concealed, and that which is enfolded in hearts’ hidden

secrets I What, has not all of that been reckoned in Your know-

ledge and embraced by Your clemency? Glory be to You and

high indeed are You exalted above what the evil-doers say! The

seven heavens and the earth's and all that is therein praise

You, and there is not a thing but hymns Your praise.

So Yours is the praise, the glory and the exaltation of

majesty, O Lord of majesty and splendor, of bounty and bless-

ing and of great favor! And You are the Magnanimous, the

404

Generous, the Tender, the Compassionate. O God, give me amply of Your lawful provision, bestow upon me well-being in

my body and my religion, make me safe from fear and deliver

me from the Fire.

O God, devise not against me, lead me not on step by step,

trick me not and avert from me the evil of the ungodly among

jinn and men. Then he lifted his head and eyes toward Heaven.

Tears were flowing from his blessed eyes as if they were two

water skins, and he said in a loud voice: O Most Hearing of

those who hear! O Most Seeing of those who behold! O Swift-

est of reckoners! O Most Merciful of the merciful! Bless

Muhammad and the household of Muhammad, the chiefs, the

fortunate.

And, I ask of You, O God, my need. If You grant it to me, what

You hold back from me will cause me no harm; and if You hold

it back from me, what You grant me will not profit me. I ask

You to deliver Irse from the Fire. There is no god but You

alone, You have no associate. Yours is the dominion, and Yours

is the praise, and You are powerful over everything. O my

Lord! O my Lord!

Then he said “O my Lord” over and over.

At the end of the day of Arafa, believers should repeat these

two sentences of the infallibles (a.s.), and feel thus because

Islamic guides have trained their devotees with such ways of

repentance that kings and rulers could not even imagine of.

1. O Lord! There is no loss to You from my sins, and on for-

giving me there will not be any deficit for You. Thus by which

there is no danger of a deficit near You, do award me, and of

the things from which there is no loss, do forgive them.

2. O God! Do not deprive me of Your good due to my mis-

deeds, and if You do not want to have mercy on my troubles

and afflictions and grief and sorrow, then at least award me

with recompense of the aggrieved and afflicted.

Allaahumma s’alli a’laa Muh’ammadin wa aali Muh’ammadin

waj a’lnaa min atbaa ihim, wa shia’tihim wa awliyaa ihim, wa

Muh’ibbeehim. Wal h’amdu lillaahi awwalan wa aakhira.1

1 Mafatihul Jinan, Amaal of Day of Arafah, Pg. 474

405

Part 7

Imam Ali Ibnul Husain (a.s.)

406

36

Chapter

Life Sketch of Imam Zainul Abideen (a.s.)

Birth: 15th Jamadiul Awwal, 38 A.H.

Martyrdom: 25th Mohurrum 95 A.H.

It was 15th of Jamadiul Awwal 38 A.H. when Almighty Allah

bestowed the first son to Imam Husain (a.s.) who was named

as Ali.1

In this way the system of preserving Islam began in the

house of Imam Husain (a.s.). Thus after that whichever son was

born in his family, he was generally named as Ali so that this

name can be kept alive, because the enemies of Islam would fo-

cus their efforts to wipe out this name from the surface of the

earth as is fully seen from later circumstances.

His name was Ornament of worshippers ( Zainul Abideen)

Chief of those who prostrate ( Sayyidush Saajideen), One who

prostrates much ( Sajjad) and One having marks of prostrations ( Zu Safanaat). His Kunniyat was Abu Muhammad.2

The reason of his being Zainul Abideen is that the Messenger

of Allah (s.a.w.s.) had given this title to him and in his lifetime

had predicted that when on Judgment Day Zainul Abideen will

be summoned, a descendant of mine, Ali Ibnul Husain would

appear before the Almighty saying Labbaik, but this was fur-

ther supported by the incident that is mentioned by the authors

of Manaqib and Shawahidun Nubuwwah that he was engrossed in Midnight Prayer when satan appeared to him in form of a

python and began to sting him and began to chew at his toe.

But when he paid no attention, it left in disappointment and a

voice came from unseen: You are Zainul Abideen! Obviously

this voice didn’t come from that python or Iblis; on the con-

trary it was a voice of Providence which arose at the time of

407

that manifest victory like the slogan of Laa Fata Illa Ali…echoed from the sky.

With regard to title of Sajjad also it is mentioned that he

used to perform the prostration of thanks even upon the re-

ceipt of the most minor divine bounty or the going away of the

most minor trouble or when peace was effected between

believers.

Therefore he earned the title of Sajjad. So much so that even

during the severe night of Kerbala, he did not forget the pros-

tration for Almighty Allah and like his father had prostrated un-

der the sword, he also prostrated on the scorching sands of

Kerbala.3

His respected father was Imam Husain (a.s.); honorable

mother was Shaharbano; also called Shahezanaan, who passed

away from this world within ten days of his birth.4

It is commonly known about Lady Shaharbano that she was

brought as a hostage during conquests of the reign of Umar

Ibne Khattab and he wanted to purchase her, but Amirul Mom-

ineen (a.s.) stopped him and instead purchased her himself and

married her to his son, Imam Husain (a.s.).5 But the famous

historian of India, Maulana Shibli has opposed this and another

reason for it is that she was daughter of King Yazdgird who

had come to the throne at the age of 21 years in 14 A.H. and

the victory of Madayan in which Shaharbano is mentioned to

have been taken hostage occurred in 16 or 17 A.H. when the

age of Yazdgird was 23 or 24 so what would be the age of his

daughter who should be married in order to save her from

slavery? Moreover Zamakhshari has mentioned this incident in

Rabiul Abrar and Zamakhshari is not reputed for his authority on history. The fact is that King Yazgird continued to roam

homeless after conquest of Istakhar during reign of Uthman till

he was put the sword. Till Imam Ali (a.s.) during his reign, in

order to subdue rebellion of Iran sent Hareeth Ibne Jabir and

he along with the war booty sent two princesses also, one of

whom was married to Imam Husain (a.s.) and another to

Muhammad Ibne Abi Bakr. Muhammad Ibne Abi Bakr’s wife

was Gehanbano. Allah knows best what is right. (Some schol-

ars have denied that King Yazdgird even had a daughter

named Shaharbano).

408

The period of birth of Imam Zainul Abideen (a.s.) was con-temporaneous with caliphate of Imam Ali (a.s.) and in this way

he spent the first two years of his life under the shade of his

grandfather. After that when Imam Ali (a.s.) was martyred in

40 A.H. Imam Zainul Abideen (a.s.) lived under care of his re-

spected uncle, Imam Hasan (a.s.) and his illustrious father; and

later he married Fatima, daughter of Imam Hasan (a.s.). In 50

A.H. after martyrdom of Imam Hasan (a.s.) he lived for ten

years with his respected father and from 10th Mohurrum 61

A.H., the period of his Imamate began.5

During this period, he had to face different rulers and tyr-

ants. Yazid remained in power till 64 A.H. Muawiyah Ibne

Yazid and Marwan Ibne Hakam ruled in 65 A.H. From 65 to 86

A.H. Abdul Malik Ibne Marwan ruled. And then from 86 to 96

A.H. Walid Ibne Malik occupied the throne who had the Imam

assassinated through poison.6

Some incidents of his childhood from which the majesty of

his position can be estimated:

• Ibrahim Ibne Adham narrates: I saw an unaccompanied

young child on road to Mecca and asked in anxiety: Who

are you and where are you going. Why you don’t have

a mount and why are you not traveling with proper equip-

ment? The child replied: My travel kit is my piety and my

mount are my two legs and my destination is my Lord and

Master.7

• It is mentioned in another report that he was indisposed

and his honorable father visited him and asked: Son, let

me know if you want something. He replied: I only desire

that I remain content with destiny and will of God and I

have no other desire. That which He wills is the best,

what can I decide which would be better than that? Imam

Husain (a.s.) embraced him at this and said: My dear,

your reply is very much like that of Ibrahim the Khalil,

when he was offered help, he declined saying that the

One I am needful of is well aware of my circumstances

and our only responsibility is to remain submissive to

Him.8

• His blessed age at the time of tragedy of Kerbala was 22

or 23 years and very few incidents of his life are recorded

from that period and perhaps it was because he was

409

spending his life under his elders and did not have a separate life to be given special attention. The period of his

Imamate also begins after the incident of Kerbala as well

as the period of his hardships and calamities. That is why

numerous incidents of this period are recorded in history

and in my view, in history of humanity no one had taken

over the responsibility of Imamate in such sensitive cir-

cumstances. And the fact is that as he fulfilled this re-

sponsibility, its equal is also not found in history of

leadership.

After Kerbala, when his family members were released from

Syria and came to Medina, and people of Medina fully realized

the extent of Yazid’s oppressions, once the fire of protest flared

and they deposed Yazid’s governor, Uthman Ibne Muhammad

and appointed Abdullah Ibne Hanzala, son of Hanzala, also

known as one bathed by angels ( Ghaseelul Malaika).

In order to subdue this uprising Yazid selected the harshest

man in the world, namely Muslim Ibne Uqbah and he drew out

a plan to attack Medina. The people of Medina decided to de-

fend themselves and a furious battle was fought at Harra on

outskirts of Medina as a result of which ten thousand Muslims

including 700 memorizers of Quran were put to the sword and

thousands of girls were raped. The whole town was plundered

and for three days army of Yazid had a free hand to do

whatever it liked and as a result of this, the following year one

thousand illegitimate births took place. This event occurred on

27 and 28th of Zilhajj, 63 A.H. Imam Sajjad keeping these cir-

cumstances in view had relocated to a village, Anba where

Imam Ali (a.s.) resided during reign of Uthman. The army of

Yazid also even though having taken allegiance of slavery from

entire Medina did not demand allegiance from him and its

greatest secret was that Yazid had once seen the consequences

of demanding allegiance and he knew that all the troubles of

his reign were a result of that one demand for allegiance;

therefore he must not repeat this mistake otherwise neither

any nobility can be expected from the army of Yazid nor any

cognition of Imamate.9

On this occasion, even a terrible enemy like Marwan asked

for his refuge: Medina has changed its loyalties and I fear the

safety of my children. Imam Zainul Abideen (a.s.) said: Send

410

them to my village, I will ensure their security; and in this way he gave refuge to the family of the man who had been the first

to mention the elimination of Imam Husain (a.s.).10

• After taking over the city, Muslim Ibne Uqbah

summoned the Holy Imam (a.s.) and when he appeared in

his court he was speaking ill of Aale Muhammad (a.s.),

but as soon as he saw the Imam, he stood to pay respect

to him and offered him a seat in the most respectful man-

ner. When the Imam went away people asked him why he

had acted in that way, he said: It was not a voluntary act.

I could not remain in my seat due to his awe and was

compelled to stand up.11

• After sacking Medina Munawwara, Muslim Ibne Uqbah

turned his attention to Mecca Mukarrama, but the angel

of death stopped him before he could reach there and he

appointed Husain Ibne Numair as his successor. Husain

Ibne Numair besieged Mecca for forty days and showered

the Holy Kaaba with burning missiles in order to appre-

hend Abdullah Ibne Zubair, but he could not be arrested

and meanwhile Yazid also died and the scenario changed

completely. Ibne Zubair became victorious and Husain

Ibne Numair fled to Medina and he was traveling to a vil-

lage in search of foodgrains when he met Imam Sajjad

(a.s.) who provided rations to him and did not take any

compensation.

As a result of this he tried to appoint Imam Zainul Abideen

(a.s.) as caliph of Muslims after Yazid, but he rejected unequi-

vocally and it is clear that the caliphate, which even the son of

Yazid could not bear, how can son of Husain Ibne Ali (a.s.) had

borne it?12

• At the beginning of 64 A.H. after Yazid was dispatched to

Hell, Ibne Zubair seized power and once more a plot was

hatched to harass Bani Hashim. Thus persons like Muhammad

Hanafiyyah and Ibne Abbas were also arrested and it was

planned to confine them inside a house and burn them up. But

at the same time Mukhtar initiated his uprising and these

people were saved. Such was the ferocity of the oppressions of

Ibne Zubair that Imam Sajjad (a.s.) used to supplicate the

Almighty for security against the mischiefs of Ibne Zubair and

used to be very much anxious of it. One day an elder

411

approached him and comforted saying: Do not be anxious, Allah Himself arranges the means to escape the calamities for

one who fears Allah. Saying this he disappeared from there.

Immediately an unseen voice declared: This is His Eminence,

Khizr (a.s.) who has come to offer help.13

• After the death of Yazid, his son, Muawiyah Ibne Yazid

was appointed as the ruler, but his reign lasted only for

forty days or at the most five months and at the same

time Ibne Zubair seized power in Hijaz and Ubaidullah

Ibne Ziyad occupied the throne in Iraq and a state of ut-

ter confusion reigned in the Islamic kingdom.14

Its mainly because Muawiyah Ibne Yazid in his sermon of ca-

liphate emphasized that both his grandfather as well as his

father were ineligible for Islamic caliphate and at the same

time His Eminence, Ali Ibne Abi Talib (a.s.) and Imam Husain

(a.s.) were definitely eligible, but they usurped rulership and

today they lie in hollows of their graves suffering divine chas-

tisement; therefore I am not prepared to take over this usurped

rulership when the successor of Husain, Ibne Husain is present

among the people.

As soon as this sermon came to an end, a terrible chaos erup-

ted and in order to suppress the matter, Marwan said:

Perhaps you would like this matter to be decided through

Shura committee like Umar. He replied: Shut up, what right do

you have to interpret my statements? Umar had also through

Shura committee done injustice on Ali (a.s.). And this injustice

cannot be repeated. As a result of all this Muawiyah Ibne Yazid

could not live for long and his special tutor was also buried

alive as he was held responsible for having corrupted

his views. (What can be said of the Lord who takes out the liv-

ing from the dead?).15

• When Muawiyah Ibne Yazid was killed at the age of

twenty-one, Caliphate was transferred to the line of Mar-

wan. In 65 A.H. Marwan took over the throne and after

him his son continued. When Mukhtar and Abdullah Ibne

Zubair were killed, in 73 A.H. he became the undisputed

ruler of the whole kingdom. A bloodthirsty character like

Hajjaj Ibne Yusuf was initially appointed as governor of

Hijaz and later given control of whole area as a con-

sequence of which he put 150000 persons to death and

412

he could not get peace without shedding innocent

blood.16

• ·

Abdul Malik Ibne Marwan was also an absolutely

cruel and bloodthirsty man and he had also issued orders

for arrest of Imam Sajjad (a.s.), but his official scholar,

Zuhri warned him of dire consequences as it would lead

to more rebellion in the country. Thus he left Bani

Hashim alone but others continued to be victimized.17

In 71 A.H. Abdul Malik had Musab Ibne Umair killed in Iraq

and in 72 A.H. sent Hajjaj to eliminate Abdullah Ibne Zubair.

When he took shelter in holy Kaaba, Hajjaj attacked it as well.

Continuous boulders were tossed at Kaaba and at last Ibne

Zubair was apprehended at the end of Jamadius Thani 73 A.H.

and executed.18

With regard to arrest of Ibne Zubair, there were so many at-

tacks on Holy Kaaba that the ceiling as well as walls were des-

troyed; so Hajjaj in order to justify his actions drew out a plan

for its reconstruction. But when it was time to lay the founda-

tion, a snake emerged from below the ground and did not allow

anyone to approach. At last Imam Sajjad (a.s.) was called

there. So soon as he arrived, the snake gave way and after pla-

cing the foundation stone, the Imam said: Now you may begin

the construction, there will be no more problems.

After that when it was the turn of fixing Hajar Aswad, again

he took steps and fixed it at its place like it was done by Holy

Prophet (s.a.w.s.) at the time of first renovation and it became

clear to all the relationship of Aale Muhammad (a.s.) to holy

Kaaba and Hajar Aswad is very much different from the rela-

tions of others.19

Perhaps this was the reason that when after the martyrdom

of Imam Husain (a.s.) people began to regard Muhammad

Hanafiya as Imam as he was eldest in the family at that time,

he proposed to Imam Sajjad (a.s.) that this matter should be

decided through Hajar Aswad in holy Kaaba so that all may

know what the truth is. So both gentlemen went there; first

Muhammad Hanafiya saluted, but could not elicit any re-

sponse; then Imam Sajjad (a.s.) saluted and got a reply. Thus

Hajar Aswad testified to his Imamate and in this way the mat-

ter of Imamate became absolutely clear. It is another thing that

even after that some stubborn persons continued to regard

413

Muhammad Hanafiya as Imam even though he also tried to persuade them just as in spite of persuasion of Imam Ali (a.s.)

the Nusairis cannot understand that he was a creature and not

the creator and they continued to regard him as God.20

Mukhtar was released from prison in 66 A.H., seized power

and focused his attention to its real aim. He eliminated persons

like Shimr, Khuli, Umar Saad, Qays Ibne Ashath, Yazid Ibne Sa-

lik, Imran Ibne Khalid, Abdullah Ibne Qays, Zuraa Ibne

Shareek, Sinan Ibne Anas, Amr Ibne Hajjaj who had played im-

portant roles in the tragedy of Kerbala. Ibne Ziyad was the gov-

ernor in Mosul. Mukhtar dispatched Ibrahim Ibne Malik Ashtar

to apprehend him and executed Ziyad on Mosul. Through Min-

hal, Imam Sajjad (a.s.) requested the elimination of Hurmula

and he was also killed and in this way the severed heads of

Ibne Ziyad and Umar Ibne Saad were sent to the Imam earning

his blessings and this in a way brought to an end the mourning

period among Bani Hashim.21

Mukhtar, according to Sharh Diwan Murtazvi, put to sword

80300 enemies of Ahle Bayt (a.s.) and killers of Imam Husain

(a.s.) and in this way displayed his devotion to Ahle Bayt (a.s.).

Mukhtar was also martyred on 14 Ramadhan 67 A.H.22

In 86 A.H. Walid, son of Abdul Malik came to the throne and

on 25th Mohurrum 95 A.H. had the Imam poisoned. As a result

of his martyrdom, there was chaos in Medina and orphans,

widows and helpless people became engrossed in the mourning

of their guardian. So much so that even his shecamel continued

to thrash her head near his grave and at last departed from the

world.23

1 Elaamul Wara, Pg. 51; Manaqib, Vol. 4, Pg. 131

2 Matalibus So-ool, Pg. 261; Shawahidun Nubuwwah, Pg.

176; Nurul Absar, Pg. 126; Al-Farah Nami, Nawab Siddiq Hasan, Pg. 158; Kashful Ghummah, Vol. 2, Pg. 260; Manaqib Ibne Shahr Ashob, Vol. 2, Pg. 310; Biharul Anwar, Vol. 11, Pg. 2-3

etc.

3 Ilalush Sharai, Pg. 88; Manaqib, Vol. 3, Pg. 304; Maaniul Akhbar, Pg. 65

4 Ahsanul Maqal

5 Ahsanul Maqal

6 Irshad Mufeed, Shaykh Tusi, Tarikh Aaimma, Pg. 272; Damatus Sakiba, Vol. 2, Pg. 403

414

7 Tarikh Aaimma, Pg. 392; Sawaiqul Mohriqa, Pg. 12; Nurul Absar Pg. 128

8 Manaqib Ibne Shahr Ashob, Vol. 3, Pg. 280; Biharul Anwar, Vol. 2, Pg. 47

9 Biharul Anwar, Vol. 11, Pg. 21

10 Iqdul Farid, Vol. 2, Pg. 216; Serul Masoon, Jazbul Quloob Ilaa Dayaaril Mahboob, Sharh Shaykh Abdul Haqq Dehlavi,

Tarikh Abul Fida, Vol. 1, Pg. 191, Tarikh Fakhri, Pg. 86, Tarikh Kamil, Vol. 4, Pg. 49; Sawaiqul Mohriqa, Pg. 132; Allamah Jalaluddin Husaini Misri, Kitab al-Husain 1 Tarikh Kamil, Vol.

4, Pg. 45

11 Murujuz Zahab, Masudi, on the margins of Tarikh Kamil, Vol. 6, Pg. 105

1 2 Tarikh Tabari Farsi, Pg. 644

13 Nurul Absar, Pg. 129; Shawahidun Nubuwwah, Pg. 178; Matalibus So-ool, Pg. 264

14 Tarikh Islam, Pg. 37

15 Tahrirush Shahadatain, Pg. 102; Sawaiqul Mohriqa, Pg.

122; Hayatul Haiwan, Vol. 1, Pg. 55; Tarikh Khamis, Vol. 2, Pg.

232; Tarikh Aaimma, Pg. 391

16According to the traditional report of Mishkat

17 Tarikh Islam, Vol. 5, Pg. 79; Pg. 2019; Shawahidun

Nubuwwah, Pg. 177; Arjahul Matalib, Pg. 422; Hilyatul Awliya, Vol. 2, Pg. 135

18 Abul Fida, Tarikh Ibnul Wardi, Ilalush Sharai

19 Damatus Sakiba, Vol. 2, Pg. 437; Kitabul Kharaij wal

Jaraih, Pg. 195

20 Dauhul Nazzar, Ibne Numa, Vol. 10, Pg. 292; Biharul Anwar, Tabriz, Vol. 45, Pg. 347

21 Biharul Anwar, Vol. 6, Chap. 3, Pg. 66; Quoted from Kitabul Dalail in Kashful Ghummah

22 Wasilatun Najaat, Pg. 310; Habibus Sayr, Rauzatus Safa, Vol. 3, Pg. 102

23 Nurul Absar, Pg. 128; Sawaiqul Mohriqa, Pg. 120; Fusulul Muhimma, Arjahul Matalib, Pg. 444; Manaqib, Vol. 4, Pg. 131; Shawahidun Nubuwwah, Pg, 179

415

Children

He is reported to have had eleven sons and four daughters

who were as follows: Imam Muhammad Baqir (a.s.), Abdullah,

Hasan, Zaid, Umar, Husain, Abdur Rahman, Sulaiman, Ali,

Muhammad

Asghar,

Husain

Asghar,

Khadija,

Fatima,

Aliyya, Umme Kulthum.1

1 Irshad Mufeed; Sawaiqul Mohriqa, Pg. 120; Arjahul Matalib, Pg. 444

416

Wives

History mentions his different wives, but the most prominent

of them was Fatima binte Hasan who also had the honor to be

the mother of Imam Muhammad Baqir (a.s.). The remaining

were slave mothers and had earned great respect in the ser-

vice of the Imam.

417

Zaid the martyr

After Imam Muhammad Baqir (a.s.), the most prominent per-

sonality is that of Zaid who was born in 80 A.H. and being fed

up with oppression of Hisham in 121 A.H. was compelled to

stage an uprising against him with 40000 men on 1st Safar 122

A.H. Abu Hanifah declared allegiance to him and in this way a

nice army was mobilized, but the regime awarded him with the

title of Imam Azam and won him to its side and dissension

broke out in the army. The majority left the support of Zaid

whom he called as Rafidis and this title had nothing to do with

his loyalists.

There was a furious battle with the government forces and at

last a spear hit on his forehead and he was martyred through

it. His corpse was put into concealment, but the tyrants

searched it out and hung it on the crucifix, which continued to

hand in the same way for four years. After four years, it was

brought down and consigned to the flames. Although it is

worth noting that even during the four years no deterioration

was seen in the body and this is the best proof that a martyr is

alive. Zaid was residing in Wasit at that time; therefore his des-

cendants are called as Zaidis Wasitis.

After him his son, Yahya Ibne Zaid was also martyred in 129

A.H. and his corpse was also mounted on the cross and was at

last burnt and the ashes scattered in Euphrates.

The liver of Euphrates melted into water on hearing the stor-

ies of the tragedy of Aale Muhammad (a.s.) and it had no effect

on the minds of the oppressors. “…and they who act unjustly

shall know to what final place of turning they shall turn

back… ”1

1 Surah Shoara 26:227; Tarikh Khamis, Vol. 2, Pg. 357;

Hayatul Haiwan, Umdatud Talib, Pg. 248

418

Worship

His devotions were exceptional and that is why he wasmostly

called as the ornament of the worshipper and on Judgment Day

also he would be called by the same title.1 It is another thing

that when Imam Muhammad Baqir (a.s.) tried to restrain him

from such abstinence and devotions, he remarked, “Just hand

over to me the scroll in which the devotions of my grandfather,

Amirul Momineen (a.s.) are mentioned and then he opened it

and asked: Who can scale this position? And why it should not

be so; if his devotions had earned him the title of Zainul

Abideen, a single stroke of Imam Ali (a.s.) was heavier than the

total worship of men and jinn.2

One of is conditions was such that whenever he started per-

forming ablution ( Wudhu), he became absolutely pale in fear

that he was going to present himself in court of Lord of the

worlds.3

During prayers most of the time his body used to tremble like

a stalk, as if he was standing in the court of the Lord of Judg-

ment Day. Sometimes after reciting Iyyaka Na’budu wa iyyaka

Nastaeen he used to repeat it a number of times. As if saying that although I have asked for help, it should be promised from

that side as well.

Such was his sincerity and humility that even though his son

fell into a well, he continued to remain engrossed in his pray-

ers and after the prayer he asked the well to return his trust

and removed the child from it in such a way that even his skirt

had not become wet.4

Such was a condition of his piety that he was engrossed in

prayers when a fire erupted in his house. He did not shorten

the prayer; on the contrary he said, I was busy in putting out

the fire of Hell, I had no concern at the fire of this world. It

could have been extinguished by the neighbors as well.5

He owned an orchard of five hundred date trees in Medina.

When he used to enter it, he used to pray two units of prayer

below each tree as thanksgiving to Almighty Allah and to ac-

knowledge the blessing of God that He has not allowed them to

be destroyed by the accidents of time.

419

He had prepared a Sajdagah of Khake Shifa on which he used to prostrate as that dust would testify for those prostrations on Judgment Day.6

Most of the time in prayers he used to while reciting Surah

Hamd, repeat the phrase of ‘Maliki Yaumiddeen’ and tremble

in the awe of one in whose court he stood; who is the master of

Judgment Day whose entire kingdom is in His control and no

had any power over it and neither wealth nor children are go-

ing to be of any use.7

1 Manaqib, Shawahidun Nubuwwah, Kashful Ghummah, Ah-

sanul Maqal

2 Manaqib

3 Matalibus So-ool, Pg. 262, Sawaiqul Mohriqa, Pg. 119

4 Damatus Sakiba, Vol. 2, Pg. 430; Manaqib, Vol. 4, Pg. 109

5 Shawahidun Nubuwwah, Pg. 177

6 Muntaihul Amaal; Misbahul Mutahajjid, Manaqib, Vol. 2,

Pg. 329

7 Isafur Raghibeen, on the margins of Nurul Absar, Pg. 200

420

Morals and Manners

Among the Aale Muhammad (a.s.) the morals of each of its

members had an individual position, but Imam Sajjad (a.s.)

along with display of ethical excellence had also inhabited a

world of the philosophy of ethics, through which a person can

build his character in the best way.

If any student approached him, he used to stand up in re-

spect and say that it is the bequest of Prophet; so that in this

way the value of religious knowledge in Islam also becomes

clear and at the same time give encouragement to students. If

only those who honor wealthy had once in awhile paid some at-

tention to these students also.

Even when a beggar approached him, he used to welcome

him and say: He is one who conveys my wealth from the world

to the hereafter and does not even demand any recompense.1

He never lashed even once the she-camel on which he went

to Hajj twenty times, as a result of it after he passed away, she

mourned him for three days at his grave and then left the

world as after such an affectionate and kind man no pleasure

was left in the world.2

He never ate with his mother who had brought him up, and

when someone asked him about it, he said: I don’t want her to

feel shy in partaking anything or that she may want to take

something before me and I also stretch out my hand before

her.

On the occasion of protests against Yazid in Medina when

circumstances took a serious turn from persons like Marwan

and Husain Ibne Numair, he gave refuge to children of Mar-

wan in his house and provided Husain Ibne Numair with food

grains free of charge.3

There were houses of four hundred poor people in Medina

where the Imam used to supply food in dark of the night and in

this way his back bore a clear mark of the same.4

1 Matalibus So-ool, Pg. 263

2 Shawahidun Nubuwwah, Pg. 179

3 Tarikh Kamil, Vol. 4, Pg. 45; Tarikh Tabari Farsi, Pg. 644

4 Matalibus So-ool, Pg. 265; Nurul Absar, Pg. 126

421

Sahifa Kamilah

The importance commanded by prayers and worship acts in

the life of Imam Sajjad (a.s.) is same as the importance of his

supplications and perhaps such invocations have not been nar-

rated even from any other infallible. Especially Dua Sahar of

Abu Hamza Thumali, which in addition of being a lesson of reli-

gious cognition has a condition of pleading that neither a fal-

lible can imagine nor create such a manner.

Sahifa Kamilah is the collection of his supplications, whose

study clearly shows that the philosophy of his supplications

was not that which is the usual philosophy of our supplications

in which during times of need, a person spreads his hands and

begs the Almighty for some worldly thing and after he has

achieved his aim he wraps up the prayer or stops supplicating.

On the contrary he considered his supplications more than a

means of asking from worldly needs a means for servitude as

the philosophy of Dua is not only of getting ones needs ful-

filled; on the contrary it is a collection of perception of great-

ness of Lordship and humiliation of servitude. That is till a per-

son does not have complete perception of the greatness of the

Lord and his own weakness; his Dua is not worth being called a

Dua.

When this perception would be created, man would become

Dua personified as the greatness of the Lord can never change

into weakness nor one's own weakness can transform into

needlessness. The Holy Quran has indicated this when it said

that but for your supplications your Lord would never have

paid any attention to you and from this aspect in traditional re-

ports Dua is compared to the kernel of worship.

Another point worth attention in the supplications of Imam

Sajjad (a.s.) is that he considered supplications as the best way

of character building for believers and a way of protest against

the unjust and through his supplications declared those mat-

ters which were not possible to be publicized in other ways. Or

in other words it can be said that like Amirul Momineen (a.s.)

used his sermons the same use was made by Imam Sajjad (a.s.)

of his supplications. And in this way made it clear that the duty

of Ali (a.s.) was only to convey the divine message and protest

422

against injustice and that all. When conditions become favorable and there is someone willing to lend ear, this is done in

form of a sermon and if conditions are unfavorable and times

are bad, one should turn away and face the Almighty and sup-

plicate Him. In this way the criticism of conditions is made as a

document in form of supplications and preserved as is clear

from his Friday supplication and other Duas.1

1 Yanabiul Mawaddah, Pg. 499, Riyadhus Salikeen, Pg. 1

423

37

Chapter

Evidences of Imamate

Announcements and confessions

On Judgment Day that son of mine would be addressed as

Zainul Abideen.1

No one more pious and righteous than Imam Zainul Abideen

(a.s.) was ever found.2

The report that Zuhri attributes to Imam Zainul Abideen

(a.s.) is having the best chain of narrators.3

Imam Zainul Abideen (a.s.) was extremely precautious in tra-

ditional reports, truthfulness and trust. He was considered

among jurisprudents of Ahle Bayt (a.s.).4

Because of his majesty and awe, anyone who looked at him

was compelled to regard him with respect. 5

In knowledge, piety and worship acts, he was the living pic-

ture of Imam Husain (a.s.).6

No one was found to be more pious and deeply rooted in

knowledge than Imam Zainul Abideen (a.s.).7

1 The Messenger of Allah (s.a.w.s.)

2 Saeed Ibne Musayyib, Matalibus So-ool, Pg. 267

3 Ibne Abi Shaibah, Tabaqatul Huffaz of Dhahabi; Arjahul Matalib, Pg. 435

4 Hayatul Haiwan, Dimyari, Vol. 1, Pg. 121

5 Wasilatun Najaat, Pg. 319

6 Sawaiqul Mohriqa, Pg. 119

7 Nurul Absar, Pg. 126

424

Miracle acts

Hababa Walibiya, a respectable lady of the time of Amirul

Momineen (a.s.) and who has narrated from Amirul Momineen

(a.s.) the report that he was chasing away those who sold pro-

hibited fish and those who shaved their beards in Kufa market

and saying at the same time: You are soldiers of the army of

Bani Marwan as you shave the beard and allow mustaches to

grow. This same lady once came to Amirul Momineen (a.s.) to

seek evidence of Imamate. The Imam inscribed the seal of

Imamate on pebbles and made it as a sign.

After that she came to Imam Hasn and Imam Husain (a.s.)

and took away the same proof. Till the time of Imam Zainul

Abideen (a.s.) arrived. She came to him also. He was engrossed

in prayers. When Hababa decided to return, the Imam stopped

her with a gesture, as a result of which when she came back,

her youth also returned and after that she remained alive till

the period of Imam Ali Reza (a.s.).1

• After martyrdom of Imam Husain (a.s.) when some people

began to regard Muhammad Hanafiyyah as Imam, he

came to Holy Kaaba with Imam Zainul Abideen (a.s.) in

order to display the truth and saluted Hajar Aswad but it

didn’t elicit any response. After that when Imam Sajjad

(a.s.) saluted, it testified to his Imamate and thus the

truth became obvious.2

A resident of Balkh used to visit him often and also bring

with himself some presents for the Imam. Once his wife said:

You always take gifts for the Imam, but he does not give you

anything in return. By chance when he met the Imam this time,

he was having his dinner; he asked that man to join him. After

dinner he offered to wash his hands, but he declined saying

that on the contrary he would wash the Imam’s hands. When

he began to pour water on Imam’s hands, he continued to ask

about the washing product and he continued to say that it was

water and he continued to change them into gems and orna-

ments; so much so that when the tub was full, the Imam said:

Take this and give it to your wife so that she has no more com-

plains. When he brought those valuable items to his wife, she

was astonished how the Imam came to know what she had

425

complained and the following year she accompanied the husband to visit the Imam; but on the way she passed away. The

husband informed the Imam about it and he prayed to the

Almighty and she returned to life and she came to the Imam

and testified that he was the one who had asked the angel of

death of return the soul he had previously captured.3

We should know that nothing is unbelievable in this incident.

The God who can have the soul captured through angel of

death can also have it returned and one who can give the mir-

acle of reviving the dead to Isa (a.s.) can give it to son of Zahra

(a.s.) as well whereas his sacrifices for the religion of God were

definitely more than the sacrifices of Isa (a.s.).

• When Hisham Ibne Abdul Malik came for Hajj during the

reign of his father, he could not touch Hajar Aswad; after

that when Imam Sajjad (a.s.) arrived, he was automatic-

ally allowed access to it. People began to wonder who

this personality was, but the person who was asked didn’t

know. Farazdaq became furious at this and he extempor-

aneously composed a panegyric in favor of the Imam as a

result of which he was imprisoned at Asfan and when the

Imam came to know about it, he sent twelve dirhams as

reward. Farazdaq said that he had composed the couplets

for free. The Imam said: Your divine reward is secured,

but this is extra from our own side.2

1 Kamaluddin, Pg. 297

2 Damatus Sakiba, Vol. 2, Pg. 437; Kitabul Kharaij wal Jaraih, Pg. 195

3 Biharul Anwar, Muntakhabul Aamaal

4 Kitabul Kharaij wal Jaraih, Pg. 195; Biharul Anwar, Vol. 6, Chap. 2, Pg. 41

426

38

Chapter

Sermon of Imam Sajjad (a.s.) in the court of

Yazid

After praise and glorification of the Almighty, the Imam said:

“O people! We were given six virtues and exalted with seven

excellences: Knowledge, forbearance, generosity, eloquence,

valor and love in the hearts of believers and we were given su-

periority by the fact that the Chosen Prophet, Muhammad is

from us. And the truthful one is from us. And the winged one is

from us. And from us is the lion of God and the lion of the

Prophet. And from us is the chief of the ladies of the world,

Fatima, the pure one. And from us are the two best grandsons

of this nation and the two chiefs of youths of Paradise.

Those who know me, know me. Those who don’t shall be in-

formed of my family and lineage. I am the son of Mecca and

Mina. I am son of Zamzam and Safa. I am offspring of one who

carried Zakat in a corner of his cloak. I am the child of the best

of those who donned the cloak and mantle. I am son of the best

of those who sometimes put on shoes and sometimes walked

barefoot. I am the offspring of the best of those who performed

circumambulation of Kaaba or did Sayy. I am son of the best of

those who went for Hajj and recited ‘Labbaik’. I am child of

one who was carried in space on back of Burraq. I am child of

one who during the night was carried from Masjidul Haraam to

Masjidul Aqsa. Thus Pure is the One Who took him during the

night. I am the offspring of one who Jibraeel took upto the

Farthest Lote Tree ( Sidratul Muntaha). I am the child of one who was at a distance of two bows or lesser. I am the son of

the person who led the angels of the sky in prayers. I am the

child of one to whom Allah revealed what He revealed. I am

son of Muhammad Mustafa. I am son of Ali Murtaza. I am son

427

who hit the nose of creatures so that they may say: There is no god except Allah. I am son of the man who did Jihad in service

of Prophet with two swords, striked with two spears, undertook

two migrations,pledged two oaths of allegiance, recited prayer

facing two prayer directions (Qibla), fought in battles of Badr

and Hunain and did not deny Allah for the fraction of a second.

I am son of righteous believers, the inheritor of prophets, the

destroyer of apostates, leader of Muslims, effulgence of reli-

gious warriors, ornament of worshippers, crown of those who

weep, the most patient of patient ones, the best of those who

established prayers, from the family of Yasin and the Messen-

ger of the Lord of the worlds. I am the offspring of whom

Jibraeel supported and Mikaeel helped. I am the child of the

defender of the honor of Muslims and the slayer of Nakiseen,

Qasiteen and Mariqeen.1

And the one who performed Jihad against the malicious en-

emies, the most dignified of those who walked among the

Quraish and the first believer who responded to the call of Al-

lah, the senior most of the preceders, punisher of criminals and

liquidator of polytheists and an arrow of God on the hypocrites.

The tongue of wisdom of worshippers, the helper of religion of

Allah and master of affair of God, the guardian of divine wis-

dom, and treasure of knowledge of God was bestowed to him.

Generous, elegant and pure, by whom the people of valleys of

Mecca were pleased and delighted.

The bold warrior, the patient keeper of fast, the sincere wor-

shipper of the night, the valiant one, cutter of the waists, dis-

perser of the groups, who was the most powerful of heart and

most victorious than them. With a tongue more daring, most

determined of all, possessing the most powerful determination,

a brave lion and furious attacker. In the battles he used to hit

upon them and dispersed and destroyed them like goats and

sheep. Lion of Hijaz, possessor of miracle, leader of Iraq. Ap-

pointed Imam by right and religious texts, native of Mecca and

Medina, a native of Bataha and Tahama, one of Kheef and Aqa-

bah, one of Badr and Uhad, who was present in the pledge of

the tree, a migrant among the Arabs, their master, lion-like in

battles, heir of two signs, father of two grandsons, Hasan and

Husain, displayer of miracles and disperser of armies. A shin-

ing star, effulgence personified. The victorious lion of God, aim

428

of every wish-seeker, dominant on every victor, he is that same one who is our grandfather, Ali bin Abi Talib.

I am son of Fatima Zahra. I am son of the leader of women. I

am son of that pure and chaste lady. I am son of the beloved

one of the Prophet (s.a.w.s.).2

After that he mentioned the calamities of Kerbala and chaos

erupted in the court as he had delivered a complete speech in

the court of tyrant consisting of Fazail and Masaib, which remained incomplete because Yazid ordered the Muezzin to be-

gin the Azaan because he realized that it is easier to deny ex-

cellence, but not possible to hinder the sorrow of calamities.

In the above sermon, the point to be noted is that the Imam

in the beginning mentioned all Islamic signs and stated his in-

heritance and after that declared that he was successor of

Prophet and then mentioned the excellence of his elders to see

which of them the tyrant challenges. But the history of Kerbala

is a witness that Yazid could not challenge any part of sermon.

On the contrary he had the Azaan started, which was declar-

ation of manifest victory of Imam; that one who termed proph-

ethood to be a drama enacted by Bani Hashim was ordering re-

cital of “I witness that Muhammad is Messenger of Allah,” and

the Imam declared his rights at that point and laid foundation

of mention of Imamate along with prophethood; the practice

which continues to this day and even after destruction of royal

courts, foundations of victimization are still stable.

1 Those who fought Ali (a.s.) in the battles of Jamal, Siffeen

and Nahrawan respectively.

2Khwarizmi, Maqtal 2/69-70

3 Maqtal Abi Mikhnaf, Pg. 135; Biharul Anwar, Vol. 10, Pg.

233; Riyadhul Quds, Vol. 2, Pg. 328; Rauzatul Ahbab etc.

429

39

Chapter

Imam Zainul Abideen (a.s.) in the court of

Almighty

It is apparently very easy to supplicate, but the fact is that it

is a very difficult job. Who in the world is not in need of

something and who is that needy one that does not ask anyone

for the fulfillment of his need. The same thing in fact is Dua. It

is another thing that those who are not familiar of the secrets

of asking pose their requests to those who are themselves

needy and those who know the right way of asking focus their

demands to a being that is needless. If pleas are made to those

who are needful, it is known as flattery and sycophancy etc.

whereas if one is asking from a needless being, it is known as

Dua. The needless being has appointed someone as His repres-

entative, therefore if he is asked it is other than that which is

mentioned above as it implies asking the needless being and

the one who is asking knows that these personalities are not

such that they would claim the power of fulfillment of prayers

in place of the needless being; on the contrary they fulfill the

function of answering supplications as representatives of this

needless being and it is nothing surprising. If an angel can be

appointed to capture the souls on His behalf, a man can be ap-

pointed to give life for Him as well.

No sane person can deny this possibility, but it is another

thing that world of such incidents is completely different and

to discuss this topic requires much detail.

As much as Dua is easy that the demand of nature, human

habit and mood of men as much it is difficult and the fact is

that Dua is the easiest thing in the world, which is extremely

easy from aspect of words, but extremely difficult from aspect

of secrets.

430

It is not within the capacity of every man to fulfill requirements of Dua and the purity of self and imaginations that are

necessary. The most important point is that acceptance of Dua

is dependant on cognition of the focus of Dua and cognition is

the greatest stage of life which Imam Ali (a.s.) had regarded as

beginning of religion and foundation of faith. More difficult is

the selection of the words after cognition and after all these

stages to create sincerity of intention in demand is a more diffi-

cult stage. Generally the supplicant keeps his hands raised to

God, but his sight rests on the power of ruler, the pocket of a

wealthy and on generosity of a kind person. It is clear that this

cannot be said to be Dua and if one pays attention to the sub-

tleties it would be realized that this in fact is an affront to Dua.

Dua implies reliance on God and reposing hopes on others is a

sign of mistrust. Some traditional reports also state that if a

person does not believe that his supplication would be accep-

ted and he only supplicates by way of habit, he is in fact insult-

ing the Almighty. Mistrust of any kind person is an insult to his

generosity, so what a great insult this mistrust would be? And

testing is originally out of the bounds of Islam.

Who has the right to test the generosity of God by supplicat-

ing to Him? Such a thing may be allowed with other human be-

ings, but such a thing cannot be possible in religion.

That is why some Islamic scholars have stressed that we

must only use the statements of Infallible Imams in our supplic-

ations and try to create spirituality in it, because your words

can be inappropriate for His majesty, but the words of Imams

do not have this defect. They had perfect faith and divine re-

cognition and the words that they use would definitely be in ac-

cordance with the honor of Almighty and prepare the way of

acceptance of entreaties of the supplicant; on the contrary man

can also learn the method of divine cognition.

In other words it can be said that our supplications are the

products of cognition and supplications of Infallibles are les-

sons in cognition. We use the words which are a result of our

cognition and they have used words through which we can fix

the paths of recognition of God. O the deity who has guided to

His own being as He is the guide as well as the destination.1

This statement is an ocean of divine recognition that if this

statement had not appeared in Dua, man would have had only

431

one way of recognition to distinguish the creator from creatures and through greatness of universe realize greatness

and loftiness of the Lord, but this one statement of the Imam

has opened a new way of recognition and clarified that

creatures do not have the capability to introduce the creator in

the way that cognition can be obtained through the creator. It

is another thing that this position cannot be obtained by any-

one else and Imam Ali (a.s.) had mentioned this in Dua Saba

and after that its complete explanation is given by Imam Zainul

Abideen (a.s.) in Dua Abu Hamza Thumali. Imam Husain (a.s.)

has mentioned a number of points with regard to this in Dua

Arafah and opened numerous ways of divine recognition.

With regard to supplications to praise the words of infallibles

is same as comparing the sun to a lamp; who can dare to estim-

ate the eloquence of those words and then say:

These words are full interpretation of that cognition or they

are in accordance to the position of the court of deity. Accord-

ing to people of insight only this much can be said that as

much guidance Imam Zainul Abideen (a.s.) has provided in this

field and as much as he had employed Dua as a method of im-

parting lessons and religious propagation, their examples are

not found with other infallibles. Most probably it is so because

other infallibles were having other means also and they em-

ployed those means for imparting moral lessons and for

propagation of faith. Or in some cases they could not even get

the chance to perform this feat through supplications.

The period of Imam Zainul Abiden (a.s.) after the tragedy of

Kerbala was an extremely sensitive and difficult period of time.

The greatest problem of this age was that no kind of armed

tactics were possible and the effects of a great step were

present for all to see. That is religion had asked for blood for

its survival and that demand had been fulfilled. That sacred

blood was sufficient for revolutionary movement and it re-

quired no further sacrifice; but it was not possible for Imam to

sit quiet as an Imam is responsible for guidance; therefore he

looked on the other side of picture that it is right that my upris-

ing is unnecessary and for the time being Islam is not in need

of my blood, but it is also true that people are prepared to lend

a ear to victimization, but same words were capable enough to

instigate an armed uprising if used in sermons, but the same

432

words when used in Dua were enough to create a favorable response to victimization of the oppressed. Therefore the Imam

adopted the way of Dua and through these Duas he also per-

formed the duty of religious propagation.

So comprehensive, effective and according to the aim his

words were that the supplicants trusted his Duas; so much so

that one of his students even declared: If the aim is not fulfilled

through this Dua, the supplicant has the right to curse me.

That is it a tested Dua and whenever it was recited to ask for

something, it was definitely fulfilled now it is the duty of man

that to procure a pure tongue and a pure heart for those

pure words so that he may benefit from its favorable results

and the fact is that the tone and style of the Imam in this Dua

is such that the supplicant becomes certain that his aim would

be definitely fulfilled.

O God, how should I call You as You well know what my posi-

tion is (I am I) and how I can cut off my hopes as I am also

aware of Your kindness, that (You are You) O God, You bestow

to me even though I don’t ask You. Who is such that can fulfill

my needs when I ask? O God, even if I don’t call You, You ac-

cept the supplications; now who is it other than You who can

give upon my asking. O God, even if I don’t humiliate before

You, You have mercy on me. Now who is it other than You that

is at least merciful when I humiliate myself before him? O God,

just as you saved Musa (a.s.) by creating a path in the sea, it is

my request that You send blessings on Muhammad and Aale

Muhammad and save me also from my hardships and immedi-

ately open up for me a way of ease. O the most merciful of the

merciful ones I beseech You in the name of Your favor and

kindness.

You can conclude from these words that if man supplicates

through these words with sincerity and really creates in his

heart these sentiments and becoming needless of the world

and whatever it contains, and before the Firon of the age relies

only on Almighty Allah like Musa (a.s.) did. Then how is it pos-

sible that a path will not appear in the center of oceans and

how one will not be saved from tyrants like Firon and how

those unjust ones are not drowned?

Today when the whole world is full of calamities, and when

seas instead of being a source of mercy have become sources

433

of pains and calamities, there is more need of these supplications and divine cognitions. May the merciful Lord give us good

sense ( Taufeeq) to benefit from this style of supplicating and bestow acceptance to our supplications, the most important of

them being supplication of reappearance of successor of Imam

Zainul Abideen (a.s.) and supplication of renovation of tomb of

Imam Zainul Abideen (a.s.). O Allah, hasten the reappearance

of the Last Proof and restore the glory of the destroyed grave-

yard of Baqi.

1 Dua Sabah

434

40

Chapter

Importance of Dua in Islam and method of

Supplicating

Dua

“(O Prophet), Say: My Lord would not care for you were

it not for your prayer…”1

“And your Lord says: Call upon Me, I will answer you;

surely those who are too proud for My service shall soon

enter hell abased.”2

“And when My servants ask you concerning Me, then

surely I am very near; I answer the prayer of the suppli-

ant when he calls on Me…”3

“Shall I not tell about a weapon, which can protect you from

the enemy and increase your livelihood? It is Dua.”4

“Dua is the shield of a believer and when a door is knocked

for a long time, it would be opened at last.”5

“One who is living in prosperity is more in need to supplicate

than the one involved in difficulties as the former is not secure

from danger of a calamity. Both should supplicate with equal

sincerity.”6

“Dua is the most certain method of deflecting calamities.”7

“Dua can postpone death.”8

“One who supplicates the whole night is superior to one who

prays whole night.”9 (There is possibility of carelessness and

show-off in Prayer, Dua requires sincerity and attention -

author)

“Dua is more effective than the sharpest spear.”10

“Dua is a means of deflecting calamities.”11

“Adopt the weapon of the prophets, known as Dua.”12

1 Surah Furqan 25:77

2 Surah Momin 40:60

435

3 Surah Baqarah 2:186

4 The Holy Prophet (s.a.w.s.)

5 Amirul Momineen (a.s.)

6 Amirul Momineen (a.s.)

7Imam Zainul Abideen (a.s.)

8 Imam Muhammad Baqir (a.s.)

9 Imam Ja’far Sadiq (a.s.)

10 Imam Ja’far Sadiq (a.s.)

11 Imam Musa Kazim (a.s.)

12 Imam Ali Reza (a.s.)

436

Method of Supplicating

1- One should supplicate after being with Wudhu.

2- Use of perfume enhances the effectiveness of Dua.

3- Supplicate facing the Qibla.

4- Supplicate with presence of mind. Imam Muhammad Baqir

(a.s.) says: Presence of mind is one of the six essential require-

ments of Dua.

5- One must have a good notion about Almighty Allah that He

is kind, and He would not return the supplicant empty handed.

6- Give Sadaqah before supplicating.

7- Never supplicate for an unlawful thing or cutting off of

relations.

8- One must supplicate fervently. Imam Muhammad Baqir

(a.s.) says: Such a Dua is definitely fulfilled. Imam Ja’far Sadiq

(a.s.) says: Allah dislikes beseeching fervently before others

and likes it when someone beseeches Him fervently.

9- He should mention the needs. Imam Ja’far Sadiq (a.s.)

says:

Almighty Allah knows the needs of all, but He likes that man

should also mention it.

10- One should supplicate in concealed manner. Imam Ali

Reza (a.s.) is reported to have said: One Dua in private is bet-

ter than seventy Duas recited openly.

11- He must include others also in his supplications. Holy

Prophet (s.a.w.s.) says: Include other believers in your

supplications.

12- One should supplicate in congregation. Imam Ja’far Sadiq

(a.s.) says: When forty believers supplicate for a thing it is def-

initely accepted and if it is not possible for forty persons to

gather, four can recite that supplication ten times each and if

that is also not possible, one person can recite that supplica-

tion forty times. Another method is that one person should re-

cite the Dua and others should say: Amen.

It was the style of Imam Muhammad Baqir (a.s.) that he used

to gather the children and ladies of the family and tell them: I

will supplicate and you all say ‘Amen’ (Even though the sup-

plication of the Imam was not needful of Amen, this was the

best method of training the followers – Jawadi)

437

Imam Ja’far Sadiq (a.s.) says: One who recited the supplication and one who says Amen; both are considered partners of

Dua.

13- One must express his humility and weakness before

Almighty Allah as God has revealed to Musa (a.s.): Beseech Me

in a trembling manner, place your face on the ground; pros-

trate before Me in the proper way and stand up and supplicate

with your hands stretched and whisper confidential prayers to

Me with a fearful heart.

14- Before Dua, one must recite the praise and glorification

of Almighty Allah. Amirul Momineen (a.s.) says: Before Dua,

confess to the greatness of Almighty Allah and say: ‘O God who

is nearer than jugular vein; one who comes between man and

his heart; who is on an extremely lofty stage and who has no

equal; O the best of those who bestow and the best of those

who are asked. O most merciful of all.’ If one supplic-

ated through these words, there are most chances of its

acceptance.

(These words are proof of the cognition of the servant –

Jawadi).

15- Recite Salawat before reciting supplication. Imam Ja’far

Sadiq (a.s.) says: A Dua cannot reach to the court of God if it is

not accompanied with Salawat. A Dua without Salawat contin-

ues to hover on the head of the supplicant. Recite Salawat be-

fore and after supplication, so that Almighty Allah may accept

your supplication also for the sake of this Salawat, because the

supplication for blessings of the Salawat cannot be rejected.

16- Recite Salawat after the supplication as well.

17- Beseech the Almighty in the name of Muhammad and

Aale Muhammad (a.s.).

18- One must weep at the time of supplicating. Imam Ja’far

Sadiq (a.s.) says: If you need to supplicate, you must first men-

tioned the qualities of Almighty Allah and then recite Salawat

and then weep no matter if you shed only one tear.

Imam Muhammad Baqir (a.s.) says: The best time of proxim-

ity for the servant is when he weeps in the position of

prostration.

Nothing is more effective than shedding tears in darkness of

the night. Almighty Allah said to Isa (a.s.): Give Me tears from

your eyes and humility from your heart.

438

Imam Ja’far Sadiq (a.s.) said: On Judgment Day except from three, all the eyes would be weeping: An eye which remained

safe from seeing Namehram; the eye which remained awake in

divine obedience and the eye which shed tears for fear of God

in the darkness of the night.

Ishaq Ibne Ammar said respectfully to Imam Ja’far Sadiq

(a.s.): No tears come out when I want to weep for supplica-

tions, but they fall when I remember my departed relatives;

what should I do? He replied: First remember your relatives

and when your heart becomes soft, you must supplicate, as it

would be accepted at such a time.

(We should know that weeping is of no use if one does not re-

frain from unlawful things as mentioned in the beginning; that

to weep while supplicating for health of oppressors is equal to

show off and it is not humiliation. Imam Zainul Abideen (a.s.)

says: Weeping and shedding tears alone cannot constitute

obedience of God till one does not refrain from unlawful and

gives you disobedience of God, it is a false fear and is of no use

– Jawadi)

19- One should confess to ones sins before supplicating as it

would create fear of God and the heart would become soft and

Dua would be accepted.

20- One should be absolutely attentive to Almighty Allah.

21- One should supplicate before the arrival of calamity. Holy

Prophet (s.a.w.s.) says: You should recognize Almighty Allah

during prosperity and He will come to your help when you are

in trouble.

22- You should request brothers in faith to pray for you as

the Almighty accepts the supplication of one believer for

another.

23- One should supplicate with both hands raised. Holy

Prophet (s.a.w.s.) says: Supplicate in a way like a beggar begs

for food.

Imam Ja’far Sadiq (a.s.) says: When you raise your hands to

seek refuge, your palm should face Qibla and when you pray

for livelihood, your palm should face the sky and if you pray

against the enemy, both your hands should be higher than your

head.

24- You must supplicate in favor of brothers in faith.

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25- You must continue to supplicate regularly whether your supplication is answered or not; perhaps there is some divine

exigency in the delay and Dua is loved by Almighty Allah thus

one should never give up the most liked act.

26- After the supplication, pass both hands over the face; on

the contrary one should pass them over the head and the chest

as well.

27- Upon the conclusion of supplication recite: As Allah

willed. There is no power or strength except by Almighty Allah.

28- After supplication, one should improve his character; it

should not be that later acts hinder acceptance of supplication.

29- Along with supplication, one must abandon all disobedi-

ence and unlawful acts as bad intention, internal evil, hypo-

crisy, delay in ritual prayer and disobedience of parents hinder

acceptance of supplications.

30- One must supplicate after fulfilling rights of others. One

who owes something to others cannot have his supplication

answered.

31- At the time of supplicating, one wear a ring of cornelian

or turquoise.

32- The text of supplication should not be incorrect as it

would also leave an effect.1

1 Usul Kafi, Kitabud Dua, Sahifa Dua, Ahmad Ibne Fahad Hilli; Biharul Anwar, Vols. 90-91; Sharh Nahjul Balagha, Na-jdatud Daai etc.

440

Causes of acceptance of Supplication

Along with the above techniques one must adopt following

causes also, which makes Dua most likely to be accepted.

Sometimes these factors are related to place and sometimes

with time and sometimes with actions. For example the best

time of Dua is Friday eve, Friday, last hours of Friday; dawn,

the month of Ramadhan, Shabe Qadr, Arafah eve, Day of Ara-

fah, eve of Besat, Day of Besat, eve of Eidul Fitr and Eidul

Azha, eve of Eid Ghadeer, Days of Id, first eve of Rajab, eve of

15th Shaban, eve of 15th Rajab, Day of 15 Rajab, Day of birth of

Prophet, sunset, when rain is falling, from early dawn till sun-

rise and time of Azaan.

(Alas, if only on such meritorious occasions, instead of celeb-

rations and sinful acts more emphasis had been laid on recita-

tion of supplications and benefit had been derived from its

blessings. But our society is far from these truths. When we be-

come free from ancient imperialist atmosphere these realities

would come to the fore – Jawadi.)

From the aspect of place, the best places of supplicating are:

Masjid, Holy Kaaba, Arafat field, Muzdalifah, tomb of Prophet,

mausoleum of Imam Husain (a.s.) and other holy tombs. From

the aspect of acts, the most effective is supplicating after ritual

prayers, supplication of the patient for one who comes to visit

him, Dua of an applicant in favor of one who has done a favor

to him, Dua of one who is fasting, is ill, Haji, one who performs

the Umrah, the oppressed, believer in need, at the time of

Iftar, both good and bad supplications of parents are very

much effective.1

1 Ibid.

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Some supplications are not accepted

One who sits at home and prays for increase in sustenance

without making any practical effort.

One who supplicates against the wife although he is having

power to divorce.

One who supplicates when his creditor refuses to repay al-

though he had the power to bring witnesses.

One who destroys the livelihood that God has given once and

then he prays once more for it.

One who can change the house and prays against the

neighbors.

One who is bent on committing sins and oppresses the

people; usurps unlawful wealth and after all this he supplic-

ates, such supplicants are accursed and their Dua is never ful-

filled.1

After studying the above we realize why our supplications

are not answered and also why supplications of Masoomeen

(a.s.) are never rejected and how each of their demands is ful-

filled. It is another thing that they have cognition of divine exi-

gencies and are aware of the confidentialities of God’s will.

They do not use this powerful weapon when it is inappropri-

ate; they are fully aware of the proper occasion of its use and

don’t use it without checking where the will of God lies. That is

why when we receive even the slightest discomfort, we start

praying for destruction and they in spite of being surrounded

by enemies continue to pray for guidance of people. We want

to use supplication to show off our greatness and they intend

to have Mubahila to prove the veracity of faith.

If you want to see the most important need of Dua and see

the greatest cognition of the supplicant, you should see the

battlefield of Kerbala, where every trouble and calamity is in-

viting the victimized one to ill supplicate, where every sacrifice

is compelling the mother to supplicate for the safety of her be-

loved child, and the death of every husband is persuading the

widow to ill supplicate, but neither any mother prays for the

well being of her child without the permission of the Imam, nor

any lady ill supplicates for one who has eliminated her child or

her husband. On the contrary all displayed patience and

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steadfastness and supplicated only for acceptance of sacrifice and great victory and why it should not have been so; the leader of this caravan is himself cognizant of the secrets of divine

exigencies who was brought up in the lap of the Prophet and

who carried the corpse of his youthful son, mourned for his

thirty-four year old brother, suffered the grief of his nephews

and carried away the dead bodies of his friends and compan-

ions; he presented the sacrifice of his six-year-old child, left his little daughter crying and set out for the battlefield, heard the

voice of the weeping of his mother, saw his father holding a

cup of Kauthar, saw his grandfather bare headed and anxious;

witnessed chaos in both the worlds and despite all these calam-

ities when he placed his head in prostration of thanks, he only

said: My Lord, I have fulfilled my promise, now you must also

give salvation to the Ummah of my grandfather. A poet has

nicely worded these circumstances:

When the son of Prophet fell among the enemies, and when

the moon of Zahra was concealed behind clouds of Syrian

armies and the eyes of sky began to search for Husain:

The sky asked where is the peace of the heart of the two

worlds?

Heavens said: Husain is engrossed in supplications.2

1 Miftahul Jannat, Allamah Mohsin al-Amin Aalami

2 Lahoof, Maqtal Abi Mikhnaf etc.

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Part 8

Dua Sahar Janab Abu Hamza

Thumali

444

41

Chapter

Introduction to Dua Sahar of Janab Abu

Hamza Thumali

The name of Janab Abu Hamza Thumali was Thabit Ibne Din-

ar. He was a resident of Kufa and considered among the pious

personalities of that place.

He was from Thumala tribe, a branch of Bani Azd. That tribe

is called Thumal, because it means the surviving one. This clan

participated in a battle in which all were killed and only a few

remained who were called as Thumala.

According to the traditional report of Fazl Ibne Shazaan

Imam Ali Reza (a.s.) has called him as Salman Farsi of his time

and said: He served four Imams: Imam Zainul Abideen (a.s.),

Imam Muhammad Baqir (a.s.), Imam Ja’far Sadiq (a.s.) and

Imam Musa Kazim (a.s.).

Imam Ja’far Sadiq (a.s.) told Abu Basir that when you meet

Abu Hamza, you must convey my greetings to him and tell him

that he would pass away on so and so day of so and so month.

Abu Basir said: He is among your true followers (Shia).

Imam (a.s.) said: Definitely, whatever I have is for your well

being. Abu Basir asked: Maula, would your Shia remain with

you? He replied: Indeed if they have fear of Allah and Prophet

and they refrain from sins, they would definitely be with us in

your grade. (Jawadi)

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42

Chapter

Dua Sahar Janab Abu Hamza Thumali

In the name of Allah, the Beneficent, the Merciful

O’ my Lord! Do not discipline me by Your punishment, And

do not plot against me in Your stratagem. From where do I ob-

tain the bounties, O’ Lord, while none can be found except with

You, And how can I seek salvation while it can be granted by

none but You, Neither can the good-doer do without Your help

and mercy, nor can the sinful one who offended You (when sin-

ning), and displeased You, bypass the realm of Your power and

capacity.

O’ my Lord, O’ my Lord, O’ my Lord… (repeat until out of

breath) I knew of You by You, and You directed me to You and

called me to You, and without You I would not have known

what You are. All Praise is for Allah whom I call upon with my

needs then He answers me, even though I was slow when He

calls upon me. All Praise is for Allah whom I supplicate and He

grants me (what I plead for) even though I was stingy when He

sought a loan from me. All Praise is for Allah whom I call upon

with my needs whenever I wish, and I entrust Him with my

secrets without an intercessor, and He grants me my wishes.

All Praise is for Allah whom I do not plead to anyone but

Him, for if I pleaded to others, they would not grant me.

All Praise is for Allah who dignified me by becoming the Dis-

poser of my affairs, instead of making me rely on others who

then would humiliate me.

All Praise is for Allah who endeared me even though He is

not in need of me.

All Praise is for Allah who treats me with clemency, just as if

I have no sin. So my Lord is the most praised by me of all, and

most worthy of my praise.

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O’ Allah! I find the roads of wishes to You wide open, And the rivers of hope to You vast and running, And counting on Your

bountifulness (in times of need) for those who wished You

freely accessible, And the gates of prayer to those who are dis-

parate, wide ajar, And I know that You are for those who ask

You in the position of answer, And for those who are dis-

tressed, You are in a posture of rescue. And in disparately

seeking Your generosity and being content with Your judg-

ment, I find it compensating from the rejection of the misers,

and more satisfying than the handouts of the selfish.

And truly traveling to You is short in duration, and You do

not veil Yourself from Your creatures unless their own mis-

deeds would block them from You. And I have sought You for

my wish, and directed my need to You, and I depend on You for

my rescue, and I assign my pleading to You by praying to You,

doing this while knowing that I am not worthy of Your listening

to me nor do I have a right on You to pardon me, but I do so

because I trust in Your generosity, and I submit to Your true

promise (to answer our prayers) and I take refuge through be-

lieving in Your unity, and through my certainty of knowledge

about You, that indeed I have no other god or lord but You,

only You; there is no partner for You. O’ my Lord! You did say

and all of what You say is true and what You promise is uncon-

ditional that “O’ (believers) ask Allah of His bounty, for Allah is

Merciful towards you”, And it is not from Your features, O’ my

Master, to order me to ask and prevent the answer, and You

are the Grantor of all bounties on all residents of Your kingdom

and the Giver of Your consoling tenderness.

O’ my Lord! You have brought me up in Your gifts, and boun-

ties since I was youthful, and elevated my designation as I

grew older, So, O’ the One who brought me up in this life with

His benevolence, bountifulness and blessings, and indicated to

me His forgiveness and generosity in the hereafter. My know-

ledge, O’ my Master, is that which guides me to You and my

love is my intercessor to You, and I am trusting of my evidence

with Your guidance and comfortable of my intercessor with

Your intercession. I pray to You, O’ my master, with a tongue

that has been paralyzed by its sin, O’ my Lord, I confide to You

with a heart that has been doomed by its mischief; I pray to

You, O’ my Lord, frightened but wishful, hopeful but fearful If I

447

contemplate my sins, O’ my Lord, I become scared, but when I remember Your generosity I yearn, So, if You forgive, You are

the most merciful and if You punish, You have not unjustly

judged. My excuse, O’ Allah in my daring to ask You, even

though I have committed what You hate, is Your benevolence

and generosity, and my preparation for my adversity, given

that I lack shyness (in committing sin), is Your forbearance and

mercy. And I am wishful that my hope will not be disappointed,

so fulfill my ambition and accept my prayer, O’ The Best who

was ever prayed to! O’ The Most bountiful who was ever

wished! My hope, my Master is ever great, but my deeds have

worsened, so grant me from Your pardon by as much as I had

hoped, and please, do not judge me by my worst mischief, for

Your generosity is greater than punishing the sinners, and

Your forbearance and patience is higher than recompensing

the inadequate.

I am, my Master, seeking refuge through Your bountifulness,

I am escaping from You to You, while anticipating Your prom-

ise to forgive those who possessed good convictions toward

You. Who am I, my Lord, and what is my danger! Provide me

with Your bounties and grant me charity with Your pardon, O’

my Lord, cover me with Your protection and pardon me of my

punishment by the honor of you face. For if any one today oth-

er than You would have known of my sin, I would not have

sinned, And if I feared that You may hasten my punishment, I

would have avoided sinning, Not because You are not an im-

portant watcher, nor an unworthy onlooker, but because You,

my Lord, are the best secret keeper, and the Wisest of all

rulers, and Most generous of all generous.

O’ Protector of secrets! O’ Oft-forgiver of sins! O’ Knower of

all that is hidden! You protect the secretive sin with Your gen-

erosity and You delay my punishment with Your patience, So to

You extends all the Praise for having known and yet been pa-

tient, and for having pardoned even though You are capable (of

punishing). And what motivates and dares me to disobey You is

Your patience with me, and what invites me to the lack of shy-

ness (from You) is Your protection of my (concealed) sins. And

what rushes me towards Your forbidden actions is my aware-

ness of the vastness of Your mercy and the greatness of Your

forgiveness.

448

O’ Forbearer! O’ Generous! O’ One who is living and self-subsisting! O’ Forgiver of sin! O’ Acceptor of repentance! O’

Greatest giver of all good! O’ Ancient in bountifulness! I call

upon Your beautiful protection of secrets, I call upon Your

abundant pardon, I call upon Your neighboring relief, I call

upon Your quick rescue, I call upon Your vast mercy and com-

passion, I call upon Your bountiful gifts, I call upon Your

blessed awards, I call upon Your splendid favors, I call upon

Your immense bountifulness, I call upon Your enormous en-

dowments, I call upon Your ancient benefaction, I call upon

Your benevolence, O’ Most Generous. By it (what I mentioned

of Your features) I seek Your rescue, and by Your compassion,

please relieve me.

O’ Benevolent! O’ Creator of beauty! O’ Benefactor! O’

Bountiful! I do not depend on our (good) deeds to achieve sal-

vation from Your punishment, rather I trust it to Your bounti-

fulness toward us, for You are the Lord of righteousness and

the Lord of forgiveness. You initiate Your giving through Your

graciousness and You pardon sin with Your generosity, and we

do not know what we should praise more, is it the beauties that

You distribute or the sins whose secretiveness You protect, or

the greatness of what You have granted and fulfilled or the

many misfortunes You have averted and ills You have cured. O’

The lover of whomever endeared You! O’ The delight of the eye

of who sought You for refuge and dedicated himself to You!

You are the well doer and we are the sinners, So pardon, O’ my

Lord, the ugly that we have with the beauties that You have,

And what ignorance, O’ my Lord, cannot be accommodated by

Your benevolence? And what era is longer than Your patience?

And what significance is our deeds compared with Your

awards? And how can we hail our good deeds when we observe

Your generosity? Yet how can sinners despair when they are

encompassed by Your vast mercy?

O’ Vast Forgiver! O’ Extender of both hands with mercy!

I swear with Your exalted might, O’ Master, that if You re-

buked me, I would not depart from Your door, and I won’t

cease to compliment You since I have indeed come to grasp

the knowledge of Your generosity and benevolence, And You

are the doer of whatever You desire, You punish whomever You

wish, with whatever You wish, and however You wish, and You

449

bestow Your mercy on whomever You wish, with whatever You wish, and however You wish, You are never questioned about

Your doings, neither is there any struggle in Your kingdom, nor

is there any partnership in Your command, or conflict in Your

judgment, and no one can oppose You in Your disposition of af-

fairs, To You belongs all of the creation and command, Indeed

Allah, the Most Glorious, is the Cherisher and Sustainer of the

worlds.

O’ my Lord! This is the posture of the one who sought refuge

through You and allied himself with Your generosity, and be-

came accustomed to Your forbearance and favors, And You are

the benevolent whose forgiveness is never strained, neither are

Your bounties ever decreasing, nor is Your mercy ever lacking,

And we have known with certainty of Your ancient pardon,

great bountifulness and vast mercy, Would You, O’ Allah, ever

disappoint our thoughts or let down our hopes? No never, O’

Most Generous! for it is not what we expect of You, nor is it

what we aspire for, O’ Allah, we have a greater and everlasting

hope in You, We anticipate prolonged and immense prospect in

You, We anticipate great desire in You, We disobeyed You and

now we wish that You protect our secret (sins), And we prayed

to You and we hope You would answer us, So fulfill our aspira-

tion, O’ our Master, for otherwise, we realize (the punishment)

we deserve as a result of our bad deeds, But Your awareness of

our conduct and our knowledge that You indeed won’t send us

away from You, has motivated us to seek You, and even though

we are not worthy of Your mercy, You are worthy of bestowing

Your generosity on us and on all the sinners due to Your vast

compassion, So, award us with what You are worthy of, and

grant us for we are in need of Your bounty. O’ Most Forgiving!

With Your light we were guided and with Your bounties we

became richer, and with Your favors we are encountered morn-

ings and evenings, Our sins are before You and we ask You, O’

Master, for forgiveness and we hereby repent, You befriend us

with Your gifts but we reward You by sins, Your bounty to us is

ever descending, but our mischief to You is (ever) ascending.

And from before and until now, Your honored angel still brings

You the news of our ugly deeds but that does not prevent You

from continuing to surround us with Your grace, and kindly

provide us with Your holy features. So, I glorify and praise You

450

for the extent of Your patience, greatness and generosity as a Beginner (of creation) and eventual Claimer of this world. Holi-est are Your names, And glorified is Your praise, And honored

are Your favors and good deeds. You, my Lord, are more vast

in bounty and greater in patience and clemency than to judge

me according to my wrong doing and fault, So I beg You: For-

giveness, forgiveness, forgiveness, O’ my Master, O’ my

Master, O’ my Master.

O’ Lord! Occupy our time with Your remembrance, And

guard us from Your wrath, And protect us from Your punish-

ment, And grant us from Your rewards, And award us from

Your bounties, And provides us the means to conduct pilgrim-

age to Your house (Kaaba), and to visit the tomb of Your Proph-

et, may Your peace, mercy, forgiveness and graciousness be

bestowed upon him and his family, Indeed, You are close and

forthcoming with Your answer (to our prayers). And assist us in

abiding by Your obedience, and claim our souls while we are in

Your (righteous) congregation and followers of the tradition of

Your Prophet, may peace of Allah be upon him and his family.

O’ Lord! Forgive me and my parents and grant them mercy

as they have raised me since I was youthful, reward their good

deeds with bountifulness and (pardon) their sins with

forgiveness.

O’ Lord! Forgive the believers, be they men or women, living

or dead, and let us follow on their path with good deeds.

O’ Lord! Forgive (for) the living or deceased of us, (believers)

the present and the absent, our male and female, our young

and old, our free and our slave, Indeed the antagonists of Allah

lied and enormously wandered astray, and incurred a major

loss.

O’ Lord! Bestow Your peace on Muhammad and his family,

and conclude my life in virtue, and resolve what worries me

from the affairs of this life and in the hereafter, and do not al-

low anyone who won’t treat me justly to come in contact with

me, and provide me with Your everlasting protection and do

not deprive me of the best of the amenities.

You graced me with, and confer on me from Your bounties,

vast awards that are lawful and good.

O’ Lord! Guard me with Your safeguard, And protect me with

Your protection, And ally me with Your alliance, And award me

451

the ability to conduct pilgrimage to Your sacred house (Kaaba) in this year and in every year, and to visit the tomb of Your

prophet and the Imams, peace be upon them, and do not de-

prive me, Oh Lord, from visiting these honorable sanctuaries

and noble positions.

O’ Lord! Accept my repentance so that I may not disobey

You, And inspire me with righteousness and its implementa-

tion, And the observance of Your presence in the night and the

day as long as You let me live, O’ Allah and Cherisher of the

worlds.

O’ Lord! I, whenever I thought I was prepared and ready and

rose to pray, before Your hands, and confided to You, You cast

sleep on me when I prayed, and You prevented me from confid-

ing to You when I confided, Why is it that whenever I felt con-

tent about the goodness of my core, and my companionships

have neared that of the repentants, a sin would occur and

cause my feet to stumble, and deprive me from Your service, O’

my Master, Maybe You have expelled me from Your door, and

retired me from Your service, or maybe You observed my dis-

regard of Your right on me and thus distanced me, or maybe

You saw me headed away from (Your path) and thus You with-

drew me, or maybe You found me to be in the position of the li-

ars so You rejected me, or maybe You saw that I was not grate-

ful of Your rewards so You deprived me, or maybe You ob-

served my absence from the assembly of the scholars and thus

put me down, or maybe You found me to be one of the unheed-

ing so You despaired me from Your mercy, or maybe You found

me frequenting the assembly of the unfaithful, so between me

and them You deserted me, or maybe You did not like to listen

to my prayers so You distanced me, or maybe You equated me

with my crime and sin, or maybe You punished me for my lack

of shyness from You. So if You forgive, O’ Lord, You have for-

given the many sinners before me. For Your generosity, O’

Lord, is higher than punishing the delinquents, and I am seek-

ing refuge with Your bountifulness, and I am escaping from

You to You, and anticipating Your promise to pardon those who

possessed good convictions about You.

O’ My Lord! You are vaster in bountifulness and greater in

patience than to judge me according to my deed, or to stumble

452

me with my sin. And who am I, my Master, and what is my danger? award me Your benevolence, O’ my Master!

And render me Your pardon, and cover me with the protec-

tion of my secrets, and pardon me from Your chastisement with

Your benevolent face.

O’ Master! I am the young one whom You raised, And I am

the ignorant whom You educated, And I am the misled whom

You guided, And I am the humiliated one whom You elevated,

And I am the frightened one whom You safeguarded, And the

hungry one whom You fed, And the thirsty whose thirst You

quenched, And the naked whom You dressed, And the poor

whom You made wealthy, And the weak whom You

strengthened, And the insignificant whom You honored, And

the sick whom You cured, And the beggar whom You provided

charity to, And the sinner whose secret You have protected,

And the wrong doer whom You aided, And I am the little

(creature) You made more significant, And the oppressed

whom You made victorious, And I am the escapee whom You

gave refuge to, I am the one, O’ Allah, who did not revere You

(when I committed sins) in my seclusions, nor observed Your

(commands) in public, I am the possessor of the great crafti-

ness (bad intentions), I am the one who dared His Master, I am

the one who disobeyed the Commander of the skies, I am the

one who awarded the briberies upon the disobeying of the

Magnificent (Allah), I am the one who when I was forewarned

about it (sins), I hastily raced to it, I am the one whom You

awaited (His reverence) but I did not comprehend, and You

veiled my secret (sins) but I did not become demure, and I

committed sins until I belligerently insisted, and You then dis-

regarded me but I did not care, but with Your benevolence,

You postponed my punishment, and with Your veil, You safe-

guarded my secret (sins) as if You have overlooked me, and

You shielded me from punishment called upon me by my sins

all to the extent that it appeared as if You shied off from me.

O’ my Lord! I did not disobey You when I did because I rejec-

ted Your divinity, or because I belittled Your commands, or

that I was daringly challenging Your punishment, or that I did

not appreciate Your forewarning, Yet the mistake has oc-

curred, and myself misled me, and my sinful desires won over

me, and my misery helped me to it, and Your protective veil

453

over my sins lured me, For I have disobeyed You and opposed You with my own will, and now from Your retribution who

would rescue me, and from the hands of Your angels of punish-

ment tomorrow (in the hereafter), who would redeem me, and

with whose rope do I hold on to if You cut off Your rope from

me, so what a pity for what Your book has recorded on me,

Indeed, if it was not for my anticipation of Your generosity and

vast mercifulness as well as Your ordering me not to lose hope

(in Your salvation) that I would have despaired whenever I re-

membered it (my sin).

O’ the Best of whom a worshiper has ever prayed, and the

Foremost of whom anyone has wished! O’ Lord! In the name of

the esteemed Islam, I implore You, And with the holy Quran I

take witness to You, And with my love for the unschooled

Prophet (Muhammad) The Quraishian (the main tribe in

Mecca) The Hashemite (The family name of Prophet

Muhammad), The Arabian, The Tuhamian (the name of the re-

gion where Quraish is located) The Meccan, The Medinan (tra-

cing prophet Muhammad’s roots to the city of Medina where

He migrated to), I seek to be closer to You (I seek favor to You)

So please do not disrupt the serenity of my faith, And please do

not cause my ultimate destiny to be similar to that of those who

worshipped other than You. For, indeed there are some who

believed only to the extent of their tongues so that they may

save their lives and they gathered what they wished, But we

have believed in You with our tongues and with our hearts so

that You may pardon us, So grant us what we wish for, And an-

chor our hope in You, in our hearts, And do not let our hearts

go astray after You have guided us, And grant us Your mercy,

Indeed You are the Utmost Granter. And I swear with Your

glory, that even if You send me away that I would not depart

from Your door, and I would not cease to compliment You, for

my heart has been fully inspired with the knowledge of Your

benevolence and vastness of compassion.

To where would a slave go but to his master, To where would

a creature seek refuge but to his Creator.

O’ my Lord! Even if You tied me with the chains of hell, And

You deprived me Your flowing stream (of favors) from between

the witnesses (of the day of Judgment), And You pointed out my

scandals to the eyes of Your worshipers, And You ordered me

454

to hell, And You isolated me from the company of the faithful, I would not end my hope in You, and I would not dismiss my reassurance of Your pardon, and my love to You would not depart

from my heart, I do not forget the helping hand You bestowed

upon me, and Your protection of my secrets in life.

O’ my Master! Remove the adoration of worldliness from my

heart, And unite me with Mustafa (Muhammad: the chosen

messenger) and his family, the dearest of Your creatures and

the last of the prophets, Muhammad, Peace from Allah upon

him and his family, And transfer me to the level of repentance

to You, And help me to cry for myself for I have wasted my life

away with procrastination and false hopes, And now I have

come to You hopeless of my goodness, Who is more worse off

than me, if now I am passed on in my present state to a grave

that I have not prepared for my repose and I did not line with

good deeds for my drowse, And why would I not weep for I

have no knowledge of my fate and I observe myself deceiving

itself, and my days are fading away, and the wings of death

have flapped close by, So why wouldn’t I cry! I cry for surren-

dering my life, I cry because of the darkness of my grave, I cry

because of the narrowness of my grave, I cry for the question-

ing of Munkir and Nakeer of me (the names of the two angels

that question the dead after being laid in the graves), I cry

from my leaving my grave (in the hereafter) naked, humiliated

and carrying my book (of deeds) on my back, I look to the right

once and to the left once and I discover that people today have

other concern than mine, for every person that day has a con-

cern of his own, some faces today are bright, laughing and joy-

ful, while other faces that day are dusty, loaded with submis-

sion and humility.

O’ Master! I settle my destination, dependence, hope and re-

liance upon You, And with Your mercy, I cling; You bestow

Your mercy on whomever You please and You guide with Your

benevolence whomever You like, So praise to You for Your

purifying my heart from taking false partners to You, And

praise to You for releasing my tongue, Is it with this heavy

tongue of mine I thank You or with the utmost effort of mine do

I satisfy You? And what is the value of my tongue, O’ Lord,

when it comes to thanking You? And what is the value of my

good deeds beside Your gifts and fortitude with me?

455

O’ my Lord! Indeed Your generosity has expanded my hope (in You), And your acceptance has led to the taking of my deed.

O’ my Master! To You I direct my aim, fear, and meditation,

And my hope has driven me to You, And on You O’ Mighty One,

I concentrate my initiative, And upon what You possess I unfol-

ded my desire, And my ultimate hope and fear rest upon You,

And with You, I cheerfully contemplated Your adoration And I

spread my hands wide open to You, And with the rope of Your

obedience I eased my fear.

O’ my Lord! In Your remembrance, my heart flourished, And

in confiding to You, I relieved my pain of fright. So, O’ my

Lord! And O’ the One whom I hope! And O’ the One who is the

Ultimate Destination and Grantor of my request! Separate

between me and this sin of mine that disables me from abiding

by Your obedience, For I only ask You due to the ancient and

long resting of hope upon You as well as the great coveting of

You, in what You obliged yourself with from compassion and

mercy. Evidently, the command is yours, for You are the only

One without partners, and all creatures are in Your mainten-

ance and within Your grip, and everything submits to You,

blessed You are O’ Lord and Cherisher of the worlds.

O’ my Lord! Bestow Your mercy upon me when my excuses

have failed and when my tongue has ceased to be able to an-

swer to You (on judgment day) and my intellect has subsided

upon Your questioning, So O’ to whom I submit my utmost

hope, do not disappoint me when my tragedy has intensified,

and do not reject me due to my ignorance and conceit, and do

not deprive me (Your mercy) due to my lack of patience, and

provide for me for I am poor, and bestow Your mercy upon me

for I am weak.

O’ my Master! Upon You I rest my dependence, destination,

hope and reliance, And with Your mercy I cling, And on Your

grounds, I conclude my journey, And to Your generosity I dir-

ect my request, And with Your generosity, O’ Allah, I com-

mence my prayer, And with You I seek relief from my indi-

gence, And with Your wealth I mend my poverty, And under

the shadow of Your pardon, I stand, And to Your generosity and

benevolence, I raise my eyesight, And to Your favor, I prolong

my vision, So, burn me not in the hell fire because You are

456

where I place my hope, And, reside me not in the bottomless pit (hell) for You are indeed the comfort of my eye.

O’ my Master! Disappoint not my expectation in Your bene-

volence and known favor because You are my Confidant and

Security, And do not deprive me of Your reward for You are

Aware of my poverty. O’ my Lord! If the end of my life has

neared and my deeds did not bring me near You, then I hereby

render my admission of sin as my justification.

O’ my Lord! If You pardon (me), then no one is more worthy

of pardoning than You, And if You punish (me), then no one is

more just than You in judgment, (O’ Lord) have mercy toward

my expatriation in this life, and my tragedy upon death, and my

solitude in the grave, and my loneliness in the grave, and be-

cause whenever I am dispatched for judgment before Your

hands, my situation is humiliated, and forgive what is con-

cealed from the humans of my (secretive bad) deeds, and pro-

long for me what You veiled my (secret sins) with, and confer

Your benevolence on me when I am (laying) motionless on the

(death) bed so that the beloved of my relatives surround me,

and grant me Your bountifulness when I am stretched on the

funeral bath so that the good-deeded of my community may

wash me, and bestow Your kindred tenderness upon me when I

am carried while my relatives hand over the extremities of my

coffin, and award me Your generosity when I am transported

and finally delivered and left alone in my grave, and have

mercy on my solitary confinement in this new residence so that

I may not be comforted by anyone but You.

O’ my Master! If You entrusted me (with my affairs), I would

perish My Master, then whom do I seek rescue with if You

would not avert my stumble, To whom would I seek shelter

with if I lost Your kindred care in my dormancy, To whom

would I resort to if You did not relieve my destitution.

My Master! Who will be on my side and who will bestow

mercy on me if You do not? And whose bounties would I anti-

cipate if I lacked Your grants on the day of my destitution

(judgment day)? And to where shall I run away from my sins

when my fate is concluded? My Master! Punish me not while I

am pleading to You!

O’ my Lord! Fulfill my desire and secure my fright because I

cannot avert (the result of) my numerous sins except with Your

457

pardon. My Master! I am asking You for what I do not deserve, but You are the Lord of righteousness and the Lord of forgiveness, So, forgive for me and veil me from Your sight with a

cloak that masks all my liabilities, thus forgiving me so that I

may never be reclaimed with it, Indeed, You are the possessor

of ancient favor, great pardon and generous forgiveness.

O’ my Lord! You are the One who overflows the streams (of

favors) on those who do not even implore You and on those

who rejected Your divinity, So how would You not, O’ Master,

grant the same to the one who implored You and submitted

with certainty that the creation is yours and the command is to

You? Praised and glorified You are, O’ Lord and Cherisher of

the worlds.

O’ my Master! Your slave is at Your doorstep. His desperate

need has rooted him before Your hands. He knocks on the gate

of Your generosity with his prayer, and he solicits Your blessed

consideration (in relieving his dilemma) through his hearty an-

ticipation (in You), So please do not turn Your honorable face

away from me and accept from me what I plead for, For I have

pleaded with this prayer and I am hopeful that You would not

turn me down, since I have always known of Your benevolence

and mercy.

O’ my Lord! You are the one who is never burdened by the

pleas of the beseecher, nor are You ever encumbered in re-

warding (Your) grantee, Verily, You are how You describe

Yourself and above what we describe.

O’ my Lord! I ask You (to grant me) a rewarding patience, a

neighboring relief, a true affirmation, and a great reward; I ask

You, O’ my Lord, for all the good whether I know of it or not, I

ask You, O’ my Lord, for the best of what have asked You Your

righteous believers. O’ the Foremost of whom was ever asked!

and the Most Generous that has ever given, Fulfill my quest in

myself, my family, parents, children, proximate community,

and my brothers (and sisters) in You, And enrich my living, and

ascend my bravery and improve all of my affairs, And cause me

to be a (person) whom You have destined to have prolonged his

life, and improved his deeds, and consummated Your gifts upon

him, and accepted his performance, and made live a good life

in permanent joy utmost integrity, and complete living, Indeed,

You do as You please, and not as others please.

458

O’ Lord! Distinguish me with Your distinctive remembrance, And do not allow any of what I seek closeness to You with (of

good deeds), in the midst of nights or the

extremes of days, to be an object of pretension, seeking of

reputation, arrogance, or extravagance. And cause me to be of

those who humble themselves to You.

O’ my Lord! Award me vastness in sustenance, And security

in my homeland, And the comfort of the eye in family, finances

and offspring, And the continued enjoyment of Your bounties,

And health and strength in the body, And safeguard in faith,

And forever utilize me in (establishing) Your obedience and

that of Prophet Muhammad peace of Allah upon him and his

household, as long as You advance my age, And compel me to

have the biggest share among Your worshipers in whatever

good You ever caused to descend and especially what You

award in the month of Ramadhan, in the Night of the Decree,

and what You are awarding every year from mercy that You

dispense, and good health that You harness, and crises that

You deter, and good deeds that You accept and bless, and sins

that You acquit. And allot me with the ability to conduct pil-

grimage to Your holy house in this year and every year there-

after, And grant me vast sustenance from Your vast bounties,

And protect me, O’ my Master, from encountering the misfor-

tunes (of life) And fulfill on my behalf all my borrowing and sat-

isfy any injustice (I committed to others) so that I may not be

harmed by any of it, And preoccupy the hearing and sight of

my enemies and the jealous and those who oppress me and

award me victory over them, And comfort my eye, And delight

my heart, And award me relief and resolution in all of my mis-

fortunes and extremities, And compel anyone who wishes me

harm from all Your creatures, to be beneath my feet, And

guard me from the evil of Satan and the evil of the monarch as

well as the evil brought about by my wrong doings, And

cleanse me from all sins, And salvage me from the hell fire with

Your (divine) pardon, And award me paradise with Your mercy,

And marry me to the companions with the beautiful, big and

lustrous eyes with Your bountifulness, And reunite me with

Your righteous servants Muhammad and his household, the

righteous, the virtuous, the pure and the elite, Your peace,

459

mercy and blessings be upon them, their bodies, and their souls.

O’ my Lord and my Master! I swear with Your exalted might

and majesty that if You reclaim my sins that I will call upon

Your mercy, and if You reclaim my meanness, I will call upon

Your generosity, and if You forward me to the hell fire, I will in-

form its inmates about my adoration of You.

O’ my Lord and my Master! If You were to not forgive but

Your devotees and constant obeyers, then to whom would the

sinners resort to? And if You were to not honor but the people

of loyalty to You, then to whom the offenders would resort to?

O’ my Lord! If You cause me to enter the hell fire, it will be

to the pleasure of Your enemy, But if You cause me to enter

paradise, it will be to the pleasure of Your Prophet, And verily,

Oh Allah, I know that the pleasure of Your Prophet is more fa-

vorable to You than the pleasure of Your enemy.

O’ my Lord! I ask You to saturate my heart with Your love,

fearing and observing You, believing in Your (holy) book, faith

in You, fright from You, and longing to You. O’ the one who is

full of majesty, bounty and honor! Render me loving of Your

meeting and love my meeting, And grant me in meeting You

comfort, happiness and honor.

O’ my Lord! Unite me with the virtuous of those who pre-

ceded me, And render me to be among the virtuous of who re-

mained, And lead me to the way of the virtuous, And aid me in

restraining myself (from sin) with whatever You and Your right-

eous believers with, And culminate my deeds with their best,

And make my reward from it heaven with Your mercy, And as-

sist me in implementing the virtues that You granted me, And

anchor me (on the right path) O’ Lord! And return me not to an

error You rescued me from before, O’ the Lord and Cherisher

of the worlds!

O’ my Lord! I ask You to grant me a faith that has no matur-

ity until I meet You, Prolong my life as long as You maintain me

on it, and claim my soul as long as You claim my soul while it is

on it (faith), and resurrect me as long as You resurrect me on

it; And purify my heart from pretension, doubt, and seeking

reputation through Your religion so that all my deeds would be

solely intended for You.

460

O’ my Lord! Award me insight in Your religion And understanding in Your judgment, And awareness in Your knowledge,

And surety in Your mercy And piety that shields me from com-

mitting sin, And brighten my face with Your light, And render

my affinity solely in what You possess, And claim my soul on

Your path and on the religion of Your Prophet, Peace of Allah

upon him and his household.

O’ my Lord! I seek refuge with You from laziness, failure,

misery, cowardliness, stinginess, unawareness, cruelty, humil-

ity, poverty, indigence and every calamity; and the exorbitant

of sins whether they are apparent or concealed, And I seek

refuge in You from a self that is never content, and a stomach

that is never satisfied, and a heart that is never pious, and a

prayer that is not accepted, and a deed that is not beneficial (if

committed). And I depend upon You O’ Lord, to safeguard my-

self, my religion, my finances, and all of what You awarded me,

from the evil of the cursed Satan; Indeed, You are the One who

hears and knows all things.

O’ my Lord! Indeed no one can shield me from Your (punish-

ment) and I cannot find before You any other shelter, So leave

not in me any deed worthy of Your punishment and lead me not

back into jeopardy and lead me not into painful retribution.

O’ my Lord! Accept my prayer And renown my commemora-

tion, And elevate my degree, And forgive my sin.

And remember me not with my bad deed, And culminate the

reward of my convening, my speaking, and my prayer in Your

satisfaction and heaven. And award me, O’ Lord, all of what I

asked You and increase it with Your bountifulness; Indeed, I

am truly full of desire toward You, O’ Lord and Cherisher of the

worlds.

O’ my Lord! You have revealed in Your (holy) book for us to

forgive those who committed injustice toward us, and we have

committed injustice (by sinning) toward ourselves so pardon

our conduct, for You are more worthy of pardoning than we

are; And You commanded us not turn away the needy who

knock on our doors, and I hereby come to You needy, so turn

me not away until You fulfill my need; And You commanded us

to treat justly those whose freedom reins we hold, and You

hold our reins of freedom, so liberate our necks from the hell

fire.

461

O’ the Shelter I seek whenever I am in misfortune! O’ my Guardian from my hardship! To You I resort, and with You I appealed for help and sought refuge, And I would never seek any-

one but You, nor would I ever request relief but from You, So

come to my aid, and relieve me.

O’ One who liberates the captives, accepts the little (of good

deeds), and pardons the numerous (of sin), accept from me the

little (good) I have done, and forgive for me the numerous (sins

I have committed); Indeed, You are the Most Merciful and Oft-

forgiving.

O’ my Lord! I ask You to grant me a faith that You endure my

heart on, And a true certainty in believing so that I may ascer-

tain that indeed nothing will happen to me except for what You

have destined for me, And award me contentment in my

present living (and circumstances) with whatever You have ap-

portioned for me, O’ the Most Merciful of the merciful ones.

462

Part 9

Imam Muhammad Baqir (a.s.)

463

43

Chapter

Life Sketch of Imam Muhammad Baqir (a.s.)

Birth: 1st Rajab, 57 A.H.

Martyrdom: 7th Zilhajj 114 A.H.

It was the 1st of Rajab, 57 A.H. when this fifth moon arose on

the horizon of Imamate and the whole of Medina was illumin-

ated.1 It was a special arrangement of Providence that he was

made the fifth Imam and the seventh Infallible and the year of

birth also happened to be 57 A.H. so that it may show both the

facts and after that his lifespan also happened to be 57 years,

which made it very easy to calculate the year of his passing

away and the relationship between Imamate and infallibility re-

mained intact till the end.1

He was named Muhammad in accordance with divine com-

mands, which was the first instance this name was used after

Holy Prophet (s.a.w.s.) and it became a sign that the teachings

of the Prophet, which had been destroyed by Bani Umayyah, a

reviver of them has arrived and now those teachings cannot be

destroyed.2

He got the Kunniyat of Abu Ja’far and titles of Baqir, Shakir

and Hadi etc. Baqir or Baqir Uloomin Nabiyyin and Baqir

Uloomil Awwaleen became most well known. And it was be-

cause Baqar means to split and he widened the secrets of arts

and sciences to such an extent and expounded them so much

that its example is not found in the history of other personalit-

ies. The limit is that the Imam Azam of Muslim world was

among his beneficiaries. The Imam dispensed most useful ad-

vices to him on appropriate occasions.3

His respected father was Imam Zainul Abideen Ali Ibnul Hu-

sain and his mother was Fatima binte Hasan and that is why

464

Imam Muhammad Baqir (a.s.) is also called as Ibnul Khairtain as he is an Alawite and Hashemite from both the sides.4

At the time of his birth, Muawiyah Ibne Abi Sufyan was on

the throne and when he died in 60 A.H., Yazid came to power.

In 64 A.H. when Yazid was dispatched to Hell, in 65 his son,

Muawiyah Ibne Yazid and Marwan ruled the Islamic dominions.

From 65 A.H. to 86 A.H. Abdul Malik Ibne Marwan remained in

power. In 86 A.H. when Abdul Malik died, for ten years upto 96

A.H. Walid Ibne Abdul Malik ruled.

After Walid, Sulaiman Ibne Abdul Malik remained in power

from 96 to 97 A.H. In 97 A.H. Umar Ibne Abdul Aziz came to

power, but the community could bear his equitable style and

very soon he was dethroned. After which, on 100 A.H. Yazid

Ibne Abdul Malik became the ruler and then in 105

A.H. Hisham Ibne Abdul Malik came to power who remained

till the end of tenure of Imam Muhammad Baqir (a.s.). It was

him that had the Imam assassinated through poison. Hisham

died in 123 A.H.5

Imam Muhammad Baqir (a.s.) spent the first three and a half

years of his life under care of his respected grandfather, Imam

Husain (a.s.) after which till 95 A.H. he remained with his hon-

orable father. And after 95 A.H. he was at the helm of affairs

for 19 years during which all the responsibility of Islam rested

on his shoulders and he fulfilled it in the best way.6

Some incidents of his childhood are mentioned in books of

biography and the mention of remaining details was destroyed

because of the oppressions of Bani Umayyah.

1- Once due to demands of divine exigencies, he fell into the

well. At that time Imam Sajjad (a.s.) was engrossed in prayers

and family members were greatly distressed, but when the

Imam concluded the prayers and brought out the boy from the

well, even his clothes had not become wet because the Imam is

the controller of the dry as well as wet and without his will no

one can affect him.7

2- According to Allamah Jami when a person saw a seven

year old boy traveling alone towards the Holy Mecca he was

astonished and he asked: Son, who are you, where are you

headed and what provisions are you carrying for your journey?

465

The boy replied: My journey is from God to God; my provision is piety and my name is Muhammad Ibne Ali Ibne Husain

Ibne Ali Ibne Abi Talib.8

His merits include the fact that when Holy Prophet (s.a.w.s.)

told the names of his successors and those vested with author-

ity to Jabir Ibne Abdullah Ansari, he mentioned his name and

said: When you meet this successor of mine, convey my greet-

ings to him. After which Jabir continued to search for him

everywhere inspite of his old age and one day, met him on the

way in company of Imam Sajjad (a.s.). As per his father’s order,

Imam Muhammad Baqir (a.s.) kissed the forehead of Jabir and

Jabir embraced him and conveyed the greetings of Messenger

of Allah (s.a.w.s.).9

With regard to this salutation it is sufficient to say that the

Prophet whom the whole world of Islam is saluting and millions

of Muslims are anxious to convey their salutations to his court,

he has sent salutations to Imam Muhammad Baqir (a.s.) thus

making it clear that whether anyone else can be called Alaihis

Salaam or not, the Holy Imams and progeny of the Prophet can

be definitely called as such. It is so because Holy Prophet

(s.a.w.s.) came to their door to salute them for ten months and

conveyed salutations to one who was to be born after he had

passed away.

At this young age, from 28th Rajab 60 A.H. to 8th Rabiul

Awwal 62 A.H. he bore the hardships of Kerbala and Kufa and

did not lose patience and forbearance at any point of time.

Although even great men cannot bear such calamities; so

what can be said about children? He especially underwent

thirst for three days in the field of Kerbala and then continuous

hunger and thirst on roads and prisons of Kufa and Syria.10

In 75 A.H. he accomplished the first historical feat, which

cannot be erased from history of Islam. Till that year Roman

coins were accepted as currency in Muslim dominions and

Christians were propagating their beliefs through these coins.

Abdul Malik during his rule discontinued the use of these

coins and ordered that Muslim Kalimah should be inscribed on

the coins henceforth. The Caesar of Rome heard of this; he re-

strained it and also tried to bribe them. But Abdul Malik did

not accept; after which he threatened him that if you deface

my coins and inscribe Kalimah on them, I would have abuses

466

on Islam and Prophet of Islam inscribed on coins and make them current. Abdul Malik did not know what to do and under

advice of some of his friends consulted Imam Muhammad Baqir

(a.s.) and the Imam said: Restrain the ambassador of Rome and

mold new coins of such and such and design and such and such

weight. Testimony of oneness of God should be inscribed on

one side and on the other testimony of prophethood and the

year of issue should be mentioned. And they should be intro-

duced as currency immediately and the Roman coins should be

declared as useless. Thus Abdul Malik followed this advice and

after all this was accomplished, the Roman ambassador was re-

leased and the Caesar informed that Roman coins have become

defunct in Islamic territories and new coins have been intro-

duced so Islam does not face any kind of risk and all this was

accomplished according to the advice of Imam Muhammad

Baqir (a.s.). The Caesar was absolutely bewildered and he real-

ized that other than the family of Prophet no one can be suc-

cessor of this divine policy which has once again defeated

Christianity and declared the truthfulness of Mubahila.11

Despite all these favors, when Walid the son of Abdul Malik

ascended to the throne, he wrought untold persecutions on

Bani Hashim and even decided that their house should be de-

molished and added to the Prophet’s mosque and if they are

not willing to hand them over willingly they should be torched.

Thus once more, the scene of historical fire and wood was

seen at the door of Hasan Muthanna, after which Bani Hashim

vacated the houses and they were razed, whereas the family

members of Umar were not made to surrender Hafasa’s house

and their possession was allowed to be continued. This oc-

curred in 91 A.H.12

• The martyrdom of Imam Sajjad (a.s.) occurred in 95 A.H.

after which the academic contributions of Imam

Muhammad Baqir (a.s.) began, which shall be mentioned

under the heading of miracles and excellence.13

1 Jannaatul Khulud, Pg. 25

2 Elamul Wara, Pg. 155; Misbahul Mutahajjid, Pg. 557; Jilaul Uyun, Pg. 260

3 Kashful Ghumma, Vol. 6, Pg. 318; Matalibus So-ool, Pg.

269; Shawahidun Nubuwwah, Pg. 181

467

4 Al-Munjid, Pg. 41; Sawaiqul Mohriqa, Pg. 120; Matalibus So-ool, Pg. 669; Shawahidun Nubuwwah, Pg. 181; Majalisul Momineen, Pg. 117; Ilalush Sharai, Vol. 1, Pg. 233; Maniul Akhbar, Pg. 65

5 Sawaiqul Mohriqa, Pg. 120; Matalibus So-ool, Pg. 269 3 Elamul Wara, Pg. 156

6 Hadiyan Barhaq, Vol. 2, Pg. 654; Tarikh Aimma, Pg. 300

7 Manaqib, Vol. 4, Pg. 109; Damatus Sakiba, Vol. 2, Pg. 430

8 Shawahidun Nubuwwah, Pg. 183

9 Sawaiqul Mohriqa, Pg. 80; Tabari, Vol. 13, Pg. 96; Rauzatul Ahbab, Pg. 338; Nurul Absar, Pg. 142; Matalibus So-ool, Pg.

272; Wasilatul Najaat, Pg. 338; Shawahidun Nubuwwah, Pg.

181; Rijal Kishi, Pg. 27

10 Manaqib and other books.

11 Hayatul Haiwan, Dimyari, Vol. 1, Pg. 63

12 Jazbul Quloob, Pg. 173; Wafaul Wafa, Vol. 1, Pg. 363

13 Allamah Jami, Nurul Absar, Fusulul Muhimma, Arjahul

Matalib etc.

468

Good manners and morals

Muhammad bin Munkadar belonged to the Sufi sect. He saw

Imam (a.s.) in his old age going out with the support of two

persons. He remarked in derision: Even the aged of Bani

Hashim are dying for material wealth. The Imam said: Gaining

livelihood does not imply running after worldly things. It is

obedience of God; even if die at this moment, my death will be

in obedience of God.1

• Whenever he used to laugh he used to immediately

remark:

O Allah, do not be infuriated with me. This world is not really

worth that any person should be happy in it.

Especially one who is aware of death; his laugh can also be

for the sake of the well being of the Ummah, otherwise there is

no laughter and happiness in his life.

1 Al-Irshad, Pg. 284

469

Martyrdom

On 7th Zilhajj, 114 A.H., Hisham Ibne Abdul Malik had him

martyred through poison and like his ancestors, he drank the

cup of martyrdom and bid farewell to the world.1

Before his passing away, he made a bequest to his son, Ja’far

Sadiq (a.s.) about his last rites and especially willed that 800

dirhams from his funds should be reserved for his mourning ce-

remonies and that he should be mourned in the Mina fields in

Mecca for ten years.2

Since on this date, Hajj pilgrims usually remain in that vicin-

ity and Muslims of the world gather for Hajj of Holy Kaaba, in

this manner, people can be informed about the persecutions of

tyrannical rulers and the excellences, laws and teachings of

Aale Muhammad (a.s.); and this is also the best method of reli-

gious propagation. This incident also clarifies points related to

the arrangement and expenses of Azadari.3

1 Rauzatush Shohada, Pg. 434; Kashful Ghumma, Pg. 93; Jilaul Uyun, Pg. 264; Jannaatul Khulud, Pg. 26; Damatus Sakiba, Vol. 2, Pg. 449; Anwarul Husainia, Pg. 48; Shawahidun Nubuwwah, Pg. 181

2 Jannaatul Khulud, Pg. 27

3 Nurul Absar, Pg. 131; Shawahidun Nubuwwah, Pg. 181; Jilaul Uyun, Pg. 264

470

Inscription on finger ring

“Honor is only for Allah”1or “All honor is only for Allah”2

Imam Muhammad Baqir (a.s.) had received a ring from his

respected grandfather, Imam Husain (a.s.) and its inscription

said: “Surely Allah attains His purpose”.3

1 Al-Kafi, Vol. 6, Pg. 473

2 Makarimul Akhlaq, Pg. 102; Ibid, Vol. 6, Pg. 473; Tahzeeb, Vol. 1, Pg. 23

3 Amali Saduq

471

44

Chapter

Proofs of Imamate

Submissions

• Imam Muhammad Baqir (a.s.) was an exact replica of his

father, Imam Zainul Abideen (a.s.) in worship, knowledge

and piety.1

• He was having such a rank in knowledge, piety, purity

and other merits that those merits gained superiority be-

cause of his being.2

• He was from the level of Tabiin and was a great scholar,

worshipper and trustworthy narrator of traditions.3

• In comparison to no other person were the scholars seen

to be so small as before him. So much so that even a

scholar like Hakam had gained knowledge from him.4

• A separate book is needed to write about the merits of

Imam Muhammad Baqir (a.s.).5

• He was a majestic Imam and a collection of elegance and

perfections.6

• As many gems of knowledge of religion, traditions and

prophetic practice and exegesis of Quran were contrib-

uted by Imam Muhammad Baqir (a.s.) as were not even

received from any descendant of Imam Hasan (a.s.) and

Imam Husain (a.s.).7

• None but the blind and insane could deny his academic

contributions and perfections.8

• He was the most learned and the most awe-inspiring per-

son of his time. He was deeply rooted in knowledge and

awareness.9

• He was leader of Bani Hashim and became famous as

Baqir because of his exceeding knowledge as he used to

472

go into the depths of sciences and bring out its realities.10

• His academic excellence is famous the world over and

Malik Jehni has written couplets in his honor as well.11

• A major part of the knowledge of Imam Abu Hanifah was

derived from company of the holy Imam. Abu Hanifah

also gained much from Imam Ja’far Sadiq (a.s.) son of

Imam Muhammad Baqir (a.s.).12

Like human beings, the Jinns also used to gain knowledge

from the Imam. When the narrator saw twelve persons and

asked the Imam, he said that they were in fact Jinns.13

1 Sawaiqul Mohriqa, Pg. 120

2 Matalibus So-ool, Pg. 269

3 Ibne Shahab Zuhri, Imam Nasai

4 Arjahul Matalib, Pg. 446

5 Rauzatus Safa

6 Faslul Khitab

7 Nurul Absar, Pg. 131; Al-Irshad, Pg. 286

8 Sawaiqul Mohriqa, Pg. 120

9 Wafayatul Ayan, Vol. 1, Pg. 450

10 Tadkiratul Huffaz, Dhahabi, Vol. 1, Pg. 111

11 Al-Ittihaf, Shabrawi, Pg. 52; Tarikhul Aaimma, Pg. 413

12 Seerat Noman, Elamul Moqineen, Vol. 1, Pg. 93

13 Shawahidun Nubuwwah

473

Academic excellence

• Allamah Shabrawi said that Imam Muhammad Baqir (a.s.)

told Imam Abu Hanifah that if he can use analogy for de-

riving laws of Shariah he must answer the following

questions:

1- What is more impure, urine or semen? He replied: Urine.

Imam (a.s.) asked: Why then urine is cleaned only through

washing and why Ghusl is needed in the case of semen?

2- What is more serious: murder or fornication? He replied:

Murder. Imam (a.s.) asked: Why only two witnesses are suffi-

cient to prove a murder and why four witnesses are needed to

prove fornication.

3- What is having more significance: Namaz or Fasts. He

replied: Namaz. Imam (a.s.) asked: Why then a woman in

menses is supposed to make up for missed fasts and why she is

not supposed to make up for missed prayers?

Imam Abu Hanifah confessed his ignorance and asked the

Imam to explain. The Imam said: I am replying, but never em-

ploy analogy in religion of God. You should remember that ur-

ine is only related to urinary bladder and semen is the extract

of the whole body. That is why Ghusl of the whole body is re-

quired when semen comes out. In the same way, in a murder

you have one killer and one victim. So only two witnesses are

sufficient; but in fornication there are two criminals so four

witnesses are required.

The lady in menses has to fast only for one month; therefore

making up for it is easy and prayers are missed every month so

its making up is difficult. While a person is fasting he or she

can perform other tasks as well, but nothing else can be done

along with prayers.1

• According to Allamah Shablanji, Alaa Ibne Umar Ibne

Ubaid asked the meaning of the following verse from

Imam (a.s.)

“…the heavens and the earth were closed up, but We

have opened them…” (Surah Anbiya 21:30)

He replied: The paths to both of them were closed when they

were opened, rain began to fall from the sky and grain began

to grow from the earth.2

474

• Tawus Yamani asked him: What it is whose little quantity is lawful and excess is unlawful: He said it was the water

of the Talut’s river, which was lawful only to the extent of

one handful and more of it was unlawful. He asked:

Which fast was such in which eating and drinking was al-

lowed? He replied: The fast of lady Maryam (s.a.), in

which only talking was restricted.

Then he asked: What it is that goes on decreasing and does

not increase? He replied: Lifespan of man. He asked: What it is

that goes on increasing and never decreases? He replied: Sea

water. He asked: What it is that rose up in the atmosphere only

once? He replied: It was Mt. Tur, which was raised over the

heads of Bani Israel. He asked: Who are those whose true testi-

mony was considered false? He replied: They were hypocrites

whom Almighty Allah has declared to be liars. He asked: When

will one-third of humanity perish?

He replied: Never; although one-fourth part of it perished

when Habil killed Qabil as at that time the total human popula-

tion was only four persons. He asked: How did human genera-

tions progress?

He replied: Hawwa gave birth to Sheeth and he was the pro-

genitor of human beings.3

1 Al-Ittihaf, Pg. 88 (Egypt)

2 Nurul Absar, Pg. 130; Ittihaf, Pg. 53; Kashful Ghumma, Pg.

54

3 Damatus Sakiba, Vol. 2, Pg. 498; Al-Ihtijaaj, Pg. 177

475

Miraculous acts

• A person knocked at the door and the maidservant came

to the door to open it first. Imam (a.s.) said from inside:

Beware, a wall does not obstruct our vision. Fear God and do

not take such steps.1

• A person complained to the Imam about his grey hair.

The Imam passed his affectionate hand over his head and

his complete hair turned black.2

• Abu Basir was his visually handicapped companion. When

he asked the Imam to restore his vision, the Imam passed

his hand over his eyes and made him seeing again.3

• A man from Kufa asked: Do angels come to you who in-

form you who is a friend and who is an enemy? Imam

(a.s.) asked: What is your profession? He replied: I trade

inwheat. Imamate (a.s.) said: It is wrong. He said: I trade

in barley also sometimes. Imam (a.s.) said: This is also in-

correct, you only deal in dates. He said: How did you

come to know about it? The Imam said: The same angel

told me who informs about friend and enemy. And see

that you would die in three days.4

• One day he said: Next year Nafe Ibne Arzaq would at-

tack Medina and you would not be able to defend yourself

and this is certain. And it really happened.5

• He had remarked at Zaid and predicted that he would

rise up in revolt in Kufa and would be finally put to death

and his head would be displayed as a trophy and it

happened exactly in the same way.6

• Hisham Ibne Abdul Malik went to Hajj in the final period

of his rule and by chance Imam Muhammad Baqir (a.s.)

and Imam Ja’far Sadiq (a.s.) were also present there.

When Imam Ja’far Sadiq (a.s.) recited a sermon on the ex-

cellence of Aale Muhammad (a.s.), Hisham was infuriated

and when he came back to Syria he had the Imams

summoned to his court. When they arrived, he did not

give audience to them for three days. When they came on

the fourth day, he challenged them to a competition of

archery. Imam Muhammad Baqir (a.s.) said that he was

aged, but Hisham was adamant. So he took the bow and

476

shot the arrow at the target accurately and said: We Aale Muhammad (a.s.) cannot be compared to anyone. Hisham

said: You people make such claims. Your grandfather Ali,

also claimed to have unseen knowledge. Imam asked:

What is surprising about it? Everything is mentioned in

Quran and Quran is placed in the heart of the manifest

Imam and he was the manifest Imam.7

• Hisham said to his courtiers that he would insult

Muhammad Baqir and when I fall silent, you should start

insulting him. Thus the same thing happened. When all

had concluded their antics, the Imam said: O King, God

has given us honor and none can insult the one whom

God has honored and the end is only for the pious.

Hisham was enraged and he ordered that the Imam

should be imprisoned. In the prison, the Imam delivered

such a sermon among the prisoners that its echo was

heard outside as well and people said to Hisham: If he re-

mains in this area, there would be a revolution. So he

sent the Imam to Medina and ordered that no food or wa-

ter should be given during the journey. Imam (a.s.) star-

ted the journey and when he reached Madain, people re-

fused to give him provisions. He decided to climb the

mountain and curse the people. A man reminded the

people: Prophet Shuaib had invoked curse at the same

place; beware divine punishment is about to fall. So the

people were frightened and they gave the rations and the

Imam continued his journey.8

• After being released from the prison in Syria, he was go-

ing to Medina when at one place he found that a great

crowd had gathered. So the Imam went and asked for its

reason.

People said: It is the day of the audience of the Christian

scholar. After sometime that monk came out of the hermitage

and was bewildered on seeing the Imam. He asked: To which

community do you belong? Imam (a.s.) replied: The mercified

community. He asked: Are you from its scholars or ignorant?

He replied: I am not ignorant. He asked: Have you come to ask

something? He replied: No.

He said: Can I ask you some questions? He replied: Sure.

477

He asked: What time of the day is not counted among the hours of the world? He replied: It is the time between the

rising of dawn and sunrise, which is counted both a part of a

day as well as the night. It is the time when the ill gets some

relief and the one who had spent the night wakefully gets sleep

and religious people become more eager to worship the

Almighty.

He said: You say that despite enjoying foods and drinks of

Paradise one would not excrete; is there an example of this in

the world? Imam (a.s.) replied: The unborn child gets nourish-

ment in the womb and he does not excrete. Then he asked: The

bounties of Paradise would not decrease by using them. Is

there an example of this? He replied: One lamp illuminates

thousand of lamps and there is no decrease in light.

He asked: Who are those two persons who were born togeth-

er and died together, but the age of one of them was fifty years

and the age of the other was a hundred and fifty years? He

replied: They were Aziz and Uzair, Almighty Allah made Uzair

die for a hundred years and then made him alive again,and

now when both died together there was a difference of a hun-

dred years between them. The monk fell silent at this reply and

he said: In his presence no one has the right to say anything

and now I would not reply to anyone’s query. Saying this he de-

clared his acceptance of Islam.9

1 Basair, Damatus Sakiba, Vol. 2, Pg. 456

2 Basair, Vol. 6, Chapter 3, Pg. 75

3 Ibid, Vol. 6, Pg. 473; Manaqib, Vol. 3, Pg. 318; Elamul Wara, Pg. 262; Al-Kharaij wal Jaraih, Pg. 196; Rijal Kishi, Pg.

116

4 Shawahidun Nubuwwah, Nurul Absar

5 Kitabul Kharaij wal Jaraih, Damatus Sakiba, Vol. 2, Pg. 459

6 Shawahidun Nubuwwah, Nurul Absar

7 Jilaul Uyun, Pg. 262

8 Jilaul Uyun, Pg. 262

9 Jilaul Uyun, Majlisi, Pg. 261

478

Wives and Children

According to Shaykh Mufid, he had seven issues.

Imam Ja’far Sadiq (a.s.) and Abdullah; their mother was

Fatima Umme Farwa binte Qasim Ibne Muhammad Ibne Abu

Bakr.

Ibrahim and Abdullah; their mother was Umme Hakim binte

Asad Ibne Mughira Thaqafi.

Ali and Zainab; their mother was a slave wife.

Umme Salma, her mother was also a slave wife.1

Apparently his generations continued only through Imam

Ja’far Sadiq (a.s.), although history mentions Ismail, a son of

Abdullah also, who is counted among companions of Imam

Ja’far Sadiq (a.s.) and he had a daughter called Umme Khair.

Fatima, a daughter of Ali Ibne Baqir is also mentioned in

some sources whom Musa Ibne Ja’far had married and a son of

Umme Salma, Ismail Ibne Muhammad Ariqt is also mentioned

who rose up in revolt in the company of Abu Saraya, and God

knows best.

1 Irshad Mufeed, Pg. 294; Manaqib, Vol. 5, Pg. 19; Nurul Absar, Pg. 131

479

Companions and students

Among the companions of Prophet who narrated traditions

from Imam Muhammad Baqir (a.s.) is Jabir Ibne Abdullah and

among Tabiin is Jabir Ibne Yazid Jofi, Kaisan Sajistani.

Among the jurists, there are Ibne Mubarak, Zuhri, Abu Hani-

fah, Maalik, Shafei, Awzai, Ziyad Ibnul Mundhir and many oth-

er exegesists and historians. But the following companions are

worth special mention:

Jabir Ibne Abdullah Ansari, Jabir Ibne Yazid Jofi, Zurarah,

Amir Ibne Abdullah Ibne Shuraik Amiri, Fuzail Ibne Yasar

Basri, Salam Ibnul Mustansir, Buraid Ibne Muawiyah, Hakeem

Ibne Abi Naeem, Muhammad Ibne Muslim Thaqafi, Abdullah

Ibne Abi Yafur, Ziyad Ibnul Munshir Abul Jarud, Ziyad Ibne Abi

Raja Abu Ubaidah Al-Hadha, Ziyad Ibne Sauqa, Ziyad Ibne Abi

Ziyad Munqiri, Ziyad Al-Ahlam, Abu Basir Yahya Ibne Abil

Qasim Makfuf (Ishaq), Humran, Bukair, Abdul Malik, Abdur

Rahman Ayyin, Muhammad Ibne Ismail Ibne Bazi, Abdullah

Ibne Maimoon Kadha, Muhammad Ibne Marwan Kufi, Ismail

Ibne Fazal Hashimi, from the sons of Naufal Ibne Harith Abu

Harun Makfuf, Zarif Ibne Nasih, Saeed Ibne Iskaf Duali, Ismail

Ibne Jabir Khathami Kufi, Uqbah Ibne Bashir Asadi, Aslam

Mulki, Abu Basir Laith Ibne Bakhtari Muradi, Kumayt Ibne

Zaid Asadi, Najiya Ibne Umara Saidawi, Maaz Ibne Muslim

Nahwi, Bashirur Rijal, etc.1

From the above, after Muhammad Ibne Ismail Ibne Bazi all

are included among companions of Imam Ja’far Sadiq (a.s.) as

well and they had gained knowledge from both Imams.

Below, we shall mention some brief biographical sketches of

some of the companions:

1- Jabir Ibne Abdullah Ansari

He is included among companions of Holy Prophet (s.a.w.s.)

and was the bearer of the Prophet’s greetings for Imam

Muhammad Baqir (a.s.). Jabir was present in the Battle of Badr

and other battles along with Holy Prophet (s.a.w.s.).

His father was present in the allegiance of Aqbah. In the

second allegiance of Aqbah, Jabir himself was present. He was

considered among the devotees of Amirul Momineen (a.s.). His

greatest excellence is that in 61 A.H. on the day of Arbaeen, he

480

was the first visitor to the grave of Imam Husain (a.s.) and his Ziarat Arbaeen is mentioned in books of Ziyarat and books of

Kerbala Tragedy ( Maqatil).

2- Abdul Basir Laith Ibne Bakhtari Muradi

He was absolutely reliable in narrating traditions and was an

honest personality. Imam Ja’far Sadiq (a.s.) is supposed to have

said: Four individuals have preserved the jurisprudence of my

father: Abu Basir, Zurarah, Muhammad Ibne Muslim and

Buraid Ibne Muawiyah Ajali.

3- Abu Basir Abdullah Ibne Muhammad Asadi

He is among those six companions called as Afqah (experts in

jurisprudence): Abu Basir Asadi, Muhammad Ibne Muslim,

Fuzail Ibne Yasaar, Buraid Ajali, Zurarah and Abu Basir

Muradi.

4- Abu Basir Yahya Ibne Qasim Asadi

His father was Ishaq; he was himself visually handicapped

and was an extremely reliable narrator of traditions and well

versed in Islamic jurisprudence. Some people have included

him in the six great experts of jurisprudence and narrated that

Imam Ja’far Sadiq (a.s.) had ordered people to refer to him in

his absence.

5- Zurarah Ibne Ayyin

He was an extremely intelligent person, a jurist, a theolo-

gian, litterateur and a reliable tradition scholar. Once, when he

was mentioned in the gathering of Imam Ja’far Sadiq (a.s.), the

Imam mentioned him in a negative manner. When he learnt of

this, he sent his son to the Imam to find out the truth.

The Imam said: You are my true friend, but what can I do,

the world is the enemy of my friends; so I mention them in

such a way that my friendship is not revealed and in this way

my followers remain safe from the mischief of enemies.2

It should remain clear that Zurarah was one of the four

brothers: Zurarah, Humran, Bukair and Abdur Rahman and all

were very sincere Shia and there is no doubt about the honesty

of anyone them.

6- Muhammad Ibne Muslim Thaqafi Kufi

He was a very sincere companion of Imam Baqir and Imam

Sadiq (a.s.). He had recorded thirty-thousand traditions from

Imam Muhammad Baqir (a.s.) and sixteen thousand traditions

from Imam Ja’far Sadiq (a.s.). Once when Imam Muhammad

481

Baqir (a.s.) ordered him humility, he took up the profession of selling dates and then later started milling flour, which is why

sometimes he is also called as Tahhan.3

Abu Kahmash says that I came to Imam Ja’far Sadiq (a.s.)

and the Imam said: I have heard that Qazi Abu Laila has rejec-

ted the testimony of Muhammad Ibne Muslim. When you go to

Kufa you should meet Abu Laila and ask three questions and

tell him that the condition is that he should reply from the tra-

ditions of Prophet:

1- What one should do if he gets doubt in the first two rakats

of Obligatory Prayers?

2- If the body or clothes become impure due to urine, how

they should be purified?

3- What is to be done if one pebble is dropped from the seven

during the stoning of satans (Ramee Jamarat)?

Abu Kahmash obeyed the instructions of the Imam and when

Abu Laila could not reply, he said: Imam Sadiq (a.s.) had

taught these questions to me and said that when you have no

knowledge of Sunnah of Prophet, what right you have to reject

the testimony of Muhammad Ibne Muslim. Abu Laila was ex-

tremely ashamed and he accepted the testimony of Muhammad

Ibne Muslim.

• The second time, two representatives of the Imam went

to Qadi Shuraih and posed two questions: What is the dis-

tance of Qasr (shortening of prayers etc) and what are

the conditions necessary for Friday prayer? And they

asked him to reply from traditions. When he could not

reply, they said: Muhammad Ibne Muslim has narrated to

us this tradition of the Prophet from Imam Muhammad

Baqir (a.s.): Qasr becomes obligatory at a distance of two

bareed and Friday prayers becomes obligatory in the

gathering of five persons, one of whom is the Imam.

Shuraih was astonished at this academic brilliance.

7- Jabir Ibne Yazid Jofi

He was a resident of Kufa, but he came into the service of

Imam Muhammad Baqir (a.s.) and started living in Medina.

Imam told him that he must not say that he was from Kufa or

people would harass him. He asked the Imam: would it not im-

ply falsehood. Imam said: Never, as long as you are in Medina

you a Medinan. What is the question of falsehood in that?

482

Noman Ibne Bashir narrated that a person brought a letter to Jabir. He touched it to his eyes, opened it and started reading.

He was highly pleased and soon he departed to Kufa.

On reaching Kufa, he began to act in a strange manner. He

put a stick between his legs and mimicked riding a horse and

ran here and there with children. People said that Jabir has be-

come insane. After some days a proclamation of Hisham Ibne

Abdul Malik came to the governor of Kufa to cut off the head of

Jabir and dispatch it to Hisham. When he made inquiries, he

was told that he was an Islamic jurist but now he had become

insane, so what is the use of executing him? So he changed his

mind and the wisdom behind Imam’s letter became clear and it

came to be known how the Holy Imams (a.s.) used to protect

the lives of their followers and how difficult life had become for

Aale Muhammad (a.s.). Jabir passed away in 128 A.H. That is

fourteen years after martyrdom of Imam Muhammad Baqir

(a.s.).

1 For more details and the companions of Imam Muhammad

Baqir (a.s.) refer to the following books: Al-Iktisaas, Pg. 83, 98, 161; Rijal Kishi, Pg. 6, Biharul Anwar, Vol. 86; Majalisul Momineen; Imam Sadiq Mazahib Arba, Vol. 2; Tahzeebut Tahzeeb, Ibne Hajar Asqalani

2 Majalisul Momineen

3 Majalisul Momineen

483

Wise sayings(1)

No mixture is better than the mixture of clemency and

knowledge.

The whole perfection is knowledge ability of the religious af-

fairs, steadfastness against misfortunes and moderation in

living.

A twenty-year friendship is kinship.

Three manners are the charities of this world and the world

to come: they are to pardon him who oppressed you, regard

him who ruptured relations with you, and possess yourself

when one’s ignorance inflicts you.

It happens that you address to a man, ‘May God fling your

enemy,’ while that man’s only enemy is God.

A scholar whose knowledge is advantageous (for people) is

better than seventy thousand worshippers.

We should know that among the sayings of Holy Imams (a.s.)

ranks of scholars are highly emphasized and association and

learning from there is greatly stressed. So much so that when

Holy Prophet (s.a.w.s.) was asked: What is more preferable, at-

tending a funeral or attending the gathering of a scholar? He

replied: If others are available to complete the funeral rites at-

tending the gathering of scholar is more preferable than at-

tending a thousand funerals, visiting a thousand patients, a

thousand nights of worship, a thousand days’ of fasting, a

thousand dirhams of Sadaqah and thousand optional Hajjs.

To pray with scholar in other than Masjid Jame is equal to a

thousand units of prayers and in Masjid Jame it is equal to a

hundred thousand units.

Giving Sadaqah to a scholar is a thousand times more

preferable.

To ask something from the neo-rich is same as taking out a

dirham from the mouth of a serpent. It is needed as well as it is

dangerous.

There are four treasures of good deeds: concealment of need,

giving Sadaqah secretly, not to express pain, not mentioning

the hardship.

It is mentioned in Majmua Waraam that when Ahnaf com-

plained to his uncle about pain in the heart, he said: Son, never

484

complain about your conditions; if you mention them to a friend he would be aggrieved; if you tell them to an enemy he

would be elated. Thus what is the use of telling those who can-

not cure their own pains? If you want to tell anyone, tell it to

the one who has given you this pain and who is also capable to

remove it. See, one of my eyes is blind since the last forty

years, but I have not even mentioned this to my wife.

Beware, keep away from laziness and restlessness as the lazy

person cannot fulfill the rights of anyone and the restless per-

son cannot remain patient on truth.2

There is a famous traditional report about Abul Hajjaj Aqsari

that he was asked who his teacher was and he said that it was

Abu Jaraan (Abu Jaraan is a worm, which pushes the dirt up to

the hole). People were astonished and they said: Don’t make

jest! He said: I am speaking the truth and its story is that one

night I saw that worm climbing on a lamp pedestal, but it was

again and again falling down since it was slippery. I continued

to watch this for a long a time and he tried seven hundred time

and failed. Finally, I got up for the Morning Prayer and when I

returned I found it near the flame and I learnt that nothing can

be achieved through laziness and continuous efforts definitely

yield results one day.3

• Modesty is acceptance to sit in a place other than the

first row of a session, to greet whomever you meet, and

to avoid argument even if you are right.

• Modesty and faith are knotted in one bind; whenever one

(of them) goes, the other will follow.

We should know that Islam has stressed modesty too much;

Holy Prophet (s.a.w.s.) has said: Islam is naked and its garment

is modesty. One who has no modesty, has no religion.

Judgment Day cannot arrive as long as modesty of women

and children endures.

• With regard to Imam Muhammad Baqir (a.s.) it is nar-

rated that a hypocrite ridiculed him saying that some of

his followers imbibe wine; so the Imam began to perspire

in shame.

If only those who are related to Imam and those who claim to

be devoted to him, had realized it in the right manner and had

not shamed the Imam through their bad deeds. The period of

Imam Muhammad Baqir (a.s.) is over; but a living Imam of the

485

time is present and he is continuously monitoring our deeds and is also listening to the criticism of Imams from enemies of

Ahle Bayt (a.s.) due to our bad behavior.

• Give alms as early as possible. Almsgiving blackens the

Shaitan’s face and stops the unjust ruler’s resentment

against you on that day.

• The Imam told Jabir Ibne Yazid Jofi: Is mere claim suffi-

cient for our love? Never! By Allah, our Shia is not one

who does not obey God and does not adopt piety. Jabir,

there was a time when our Shia were recognized through

humility, remembrance of God, prayer and fasting; con-

cern for neighbors, helping the poor and orphans and re-

citation of Quran.

Jabir said: Sir, such people are not to be seen these days.

Imam said: Jabir, in any case, this is the sign of our love; oth-

erwise if anyone verbally claims loving Holy Prophet (s.a.w.s.)

and does not act on his Sunnah, even that love is of no use

even though the rank of Holy Prophet (s.a.w.s.) is higher than

that of Amirul Momineen (a.s.).4 And peace be on those who

follow the guidance.

1 Refer to Tohafful Uqul, Pg. 284, 292-294; Ahsanul Maqal etc.

2 Ayanush Shia, Vol. 1, Hulyatul Awliya

3 Tohafful Uqool, Muntahiul Aamaal etc.

4 Tohafful Uqool etc.

486

Part 10

Imam Ja’far Sadiq (a.s.)

487

45

Chapter

Life Sketch of Imam Ja’far Sadiq (a.s.)

Birth: 17th Rabiul Awwal, 83 A.H.

Martyrdom: 25th Shawwal 148 A.H.

• It was 17th of Rabiul Awwal 83 A.H. when the second sun

of truth of history of infallibility was rising on the horizon

of humanity just as approximately 135 years before, on

the same date in lieu of birth of Holy Prophet (s.a.w.s.)

this universe had received the honor of becoming the ho-

rizon of rising of the first sun of truthfulness.1

• It seemed as if 17th of Rabiul Awwal was most auspicious

for truthfulness and Providence chose this auspicious

date for sending every truthful one and in this way the

date of truthfulness of grandson and grandfather also be-

came same.

And since the sect of Aale Muhammad (a.s.) is not a result of

personal opinions, on the contrary it is a collection of divine

news, and reports depend only on veracity of reporters so vera-

city of the school of thought depends on veracity of true report-

er and in this the best sect would be that whose principles are

either explained through the truthful Prophet and further ex-

planations are attributed to Imam Sadiq (a.s.).2

His father was Imam Muhammad Baqir (a.s.) and his mother

was Umme Farwa, daughter of Qasim Ibne Muhammad Ibne

Abi Bakr and regarding whom Imam Ja’far Sadiq (a.s.) said

that he was among the faithful, righteous and pious; and whom

Almighty Allah promised His love. He was brought up in the

lap of Qasim, considered among the seven great jurists of Med-

ina and he in turn grew up in the lap of the Muhammad about

whom Amirul Momineen (a.s.) said: Even though he is born

488

from loins of Abu Bakr, he is deserving to be called as my son and it was the consequence of the sonship of Ali (a.s.) that the

ruler of Syria punished him in such a severe manner by having

him burnt alive in a donkey skin.3

• Such was the personal academic excellence of Umme

Farwa that once when she touched Hajar Aswad with her

left hand someone objected to it saying that it was

against prophetic practice; she said: We belong to the

family that is needless of knowledge of people like you.4

• The name of Imam Sadiq (a.s.) was Ja’far, which means

‘river’ and it is also the name of a great river in Paradise,

through which Providence wanted to imply that through

hisknowledge and perfections a world is going to benefit

and the vastness of his sciences are like gardens of

Paradise and one who really benefits from him is like one

who is in Paradise.5

• His Kunniyat was Abu Abdullah and titles were: Sabir,

Fazil and Sadiq etc. of which the title of Sadiq, Holy

Prophet (s.a.w.s.) had gifted when he mentioned his suc-

cessors and he said: That successor of mine will be called

Sadiq.6 And another wisdom of this is revealed because a

person called Ja’far Kazzab also appeared in Aale

Muhammad (a.s.); who raised a false claim of Imamate

against the Imam of the time and became famous as

Kazzab. Therefore to avoid this misunderstanding the

sixth Imam was always referred to as Sadiq although the

second Ja’far later became Tawwab (repentant), but he is

generally called as Kazzab.7

• Regarding him, his mother has said that when he was in

the womb he used to speak to his mother regularly and

even after his birth the first words that he uttered were

the two testimonies of Muslim faith and once more clari-

fied that Imam does not embrace Islam, he brings it with

himself.8

The inscription on his finger ring said: Allahu Walyyi wa is-

mati min khalqihi. (Allah is my Wali and my infallibility is divinely bestowed).9

Allahu Khaaliqu kulli shayyin. (Allah is the creator of

everything).10

489

Anta thiqati fa-simni minan naas (Only You are my trusted one so protect me from the people).11

Maa shaa Allah Laa quwwata illa billaah Astaghfirullah (As

Allah willed. There is no strength except by Allah. I seek the

forgiveness of Allah).12

• Another excellence of the date of his birth is that this

date is included among those four days of the year when

it is most excellent to observe fast and in which import-

ant dates like 17th Rabiul Awwal, 25th Zilqad, 27th Rajab

and 18th Zilhajj, day of Ghadeer Khum are also in-

cluded.13

• He was born during the rule of Abdul Malik Ibne Marwan

who ruled till 86 A.H. In 86 A.H. when Abdul Malik died,

for ten years upto 96 A.H. Walid Ibne Abdul Malik ruled.

After Walid, Sulaiman Ibne Abdul Malik remained in power

from 96 to 97 A.H. In 97 A.H. Umar Ibne Abdul Aziz came to

power for sometime after which on 100 A.H. Yazid Ibne Abdul

Malik became the ruler and then after five years 105 A.H.

Hisham Ibne Abdul Malik came to power who remained in

power for twenty years. In 125 A.H. Walid Ibne Yazid Ibne Ab-

dul Malik came to the throne, but he died within a short time in

126 A.H. Yazid Naaqis came to power who also died after some

days and the kingdom went to Ibrahim Ibne Walid and after

that Marwan Himar came to power and with his death

the Umayyad dynasty came to an end and Abu Abbas Saffah

seized the throne in 132 A.H. and the Abbasid rule began.

After four year rule of Abul Abbas Saffah, Mansur Dawaniqi

came to the seat of power and ruled till 158 A.H. in which he

had Imam Ja’far Sadiq (a.s.) poisoned in 148 A.H.14

It becomes clear from history of Umayyads and Abbasides

that there was no connection of Islamic rulership and caliphate

had no connection with faith and character; and the whole sys-

tem was running according to dynastic power. Thus its most in-

teresting and edifying proof is that in the list of Muslim ca-

liphs, we find names like Yazid Naaqis defective), Walid Fasiq

(transgressor), Abul Abbas Saffah (blood shedder), Mansur

Dawaniqi (greedy) and Marwan Himar (donkey). Even after all

this they were all considered as caliphs of Muslims and it is the

result of this Islamic taste that to this date Muslims rulers are

seen to be irreligious, ignorant, wine lovers, gamblers and

490

wantons and the Muslim world calls them Ulil Amr and considers their commands to be sanctioned by faith. How can that

irreligiousity and bad character be compared to history of one

who is infallible and absolutely devoted to God? Some of whose

members are owners of knowledge and some owners of good

character, some of them are patience personified and some ex-

amples of worship; some are responsible for expounding know-

ledge and some models of truthfulness; some displayed for-

bearance and controlling of anger and some expressed their

contentment at divine will. Some were such that their piety be-

came world famous and the purity of conscience of some of

them was extraordinary. Some of them are models of armed

forces and some vested with reform of humanity.

• By the end of the rule of Abdul Malik, the age of Imam

Ja’far Sadiq (a.s.) was only three years, hence there is no

question of any special contact with this regime. Sulai-

man Ibne Abdul Malik, Walid Ibne Yazid Ibne Abdul Ma-

lik, Yazid Naaqis, Ibrahim Ibnul Walid and Marwan Hi-

mar, were rulers only for few days, so it is no use men-

tioning them.

• During the lifetime of the Imam, in the first ten years,

Walid Ibne Malik was the ruler and in the middle is

twenty years’ rule of Hisham Ibne Abdul Malik and in the

end for twenty or twenty-two years, it was the rule of

Mansur Dawaniqi. But in those years also the whole peri-

od of Walid’s rule and half the period of rulership of

Hisham is related to Imam Muhammad Baqir (a.s.). After

that in 114 A.H., the Imamate of Imam Ja’far Sadiq (a.s.)

began whose initial confrontation was with Hisham Ibne

Abdul Malik and the last confrontation was with Mansur

Dawaniqi, but still to introduce the history of caliphate a

brief mention of some persons is necessary.15

• In the initial period of the Imam’s life, Walid Ibne Abdul

Malik was in power, whose sinfulness was so famed that

he committed fornication with his beautiful daughter and

when someone objected that it would bring disgrace, he

clearly said: Those who worry about the criticism of oth-

ers can never achieve their aim.16

• Once, that oppressor planned to drink wine on the roof of

the Kaaba so that it should become clear to the whole

491

world that except for dignity of caliph no one else has any respect and honor. He divined through the Quran whether to proceed to the battle or not and when a verse ad-

vising against his wish came out he made the Quran a

target of his arrows and said: On Judgment Day tell your

God that I was shredded by Walid.

This is the faith of Muslims on Quran that they consider such

individuals as caliphs of Muslims and criticize the followers of

Ahle Bayt (a.s.) that they have no faith in Quran.

Indeed if faith of Quran necessitates shooting at the Quran

then may Allah protect every Muslim from such a faith.17

• Another achievement of Walid is that on hearing the

sound of Azaan, he started copulating with his slave girl

and when Muslims came to summon him to lead the pray-

ers, he sent that same slave girl wearing his dress and

sincere Muslims prayed behind the slave girl with humil-

ity. And it again became clear that followers of Bani

Umayyah can neither distinguish between a male or fe-

male camel nor between a man or woman; they are pre-

pared to accept everyone as their Imam and guide; on the

contrary as much one is irreligious, as great a caliph and

master of affairs of the Ummah he would be.18

• The cousin of Imam Ja’far Sadiq (a.s.), Yahya Ibne Zaid

was killed by this same oppressor and his corpse was

hung from the crucifix and after that had it burnt. In this

way the reality of Islamic caliphate was also revealed and

the fire of greed of the Muslim caliph was also doused.19

• The period of Hisham’s rule was the period of the youth

of the Holy Imam (a.s.). When he was directly observing

the calamities being sent from Hisham and on some occa-

sions he was also a target of those harassments. Hisham

was extremely cunning, miserly, of nasty temperament,

obstinate, bad mannered, greedy and suspicious sort of

man. He used to have people killed on mere suspicion.

Killing of Aale Muhammad (a.s.) was his special hobby.

Thus from 105 A.H. to 120 A.H. he kept Khalid Ibne Abdullah

Qasri as the governor of Iraq, who spread a general carnage

and much of irreligiosity and Hisham was made out to be bet-

ter than Holy Prophet (s.a.w.s.).20

492

• When on the occasion of Hajj, Hisham witnessed the greatness of Imam Zainul Abideen (a.s.), he was burnt in

jealousy and when Farazdaq recited the panegyric in his

praise, he had him imprisoned at Asfan and punished him

severely.21

• That same person had Zaid martyred; had his corpse

hung from the crucifix for four years and at last had it

burnt.22

• This same oppressor summoned Imam Muhammad Baqir

(a.s.) from Medina to Syria and harassed him too much.

At that time Imam Ja’far Sadiq (a.s.) was also in his com-

pany and on the way he converted the Christian monk to

Islam through his personal excellence.23

• This same Hisham had criticized Zaid to be a son of a

slave girl; so he said: His Eminence, Ismail (a.s.) who was

himself a Prophet and the great ancestor of Holy Prophet

(s.a.w.s.) was also born through Hajra, a slave girl of

Ibrahim (a.s.). Did this in any way reduce his status or did

he become ineligible for prophethood?24

• Mansur Dawaniqi was the second ruler of Bani Abbas

dynasty, whose administration and rulership is much ex-

tolled, but along with this all historians are unanimous

that this person was extremely cruel and this is the

secret of his success that he used have people killed on

mere suspicion; what to say about Hashemites and Alaw-

ites? He had Imam Malik lashed only because at some

point of time he had supported the Saadaat and Imam

Abu Hanifah was imprisoned because he had given allegi-

ance to Zaid and in the end he had him poisoned. Having

the Saadaat killed, having them buried alive in walls and

using their blood in the concrete of buildings were usual

activities of Mansur.

Such was his cruelty that when Saadaat died in his prisons

he did not even allow their last remains to be taken out; and in

this way the air of prisons stank more. But Saadaat endured

these conditions also and through recitation of Quran they es-

timated the times for prayers and continued to endure life of

dungeons.25

The existence of descendants of Imam Hasan (a.s.) was un-

bearable for Mansur; thus due to the protests of Abdullah bin

493

Mahaz he was initially arrested and then both his sons were killed. When Nafse Zakiyyah finding Mansur’s atrocities unbearable rose up in revolt in Kufa; and Ibrahim raised the

standard of revolt in Egypt, initially he had support of some

people and an army was also raised; but in the end due to

severity of confrontation the army was ineffective and both

were killed amidst their forces. The determination of Saadaat

was intact even after that; thus Abdullah Mahaz who had adop-

ted a nomadic life and on one occasion had met his sons and

made bequest to them that an honorable death was better than

a life of degradation and it was on this basis that he had revol-

ted. When the severed head of Nafse Zakiyyah was placed be-

fore Abdullah Mahaz and on concluding his prayers he saw it,

he said: Well done, you have fulfilled the divine covenant and

your sword has saved you from degradation of the world and

your piety has saved you from punishment of the hereafter.

Saying this he said to the one who brought the severed head:

Tell Mansur that our job is accomplished; after that it is your

turn and justice would be done in court of God anyway. After

that he took such a deep breathe that he passed away and by

presenting the sacrifice of his children, entered the court of di-

vinity in their company.

• Atrocities of Mansur on the basis of which these people

had considered staging a revolt as necessary, their ordin-

ary scene was that he had arrested seventy to seventy-

five Hasanid Saadaat from Medina and placed iron col-

lars and chains upon them and took them out of Medina.

Getting this information Imam Ja’far Sadiq (a.s.) came up

to that place and was so moved by this scene that he

began weep excessively and said: Now the sanctity of

God and the Prophet also cannot be protected. After that

he remained in fever for twenty days. He also tried to

meet his uncle, Abdullah Mahaz and give him condolence

of this tragedy, but the unjust people didn’t allow him. In

this way they could not even share the sorrow of each

other.

It is clear that in view of such a cruel and heartless ruler,

when life of ordinary Saadaat Hasani was unbearable, what

can be said about Imam Ja’far Sadiq (a.s.), who was an epitome

of excellence? And his personality was absolutely sacred and

494

honorable among people. How his existence could be bearable for Mansur? Thus he tried to have the Imam assassinated again

and again and summoned him to the court with the aim to in-

sult him and at last he should be killed. But so long as divine

will is in favor of a life, no one can end it; and none can de-

grade one whom God exalts.26

Once when Mansur summoned the Imam intending to insult

him, a housefly again and again disturbed Mansur and sat on

his nose. He was fed up with it and at last exclaimed:

Why God has created this fly? The Imam replied: To degrade

the tyrants, so that they realize their worth and that they

should understand how they are oppressing the whole world in

spite of being so helpless.27

On another occasion, when he summoned the Imam, he also

gathered a large number of magicians who aimed to insult the

Imam through their magical tricks; but Providence decreed it

in such a way that the Imam gestured to the tiger on the carpet

and it turned into a real beast and devoured the magicians.

When Mansur asked the Imam to bring them back, the Imam

said: If the staff of Musa had brought back the magicians. I

would also have brought them back; but it cannot be done

now.28

As if it was meant to be a reminder that we are the inheritors

of Musa (a.s.) and you are the inheritor of Firon; thus whatever

had been the fate of magicians of Firon the same fate is re-

peated for magicians of today; and the fate that befell Firon is

soon going to befall Mansur as well.

• On some occasions, Mansur even planned to have the

house of Imam (a.s.) burnt down, so that all his family

members may perish in the fire. Thus he followed his

plan and the house caught fire. Companions tried all

means to put it out, but the Imam paid no attention and

in the end addressed the fire: Do you not know that I am

son of Ibrahim the Khalil? How can you dare to burn me

or my family members? Thus the fire stopped and he

waved the tails of his shirt making it a bough of

flowers.29

• ·

Mansur once gathered a hundred ignorant persons

in his court and instructed them to attack and finish off

Imam Ja’far Sadiq (a.s.) as soon as he entered. But

495

Providence arranged it in such a way that when the Imam entered, all threw down their swords and fell at his feet

and Mansur perceived a threat and had the Imam re-

turned to his hometown the same night and then had him

poisoned.30

Once, Mansur asked the Imam that why he was not afraid of

him? Imam (a.s.) replied: Neither I have any worldly possession

whose loss I may fear through you and nor you have anything

from the hereafter, which I may hope from you.

He said: Stay with me and continue to render advices to me.

He said: One who is concerned for the hereafter would not stay

with you and one who loves the world will not advise you.31

• An advantage of being repeatedly summoned to the court

by Mansur was that the Imam continued to come before

the people and people came to be informed of his excel-

lence and conditions. Thus once Mansur summoned the

Imam in presence of an Indian physician and he began a

discourse as show off. The Imam said: I know medicine

better than you, don’t try to overawe me. He asked: What

do you know? He said: The fundamental principles of

medicine are that you must cure the ill through its oppos-

ite. You must cure heat through cold things and cold

through hot things; after that stomach is the center of all

diseases. So you must cure it first of all and then turn

your attention to maladies. And third point is that precau-

tion is the best cure.

The Indian physician agreed with this and the Imam said:

This is not knowledge of book; it is a divine bestowal. After

that he posed the following questions to him:

(1). Why are the tears and other moistures housed in the

head? (2) Why the hair grows from the head? (3) Why there is

no hair on the forehead? (4) Why are there wrinkles on fore-

head? (5) Why eyelids cover the eyes? (6) Why is the nose

placed between the eyes? (7) Why are eyes almond shaped? (8)

Why is the aperture of nose facing own-wards? (9) Why are

there two lips over the mouth? (10) Why are the front teeth

sharp and the morals broad? And why there are canines and

premolars between them. (11) Why are both palms hairless?

(12) Why men have facial hair? (13) Why there is no sense in

nails and hair? (14) Why is the heart shaped like a cone? (15)

496

Why the lungs are divided into two parts and why does it move at its place? (16) Why is the liver convex shaped? (17) Why is

the kidney shaped like a bean? (18) Why do knees bend for-

ward? (19) Why are both feet hollow in the centre?

The Indian physician was bewildered by these questions and

realized that he was not connected to the art of medicine; he

was in fact connected to secrets of creation and mysteries of

universe and mysteries of universe could not be exposed, ex-

cept by representative of creator of universe. So he asked the

Imam to explain all these points and Imam replied them in

proper order.

(1) If the head had not been the center of moistures, it would

have burst due severity of heat. (2) If the head was hairless oil

would not have been able to reach to the roots and the brain

would have not been safe from cold and hot. (3) The forehead

is hairless as from there light reaches to the eyes. (4) There

are wrinkles on forehead to protect the eyes from sweat etc.

(5) Function of eyelashes is to ensure that intensity of sun may

affect as per need and there is ease in sleeping as well. (6)

Nose is placed between two eyes so that light could be divided

in two parts before reaching the eyes. (7) Eyes are almond

shaped so that Surma may be applied easily. (8) The nose aper-

ture is placed downwards so that moistures may be easily ex-

uded. (9) Lips are shaped as such so that moistures coming

from above may not enter the mouth and that food may not

fall out. (10) Facial hair is given to men so that a difference can

be maintained between men and women. (11) Incisors are

sharp to enable cutting of a thing easily and molars are broad

to chew the food easily and the teeth between them are long to

keep them in order. (12) There is no hair in palms to enable

touch and to perceive hardness and softness (13) There is no

feeling in nails and hair as they have to be pruned again and

again.

(14) Heart is conical so that it may enter the lungs easily and

continue to be cooled through its air. (15) Lungs have two sec-

tions so that the heart remains between them. (16) Liver is

convex so that it should remain just on top of the stomach and

continue to digest food through its heat and weight. (17) Kid-

ney is shaped like bean, because semen comes to it from be-

hind

and

is

expelled

slowly

through

its

contractions

497

and dilations. (18) Knees do not bend backward to ease walking; otherwise one would fall down easily. (19) The base of feet

is hollow so that legs may rise easily when pressure is exerted

on them; otherwise it would have been difficult to lift the

weight of the whole body.

After getting these replies, the Indian physician asked in as-

tonishment: From where have you gained this knowledge?

He said: From my respected grandfather and he received it

from Holy Prophet (s.a.w.s.) and he in turn gained it through

the Lord of the worlds.

As soon as he heard this, he began to recite the Muslim for-

mula of faith and after embracing Islam, said: Indeed, you are

having most knowledge from all the people of the time.32

1 Wasilatun Najaat, Pg. 348; Irshad Mufeed (Persian), Pg.

413; Elamul Wara, Pg. 159; Jame Abbasi, Pg. 60

2 Ahsanul Maqal, Life of Imam Ja’far Sadiq (a.s.)

3 Ahsanul Maqal, Pg. 704; Tabari, Masudi, Tarikh Kamil, Vol.

3, Pg. 143

4 Traditional report of Abdul Aala; Ahsanul Maqal, Pg. 704

5 Arjahul Matalib, Pg. 361

6 Jilaul Uyun, Pg. 264

7 Muntahiul Aamaal; Al-Kharaij wal Jaraih, Pg. 195

8 Jilaul Uyun, Pg. 265

9 Amali, Shaykh Saduq, Pg. 458

10 Misbah, Kafami, Pg. 522; Al-Kafi, Vol. 6, Pg. 473

11 Makarimul Akhlaq, Pg. 95

12 Fusulil Muhimma, Pg. 209

13 Jannaatul Khulud, Pg. 27; Ahsanul Maqal, Pg. 307

14 Elaamul Wara; Tarikh Ibnul Wardi; Tarikhul Aaimma, Pg.

436; Anwarul Husainia, Pg. 50

15 Elaamul Wara, etc.

16 Tarikh Aaimma

1 7 Tarikh Khamis, Umdatud Talib, Habibus Sayr etc.

18 Tarikh Khamis; Habibus Sayr; Hijajul Karama, Hasan Sid-

diq Sahab

19 Tarikh Islam, Vol. 1, Pg. 48

20 Tarikh Kamil

21 Jilaul Uyun

22 Tarikh Khamis, Vol. 2, Pg. 357; Tarikh Islam, Vol. 1, Pg.

48; Umdatud Talib, Pg, 248

498

23 Jilaul Uyun, Pg. 161-162

24 Umdatud Talib, etc.

25 Sawaiqul Mohriqa, Pg. 121

26 Jilaul Uyun, Pg. 269; Nurul Absar, Pg. 133; Sawaneh Umri Shaharda Masumin, Part 2, Pg. 2

27 Ilalush Sharai, Pg. 496; Manaqib, Vol. 3, Pg. 375; Hilyatul Awliya,Vol. 3, Pg. 198; Matalibus So-ool, Pg. 82; Biharul Anwar, Vol. 8,Chapter, Pg. 189; Nurus Absar, Pg. 144

28 Damatus Sakiba, Vol. 2, Pg. 513

29 Tadkiratul Masoomeen, Pg. 181, quoted from Usul Kafi.

30 Damatus Sakiba, Vol. 2, Pg. 481; Jannaatul Khulud, Pg.

28; Kashful Ghumma, Pg. 100

31 Hayat Imam Musa Kazim (a.s.)

32 Manaqib, Vol. 5, Pg. 46; Mumbai; Sawaneh Umri

Shahardaasumin, Part 2, Pg. 25

499

46

Chapter

Manners and morals of the Holy Imam

An example of the noble morals of Imam is that he sent a

slave on some errand. When he was late in returning the Imam

went out to search for him and found him asleep in one spot.

Instead of waking him up he sat at his head and fanned him.

When the slave awoke, he was absolutely ashamed. Imam

said:

Day is for working and night is for sleep. Remember this

henceforth.1

Another important incident is that when slaves gathered

grains seeing the signs of famine; the Imam ordered them to

sell the grain in the open market and said: All of us would live

just as others. After that he said: Use wheat mixed with barley

to bake bread so that we have a chance to share the hardships

of others.2

He used to work in the orchards along with the slaves and

when someone objected, he said: There is nothing wrong in

bearing hardships in pursuit of livelihood; it is reward-

ing divinely.3

1 Manaqib, Vol. 5, Pg. 52

2 Manaqib, Vol. 5, Pg. 53; Sadiq Aale Muhammad, Pg. 12

3 Manaqib, Vol. 5, Pg. 54; Sadiq Aale Muhammad, Pg. 12

500

Evidences of Imamate

Confessions

His Eminence, Imam Ja’far Sadiq (a.s.) became the successor

of his father due to his superiority and excellence.1

He was from Saadaat of Ahle Bayt (a.s.) and his excellence is

not in need of any explanation.2

He was an infallible and protected like his holy ancestors.3

He did not commit any sinful act from the time of his birth

right upto his passing away and that is why he is called

Masoom.4

He was the greatest member of Ahle Bayt (a.s.) and he had

mastery on all sciences; he was a source of Quranic interpreta-

tion. He was a sea of knowledge and strange phenomena.5

Among the twelve Imams, he was a great jurist, scholar and

reliable source of traditions. He is the teacher of traditions to

Abu Hanifah and Imam Malik.6

Scholars like Yahya Ibne Saeed, Ibne Juraih, Imam Malik,

Imam Sufyan Thawri, Sufyan Ibne Uyyana, Abu Hanifah and

Ayyub etc. have narrated traditions from him.7

Abu Hanifah continued to attend the classes of Imam

Muhammad Baqir (a.s.) with the aim of learning and a major

part of knowledge of Abu Hanifah was obtained from Imam.

Abu Hanifah also studied under Imam Ja’far Sadiq (a.s.), son

of Imam Muhammad Baqir (a.s.) which is mentioned in all his-

tories. Ibne Taymiyyah has denied this under the pretext that

Imam Abu Hanifah was a contemporary of Imam Ja’far Sadiq

(a.s.) so how he could have studied under him? But it is the in-

solence and mistake of Ibne Taymiyyah; however learned Abu

Hanifah might be, how he can be compared to Imam Ja’far

Sadiq (a.s.) in excellence; traditions, Jurisprudence? On the

contrary all sciences originated from houses of Ahle Bayt (a.s.)

and the inmates of the house know well what is there in it.8

He used to say: We have been bestowed with the faculty of

knowledge of past and present; and the capability of divine in-

spiration and ability to listen to the talks of angels.9

The great teacher, Jabir Ibne Hayyan Ibne Abdullah was born

in Kufa. In the initial period of his life, he gained expertise on

501

natural sciences and to a great extent learnt from Imam Ja’far Sadiq (a.s.), son of Imam Muhammad Baqir (a.s.).10

Statements of Imam Ja’far Sadiq (a.s.) are present on the sci-

ence of chemistry and numerology and his student was Jabir

Ibne Hayyan Sufi Tarsoosi, who wrote a housand page book in

which he collected five hundred treatises of Imam Ja’far

Sadiq (a.s.).11

Jabir Ibne Hayyan collected five hundred treatises of Imam

Ja’far Sadiq (a.s.) and compiled a book of a thousand pages.12

In brief it can be said that sum total of all companions of all

the holy Imams come to four thousand five hundred of whom

4000 are only companions of Imam Ja’far Sadiq (a.s.) who are

mentioned in books and in this way among of companions of

Imams, the number of authors are one thousand three hun-

dred; from whom most are from companions of Imam Ja’far

Sadiq (a.s.). Four hundred students of his had prepared four

hundred Usuls; which were later compiled into codices of tradi-

tions and moreover, each of his companions wrote a number of

books. For example Fazl Ibne Shazan compiled 180 books and

this is the greatest collection of books close to the early period

of Islam, which was compiled by companions of Imams and

whose example is not found in history of any sect or school.

In addition to writers, among memorizers of traditions, Jabir

Jofi knew seventy thousand traditions by heart. Aban Ibne

Taghlib Kufi knew thirty thousand traditions by heart. Same

was the case of other companions, regarding whom Imam

Ja’far Sadiq (a.s.) had said: If these four persons had not been

there, the jurisprudence of my father would have been lost.13

It is surprising that more than those who were near those

who were far, derived more advantage and just as Salman had

come from Persian to Holy Prophet (s.a.w.s.) preceded every-

one in gaining from Holy Prophet (s.a.w.s.) in the same way is

the case of Zurarah Ibne Ayyin among companions of Imam

Ja’far Sadiq (a.s.), whose father was a religious monk of Rome

and he earned great respect in company of Imam and also au-

thored various books.

It is also regretful that despite all these excellences and con-

fessions, Imam Bukhari did not allow his traditions any place in

his book, Sahih Bukhari. Whereas it has traditional reports of people like Marwan, Imran Ibne Hitan Khariji etc. and they

502

have been given grade of trustworthiness and worse than this is the fact that Yahya Ibne Saeed Kattan had gone to the level

of saying that: I have doubts about veracity of Imam Ja’far

Sadiq and in my view Mujalid is more preferable.

Whereas according to Wahiduz Zaman what is the value of

Mujalid in comparison to Imam and what connection he has

with the Imam? In fact it is through such insolent remarks that

Ahle Sunnat are defamed that they have no love and regard

with Imams of Ahle Bayt (a.s.). May Allah have mercy on Imam

Bukhari that he has narrated from Marwan and Imran Ibne

Hitaan and many other Khariji persons and has doubt in Imam

Ja’far Sadiq (a.s.) who is the son of the cousin of the Messen-

ger of Allah (s.a.w.s.).14

Abu Hanifah, Muhammad Ibne Hasan was his student; Abu

Yazid Taifur was his water carrier and people like Ibrahim Ad-

ham and Malik Ibne Dinar were his slaves.

1 Sawaiqul Mohriqa, Ibne Hajar Makki, Pg. 120

2 Wafayatul Ayan, Ibne Khallikan, Vol. 1, Pg. 105

3 Mawaddatul Qurba, Sayyid Ali Hamadani, Pg. 34, Mumbai

1310 A.H.

4 Dirasaatul Labeeb, Pg. 200

5 Matalibus So-ool, Ibne Talha Shafei, Pg. 273

6 Allamah Wahiduz Zaman Hyderabadi

7 Allamah Shablanji, Ibne Khallikan, Vol. 1, Pg. 130

8 Seeratun Noman, Allamah Shibli

9 Shawahidun Nubuwwah, Jami

10 Encyclopedia of Islamic Chemistry

11 Wafayatul Ayan, Ibne Khallikan, Vol. 1, Pg. 130

1 2 Dairatul Marif, Al Qarnul Rabe Ashar, Allamah Farid

Wajdi

13 Matalibus So-ool; Sawaiqul Mohriqa; Nurus Absar; Tarikh Ibne Khallikan, Vol. 1, Pg. 130; Khairuddin Zarkali, Al-Aalaam, Pg. 183; Idarah Mariful Quran, Vol. 3, Pg. 109, Egypt;

Muhaqqiq Hilli, Motabar, Kitabur Rijal etc.

14 Anwarul Lugha, Hyderabad

503

Miracle acts

His miracle acts are of two types: some are related to know-

ledge and cognition, which were displayed in the form of de-

bates and discussions and some are connected to the practical

world and the display of wondrous acts, which in common par-

lance is compared to miracles. Both types of acts are numerous

and incomparable in the life of the Imam, which cannot be

compared to anyone; for example, from the academic aspect.

• A scholar who didn’t believe in pre-destination came to

the court of Abdul Malik Ibne Marwan, who was having

the opinion that man is absolutely free in his affairs and

God has no role to play in that at all. He presented such

arguments to prove his point that all the learned became

helpless. At last Abdul Malik summoned Imam

Muhammad Baqir (a.s.) from Medina who instead sent

Imam Ja’far Sadiq (a.s.). Abdul Malik objected saying that

it was beyond his means. The Imam addressed that man

and asked: Do you remember Surah Hamd. He started re-

citing. When he came to: Thee alone we worship and

only thine help we ask, the Imam said: Why do we seek

help from Allah if nothing is under His control? That man

was bewildered at this reply and the gathering of debate

was over.1

• Abu Shakir Desani asked the Imam to prove the existence

of God. The Imam gave the reference of an egg saying:

This is a sealed fort having two contradictory matters, which

do not affect each other and without anyone’s interference

young ones come out of it. Thus if there is no God; who is the

creator of these young ones and who is the protector of this

condition of the egg?2

• When Abu Hanifah tried to express his perfection of

knowledge, Imam said: Tell me why there is salinity in

the eye, bitterness in the ears, moisture in the nose and

sweetness in the lips?

Which statement is such that its beginning is denial and the

end is Islam?

Why menses and pregnancy do not come together to women?

When Abu Hanifah confessed helplessness, the Imam said:

504

If there had been no salinity in the eye, the eyeball would have dissolved; if there had been no bitterness in the ear,

worms and insects would have entered it; if there were no

moisture in the nose, breathing would have become difficult

and there would have been no perception of fragrance and

stink. If there had been no sweetness in the lips, one would

not have perceived the taste of anything.

The statement whose beginning is denial and end is Islam is

the Kalimah Tauheed: There is no god, except Allah. The first

part being denial (Kufr) and the second phrase is Islam (except

Allah).

Menses and pregnancy do not come together to women, be-

cause the direction of blood is turned to fetus and from that its

diet is procured.3

1 Tafseer Burhan, Vol. 1, Pg. 33

2 Usul Kafi, Pg. 433; Jamiul Akhbar

3 Al-Masaid, Pg. 202; Hayatul Haiwan, Vol. 2, Pg. 85; Tarikh Ibne Khallikan, Vol. 1, Pg. 105; Manaqib, Pg. 41; Nurul Absar, Pg. 131

505

Practical wonder acts

Following are some examples of his wonder acts:

• A man told him that Hakim Ibne Ayyash Kalbi mimics you

and he has insulted Zaid, the martyr in his couplets and

declared Uthman to be better than Ali (a.s.). Imam raised

his hands in prayer: O Allah, make a beast dominate him.

Thus a lion killed him and the Imam as soon as he received

the news, performed prostration of thanksgiving to Almighty as

He had fulfilled the promise given to him. 1

• Abu Basir was going to the public bath for Ghusl. On the

way he met some people who were going to meet the

Imam. He thought that he would first visit the Imam and

then perform the Ghusl. As soon as he came to the Imam,

he said: You must never enter the house of Prophet or

Imam in this condition (Ghusl is first and it is included

among manners of visitation).2

• He told Yunus Ibne Zabyan, that the treasures of the

earth and heavens were under his control and saying this

he kicked at the ground and extracted a chest full of gold

fromthe earth. Yunus said: Despite such discretion, your

followers are always in a bad condition. The Imam said:

This world is not for them; Paradise is for them.3

• In 113 A.H. he went to perform the Hajj and people saw

that he was seated on Mount Abu Qubais and supplicat-

ing the Almighty through confidential prayers. O living, O

living, O merciful, O merciful. O the most merciful of mer-

ciful ones; O the most merciful of merciful ones, and after

all this he mentioned his need: O God, I would like to

have grapes as food and a sheet of cloth to cover myself.

Just then a basket of grapes and a sheet was seen descend-

ing to him. I (the reporter) said: I had said Amen at your pray-

ers, so I also have a share in it; so he included me also. And by

Allah I had never seen such grapes. I begged that I did not

need the sheet, but when he moved towards the place of Sayy

a beggar asked him for the sheet and he gave it to him. So I

asked him: Who is this miraculous personality. He replied: He

is His Eminence, Ja’far Ibne Muhammad as-Sadiq.4

506

• A person asked him about the miracle of Prophet Ibrahim (a.s.) that which birds he had slaughtered and then made

them alive again. He called the peacock, crow, falcon and

pigeon and when all gathered, he slaughtered them and

after mincing them dispersed their parts. And then when

he called them all parts rejoined and he made it clear

that “we are the inheritor of Ibrahim Khalil; and the Lord

of the worlds has given the same miracle to us also.”5

• While going for Hajj, a person gave ten thousand dirhams

to the Imam to arrange a house for him by the time he re-

turned from Hajj. On his return the Imam told him: I have

arranged a house for you in Paradise and gave him the

ma of the same. The man made a will that the paper

should be placed in his grave. After his death, the next

day the same paper was seen on the grave and on the

other side of it was written: His Eminence, Ja’far Ibne

Muhammad has fulfilled his promise.6

1 Shawahidun Nubuwwah

2 Kashful Ghumma, Pg. 97

3 Tadkiratul Masoomeen, Pg. 183

4 Kashful Ghumma, Vol. 2, Pg. 276; Matalibus So-ool, Sifatus Sawafa, Ibne Jauzi, Vol. 4, Pg. 97

5 Shawahidun Nubuwwah

6 Shawahidun Nubuwwah, Pg. 192, Manaqib, Vol. 3, Pg. 359

507

Martyrdom

There is almost consensus on the fact that he was martyred

through poison, which was administered to him at the behest

of Mansur Dawaniqi. It was tried a number of times, but when

the time arrived, the poison proved affective and the Imam de-

parted from the world. Although some writers, in order to ac-

quit Mansur, have written that his martyrdom did not occur

during the time of Mansur.

In any case it was Monday 15th Shawwal, 148 A.H. when

Imam Ja’far Sadiq (a.s.) departed for his final journey and was

buried at Jannatul Baqi. His age at that time was 65 years,

which is the longest of all departed Imams. After that other

than Imam Zamana (a.s.) no one had a long lifespan. He is alive

by the command of God and will remain thus till the world

which is filled with injustice and oppression is not filled up

with justice and equity.1

• This incident of his final moments is worth attention that

he summoned all his family members, relatives and des-

cendants and made a bequest to them saying: The inter-

cession of us Ahle Bayt (a.s.) cannot reach those who con-

sider prayers as unimportant, which shows the import-

ance of prayer according to school of Shiaism.

1 Irshad Mufeed, Pg. 413; Elamul Wara, Pg. 159; Nurul Absar, Pg. 132; Matalibus So-ool, Pg. 277; Ghayatul Ikhtisar, Pg.

62; Sihahul Akhbar, Pg. 44; Sawaiqul Mohriqa, Pg. 121; Arjahul Matalib, Pg. 450; Khawasul Ummah; Wasilatun Najaat, Pg. 362

508

Wives and children

According to Irshad of Shaykh Mufeed (r.a.) the Imam has

ten children:

Ismail, Abdullah, Umme Farwa – their mother was Fatima

binte Husain Ibne Ali Ibnul Husain Ibne Ali Ibne Abi Talib

(a.s.).

Ishaq, Muhammad and Imam Musa Kazim (a.s.) – their moth-

er was Hamida Musaffat who was protected from all defects by

the Lord of the worlds.

Abbas, Ali, Asma, Fatima – all had different slave mothers.1

1 Jannaatul Khulud; Manaqib

509

A Clarification

Ismail was his eldest son, who was very dear and respected

in his view and on the basis of this many people thought that

he would be the Imam after his father. But he passed away

during the lifetime of his father and he expressed much grief

on this tragedy. He brought the bier to Medina and had it bur-

ied in Baqi. He walked with the bier barefoot and stopped the

bier at different places and showed the face of Ismail to

people; so that no one should have any doubt that he is dead;

and after the burial also, he gave money to some people to per-

form Hajj in lieu of Ismail so that it may also be proof of his

death; but despite all such precautions there are a large num-

ber of people in the Muslim world who believe in the Imamate

of Ismail.

Who instead of returning the Imamate to Imam Musa Kazim

(a.s.) take it towards descendants of Ismail. They believe that

after the death of Ismail, his son, Muhammad became the

Imam and this series still continues in his descendants. Some

people also believe that Ismail is alive.

In the Egypt region, the kings who came to power were also

related to generations of Ismail and the name of their first

ruler was Ubaidullah Muhammad Ibne Abdullah Ibne Ahmad

Ibne Muhammad Ibne Ismail Ibne Imam Ja’far Sadiq; and his

title was Mahdibillah. These people ruled for 274 years during

period of Bani Abbas; which began from the age of Motazid,

which was approximately the time of Ghaibat Sughra. They

were 14 kings in all and they are called as Ismailiya or

Ubaidiya.1

Qadi Nurullah Shustari has said that Qaramita is a group

other than Ismailiya. Some supporters of Bani Abbas in order

to defame the Fatimids have included Qaramita in Ismailiya;

although there is no relation between them.

Amirul Momineen (a.s.), in his sermons, while narrating the

reports of unseen had mentioned the rule of Ubaidullah in

Maghrib and included him among children of Ismail about

whose Imamate Bada had occurred; that is people thought that

Imamate was his right. But due to his death, Imamate was

transferred to Imam Musa Kazim (a.s.) and not that Ismail was

510

really an Imam and that later divine will changed and He dismissed him or killed him and appointed Imam Musa Kazim

(a.s.) as Imam; such a kind of Bada is possible in knowledge

and acts of people, but it is not possible in case of Almighty

llah.

The fact is that in the affairs of universe, the position of Bada

is same as the position of Nass in Islamic laws; just Almighty Allah abrogated Islamic laws; it does not imply change of opinion or regret; on the contrary it is an expression of the term of

the command; in the same way when Bada occurs in the uni-

verse it does not imply change of facts; it is the expression of

facts, whose imagination did not exist in minds of people and

they had an opposite view or imagination and later the fact is

expressed. Allah knows best what is right.

1 Tarikh Islam, Ehsanullah Abbasi, Pg. 422; Tarikh Islam, Mr. Zakir Husain, Vol. 1

511

Companions

There were more than four thousand students in the classes

of Imam Ja’far Sadiq (a.s.) and they include great Imams of the

Ummah as well, but those companions who had truly gained

from the knowledge of Imam and remained steadfast on faith

till their last moments, their number is definitely less than this,

although this number is also more and some names are worth

special mention, but they are some who are also included

among companions of Imam Muhammad Baqir (a.s.); on the

contrary they are considered as his companions only. Some are

mentioned among companions of Imam Ja’far Sadiq (a.s.);

therefore we would mention about some of the members of

this second group:

1- Aban Ibne Taghlib

He was from Kufa and he belonged to Bakr Ibne Waeel tribe.

He was a very religious type of person who held a special posi-

tion in the knowledge of recitation of Quran and he had a par-

ticular style of recitation, famous among reciters of Quran.

He had also studied under Imam Sajjad (a.s.), but Imam

Muhammad Baqir (a.s.) had ordered him during his period that

he should sit in the mosque and issue religious verdicts as he

wanted such people among his companions. He had learnt by

heart thirty thousand traditions from Imam Ja’far Sadiq (a.s.).

He was also appointed by Imam to hold debates on religious

topics, in order to continue the system of verification of truth.

He passed away in 141 A.H. and Imam Ja’far Sadiq (a.s.) ex-

pressed great sorrow at this tragedy. It is mentioned in tradi-

tional reports that when Aban used to come to Medina, the

Masjid of Medina used to fill up with students of religious

knowledge and each of them used to be eager to hear tradi-

tions directly from Aban.1

2- Ishaq Ibne Ammar Sairafi Kufi

He was considered a teacher of traditions and was a high

class trustful tradition narrator. He brother, Yunus, Yusuf, Is-

mail, Qays and his nephews, Ali, Bashir and sons of Ismail were

also prominent personages among tradition scholars.

Scholars of tradition narrators of the early period used to

refer to him as a follower of Fathi school and his traditional

512

reports were considered trustworthy instead of being Sahih; but Shaykh Bahai has investigated this point and concluded

that there are two narrators of this name; Ishaq Ibne Ammar

Ibne Hayyan from the Imamiyah and was a reliable man; and

Ishaq Ibne Ammar Ibne Musa was on religion of Fatihis, but he

was trustworthy. The former is mentioned in Rijal Najjashi and the later is mentioned in Rijal of Shaykh and this research of Shaykh Bahai remained in force for sometime but in the end,

Allamah Tabatabai Bahrul Ulum showed that Ishaq Ibne Am-

mar is only one person and he was on Imamite faith and a reli-

able person, so his traditional reports should get the rank of

authentic reports.2

3- Buraid Ibne Muawiyah Ajali Kindi

His Kunniyat was Abul Qasim and he was considered one of

the closest confidants of Imam Muhammad Baqir (a.s.) and

Imam Ja’far Sadiq (a.s.). Imam Ja’far Sadiq (a.s.) used to re-

mark about him that there are four standards of religion:

Muhammad Ibne Muslim, Buraid Ibne Muawiyah, Laith Ibne

Bakhtari Abu Basir and Zurarah Ibne Ayyin; if they had not

been there, the jurisprudence of Ahle Bayt (a.s.) would have

been destroyed. Buraid passed away in 150 A.H. and his son

Qasim Ibne Buraid is also considered a narrator of traditional

reports of Imam Ja’far Sadiq (a.s.).3

4- Abu Hamza Thumali

Imam Ja’far Sadiq (a.s.) used to tell him: Seeing you I be-

come assured. Once his daughter had a fall and she fractured

her hand; a surgeon was brought there for her treatment; see-

ing the condition of his daughter, he began to weep; Provid-

ence had so much pity on this condition that the fractured

hand was cured by itself and the orthopedic expert continued

to search for broken bones. Abu Hamza has also cultivated the

company of Imam Sajjad (a.s.) and often used to go for Ziyarat

of Amirul Momineen (a.s.), when a large crowd of Imamiyah

jurists used to gather and people gained from his know how.

He passed away in 150 A.H.4

5- Hareeth Ibne Abdullah Sajistani

He was originally from Kufa, but he used to travel to Sajistan

on business; therefore he became famous as Sajistani.

His book, As-Salaat, was highly popular among scholars.5

6- Humran Ibne Ayyin Shaibani

513

He was a brother to Zurarah and Imam Muhammad Baqir

(a.s.) has verified his being a Shia; on his death, the Imam had

remarked that a believer man has passed away. Once Humran

told Imam Ja’far Sadiq (a.s.): So less is the number of your fol-

lowers that they cannot finish the mutton of a single goat.

Imam (a.s.) said: More surprising is the fact that after Holy

Prophet (s.a.w.s.) the only sincere supporters of Amirul Momin-

een (a.s.) were Salman, Abu Zar and Miqdad and Ammar had

also joined them.6

7- Zurarah Ibne Ayyin

He was the most prominent companion of Imam Ja’far Sadiq

(a.s.). So much so that that Imam told Faiz Ibne Mukhtar: If

Zurarah had not been there, the traditions of my respected

father would have been lost. When Yunus Ibne Ammar nar-

rated a tradition of Imam Muhammad Baqir (a.s.) on the au-

thority of Zurarah, Imam Ja’far Sadiq (a.s.) said: If Zurarah has

narrated it, it must be authentic. Jamil Ibne Darraj said: We

used to seem like nursery kids before Zurarah. Imam Ja’far

Sadiq (a.s.) said: Your name is mentioned in the list of the in-

mates of Paradise without an Alif; he confessed: My real name

is Abde Rabbih and Zurarah became famous later. He passed

away two months after demise of Imam Ja’far Sadiq (a.s.), but

he left a generations behind him who were highly reliable reli-

gious authorities and missionaries of faith.7

8- Safwan Ibne Mahran Jammal Asadi Kufi

He was from Kufa and was in the business of hiring out

camels. Once Imam Musa Kazim (a.s.) asked him: Do you rent

out year camels to Harun. He said: Only for traveling to Mecca.

The Imam asked: Do not wish that he should return safe and

sound so that you get your animals and rent. He replied: Yes.

Imam said: One who desires for the survival of oppressors

would be raised with them on Judgment Day.

Safwan disposed off all his camels upon this. When Harun

learnt of this, he said: If you did not have good relations with

us I would have got you killed.

Traditional reports of Ziyarat Waritha, Ziyarat Arbaeen and

Dua Al-Qama have been recorded from Safwan and he used to

transport Imam Ja’far Sadiq (a.s.) from Medina to Kufa for a

long time and himself also worshipped at the tomb of Amirul

Momineen (a.s.).8

514

9- Abdullah Ibne Abi Yafur

He was a disciple of Imam Muhammad Baqir (a.s.) and Imam

Ja’far Sadiq (a.s.). He had perfect faith on the Imam and the

latter had also prayed in his favor a number of times. He

passed away during a plague in the lifetime of the Imam. Imam

extolled his praises in his letter to Mufaddal Ibne Umar and

said: I have not seen anyone more pious and obedient to God,

Prophet and the Imam.9

10- Fuzail Ibne Yasar Basri

His Kunniyat was Abu Qasim and he was a prominent com-

panion of Imam Ja’far Sadiq (a.s.). He was considered among

companions of consensus. That is all scholars had consensus

on authenticity of his traditional reports. Imam Ja’far Sadiq

(a.s.) used to say: One who likes to see an inmate of Paradise

should look at Fuzail.10

11- Faiz Ibne Mukhtar Kufi

He is included among companions and tradition reporters of

Imam Muhammad Baqir (a.s.), Imam Ja’far Sadiq (a.s.) and

Imam Musa Kazim (a.s.). Once he came to Imam Ja’far Sadiq

(a.s.) and said: Please introduce your successor to me. The

Imam went inside and summoned Faiz there. After sometime

Imam Musa Kazim (a.s.) appeared with a lash. He was around

five years old at that time. Imam Ja’far Sadiq (a.s.) introduced

the successor and said: Son, what lash is this. He replied: My

brother, Ali was lashing everyone with this so I have taken it

away from him. Imam said: Faiz, this is my successor and leg-

atee. He said: Maula, please give some more details. He said:

Suhuf Ibrahim and scrolls of Prophet Musa (a.s.) have reached

to me from the Prophet in inheritance and I have appointed

this sons of mine as my successor. Faiz said: Maula tell me

some more. He said: When my respected father used to sup-

plicate, I used to say Amen; and when I supplicate, this son of

mine says Amen. Faiz said: Maula tell me some more. He said:

when my respected father wanted to sleep I used to put my

arms to act as pillows and when I want to rest, this boy gives

me support; so you must accept his Imamate and convey this

information to your special companions. Faiz kissed the fore-

head of the Imam and coming back to Yunus Ibne Zabyan nar-

rated this incident to him. He said I will get it verified directly

from the Imam and he came to the Imam’s house for this

515

purpose. The Imam called from inside: Yunus, do not investigate; whatever Faiz has reported is correct.11

12- Laith Ibne Bakhtari

He is famous as Abu Basir and he is also included among the

righteous personages who had been given the glad tidings of

Paradise and who are included among companions of con-

sensus and all scholar have unanimity about the authenticity of

all his reports.

Abu Basir says: Once, when I came to Imam Ja’far Sadiq

(a.s.), he said: You were present during the last moments of Al-

ba Ibne Darra Asadi; what did he say at that time? I replied:

He told us that you have guaranteed Paradise for him. Imam

said: You are right. I began to cry: Alas, if I also had this honor.

Imam (a.s.) said: I stand a surety for you as well. I said:

Please recommend my case to your ancestors also. He said:

They are also your sureties. I said: Please recommend my

case to the Lord of the worlds also. He said: He is also a

surety, and anyone who is sincere and steadfast in the love of

Ahle Bayt (a.s.), Aale Muhammad (a.s.) would be his surety for

Paradise.12

13- Muhammad Ibne Ali Ibne Noman Kufi

His Kunniyat was Abu Ja’far and he had a shop in Taqqul Ma-

hammin; therefore he became as Momin Taq and the oppon-

ents being overwhelmed by his wit used to refer to him as

Shaitan Taq. He was an expert of scholastic theology and the

art of debate. He had also written a number of books; and had

frequent debates with Abu Hanifah. Thus once Abu Hanifah ri-

diculed belief of Rajat and said: Lend me 500 gold coins; I will

return them to you in Rajat. Abu Ja’far said: I am ready, but

you must get a surety that you will come in the shape of a hu-

man being in Rajat; if you come in form of monkey, how I

would get my money back?

• After martyrdom of Imam Ja’far Sadiq (a.s.), Abu Hanifah

remarked sarcastically: Now your Imam is dead. Abu

Ja’far retorted: What is your problem; your Imam is going

to livetill the appointed hour.

• One day Abu Hanifah was seated with his companions

and he decried Abu Ja’far coming from a distance. He

said:

516

Satan is coming. Abu Ja’far heard this and immediately recited the verse of Quran: We have sent the satans to the disbe-

lievers so that they may continue to torment them forever.

• There was a Khariji in Kufa, named Zahhak and he used

to call himself Amirul Momineen and invited people to

follow him. One day Momin Taq went to him and said: I

have heard a lot about your justice; I want to become

your companion. He considered it as a good opportunity

and extended a warm welcome and included him among

his companions. Momin Taq said: Why are you an oppon-

ent of Imam Ali (a.s.)? He replied: He accepted arbitra-

tion in Siffeen and it is against Islam. Momin Taq said: I

want to discuss this matter with you if you can prove your

stance, I will accept your superiority, but who will judge

the debate; no judgment is possible without a third party.

Zahhak appointed one of his companions as a judge.

Momin Taq accepted the suggestion and said: O people,

this person has accepted an arbitrator, so he has gone

out of the pale of Islam. People beat him up so much that

he lost consciousness.13

14- Muhammad Ibne Muslim Ibne Riyah Tahhan

Thaqafi Kufi

A senior-most companion of Imam Muhammad Baqir (a.s.)

and Imam Ja’far Sadiq (a.s.); scholars are unanimous on the

correctness of his traditional reports. He lived in Medina for

four years and learnt thirty thousand traditions from Imam

Muhammad Baqir (a.s.) and sixteen thousand from Imam Ja’far

Sadiq (a.s.).

Abdullah Ibne Abi Yafur asked Imam Ja’far Sadiq (a.s.) that if

one cannot reach him, whom should one refer to. He replied:

What is the problem with Muhammad Ibne Muslim?

He was respected in the view of my honorable father as well.

• Muhammad Ibne Muslim says: One night a lady knocked

at my door and asked me the religious problem that what

should be done if a pregnant woman dies having a living

unborn child in her womb? I said: Imam Muhammad

Baqir (a.s.) has said that the child should be removed sur-

gically, but I live in seclusion; who gave you my address?

She replied: This problem came to Abu Hanifah; since he

didn’t know the answer, I was sent to you. When the

517

following day I entered the mosque I found Abu Hanifah explaining that matter on his own authority. I gestured

to him that I was present there. He became worried and

said: Let me live for a moment at least.

• According to histories Muhammad Ibne Muslim was an

affluent person. Imam Muhammad Baqir (a.s.) had ad-

vised him to adopt humility. So he closed down all his

businesses and took up selling dates. People tried to con-

vince him that it was not according to his rank, so he in-

stalled a flour mill and therefore he came to be known as

Tahhan.14

15- Maaz Ibne Kathir Kasai Kufi

He is included among senior companions of Imam Ja’far

Sadiq (a.s.) and is also among narrators of Nass for Imamate of Imam Musa Kazim (a.s.). He was a dealer in canvas. When he

closed down his business, Imam Ja’far Sadiq (a.s.) said: To

close down a business is an act of Satan; by closing down a

business, two-thirds of the intellect is destroyed.

• Once, in the fields of Arafat, seeing the milling crowds,

he said to Imam (a.s.): This year a large number of people

have come for Hajj. The Imam called him and said: This is

a crowd; the real Hajis are you people. And Almighty Al-

lah accepts the deeds only of persons like you.15

16- Mualla Ibne Khunais Bazzaz Kufi

He is also considered to be a divine saint and a man of

Paradise. Imam Ja’far Sadiq (a.s.) had appointed him as man-

ager of his household affairs and used to trust him completely.

On the contrary Dawood Ibne Ali killed him due to this love

and devotion only. When Imam Ja’far Sadiq (a.s.) learnt of this,

he came from Mecca and went to Dawood Ibne Ali and said:

You have killed one who was definitely better than you in the

court of Allah; you should remember that the destination of

Mualla is Jannatul Firdos. He presented excuse that he had not

killed him, on the contrary Sairafi had killed him; so the Imam

took revenge from Sairafi and had him killed and according to

another traditional report he invoked curse on Dawood Ibne

Ali, placing his head in prostration in the last part of the night

and within a short time wails arose from his house and it was

learnt that Dawood was dead.16

17- Hisham Ibne Muhammad Ibne Saib Kalbi

518

His Kunniyat was Abul Mundhir and he was an expert of genealogy. His memory became defective due to an accident

and he forgot everything, he pleaded Imam Ja’far Sadiq (a.s.)

and the latter gave him a cup of drink; after he drank it, his

memory was restored. Imam (a.s.) was very fond of him and he

is famous as Nassab Kalbi, an expert of genealogy.17

18- Yunus Ibne Zabyan Kufi

Some scholars of Rijal had misgivings about him but Muhad-

dith Nuri has mentioned the evidences of his veracity at the

end of his Mustadrakul Wasail, and stated that Imam Ja’far

Sadiq (a.s.) had prayed for mercy on him, on the contrary, he

even gave him glad tidings of Paradise. Among his traditional

reports is a Ziyarat of Imam Husain (a.s.), supplication after Zi-

yarat of Amirul Momineen (a.s.) in Najaf Ashraf, Allaahumma

laa budda min amrika… and other famous Ziyarats and supplic-

ations. May God give them a good recompense from us and

from Islam.18

1 Majalisul Momineen, Kitab Ibne Dawood, Ahsanul Maqal, Vol. 1, Pg. 754

2 Majalisul Momineen, Ahsanul Maqal, Vol. 1, Pg. 754

3 Majalisul Momineen, Ahsanul Maqal, Vol. 1, Pg. 755

4 Ahsanul Maqal, Vol. 1, Pg. 755

5 Ahsanul Maqal, Vol. 1, Pg. 757

6 Ahsanul Maqal, Vol. 1, Pg. 757

7 Ahsanul Maqal, Vol. 1, Pg. 759

8 Ahsanul Maqal, Vol. 1, Pg. 760

9 Ahsanul Maqal, Vol. 1, Pg. 761

10 Ahsanul Maqal, Vol. 1, Pg. 762

11 Ahsanul Maqal, Vol. 1, Pg. 753

12 Ahsanul Maqal, Vol. 1, Pg. 764

13 Ahsanul Maqal, Vol. 1, Pg. 765; Majalisul Momineen

14 Ahsanul Maqal, Vol. 1, Pg. 766

15 Ahsanul Maqal, Vol. 1, Pg. 768

16 Ahsanul Maqal, Vol. 1, Pg. 768

17 Ahsanul Maqal, Vol. 1, Pg. 769

18 Ahsanul Maqal, Vol. 1, Pg. 769; Tarikh Kamil, Tahzeeb, Majalisul Momineen.

519

Wise Sayings

1- O Humran Ibne Ayyin, always look upon those who are

lower to you in wealth and power and do not regard those

higher than you as in this way, you become content and one be-

comes more eligible before Almighty Allah.1

Remember that few deeds with certainty of faith are better

than more deeds without certainty of faith.

The best piety is that one should refrain from the prohibited;

not harass the believers and does not backbite; and the best

life is that one should be the owner of the best morals and

manners and the most beneficial wealth is contentment and

the worst ignorance is selfishness.2

2- Humran, if it is possible that you don’t have to leave the

house as coming out compels us to keep ourselves safe from

backbiting, greed, falsehood and show-off etc. and this is not

possible by everyone; the best place of worship for man is his

house, where he remains safe from every evil.3

We should know that the style of this tradition shows that it

does not teach asceticism; on the contrary it teaches leaving

disobedience of God as everyone knows that it is not possible

to sit at home, and one has to leave the house for a number of

personal and religious needs; so one should be mentally pre-

pared for this; that when one meets people one should not get

involved in these sins.

3- When calamities intensify, it means that you have got sal-

vation from calamities. It indicates to the statement of Quran

that there is ease with every hardship and whichever thing

when it ends, its opposite begins.4

4- When the world becomes attentive to a person, the merits

of others are also written in his account and when he turns his

face away, his merits are also mentioned into his account.

(There cannot be a more accurate description of unreliability

of the world, which is seen daily).5

5- Imam (a.s.) advised a person to arrange for his own provi-

sions of the hereafter and to send his own belongings and

should become his own successor. Beware, you must rely on

others for your needs and think that they would send them to

you after your death.6

520

6- Imam (a.s.) advised Abdullah Ibne Jundab that it is necessary for the best life to decrease sleeping at night and to de-

crease talking during the day. (The benefit of sleeping less at

night is seen in shape of the deeds for the hereafter and speak-

ing less during the day becomes apparent in form of working

hard for a living.7

7- There is well being in precaution and there is regret in

haste.

One who begins a job at an inappropriate time, obtains the

result also at an inappropriate time.

We Ahle Bayt (a.s.) like those who are intelligent, under-

standing, deeply contemplative, forbearing, good natured, pa-

tient, truthful and loyal, as all these qualities belong to

the prophets and messengers. And one who has these qualities

should thank the Almighty and one who is deprived of these

qualities should supplicate the Lord while weeping to bestow

them.8

8- A person asked him what the meaning of modesty was. He

replied: Modesty is that God should not see you at that which

He has prohibited and should not miss you where He wants to

see you.9

9- One who starts complaining in ordinary degradation be-

comes involved in a great degradation.10

(This statement was issued on a particular occasion when

there was a choice before the Imam whether he should accept

humiliation before tyrants or voice his protests, but at the risk

of death etc. and it would be more difficult to dispel those

dangers.

10- Iblis has no army more powerful than anger and wo-

men.11

(Sometimes, Iblis employs anger and sometimes, woman to

destroy a man, but it does not mean that anger is a debased

quality or that woman is a base creature. Anger is necessary

at its time; if it is not there, man would become shameless and

in the same way, woman is a very beautiful creature, without

which a man’s life is incomplete, but Iblis uses her as a means

of misguidance; at that time it is her duty not to be used as

a tool of satan and destroy her respect and the man is also duty

bound that when she is being used as a tool of Iblis, he should

refrain from her.)

521

1 Ahsanul Maqal, Vol. 1, Pg. 714

2 Ahsanul Maqal, Vol. 1, Pg. 714

3 Ahsanul Maqal, Vol. 1, Pg. 714

4 Ahsanul Maqal, Vol. 1, Pg. 718

5 Ahsanul Maqal, Vol. 1, Pg. 718

6 Ahsanul Maqal, Vol. 1, Pg. 719

7 Ahsanul Maqal, Vol. 1, Pg. 719

8 Ahsanul Maqal, Vol. 1, Pg. 720

9 Ahsanul Maqal, Vol. 1, Pg. 720

10 Ahsanul Maqal, Vol. 1, Pg. 721

11 Ahsanul Maqal, Vol. 1, Pg. 722

522

47

Chapter

What is Ja’fari Jurisprudence?

Before a detailed discussion on this subject, it is necessary to

survey the life of that personality on whose name this school of

thought is called as Ja’fari Jurisprudence.

The name of Imam Sadiq (a.s.) is Ja’far, which means a great

river. His personality in the view of Providence is a sea of

knowledge and cognition, which is there for the benefit of hu-

manity and it is obvious that a river in order to provide water

to the thirsty does not lay any condition of any shore; anytime

anyone can approach her, and the river would definitely give

him water. Now if one drowns due to his own mischief,

the river is not responsible.1

His most famous title is Sadiq; through which both friends

and enemies have remembered him and the fact is that this is

the true meaning of the word that even enemies thirsty for

blood should be able to deny this truthfulness as seen in the

pure life of Holy Prophet (s.a.w.s.), that even his deadly en-

emies used to refer to him as Sadiq and Ameen.2

Providence made a strange arrangement that the two great

‘Sadiq’ of the world were sent on the same date. Holy Prophet

(s.a.w.s.) was born on 17th Rabiul Awwal and same is the date

of birth of Imam Ja’far Sadiq (a.s.).

As if the date of 17th Rabiul Awwal was such a blessed date

that every glad tiding of the world was conveyed and the world

famed truthful ones came to the world on this date only.

Now I have to say that if you are searching for: Be with the

truthful ones, you should look out for the dawn of 17th Rabiul Awwal, you will see examples of truthfulness and then you may

search for the other truthful ones on this same criterion.3

1 Arjahul Matalib, Pg. 361

523

2 Jilaul Uyun, Pg. 264; Wafayatul Ayan, Vol. 1, Pg. 105

3 Wasilatun Najaat, Pg. 348; Elamul Wara, Pg. 159; Irshad Mufeed Persian, Pg. 413

524

Life Sketch

Imam Ja’far Sadiq (a.s.) was born on 17th Rabiul Awwal, 83

A.H., and the date of his martyrdom is 15th Shawwal, 148 A.H.;

that is he lived to an age of approximately 65 years, which is

the longest life among all infallibles who have passed away,

which proves that no infallible left this world through a natural

death and as much one was allowed to live, as much he lived in

the world and when he was made a target of poisoning or

sword; he submitted willingly to divine destiny and departed

from the world.1 Same is the secret of the longevity of Imam

Zamana (a.s.) that he is away from the reach of the world or

the people would not have allowed him to live; since Provid-

ence wanted to preserve the last proof, He kept him safe in the

veil of occultation and showed that if He wanted to protect

someone, no one could destroy him; We can save Musa in the

palace of Firon and can defend the last proof from contempor-

ary Firons.2

Imam Ja’far Sadiq (a.s.) spent twelve years of his life with his

respected grandfather, Imam Zainul Abideen (a.s.) who was

martyred in 95 A.H. Now he continued to live under the care of

his honorable father; in 114 A.H. Imam Muhammad Baqir (a.s.)

attainted martyrdom and the complete responsibility of Muslim

community came on him; at that time he was around thirty

years of age and power struggle between Bani Umayyah and

Bani Abbas had begun. In 131 A.H. Bani Umayyah were routed

and Bani Abbas came to power under the pretext of supporting

Aale Muhammad (a.s.). During the Imamate of Imam Ja’far

Sadiq (a.s.), Bani Umayyah were in power for eighteen years

and Bani Abbas for fifteen years. If the whole life is taken into

account, ten Bani Umayyah and two Bani Abbas rulers ruled

during his tenure: One was Saffah, who died and another,

Mansur who had the Imam assassinated by poison.3

1 Irshad, Pg. 189; Kafi, Vol. 1, Pg. 472; Biharul Anwar 2 Shawahidun Nubuwwah, Pg. 176; Nurul Absar; Damatus

Sakiba

3 Elamul Wara; Shawahidun Nubuwwah; Nurul Absar;

Sawaiqul Mohriqa etc.

525

Imamate and politics

This is an ideal example of the true position of Imamate that

during his lifetime there was change of power twelve times; in

such a way that a complete dynasty was destroyed and a new

dynasty came to power; all tried that somehow he should be

defeated, humiliated and exposed. But even after twelve

somersaults, the regime could not be successful and Imamate

continued its services and continued to challenge the world:

Where are those who say that the Imam is ignorant of politics;

let them come and see how the people of politics are being de-

feated and how Imamate is gaining manifest victory.

These revolutions presented opportunities when the Imam

was made offers of share in rule and the commander in chief

decided to take the support of Imam for their claim of Aale

Muhammad (a.s.), but he refused in clear words and showed

that he was aware of the consequences and well knew their in-

tentions; and that he had no need of rulership; on the contrary

even if someone from his family became ready to accept the

leadership of community, he warned him also of the dreadful

consequences.1

Seeing such opportunities some simple minded people re-

mark that Aale Muhammad (a.s.) had no relation with worldly

rulership and they kept themselves away from worldly life and

spent their lives in concern for the hereafter and in worship of

God. Imperialistic powers also reinforced this view so that the

alert followers of Aale Muhammad (a.s.) become heedless of

politics and that imperialism may get an opportunity to fulfill

their plans. Although even a brief survey of history shows that

Holy Prophet (s.a.w.s.) and his Ahle Bayt (a.s.) never become

aloof from rulership; and they were always concerned that a di-

vine rule should be established in the world and the world

which is treading the path of destruction should start walking

on the path of divinity. The first kingdom in Islam was estab-

lished by Holy Prophet (s.a.w.s.) where only his laws were en-

forced and he was responsible for the administration of the

whole kingdom. After that Imam Ali (a.s.) did not ignore the

brief opportunity to rule and continued to establish the rule of

526

God as much as he could and himself said: The aim of our kingdom is establishment of truth and defense of falsehood; but we

also do not want to become aloof from rulership. Yes, when

Aale Muhammad (a.s.) saw that the regime wanted to take ad-

vantage of their name and we cannot change its style, he be-

came aloof from it and declared a policy of complete non-co-

operation, so that their participation may not be used to prove

the rightfulness of the regime.2

Establishment of rule is a duty of Imamate; whenever condi-

tions are favorable, the Imam would definitely establish the

kingdom and take political matters into his hands and when its

conditions are not favorable, even then he would go into seclu-

sion; on the contrary, he would continue to closely monitor his

policies and as far as possible continue to guide and will not

give up condemnation and boycott. Imam Zainul Abideen (a.s.)

resorted to condemnation during his continuous weeping;

Imam Muhammad Baqir (a.s.) also used condemnation; Imam

Ja’far Sadiq (a.s.) and the Imams after him clearly adopted a

policy of boycott and prohibited serving the regime and even

selling or renting of goods to them. Imam Musa Kazim (a.s.)

even told Safwan Jammal that when you rent your camels to

the regime do not wish that he should return safe and sound so

that you get your animals and rent.

Remember one who desires survival of oppressors is also a

supporter to him in oppression and I cannot tolerate even this

much support from my followers.3 Obviously this is not a style

of anyone who is aloof; it is the stance of an aware critic,

which Imam Musa Kazim (a.s.) adopted even during sensitive

times and before that Imam Muhammad Baqir (a.s.) has said:

Whenever someone comes on Eid day, the grief of us, Aale

Muhammad (a.s.) increases as we see our rights having been

usurped by others and witness sermons of unqualified persons

from the pulpit of Prophet.4

These statements and sayings prove that the duties of Imam-

ate are not different from politics and every Imam in his re-

spective period had interfered in politics as per his capacity

and wherever conditions were not favorable; there also they

did not become aloof from criticism. The policy of divorcing

Imamate from politics is a policy of imperialism; which wants

to keep the people of religion and honesty away from

527

rulership and to do what they like. That which the rulers of yesterday were doing through power is being done by the

present imperialist minds of today through philosophy.

1 Elamul Wara; Sawaiqul Mohriqa; Nurul Absar etc.

2 Hayatul Qulub, Nahjul Balagha

3 Ahsanul Maqal, Vol. 1, Pg. 760

4 Kashful Ghumma, Ahsanul Maqal

528

Reality of Jurisprudence

After this preface, we begin discussion on jurisprudence.

Fiqh in Arabic means understanding.1 This word is used in

this same meaning in the Holy Quran:

“…but you do not understand their glorification.”

(Surah Bani Israel 17:44)

In the terminology of scholars, Fiqh is the detailed and de-

ductive science of matters connected to religion. It is of two

types: Fiqh Akbar, which is called as scholastic theology in

today’s parlance and Fiqh Asghar, which is called as Islamic

jurisprudence. Islamic jurisprudence is defined as a method of

deriving laws of Shariah through its sources and Fiqh is a col-

lection of those laws.2

1 Al-Munjid

2 Maaliud deen wa usule Fiqh

529

Sources of jurisprudence

Two common foundations of jurisprudence are found in all

schools of Islam; one is the Books of Allah (Quran) and the oth-

er is the practice of Prophet (Sunnah) as every Muslim has con-

sidered it to be the source of Islamic laws in some form or the

other. No matter how much difference there might be in the in-

terpretation of Quran, no matter if there is much difference in

interpretation of Sunnah; but Quran and Sunnah are sources of

laws. After that the fundamental problem is that what is to be

done if some matter is not mentioned in Quran or Sunnah?

There could be innumerable instances of this type, because

life during the presence of Holy Prophet (s.a.w.s.) was limited

and simple and such complicated problems had not appeared

at that time. After him a large number of problems appeared

due to victories and expansion of Islamic territories and due to

coming into contact with other communities and the method of

life underwent a complete change. Now the question is what

would be solution of these problems and what law would be

framed about them?

With regard to this, there is a school of thought that Holy

Prophet (s.a.w.s.) was knowing about these circumstances and

he knew that such problems would appear in the Ummah and it

would need the solution of those problems; that is why at the

time of his passing away, he entrusted the Ummah to Quran

and Ahle Bayt (a.s.) so that if new problems cannot be found in

the Holy Quran, the Ahle Bayt (a.s.) should be present there to

solve them and Almighty Allah made the series of Ahle Bayt

(a.s.) to be everlasting so that at no time it so happens that

some problems appear and the solver of problems is not there.

But other schools of thought did not adopt this view and in

the very presence of Holy Prophet (s.a.w.s.) remarked: ‘The

Book of Allah is sufficient for us’ and separated themselves; the

result was that ‘sufficient for us’ did not work; and such prob-

lems appeared whose solution was not found not only in the

Holy Quran, but even in prophetic Sunnah. In such circum-

stances people were forced to take support of analogy and that

laws should be framed using ones personal opinion.

530

Maulana Shibli has attributed it to be a great contribution of Umar towards Muslim Ummah that he showed that way; otherwise the Ummah would not have had any solution to the prob-

lems. And the fact is that this should have been done by him

because the slogan of ‘The Book of Allah is sufficient for us’

was also coined by him only and it was he that had laid the

foundation of aloofness from Ahle Bayt (a.s.).1

The difference is that the school of analogy did not get much

success in Medina as the life there was simple and there were

not many problems. The people of that area mostly depended

on traditions and the school of that place was called as the

school of people of traditions (Ahle Hadith). On the contrary,

problems of Iraq became very complicated due to conquest of

Iran and analogy was badly needed over there. As a result of

this, the school of Iraq became school of Rayy (opinion) and Qiyas.(analogy). At the same time there began a tussle for

power; the battle of Bani Abbas assumed the form of commun-

alism and Arabs continued to support Bani Umayyah; whereas

non-Arabs rendered help to Bani Abbas and the dispute

between people of tradition and people of analogy turned into

Hijaz and Iraq. Hijaz went under the control of people of tradi-

tion and Iraq came into the hands of people of analogy. Imam

Malik came to be known as the Imam of people of tradition and

Imam Abu Hanifah was projected as the Imam of the people of

analogy; although according to the estimation of scholars the

quantity of analogy in the school of Imam Malik is more than

that which is present in the school of Abu Hanifah, but in polit-

ical division he fell into the share of Hijaz whereas Abu Hani-

fah fell into the share of Iraq.2

During such a sensitive period when battle raged between

people of tradition and people of analogy; between Bani

Umayyah and Bani Abbas and Hijaz and Iraq; Imam Ja’far

Sadiq (a.s.) raised a third voice and guided the Ummah on a

new way and this path is defined as Ja’fari jurisprudence (Fiqh

Ja’fari). During these crucial times Imam (a.s.) considered it

necessary to popularize his voice both in Hijaz as well as in

Iraq and that is why his school of jurisprudence was present in

Medina as well as in Kufa. In Kufa, so great was his Madressa

that four thousand students studied there and they were not

ordinary persons; they were scholars of lofty ranks and some of

531

them later one even became founders of their own schools. Ali Ibne Muhammad Wisha says: I saw nine hundred circles in

Kufa Masjid, whose teachers were saying: This knowledge is

the contribution of His Eminence, Ja’far Ibne Muhammad and

he had related them to us.3

Keeping such circumstances in view, the superiority of Ja’fari

jurisprudence becomes clear as this jurisprudence is the juris-

prudence of Imams of Ahle Bayt (a.s.) and the attribution to

Imam Ja’far Sadiq (a.s.) is only due to the circumstances as he

has explained so many laws; no other Imam managed to get

such opportunity, otherwise the sayings of all infallibles are in-

cluded in it and remaining attached to Ahle Bayt (a.s.) is not a

matter of choice; on the contrary it is the command of God and

the Prophet, which is mentioned in: Be with the truthful ones

and Hadith Thaqlayn. We have not accepted the Prophet as

Prophet because he had called himself as Prophet; otherwise

we would have had to accept every claimant of prophethood to

be a Prophet; we have accepted the Prophet as Prophet, be-

cause the one whom we regarded as One God and be-

came Muslims had appointed him as a Prophet and said: Take

whatever the Prophet gives you and keep away from that

which he stops. After the Prophet we have not accepted Ahle

Bayt (a.s.) on the basis of their claims; on the contrary we have

accepted them on the basis of Hadith Thaqlayn; we have ac-

cepted them due to the announcement of Hadith Ghadeer; we

have accepted them under the instructions of Prophet. So the

continuity of jurisprudence of Ahle Bayt (a.s.) is that we be-

lieved in God as a result of reason and nature; and believed in

the Prophet due to command of God and believed in Ahle Bayt

(a.s.) due to command of the Prophet; thus when the series of

obedience and religion began from up it came and stopped at

Ahle Bayt (a.s.). Apart from that Holy Prophet (s.a.w.s.) did not

consider anyone else to be as such that obeying him be obligat-

ory and neither has he guaranteed their words and deeds.

When this series from below moved to the Ummah, four juris-

prudents were regarded as the best as their knowledge, juris-

prudence and religious insight was incomparable. And when

these four were surveyed, Imam Hanbal was seen to be under

the influence of Imam Shafei and Imam Shafei was seen to be

following the view of Imam Malik and Imam Malik and Abu

532

Hanifah who was the leaders of people of tradition and people of analogy respectively and points of reference of Muslims of

Hijaz and Iraq; both are seen as students of Imam Ja’far Sadiq

(a.s.). So we decided that when jurisprudence of the teacher is

present, if we depend on jurisprudence of student it would not

be a sensible thing to do.4

Imam Ja’far Sadiq (a.s.) was such a teacher of Imam Malik

and Imam Abu Hanifah that in the view of Imam Malik there

was no greater jurisprudent than him and Imam Abu Hanifah

used to say: If I had not remained a student of Imam Ja’far

Sadiq (a.s.) for two years, Noman would have perished.5

The one who has saved him from destruction is Ja’far Ibne

Muhammad and the ones who bestowed him knowledge are

the purified Ahle Bayt; in such circumstances, how one could

leave the jurisprudence of teacher and adopt jurisprudence of

student?

Some bigoted scholars have raised doubts in the authenticity

of this statement and said: Imam Abu Hanifah was three years

elder to Imam Ja’far Sadiq (a.s.) and was his contemporary. So

no question arises of his discipleship.

These poor people did not even take the trouble to consider

the fact that ‘teachership’ is not determined by age; it is de-

termined through knowledge. Adam (a.s.) told to the angels all

that which they did not know, although angels were much seni-

or to Adam in age.

Amirul Momineen (a.s.) taught and instructed the caliphs of

his time to such an extent that Umar exclaimed: If Ali had not

been there, I would have perished. Although he was senior to

Imam Ali (a.s.) in age. Age is no bar in teaching and learning.

The main thing is capability.6

Apart from that Allamah Shibli has mentioned a beautiful

point here when he says: Such doubts are only a creation of re-

ligious bias and opposed to honesty and justice. Imam Azam

Abu Hanifah was extremely capable and intelligent; but he

could never become like Ja’far Ibne Muhammad. Imam Abu

Hanifah is an outsider and Imam Ja’far Sadiq (a.s.) is from Ahle

Bayt (a.s.) and Ahle Bayt (a.s.) are more informed about the

circumstances of the house.

At this point it is worth noting that whatever Allamah Shibli

has written about Imam Abu Hanifah and Imam Ja’far Sadiq

533

(a.s.) in his Seerat Noman, in the same way how he did not decide about the early period of Islam? And how he missed this

point when adjudicating the validity of caliphate of Abu Bakr;

and the fact that he was an outsider and Lady Fatima (s.a.) is

the daughter of the Prophet; no one can know about the tradi-

tions of the Prophet as her.

In any case, contacts with Imam Ja’far Sadiq (a.s.) and at-

tachment to Ja’fari jurisprudence is the result of both types of

scientific survey. Set out in pursuit of knowledge from above;

you will realize that Imam Ja’far Sadiq (a.s.) is the point of ref-

erence for Muslim as he was appointed by Holy Prophet

(s.a.w.s.) and if you set out from here, Imam Ja’far Sadiq (a.s.)

is seen as the teacher of founders of all schools of thought and

nothing can justify reliance on the student when the teacher is

present.

It is misfortune of Islamic Ummah that scholars of traditions

seeing these qualities also have remained aloof from Imam

Ja’far Sadiq (a.s.) and Imam Bukhari, in spite of the fact that he

included the report of Imran bin Hitan Khariji, considered the

report of Imam Ja’far Sadiq (a.s.) to be unworthy to have been

included in Sahih Bukhari. Is this not clear injustice and academic dishonesty? And when the educated class can indulge in

such dishonesty, what can we expect from common public?

They do not even see the name of Imam in such a great book of

traditions. How can they know what is the personality and aca-

demic rank of the Imam.

1 Sahih Bukhari, Part 30; Pg. 842; Al-Farooq, Pg. 61; Sarah, Vol. 2, Pg. 123; Ummahatul Ummah, Pg. 92

2 Khutat Maqrizi, Vol. 4, Pg. 144; Mukafat, Lisanul Mizan, Wafayatul Ayan; Mojamul Odaba; Manaqib Malik; Intiqa;

Tabaqatul Fuqaha; Ibne Khallikan etc.

3Irshad Mufeed; Elamul Wara, Shaykh Tabarsi; Manaqib

Shahr Ashob; Al-Motabar, Muhaqqiq; Zikr Shaheed Awwal,

Sayyid Ali Ibne Abdullah Hamid Zaini, author of Kitabul Anwar;

Tohfa Ithna Ashariya; Khulasatul Kamal; Tahzeebut Tahzeeb

etc.

4 Imam Ja’far Sadiq (a.s.) and Mazahib Arba

5 Wasilatun Najaat, Pg. 355

6 Kaukab Durri

534

Main sources of Ja’fari Jurisprudence

It was clarified that the whole Islamic Ummah accepted the

Holy Quran and Sunnah as sources of their jurisprudence

whatever its method might be; no matter how many un-

fair practices were employed in interpretation, authenticity of

Quran and traditions was never challenged and all have accep-

ted them in some form or other.

The last limit of acceptance is that every type of misbehavior

of rulers and all false regimes have used Quran and traditions

to justify their stances and acts. Please study the history of

rulers and you will realize how they ridiculed religion and how

the court scholars made a mess of religion in interpretation of

Quranic verses and traditions.

Sometimes the verse of, ‘Do not go near prayer’ was made a

pretext of restraining from prayers and sometimes, ‘Woe be on

the worshippers’ was presented as a proof of condemnation of

those who pray. At times, the words of ‘making it double and

redouble’ were presented as a justification of ordinary interest.

Thus every deceit and fraud of the world was justified through

Quran and traditions and seventy-three sects were prepared on

the strength of interpretation.

After Quran and traditions, when question arose of the third

source, Islamic Ummah cured its ignorance on the strength of

knowledge and began to fabricate laws of religion through its

intellect. Where one law was seen, it was applied to all similar

instances and they did not consider it necessary to find what

the divine command is in this regard. This went to such an ex-

tent that they began to give preference to their analogy over

traditions of Holy Prophet (s.a.w.s.). Thus Imam Abu Hanifah

added the following note to the tradition of the Prophet that

the footed soldier is entitled to one share and the rider is de-

serving of two shares: I cannot accept that the horse should be

given the rank of a Muslim. He implies that the Prophet may

commit such a mistake; but I cannot agree to it.1

It is the last limit of analogy that he so much increased the

aspirations of Muslims that in law-making no regard was given

even to the statement of God and Prophet and the Ummah

began to frame laws of Shariah. The Shariah, which had not

535

given power to Prophet also in the prohibited and lawful of Islam and had stated that his job was only to convey the message of God; its followers gave this right also to the jurists and

a new Islam came into being at the courtesy of analogy and

history and researchers like Allamah Shibli included it among

the contributions of the second caliph.

Seeing these circumstances, Imam Ja’far Sadiq (a.s.) could

not remain a silent spectator. In order to defend Islam, he bore

all kinds of hardships, but confronted this analogy and time

and again told Abu Hanifah, the founder of school of Qiyas:

Beware, do not resort to Qiyas in Shariah; Qiyas is a creation

of Iblis. The sole secret of the deviation of Iblis is that he resorted to analogy in the command of God and raising the issue of

fire and dust refused to prostrate before Prophet Adam (a.s.).

Qiyas is a satanic ruse used to destroy commands of Almighty

Allah. However support of regime of that time and love for

rank and position did not allow Abu Hanifah to act on these in-

structions and finally Islam was sacrificed at the altar of Qiy-

as.2

On whichever points Imam Ja’far Sadiq (a.s.) restrained Abu

Hanifah from Qiyas, its examples are found in history as fol-

lows: If you are confident about this method tell me why

Almighty Allah placed salinity in the eye, sweetness in the

tongue and bitterness in the ears? Abu Hanifah could not reply.

Imam said: When you cannot understand your creation how

you will understand the law of Allah? Remember that there is

salinity in the eye; because it is a container of fat; if it did not have salt, it would have dissolved. There is bitterness in the

ears, because creatures may not enter it to endanger life.

There is sweetness in the tongue so that taste can be found of

different things.

After that the Imam said: All right tell me what statement is

such that its beginning is denial and end is Islam? When Abu

Hanifah confessed helplessness the Imam said:

It is regretful that you are even unaware of Kalimah of Islam:

whose ‘There is no god,’ is a denial (Kufr) and ‘except Allah’ is

Islam.3

After that, he asked: What would be the penalty of one who

in Ihram, breaks the four front teeth? Abu Hanifah said: I don’t

536

know this also. Imam (a.s.) said: You don’t even know that the holy sanctuary does not have teeth.4

On this occasion Imam (a.s.) posed one question about man,

one about animals and one about faith and the founder of the

school of Rayy and Qiyas failed to reply any of these questions;

so Imamate called out that one who is ignorant of man, animals

and faith, what right has he to interfere in the religion of God?

Remember that if you resort to analogy in Sunnah, religion will

be destroyed. Beware never use analogy in Islam; it is a divine

religion and there is no interference of human opinion in it.

Allamah Dimyari has mentioned a similar incident in Hayatul

Haiwan: Abu Hanifah came to Imam Ja’far Sadiq (a.s.) and the Imam condemned his use of analogy and challenged him to

solve some religious problems through his method.

He asked: What is more serious: murder or fornication? He

replied: Murder. Imam (a.s.) asked: Why only two witnesses

are sufficient to prove a murder and why four witnesses are

needed to prove fornication. Abu Hanifah could offer no

explanation.

Then he asked: What is having more significance: Namaz or

Fasts. He replied: Namaz. Imam (a.s.) asked: Why then a wo-

men in menses is supposed to make up for missed fasts and

why she is not supposed to make up for missed prayers? Abu

Hanifah remained silent.

Then the Imam asked: What is more impure, urine or semen?

He replied: Urine, it has to be washed twice. Imam (a.s.) asked:

Why then urine is cleaned only through washing and why

Ghusl is needed in case of semen? Abu Hanifah excused him-

self. Imam Ja’far Sadiq (a.s.) said: As you saw there is no scope

of analogy in religion of Allah; remember that these laws are

also not against reason. Every law of Islam is according to

reason, although it is not a creation and invention of your

reason.

The difference between murder and fornication is that there

are two criminals in fornication whereas there is only one in

murder; so there four witnesses are required and in case of

murder, only two witnesses are enough.

The difference between prayer and fasting is that fasts are

omitted only once a year and prayers are missed every month.

537

Also when one is making up for missed fasts, it does not interfere in ones daily activities and if one has to make up for all

prayers one would have to leave everything and only concen-

trate on praying. Therefore making up of missed fasts is oblig-

atory and making up for missed prayers is exempted.

The difference between urine and semen is that urine comes

out from urinary bladder and in this only washing the organ is

enough; whereas semen is the extract of the strength of the

whole body, whose matter is taken from every part of the body.

So Ghusl is necessary in it.5

Along with the expression of ignorance of Abu Hanifah, Imam

(a.s.) also indicated to the points, which are usually not noticed

by common people and in the last answer made it clear that

when semen is the extract of all the parts of the body, it is the

duty of man that at the time of having sexual relations with a

woman he should keep this point in mind and must not allow

any other part of the body to act. Or the strength coming from

that direction would weaken and it would affect the coming

generations. A mistake of a moment by the parents would spoil

the whole life of the child.

We should know that some scholars have mentioned this in-

cident in the biography of Imam Muhammad Baqir (a.s.); but I

have no argument with this subject; my aim is only to request

that human intellect has no right to interfere in religion of God.

A Muslim is supposed to act on the laws and not to frame the

laws. Almighty Allah has completed religion through Holy

Prophet (s.a.w.s.) and the progeny of the Prophet and there is

no problem which does not have a solution in Islam.

That is why Shia scholars have never resorted to Qiyas so far

and they faced no difficulty in deducing laws of Shariah.

They have a treasure trove of sayings of the purified Ahle

Bayt, who were present in that age also when new problems

were emerging after passing away of Holy Prophet (s.a.w.s.)

and they mentioned solutions of all problems. Now there is no

problem whose solution is not present in the sayings of

infallibles.

It is the fruit of attachment to Ahle Bayt (a.s.) that Imamiyah

scholars never needed sources like Istihsaan (choosing the

best option) and Qiyas (analogy) and they have spent the whole

life under the shade of divine law.

538

1 Seerat Noman

2 Al-Masaid, Pg. 202

3 Al-Masaid, Pg. 202; Manaqib, Pg. 41; Nurul Absar, Pg.

131; Hayatul Haiwan, Vol. 2, Pg. 85; Tarikh Ibne Khallikan, Vol.

1, Pg. 105

4 Al-Masaid, Pg. 202; Manaqib, Pg. 41; Nurul Absar, Pg. 131; Hayatul Haiwan, Vol. 2, Pg. 85; Tarikh Ibne Khallikan, Vol. 1, Pg. 105

5 Hayatul Haiwan; Manaqib; Nurul Absar; Hilyatul Awliya

etc.

539

Ja’fari Jurisprudence and reason

One should not be under misunderstanding that since Islam

is religion of reason why Ja’fari Jurisprudence is so much op-

posed reason in deriving laws of Shariah? Ja’fari Jurisprudence

has not opposed reason; it has only restricted it.

In Ja’fari religion, all dependence of principles of faith is on

reason and all beliefs from monotheism to Qiyamat are based

on reason and it is reason, which has to decide at every point.

Even the Prophet and Imam are not having a say in this.

They can only guide and they cannot issue commands on

their own. This is a field of reason and no one has right to step

into the field of others, just as the field of Shariah is the field of Prophet and Imam and reason cannot interfere.1

In Shariat, the job of reason is only to find the laws and to

find means to enforce it. It is not supposed to frame the laws,

otherwise if reason had been able to do this, there would have

been no need of one hundred and twenty-four thousand proph-

ets, their successors and their scriptures. Every person would

have been able to design the law of his life according to his

reason and lived according to it. Just as seen in other systems

of the world. That it is only the human beings who frame laws

and it is human beings who act on it. This is in fact the differ-

ence between religion and worldly system that the law of reli-

gion comes from the heavens and the law of the world is

framed by human beings. Now if law making of religion is also

given to human beings; why religion would still be called as re-

ligion? It would also be considered as an ordinary law-code of

the world.

Reason has great importance in Ja’fari jurisprudence, but its

function is only to prepare ways of enforcement of laws and not

framing of laws. For example if you cannot find the order legal-

izing or prohibiting something, the decision of freedom would

be taken only by reason whether you are supposed to act on it

or not; if it had been obligatory or unlawful in Shariah, its ex-

planation would have been the responsibility of Prophet

and the aim of his not saying anything is that this is neither ob-

ligatory not unlawful and now you are free to leave that about

540

whose ‘obligatori-ness’ you have doubt and adopt that whose unlawfulness you doubt.

In the same way, if it is just known that on reaching a partic-

ular distance, prayer in any case remains obligatory, but one

does not know whether it is shortened or not. This would be

adjudged only by reason that on such occasions full as well as

shortened prayer has to be offered, so that one reaches cer-

tainty that the responsibility that had fallen on us has been ful-

filled.2

In the position of law, Shariah is the proof in the position of

enforcement, reason is proof; it is the function of Shariah to is-

sue the command and to prepare means of enforcement is the

job of reason. People of Qiyas did not realize this differ-

ence and they legalized interference of reason in Shariah also.

As a result of which laws of Shariah became laughing stock

and every person began to distort and change Shariah as per

his reason and opinion.

1 Futuhat Makkiya

2 Usul Kafi

541

Reality of Ja’fari Jurisprudence

The following points should be kept in mind in order to un-

derstand Ja’fari Jurisprudence: without that it would not be

possible to understand its superiority.

1- Ja’fari Jurisprudence is not only the jurisprudence of Imam

Ja’far Sadiq (a.s.); on the contrary it is a collection of the laws

of all the members of Ahle Bayt (a.s.).

2- The founder of this school was not a Mujtahid like the

founders of other schools; he was appointed divinely to explain

the real laws.

3- Attachment to Ahle Bayt (a.s.) is not there only on the

basis of their personal merits; on the contrary it is due to the

command of Holy Prophet (s.a.w.s.) who guaranteed salvation

if this attachment is maintained.1

4- Imam Ja’far Sadiq (a.s.) was the teacher of Imam Abu

Hanifah and Imam Malik and in presence of jurisprudence of

the teacher to depend on jurisprudence of the student is op-

posed to reason and justice.2

5- Sources of Ja’fari Jurisprudence are the Holy Quran; prac-

tice of the Prophet and sayings of the purified Ahle Bayt (a.s.);

who were made as interpreters of Quran and left along with

Quran by Holy Prophet (s.a.w.s.).

6- There is no scope of Qiyas in Ja’fari Jurisprudence.3

7- In Ja’fari Jurisprudence, the function of reason is only to

find the means of enforcement of laws and not to frame the

laws.4

8- The Holy Imams (a.s.) in every age tried to establish the

law of God and did not rest till they did not consider it to be an

impossible act or temporarily inappropriate.

9- Qiyas is not needed in Ja’fari Jurisprudence, because after

Holy Prophet (s.a.w.s.) when new problems arose the purified

Ahle Bayt (a.s.) were present to solve them and they were bet-

ter informed about the circumstances of the house.5

10- Among the important sources of Ja’fari Jurisprudence

there are four great collections of traditions:

(1) Al-Kafi, Muhammad Ibne Yaqub Kulaini (died 329 A.H.) –

16190 traditions.

542

(2) Man Laa Yahzarahul Faqih, Muhammad Ibne Ali Babawayh (died 381 A.H.) – 5963 traditions.

(3) Tahzeeb, Muhammad Ibne Hasan Tusi (died 460 A.H.) –

13590 traditions.

(4) Istibsar, Muhammad Ibne Hasan Tusi (died 460 A.H.) –

5511 traditions.6

In addition, there are other collections of traditions as well

and in their presence even in the most modern problems there

is no need to resort to Qiyas. Qiyas is needed by those

Muslims, whose total traditions in six canonical books after

omitting the repeated traditions are hardly 4000 in Sahih

Muslim and even less in Sahih Bukhari. Obviously, so many important problems cannot be solved with such scanty collec-

tions. And if on top of that we remove the weak and unreliable

traditions from them, we would have no choice, but recourse to

Qiyas.

1 Tirmidhi, Vol. 2, Pg. 308; Sahih Muslim, Vol. 7, Pg. 122; Musnad

Ahmad Ibne Hanbal, Vol. 2, Pg. 14

2 Seerat Noman, Pg. 45

3 Al-Masaid, Pg. 202

4 Futuhat Makkiya

5 Seerat Noman

6 Qisasul Ulama

543

We and Ja’fari Jurisprudence

After conducting a survey of the qualities, excellence and

rightfulness of Ja’fari Jurisprudence, we must also glance at

our own condition and see what is our relation to the jurispru-

dence for which we have given sacrifices and because of which

we have proved our excellence over other sects?

We should remember that jurisprudence is the law obedience

to God and means of earning the pleasure of God. It is the sys-

tem of human life. No man can spend his life without know-

ledge of jurisprudence and it is not possible for anyone to gain

the satisfaction of the Almighty without jurisprudence.

Thus can we survey our whole life and state how much time

we spent to find out the prohibited and lawful, obligatory and

recommended; and pure and impure etc. and how much we

have spent in that way?

Ja’fari Jurisprudence does not ask from us propagations,

gatherings and processions; it asks us to live according to the

law of God and in this way our role is zero. We have spent

thousands on house construction, decoration and jewellery for

women and have not sat with any scholar and spent even ten

rupees to correct our worship acts. We have not even thought

to appoint a teacher of religion for our children; and if at all

it is to the extent of teaching them Quran and that’s all. It

seems that all worship acts of religion, business transactions,

agriculture, service, politics, economics, social sciences and

moral sciences are all present in the first book of Deeniyaat, or

the religion of Aale Muhammad (a.s.) only comprises of eight

pages. As every man has become happy after teaching one

book to his children and has purchased Paradise in ten paise

as he thinks about himself that he has learnt Usule Deen and

Furu Deen by heart and the right of Aale Muhammad (a.s.) has

been fulfilled.

We should remember, our whole life is useless if we have not

learnt about the law of Shariah for our each step and not lived

according to that.

In the view of Imam Ja’far Sadiq (a.s.) knowledge of religious

is so important that he said: If a person can make my compan-

ions learn religious law by lashing them, I would have no

544

problem with it. I don’t want ignorant followers and I have no need of anyone calling me Maula; I want sincere followers and

companions who have cognition.

Allamah Tabarsi writes that after reappearance of Imam

Zamana (a.s.) the style adopted by the Imam would be such

that if a youth of twenty years is found ignorant of Shariah, he

would be immediately executed. At that time there would be no

system of establishing Madressas and teaching them. Only ig-

norance would be punished. The time of Ghaibat is a time of

respite; one who wants to become conscious should regain con-

sciousness. After that the consequences would be very bad.

He would not care what we call him and what we regard him

as. He would only care what our behavior is with his laws, aims

and religion and how much knowledge we have gained about

his jurisprudence and how much we have acted on it. Our

youth who prepare all day to please the Master and are even

ignorant of method of Wudhu, Ghusl and Prayers; do they not

realize that the one who is coming does not like sycophancy; he

is responsible for religion; he is not concerned with name, he is

concerned with work; he is not having a free choice; he is the

servant of Almighty Allah. Do these youths realize that Zulfiqar

of Imam Ali (a.s.) which is coming with the Imam to judge such

people who lack deeds?

Friends, there is still opportunity and time is also there.

Consider the period of occultation as a time of respite and

gain knowledge of your religion; teach your generations their

religion and sacrifice your comforts to gain some knowledge of

religion. Sofa set, jewellery and TV will not go into the grave

with you; only religion would help you in the grave. Mercury

light is there for this world only; light of Islamic laws is going

to work there.

I beg to the merciful Lord, to grant Taufeeq to our ignorant

and impractical community and give us opportunity that we in-

stead of being killed with sword of Imam Zamana (a.s.) should

be included among his helpers. And peace be on those who fol-

low the guidance. (Jawadi)

545

Part 11

Imam Musa Ibne Ja’far (a.s.)

546

48

Chapter

Life Sketch of Imam Musa Ibne Ja’far (a.s.)

Birth: 7th Safar, 128 A.H.

Martyrdom: 25th Rajab 183 A.H.

It was 7th Safar, 128 A.H. Imam Ja’far Sadiq (a.s.) along with

his honorable wife had gone for Hajj and on return journey, he

was camping at Abwa between Mecca and Medina when Imam

Musa Kazim (a.s.) was born. Which is a clear evidence of the

fact that the Holy Imams (a.s.) did not ignore Hajj even in such

crucial times. When only two months were left from delivery

and the journey was also of that period when facilities like

today were not available, and one had to cover a distance of

around 500 Kms. on camels. And it also shows clearly that as

much importance this journey had in the view of Imams as

much importance it held in the view of their pure wives. Other-

wise she would have excused herself because of her pregnancy

and postponed it for the following year, which is commonly

done today.1

On the contrary this also solves the problem that whether

wives of the Holy Imams (a.s.) were going for Hajj or not?

Whether this obligation is only for men or on women also?

Indeed Hajj is a worship act, in which three capabilities are

required: monetary, physical capability and possibility of jour-

ney. If Hajj is not mentioned in connection with some wives, it

is very much possible that it must have been due to their lack

of capability like innumerable Muslims and sincere believers

are deprived of this fortune and it is not related to any differ-

ence between the duties of men and women. And there is no

question of not performing the Hajj after one is capable and

when Hajj has become obligatory.

547

Lady Hamida has narrated: After birth, my son looked at the sky and recited the dual testimony of Islamic faith, which has

been a practice of all infallibles. The following verse was writ-

ten on his right arm:

“And the word of your Lord has been accomplished

truly and justly…” (Surah Anam 6:115)2

He was named Musa and Kazim became his famous title,

which means one who swallows anger and it is possible that

one of the reasons of this title was that the Musa mentioned

among the Ulul Azm prophets, his quality is described as ‘one

with anger’. Thus Providence decided that a Musa Kazim

should also come into being so that both kinds of divine per-

sonalities may become apparent. And this difference also be-

comes clear through history of prophethood and Imamate that

if you want to see the majesty of fury and anger, you should

see Prophet Musa (a.s.) and of you want to witness the ex-

ample of divine forbearance, you should look at Imam Musa

(a.s.).3

Another divine wisdom of this name could be that the name

of his killer was Harun; thus Providence wanted to make clear

since the first day that one should not be deceived by names

and pay full attention to the character of man. Otherwise a per-

son named as such could be a supporter and assistant of a

Musa and at another time another Harun can be a killer of a

Musa. This is the difference between true and false and per-

haps this was the reason that Prophet Musa (a.s.) had reques-

ted Almighty Allah to allow Harun to be his helper, that if Allah

makes someone a prophet, he would be a faithful and a right-

eous person, and if people make someone as a king, he would

remain wanton and immoral.

Among his other titles, Abde Salih, Sabir, Amin and Babul

Hawaij are more famous. His Kunniyat was Abul Hasan Awwal,

Abu Ibrahim Abul Hasan Mazi, Abul Ali, Abu Ismail etc.

The explanation of the title of Babul Hawaij is that miracle

cures are being seen from his holy tomb since times immemori-

al till date and some writers have compiled separate books on

this subject in which they have compiled these miracles ac-

cording to eye-witness accounts and the fact is that in Baghdad

after that terrible carnage in which the water of Tigris River

remained red for many days, the survival of Shia faith is also a

548

living miracle of Imam Musa Kazim (a.s.), which cannot be denied at any cost. Calamities befell him during his lifetime as

well, but like the past calamities could not discontinue the

series of Imamate, in the same way the later calamities could

not affect the religion of Ahle Bayt (a.s.). The following state-

ment of Imam Shafei proved to be true that the tomb of Imam

Musa Kazim (a.s.) is proven effective for fulfilling wishes.4

Imam Musa Kazim (a.s.) was born in 128 A.H. during the

reign of Marwan Himar. After three years, his dynastic rule

came to an end and the first ruler of Bani Abbas ascended to

the throne. He ruled from 132 to 136 A.H, when Mansur Dawa-

niqi succeeded him, who got Imam Ja’far Sadiq (a.s.) assassin-

ated through poison in 148 A.H. and the Imamate of Imam

Musa Kazim (a.s.) began from the age of twenty years.

In the year 158, Mansur was succeeded by Mahdi Abbasi,

who ruled for ten years and in 169 A.H. he was succeeded by

Hadi, who could not remain in power for more than a year. In

170 A.H. Harun came to the throne who had Imam Musa Kazim

(a.s.) assassinated through poison in 183 A.H. At that time the

age of the Imam was fifty-five years, from which twenty years

passed under the care of his father and then he held the posi-

tion of Imamate for a period of thirty-five years.5

• Among his childhood miracle acts, we can cite the incid-

ent in which Safwan Jammal saw him coming out of his

house in such a condition that he was holding the ears of

a young one of a goat and asking the animal to prostrate

before Almighty Allah; as if he was showing to Safwan

that the majesty of us Ahle Bayt (a.s.) is that even if anim-

als become connected to us, we ask them to prostrate be-

fore the Lord and without that we do not like to have

them as pets. Safwan said: If you can make it prostrate

you can also order it to die; he said: Safwan, death and

life is in control of God, we cannot say anything about it.

As if he also made clear that man should worry about his

obligatory duties and interference in divine matters is

against dignity of servitude and this can make us eligible

for divine chastisement. This incident is of the time when

he was three years old.6

He was five years old when Abu Hanifah came to debate with

Imam Ja’far Sadiq (a.s.) on the subject of free will and

549

compulsion. He welcomed the guest before his father and said: There are three possibilities in this matter: either the act is

done at discretion of man, or it is accomplished through divine

compulsion or it is through participation of both. If the deed is

through man, it is opposed to your view, and if it is through di-

vine compulsion or participation, He should be legally de-

serving of chastisement as well; but it is not so. Thus it clearly

shows that man is responsible for his acts and their responsib-

ility is not on God.7

The fact is that belief in pre-destiny is an invention of tyrant

rulers, who through beliefs like this wanted to justify their

crimes, and their aim was that people should consider them as

being compelled by destiny and should not take them to ac-

count or it would be difficult to survive.

Abu Hanifah was highly impressed by this incident; he felt

humiliated and began to find means to take revenge for it.

Thus once, he saw Imam Musa Kazim (a.s.) praying at a place

where people were walking from the front. Abu Hanifah com-

plained to Imam Ja’far Sadiq (a.s.) immediately. He called his

son, appraised him of the compliant and asked him to explain.

Imam Musa Kazim (a.s.) said: My Lord is nearer to me than

my jugular vein, so the passers-by cannot cause any obstruc-

tion.8

This reply is in fact reiterating the point that when the mind

of a person is not focused on divine majesty and beauty and

there is risk that attention will wander, at that time it could be

detestable to recite prayers over there; but if Almighty Allah

worship of God, there is no deficiency in this prayer and this is

the clear difference between worship acts of Ummah and

Imamate.

On another occasion Abu Hanifah came to meet Imam Ja’far

Sadiq (a.s.) and seeing that young boy decided to pose a ques-

tion to him, which would perhaps confuse and humiliate him.

He asked: If a person comes to your town, where he should go

to attend to the call of nature? The Imam replied: He should

take the support of rear walls, keep away from the view of

neighbors, remain aloof from river banks and avoid shade of

fruit bearing trees; away from courtyards and streets; leaving

the mosque; refraining from facing Kaaba or keeping his back

to it; he should take care of his garments and sit down

550

wherever he likes. Abu Hanifah was astounded by this reply and his companion Abdullah Ibne Muslim said: Did I not tell

you that even the children from the family of prophethood are

different from ordinary children?9

• Imam Ja’far Sadiq (a.s.) decided to demonstrate the ex-

cellence of his son to the people in spite of his young age;

so once he said: Son, add the second line to this couplet:

Never intend to commit any sins.

Imam Musa Kazim (a.s.) said: If you do something good you

should do it more.

Imam Ja’far Sadiq (a.s.) then said: I agree that you would see

the deception of enemies.

Imam Musa Kazim (a.s.) said: You must never adopt this

method.10

• In 148 A.H. because of the martyrdom of Imam Ja’far

Sadiq (a.s.), Imam Musa Kazim (a.s.) succeeded to the po-

sition of leadership and Imamate. Imam Ja’far Sadiq (a.s.)

knew what his killer Mansur would do with his children.

So he prepared a will about his property in which he

made five persons responsible. (1) Mansur Dawaniqi (2)

Sulaiman, governor of Medina (3) Abdullah Aftah, son of

Imam Ja’far Sadiq (a.s.) (4) Imam Musa Kazim (a.s.) (5)

Lady Hamidah.

After the martyrdom of Imam Ja’far Sadiq (a.s.), Mansur

wrote to the governor of Medina to arrest his successor and

put him to death. When he investigated who the successor was,

he found that he and Mansur were also among the successors,

so he excused himself and the first example of divine policy of

the Imam became clear.11

• After that when Mahdi Abbasi summoned the Imam from

Medina with the intention of assassinating him, he met

Abu Khalid at the Zubala stage. Seeing the scene of ar-

rest, he expressed regret. He said: I would return on so

and so date.

So when Hamid Ibne Qahtaba was appointed to execute him,

Mahdi saw Imam Ali (a.s.) in the dream that he was about to

kill him; so when he awoke, he immediately stopped Hamid

from carrying out his job and Imam Musa Kazim (a.s.) reached

Zubala on the appointed date and said:

551

Abu Khalid, when I will be arrested next time, there will be no possibility of return and my grave would be made in Baghdad only.12 This same Mahdi Ibne Mansur had decided to re-

store Fadak to Ahle Bayt (a.s.) as a gesture of reconciliation; so

Imam (a.s.) had explained the true situation that Fadak was not

only an orchard it was a Islamic kingdom personified; when the

caliph realized this, he dropped the idea as a tyrant can do any-

thing, but leave the kingdom.

Although Harun Rashid has become famous to be a lover of

arts, he was extremely profligate and inimical to descendants

of Imam Ali (a.s.). Such was his profligacy that he had sex with

a slave girl his father had slept with and Abu Yusuf gave ver-

dict that if she claims to have slept with the father, her state-

ment is of no value.13

Such was his persecution of Saadaat that in 176 A.H. he had

Abdullah, brother of Nafse Zakiyyah buried alive in walls.14

He had the berry tree, which grew over the grave of Imam

Husain (a.s.) cut down, regarding which Holy Prophet (s.a.w.s.)

had said: Curse of God be on one who cuts down a berry

tree.15

• In Tus he ordered Hamid Ibne Qahtaba to eliminate the

Saadaat and he slew sixty of them at one time.16

• In 173 A.H. he traveled to Mecca and Medina on the pre-

text of Hajj and on two occasions he tried to find justifica-

tions of eliminating the Imam, but he failed. Once he de-

manded from the Imam the proof that he was a descend-

ant of Prophet, as descendants usually are from male is-

sues. Imam (a.s.) on one side gave reference of Isa (a.s.)

being from the progeny of Prophet Ibrahim (a.s.) and on

the other hand recited the verse of Mubahila and Harun

could not get any excuse to eliminate the Imam.17

• The second time, when he greeted the Prophet’s grave as

‘O son of uncle’, the Imam addressed him as ‘O father’ on

which he arrested the Imam for competing with the re-

gime and brought him to Baghdad. But seeing Imam Ali

(a.s.) in angry form in his dream, he freed him and sent

him back to Medina and he failed to have him elimin-

ated.18

• Having failed in all these tactics, he sent a beautiful lady

into the prison to the Holy Imams (a.s.) to frame him for

552

unlawful sex. But when the prison wardens surveyed the prison, they found the woman in prostration and she explained that when I came here I saw that the Imam was

reciting a confidential supplication to the Almighty and

the voices of Labbaik (here I am) were coming from the

other side; so I realized that there could be no better op-

portunity of worship; thus now I get pleasure only in

prostration.19

• Along with preserving his own life, the Imam continued

to take care of his friends as well. Thus under this pro-

gram, he got Ali Ibne Yaqtin, one of his sincere compan-

ions appointed as minister of Harun and when he sent an

expensive cloak as a royal gift; the Imam sent it back say-

ing that he might need it. This proved true when people

complained to Harun that Ali Ibne Yaqtin sends

everything to Imam Musa Kazim (a.s.), Harun got his

premises searched and the cloak was found there. So he

rewarded Ali Ibne Yaqtin and punished the complainant

with a thousand lashes, but he died only after getting five

hundred.20

• On another occasion, Ali Ibne Yaqtin inquired from the

Imam the method of wiping of the feet in Wudhu, wheth-

er it should be from top to bottom or from below to

above?

Imam (a.s.) wrote the complete Ahle Sunnat method of

Wudhu and Ibne Yaqtin started doing Wudhu in that way only.

People again complained to Harun that Ibne Yaqtin is a Shia

and he spied on Ibne Yaqtin to see in what way he was doing

the Wudhu; he was pleased and he rewarded Ibne Yaqtin and

punished his detractors severely. After two days, a communica-

tion was received from Imam (a.s.) that the time of Taqayyah

was over; now he should do Wudhu in accordance to the com-

mand of God.21

When Harun failed in all his efforts, on the advice of his viz-

ier, Yahya Barmiki, he summoned Muhammad Ibne Ismail from

Medina to Baghdad to plot the Imam’s murder.

Muhammad was angry with the Imam because the Imamate

of his father, Ismail could not come into effect. Thus at the

time of departing from Medina, he came to meet the Imam and

the Imam gave him 400 Dinars and 1500 Dirhams to him and

553

said I can repay your debts and bear your expenses, there is no need for you to go to Baghdad. But if you are going anyway,

beware; do not dye your hands with my blood. In spite of that

on reaching Baghdad, Muhammad complained to Harun that

Imam Musa Kazim (a.s.) was in power in Medina and two

swords cannot remain in one sheath. So Harun rewarded

Muhammad with two hundred thousand dirhams and bid

farewell to him; but it was an arrangement and revenge of

Providence that Muhammad died the following day without

getting the chance to spend anything from the money Harun

had given to him; on the contrary the fire of Hell was prepared

for him.

Harun was so much affected by these reports that he imme-

diately decided to go for Hajj and on reaching Medina had the

Imam arrested while he was engrossed in his prayers on 20th

Shawwal 179 A.H. and did not even allow him to bid farewell to

his family members before he could be dispatched to Basra.

After a long journey of one month and seventeen days, the

Imam reached Basra on 7th Zilhajj. He was lodged in a prison

over there for a year. Isa Ibne Ja’far, a cousin of Harun was the

governor of Basra at that time; he recommended to Harun to

release the Imam as he was engrossed in prayers all the time.

So Harun shifted him to Baghdad and accommodated him in

the prison of Fazl bin Rabi. Fazl was also impressed by the nice

behavior of the Imam. Finally Sanadi Ibne Shahik the accursed

was appointed as jailer and he assassinated the Imam through

poison. When the Imam passed away, he was completely

chained and collared. After that the corpse was also given over

to load carriers, but Sulaiman stopped it on the Baghdad

Bridge to have it buried with respect. Imam Ali Reza (a.s.) ar-

rived from Medina miraculously and performed the last rites of

his father. The Imam was martyred on 25 Rajab, 183 A.H. and

he was buried at that area of Baghdad, which at present is

known as Kazmain.22

1 Shawahidun Nubuwwah, Pg. 151; Wasilatun Najaat, Pg.

363; Manaqib, Vol. 3, Pg. 437; Irshad Mufeed; Elamul Wara 2 Rauzatush Shohada, Pg. 436; Anwar Nomaniya, Pg. 126; Jilaul Uyun, Pg. 270

3 Sawaiqul Mohriqa, Pg. 131; Tarikh Khamis, Vol. 2, Pg. 320; Biharul Anwar, Vol. 11, Pg. 233; Matalibus So-ool, Pg. 276; 554

Shawahidun Nubuwwah, Pg. 192; Rauzatus Shohada, Pg.

432; Ilalush Sharai, Pg. 235; Manaqib, Vol. 2, Pg. 437; Uyun Akhbare Reza, Vol. 1, Pg. 112; Irshad Mufeed, Pg. 307

4 Matalibus So-ool, Pg. 278; Sawaiqul Mohriqa, Pg. 131; Manaqib, Vol. 3, Pg. 125

5 Sawaiqul Mohriqa; Akhbarul Kholafa, Ibne Rayi ; Habibus Sayr

6 Al-Irshad, Pg. 309; Biharul Anwar, Vol. 11, Pg. 226; Tadkiratul Masoomeen, Pg. 192; Elamul Wara, Pg. 289; Gh-inaytun Nomani, Pg. 179

7 Biharul Anwar, Vol. 11, Pg. 185; Amali, Sayyid Murtada, Vol. 1, Pg. 151; Ihtijaj Tabarsi, Pg. 198; Manaqib, Vol. 3, Pg.

429

8 Manaqib, Vol. 5, Pg. 69

9 Biharul Anwar; Manaqib; Ihtijaj

10 Biharul Anwar, Vol. 11, Pg. 266

11 An-Niza wat Takhassum, Pg. 74

12 Nurul Absar, Pg. 130; Damatus Sakiba, Vol. 3, Pg. 16; Biharul Anwar, Vol. 9, Pg. 64; Shawahidun Nubuwwah, Pg. 193; Matalibus So-ool, Pg. 278; Manaqib etc.

13 Tarikh Khulafa, Suyuti

14 Tarikh Islam, Mr. Zakir Husain; Sahahul Akhbar

15 Jilaul Uyun; Qumqam; Amali, Shaykh Tusi; Tasweer Kerbala, Pg. 61

16 Allamah Majlisi has mentioned this incident with refer-

ence to Bazzar Nishapuri.

17 Sawaiqul; Mohriqa, Pg. 122; Nurul Absar, Pg. 134; Arjahul Matalib, Pg. 452

18 Wafayatul Ayan, Vol. 2, Pg. 131; Tarikh Ahmad, Pg. 349

19 Manaqib, Ibne Shahr Ashob

20 Nurul Absar, Pg. 130; Shawahidun Nubuwwah, Pg. 194

21 Manaqib, Vol. 5, Pg. 58; Elamul Wara, Pg. 170

22 Manaqib, Vol. 5, Pg. 68; Elamul Wara, Pg. 180; Kashful Ghumma, Pg. 108; Nurul Absar, Pg. 136; Sawaneh Musa Kazim, Pg. 15; Shawahidun Nubuwwah, Pg. 193; Sawaiqul Mohriqa, Pg. 132; Arjahul Matalib, Pg. 454; Abul Fida, Vol. 2, Pg. 151; Tarikh Khamis, Vol. 2, Pg. 320; Anwar Nomaniya, Pg.

127; Jannaatul Khulud, Pg. 130

555

Wives and Children

There is difference of opinion among scholars with regard to

the number of his children.

Ibne Shahr Ashob has mentioned them to be twenty-three in

all.

Author of Umdatul Talib has increased this figure to be 60, including 37 daughter and 23 sons.

Shaykh Mufeed has stated that they were thirty-seven in all;

eighteen sons and nineteen daughters.1They are as follows:

His Eminence, Ali Ibne Musa ar-Reza (a.s.), Ibrahim, Abbas,

Qasim, Ismail, Ja’far, Harun, Hasan, Ahmad, Muhammad,

Hamza, Abdullah, Ishaq, Ubaidullah, Zaid, Husain, Fazl, Sulai-

man, Husain and the daughters were: Fatima Kubra, Fatima

Sughra, Ruqaiyyah, Halima, Umme Abiha, Ruqaiyyah Sughra,

Kulthum, Umme Ja’far, Lubana, Zainab, Khadija, Amina,

Hasna, Bariha, Abbasa, Umme Salma, Maimoona, Umme

Kulthum.2

His descendants continued from thirteen children; of whom

four had the most children: Imam Ali Reza (a.s.), Ibrahim,

Muhammad Abid and Ja’far.

Following of his sons did not originally have any issues:

Zaid an-Naar, Abdullah, Ubaidullah and Hamza.

Five of his sons had few children each: Abbas, Harun, Ishaq,

Husain and Hasan.

We should know that Sayyid Sharif Razi, compiler of Nahjul

Balagha, and Sayyid Sharif Murtada, who is called Alamul

Huda and was an excellent theologian and polemist of his time;

both are descendants of Imam Musa Kazim (a.s.) and they are

also buried in Kazmain.

His Eminence, Shah Chirag Sayyid Ahmad of Shiraz, whose

tomb is a place of visitation, where people regularly have their

wishes fulfilled is also a descendant of Imam Musa Kazim

(a.s.). He was very much loved by the Imam and who had freed

one thousand slaves for the sake of God. His grave was un-

known before, but when the ruler of the time came out search-

ing for it; and noticed a light which people explained that O

Shah (O king) a Chirag (lamp) is visible; due to this he got the

556

name of Shah Chirag. Near his tomb is the mausoleum of his brother, Sayyid Muhammad, who on the basis of his excessive

worship, was called as Sayyid Muhammad Abid.

The tomb of Hamza is situated in Tehran, near the tomb of

Shah Abdul Azim whom Shah Abdul Azim also used to visit dur-

ing his lifetime. He was also a son of Imam Musa Kazim (a.s.)

and the owner of great miracles.

Among the daughters of Imam Musa Kazim (a.s.), Fatima was

most famed and she is referred to as Masuma Qom. In 200

A.H. Mamun summoned Imam Ali Reza (a.s.) from Medina to

Merv. After a year, she set out from Medina in search of her

brother. On the way she fell ill and the people of Qom brought

her to Qom and lodged her in the house of Musa Ibne Khazraj

where she passed away after seventeen days as a result of

the exhaustion of the journey or her illness. Nobles of Qom ar-

ranged her final rites in the best way and with full honors bur-

ied her at Bablun, where her tomb is found today.

Author of History of Qom has also narrated with regard to

her final rites that when the bier was ready, the problem arose

that who would lower her into the cellar; a senior gentleman

was selected and summoned for this; but after he came, it was

seen that two rider were approaching from the desert who dis-

mounted near the bier and prayed the funeral prayer and after

that they buried her in the cellar and went away immediately

and no one could know who they were. After that Musa Ibne

Khazraj constructed a canopy over the purified grave and after

that Zainab binte Imam Jawad (a.s.) had the dome constructed,

which can be seen in a highly developed state today and which

is a place of visitation of everyone.3

Describing the blessings and favors of descendants of Imam

Musa Ibne Ja’far (a.s.), it would not be out of place to mention

that two great scholars of our age, who are incomparable in

the field of knowledge, divine cognition, Jihad and politics:

Ayatullah al-Uzma Sayyid Abul Qasim al-Khoei and leader of

Islamic revolution, Ayatullah al-Uzma Ruhullah Khomeini. Both

are descendants of Imam Musa Kazim (a.s.) and their existence

is representing both the lives of the Imam that if you want to

see his academic contribution you should look at one of his

sons and if you want to see his struggle in the path of God, you

should see his another son, who in spite of extreme hardships

557

and in an alien land, refreshed the memory of his holy grandfather in the prison of Baghdad; from where he wrote a two-

lined letter and shook up Harun’s regime.

Every day that passes reduces a day of your comfort and re-

duces a day of my discomfort; after that we are going to be

presented in the court of Almighty, where we would see our ac-

counts of deeds.

1 All books state that the Imam had eighteen sons and nine-

teen daughters and the name of Husain is not mentioned while

eighteen male names are mentioned over there.

2 Elamul Wara, Pg. 181; Kashful Ghumma, Pg. 109; Nurul Absar, Pg. 137; Wasilatun Najaat etc.

3 Shajara Tuba, Pg. 121; Muntahiul Aamaal, Vol. 2, Pg. 242; Al-Hadi Monthly, Qom, Iran, Zilqad 1393 A.H. Pg. 105

558

49

Chapter

Evidences of the Imamate of Imam Musa

Ibne Ja’far (a.s.)

1- Mufaddal Ibne Umar Jofi

He was the most reliable elder. He asked Imam Ja’far Sadiq

(a.s.) who the Imam would be after him who is to be accepted

as an Imam and given obedience? Imam (a.s.) replied:

My son, Musa.1

2- Yazid Ibne Sulait

He was an extremely religious and God-fearing man. He met

Imam Ja’far Sadiq (a.s.) on way to Mecca and he said:

May my parents be sacrificed on you; you are an Imam, but

no one is exempt from death; thus if something happens to you,

who will be the Imam?

Imam (a.s.) gestured to his son, Musa and said: He is having

all the good qualities like knowledge, wisdom, understanding,

generosity, cognition of Islamic law, good nature, good behavi-

or to relatives. He is a door of mercy and is having another ex-

cellence in addition to these.

The narrator asked: What is it?

He replied: Allah will create from his progeny one who will

be the helper and refuge of this Ummah; who would be the

standard of its guidance and effulgence personified. Through

him Almighty Allah would protect lives, solve disputes and re-

move disunity; He would provide garments to the unclothed

and feed the hungry. The fearful would get reassurance; the

rain of mercy will descend. He would the best of the sons and

the most excellent elder; his statement would be the deciding

statement and his silence would be the silence of wisdom.2

3- Dawood Ibne Kathir

559

He says: Son of the Messenger, before you all have passed away; and if something happens to you, to whom should we

refer? He replied: My son, Musa.3

4- Faiz Ibne Mukhtar

He came to Imam Ja’far Sadiq (a.s.) and began to talk about

Imam Musa Kazim (a.s.), who meanwhile returned from home

and Imam Ja’far Sadiq (a.s.) said: Faiz, he is the one about

whom you were asking me. Get up and accept his rightfulness

for Imamate. Faiz kissed the hand and forehead of the Imam

and then asked: Maula, can this information be given to oth-

ers? He replied: Indeed, inform your family members

and friends; but this information should not become public as

times are very dangerous and the contemporary regime is al-

ways in pursuit of divine proof.4

5- Ibrahim Karkhi

He was in the company of Imam Ja’far Sadiq (a.s.) when

Imam Musa Ibne Ja’far (a.s.) arrived. Ibrahim accorded respect

to him and Imam Ja’far Sadiq (a.s.) said: Ibrahim, after me he

is your Imam; a community would be destroyed with regard to

him and another community would get salvation; may God

curse his killer and double his punishment; from his progeny

would be born the best of men, who would eradicate injustice

and oppressors from the world; from his descendants would

appear that twelfth Imam, accepting whom would be same as

fighting Jihad on the side of Holy Prophet (s.a.w.s.).

The conversation had reached this point when a stranger ar-

rived and the Imam fell silent; till Ibrahim left the gathering

feeling remorse for the incomplete conversation. The following

year he again came to the Imam and he said: He would after

excessive hardships and fear, reform the condition of Shia and

remove their sorrow and grief; fortunate is the one who would

be present in his service. Ibrahim was elated that the Imam’s

statement was complete.5

6- Isa Alawi

He went to meet Imam Ja’far Sadiq (a.s.) and said: If, God

forbid, something happens who would be the Imam after you?

He replied: My son, Musa. Then he asked: And after him? He

replied: His son. He asked: If among his inheritors, there is a

brother and a son; who would be his successor? He replied: His

son. He asked: What if I cannot recognize him? Imam

560

(a.s.) said: You must just have faith, that My God, I believe in the Imam who is the proof after him.6

7- Maad Ibne Kathir

He came to Imam Ja’far Sadiq (a.s.) and said: I pray to the

Almighty that like He has given you this position in place of

your father; He should create such a worthy person in your

progeny as well. Imam (a.s.) replied: Allah has already created

him and saying this, he gestured to his son, Musa who was

asleep at that moment.7

8- Mansur Ibne Hazim

He came to the Imam and said: No one can be said to live

forever; in case something happens to you; who would be the

Imam after you? Imam (a.s.) replied: This son of mine, Musa.

(He was aged only 5 years at that time.).8

9- Sulaiman Ibne Khalid

He was seated in the gathering Imam Ja’far Sadiq (a.s.) along

with others when Imam Musa (a.s.) arrived. Imam Ja’far Sadiq

(a.s.) said: He would be your Imam and Wali after me.

10- Ishaq Ibne Ja’far

He says: I was there with my father when Imran Ibne Ali

asked: Who would be the Imam after you? He said: The first to

enter this room. Just then Imam Musa (a.s.) entered the gath-

ering and he was only a few years old.9

11- Ali Ibne Ja’far

He says: My father said to a group of his companions:

Behave nicely with my son, Musa as he is the best in the

world and after me, he would be my successor.10

12- Zurarah Ibne Ayyin

He says: I was present with Imam Ja’far Sadiq (a.s.) and

Imam Musa Ibne Ja’far (a.s.) was also present and a bier was

also placed there. Imam Ja’far Sadiq (a.s.) said: Call Humran,

Abu Basir and Dawood Raqqi from my companions. I brought

all of them and by chance Mufaddal Ibne Umar and other com-

panions also arrived. Imam Ja’far Sadiq (a.s.) removed the

sheet from the face of Ismail and asked: Dawood, is he dead or

alive? He said: He has passed away. The Imam made everyone

witness this and after that began the funeral rites. After that

Imam (a.s.) again showed his face to all those who were

present; that he is Ismail who has already passed away. After

that he ordered him to be buried; when the body was lowered

561

into the grave, the Imam displayed his face to everyone again and asked: Who is the one that is being buried? All said: It

is Ismail. Imam (a.s.) held the hand of his son, Musa and said:

This is the rightful Imam and truth is with him and would

continue in his generations.11

The aim of all these clarifications was that the community

should not have any doubt about the death of Ismail and that

they should become certain of the Imamate of Imam Musa

(a.s.); because a group of people had already started believing

that Ismail would be the Imam and a community is still in-

volved in this misunderstanding and they do not have any justi-

fication of this.

1 Biharul Anwar, Vol. 11, Pg. 234; Kamaluddin Tamamun

Nima, Pg. 203, Kitabul Irshad, Pg. 308

2 Biharul Anwar, Vol. 11, Pg. 234; Uyun Akhbar Reza, Vol. 1, Pg. 23

3 Biharul Anwar, Vol. 11, Pg. 233; Uyun Akhbar Reza, Vol. 1, Pg. 156

4 Biharul Anwar, Vol. 11, Pg. 234; Usul Kafi; Basairud Dara-jaat, Vol. 7, Chap. 11; Pg. 96; Irshad, Pg. 307. In Elamul Wara there is a similar traditional report from Muhammad Ibne Abdul Jabbar.

5 Biharul Anwar, Vol. 11, Pg. 235 Kamaluddin Tamamun

Nima, Vol. 2, Pg. 203. In the same book on Pg. 360 there is a similar report from Ibrahim Kufi.

6 Usul Kafi, Vol. 1, Pg. 309; Biharul Anwar, Vol. 11, Pg. 235; Elamul Wara, Pg. 288

7 Usul Kafi, Vol. 1, Pg. 308; Al-Irshad, Pg. 308; Biharul Anwar, Vol. 11, Pg. 236

8 Usul Kafi, Vol. 1, Pg. 309; Al-Irshad, Pg. 308; Biharul Anwar, Vol. 11, Pg. 236

9 Al-Irshad, Pg. 265; Kashful Ghumma, Pg. 244

10 Al-Irshad, Pg. 310; Biharul Anwar, Vol. 11, Pg. 236

11 Biharul Anwar, Vol. 11, Pg. 238

562

Confessions

He was the successor and inheritor of Imam Ja’far (a.s.) in

knowledge and divine cognition and was the greatest worship-

per and charitable personality of the world.1

He was the owner of extreme dignity and majesty and was a

respectable personality. He possessed every kind of excellence

and was a renowned personality of his time. He spent his

nights in prayers and fasts and gave charity during the days.2

He was very respected and honorable Imam and a majestic

divine proof. He spent the nights awake in prayers and fasted

during days.3

He was the greatest scholar, worshipper and the most charit-

able person of his time; he possessed a lofty soul.4

He was the most sincere worshipper and pious man of his

time. His excellences and perfections are innumerable.5

He was the greatest personality of the world from the aspect

of knowledge and cognition and became the guardian of the

Ummah according to the nomination of his father.6

1 Ibne Hajar Makki, Pg. 121

2 Ibne Talha Shafei, Matalibus So-ool, Pg. 308

3 Allamah Shibli, Anwarul Akhbar, Pg. 135

4 Fusulul Muhaimma, Arjahul Matalib, Pg. 451; Ibne Sab-

bagh Maliki

5 Husain Waiz Kashifi, Rauzatus Shohada, Pg. 432

6 Rauzatul Ahbab

563

Miracles

• Shaqiq Balkhi who possesses great importance among

the Sufis; he says: In 149 A.H. I set out for Hajj; I saw a

man amidst a crowd at Qadissiya and from his appear-

ance guessed that he was a Sufi who wants to be a bur-

den on the community. I stepped forward to chastise him,

but he addressed me by my name and said: Beware, do

not have misgivings. So I became certain that he was a

holy man.

I moved ahead to search for him and again found him en-

grossed in worship at Fizza valley and made an intention to

seek his forgiveness for having thought ill of him. When I came

near him, he said: Allah forgives the sins of those who seek for-

giveness. Now I became sure that he was from Abdaal.

But he moved ahead. On the Zubala stage, I again saw him

that he was trying to draw water when the bowl fell into the

well and he whispered a confidential prayer to Almighty Allah

that he could do nothing without the bowl and there was no

way it could be removed. The water level in the well arose and

he picked up the filled up bowl, and after ablution offered four

units (rakats) of prayer and after putting a handful of sand in

the bowl, began to eat from it. I went near him and complained

about hunger. He gave some of it to me also and I found that it

was a very good quality parched barley meal after consuming

which I never felt hungry all the way to Mecca. In Mecca, I

again saw that he was seated on a mound engrossed in

worship.

Tears were flowing from his eyes and this continued all

night.

Then he performed the Tawaf and there were innumerable

persons around him who were paying much respect to him. I

asked someone: Who is this miracle performing gentleman. He

said: He is the son of the Messenger, Imam Musa Ibne Ja’far

(a.s.). I realized that such miracle acts cannot come from any

other household.1

Isa Madayani went for Hajj; after staying in Mecca for a year

went to Medina. He intended to stay there also for a year so he

rented a house and began to frequent the place of Imam Musa

564

Kazim (a.s.). One evening he was in the company of Imam Musa (a.s.) and it was raining heavily.

The Imam said: Go back fast; your house has collapsed. He

ran out to his place and found that people were salvaging his

things from the debris. The following day he came to the Imam

and he asked: Have you lost anything? Isa said:

Only a tray is missing. It seems that people lost it while re-

trieving the goods. Imam said: Before the house crash you had

placed it in the wash room and forgotten about it.

Now go and ask the daughter of the landlord and she would

get it for you. Isa Madayani returned and asked about it; and

as per the information of the Imam, he got the tray back.2

• A person sent a hundred Dinars along with a companion.

On reaching Medina he thought of purifying the money.

After purifying them when he counted them again he found

that one Dinar was less; so added one Dinar of his own and

presented the pouch to the Imam. Imam (a.s.) said: Pour it out

on the ground. He did that. Imam (a.s.) returned his Dinar say-

ing: The owner sent by weight and their number was ninety-

nine only. So no need to add your money.3

• A person says: Ali Ibne Yaqtin sent some questions to the

Imam through me. I gave the envelope to the holy Imam

who without opening it, took out a letter from his sleeve

and gave it to me saying: Pass it to Ali Ibne Yaqtin and

say:

These are replies to your questions.4

Abu Hamza Bataini says: Once, during the journey to Hajj, a

lion was seen and it came to the Imam and whispered

something. The Imam replied in his language and it went away.

When I asked the secret of this miracle, the Imam said: His

mate was in some trouble; he asked me to pray for her and I

did that; being satisfied he went back.5

1 Arjahul Matalib, Pg. 452; Matalibus So-ool, Pg. 279; Sawaiqul Mohriqa, Pg. 121; Nurul Absar, Pg. 135; Shawahidun Nubuwwah, Pg. 193

2 Nurul Absar, Pg. 135

3 Rawaihul Mustafa, Pg. 162; Shawahidun Nubuwwah

4 Shawahidun Nubuwwah, Pg. 195

5 Tadkiratul Masoomeen, Pg. 193

565

Morals and Manners

Although the whole life of Masoomeen (a.s.) used to be an

embodiment of the best manners and morals, but especially in

social life and in the field of propagation, they displayed such

excellent manners that not to be impressed by them could only

be possible by a stone-hearted and unfortunate person. Thus

Allamah Hilli has narrated in Minhajul Karama that when the Imam was spending a life of great hardships in Baghdad, one

day he was passing on road when he saw a house decorated

with finery of celebration and the sound of singing emanated

from it. Just then the slave maid came out to throw garbage.

The Imam asked: Who is the owner of his house, a slave or a

free man? She said: A free man. Imam (a.s.) said: Indeed, if it

had been a slave, he would have obeyed his master. Saying this

he moved on. When the slave girl returned inside the house,

Bushr the master of the house asked why she took such a long

time and she narrated the incident. Bushr was so much af-

fected that he started running barefoot and after meeting the

Imam sought divine forgiveness and in memory of this incident

walked barefoot all his life and when some people asked him

for its reason, he said: Almighty Allah has compared the earth

to a carpet and no one can dare to walk on the carpet of

God wearing shoes.1

To create such a great revolution in the mind of a person

with only a short statement that he should leave off profanities

and come till the ranks of piety and purity. It can be an

achievement of Imam Musa Kazim (a.s.) only, whose example is

not found even among the divine saints. On one side to make

the female prostrate that Harun had sent and to make her a

sincere worshipper, was an excellent example of the propaga-

tion of the Imam.2 After which it can be easily said that to save

ones character in the worst circumstances was an achievement

of the infallible of Egypt, Prophet Yusuf (a.s.) and to make the

lady adopt ones way is the feat of the prisoner of Baghdad,

Musa Ibne Ja’far.

Such a change came over the character of Bushr Hafi, that

even some wise sayings have been recorded from him.

566

• Make the hereafter as your treasure trove so that

whatever you get in the world, you consider it profit.

• Sufficient for your admonition is that some persons are

dead, but their mentions impart life to the hearts, and

some persons are alive but seeing them creates hardness

of heart.

• Pay Zakat for traditions also; that you should act on at

least five out of every two hundred traditions.

• Muhammad Ibne Naeem asked for admonition when he

was ill; Imam (a.s.) said: There was an ant in this house

which gathered grains in summer for use in winter. Once

when it set out with grain, a bird snatched it away and

the gathered grain didn’t serve any purpose. Same is the

case of man; he should gain a lesson from the circum-

stances of the ant.3

1 Al Kuna wal Alqaab, Vol. 2, Pg. 168

2 Manaqib Ibne Shahr Ashob, Vol. 5, Pg. 63

3 Al Kuna wal Alqaab, Vol. 2, Pg. 168

567

Inscription on the finger ring

The inscription on his ring said: Allah is sufficient for me.

It was a perfect interpretation of the circumstances of his

times and a clear announcement of his reliance on God.1

1 Amali, Shaykh Saduq, Pg. 451; Kafi, Vol. 6, Pg. 473

568

Worship

The style of the worship of Imam Musa Kazim (a.s.) was also

completely different. He used to thank the Almighty even in the

life of prison that he had got the best opportunity for worship

and it this stance which bewildered the regime of that period.

That even in such hard times the Imam did not have any anxi-

ety or worry, whereas the regime was anxious due to the lack

of his anxiety.

Such was the condition of his worship that after Morning

Prayer when he placed his head in prostration, he raised it only

when it was time for Noon Prayer. And in spite of the fact that

he was an infallible, he used to whisper confidential prayer to

God: O Lord, great are the sins of Your servant; so Your for-

giveness should also be in accordance to that which shows the

Imam’s concern for his followers and how much he arranged

for their intercession. So much so that he was called as ‘one

who performed long prostrations’.1

Harun Rashid also seeing this majesty of worship had told

the prison warden: This fellow is not worthy of this imprison-

ment, but should be done; the kingdom cannot run without

making him a prisoner.

It was the effect of this dignity that whichever prison he was

imprisoned, the warden of that jail became sympathetic to him,

and inspite of the persuasion of regime did not agree to torture

him or administer poison to him. So much so that even when

Sanadi Ibne Shahik poisoned him, he called eighty persons and

recorded their testimony that Imam has not been poisoned and

that he was in perfect condition. The Imam told them not to

testify and said: I will die as a result of this poison after three

days. Beware do not dye your hands with this innocent blood.

As a result of this after they went away the oppressor Sanadi

Ibne Shahik began to wrap him up in the sheet in such a way

like a cloth is wringed and because of this the Imam was mar-

tyred. After which the body was shown to the people and asked

to testify that no mark of injury is there and that he has died a

natural death, which is the best sign of the guilty conscience of

the oppressor and the manifest victory of the Imam.

569

“And do not think Allah to be heedless of what the un-

just do…” (Surah Ibrahim 14:42)2

1 Wasilatun Najaat, Pg. 310, quoted from Faslul Khitab; Yanabiul

Mawaddah,

Chap.

65,

Pg.

321;

Shawahidun

Nubuwwah, Pg. 194; Nurul Absar, Pg. 135; Elamul Wara, Pg.

178; Sawaneh Musa Kazim, Pg. 8

2 Hadiyan Barhaq, Vol. 2, Pg. 740; Sawaiqul Mohriqa;

Sawaneh Musa Kazim; Arjahul Matalib, Jannatul Khulud; An-

war Nomaniya; Manaqib; Elamul Wara; Kashful Ghumma;

Nurul Absar; Shawahidun Nubuwwah; Tarikh Khamis

570

50

Chapter

Realities of life and Imam Musa Ibne Ja’far

(a.s.)

The role played by the Holy Imams (a.s.) in exposing the real-

ities of life; its equal is not seen anywhere in the world.

Imam Musa Kazim (a.s.) was also a member of this Ahle Bayt

(a.s.). Therefore although his period was a period of calamities

and great hardships, he did not display any shortcoming in ful-

filling the responsibilities of his position and continuously ex-

posed the realities of religion.

Below we shall quote only some of his sayings regarding a

few subjects, which different scholars and writers have recor-

ded in their books and from which one can perfectly under-

stand the views of Imamate.

571

Faith

A person asked him what was the best deed and he replied:

That without which no other deed would be worthy of

acceptance.

He asked: What is that?

He replied: Faith, which is the loftiest deed and character.

He said: Faith is wholly a deed and word is only a part of it,

which is explained in the Holy Quran.

He asked: Please can you explain some more, so that we can

understand?

He said: There are different ranks and circumstances of

faith. Sometimes it is absolutely perfect and sometimes it is ab-

solutely defective and in the same way perfect also.

He asked: Is there more and defective in faith?

He replied: Indeed.

He asked: How?

He replied: Allah has distributed faith on the organs and

physical parts of man and entrusted each part with a duty of

faith. The heart has some responsibilities, which are to be un-

derstood. It is the chief and leader of the body. Without its

opinion, no organ and part can move and some responsibilities

are there for the hands, feet, eyes, ears and private parts. The

duty of the heart is different from that of the tongue and the

duty of the tongue is different from that of the eyes; the duty of

the eyes is different from that of the ears and the duty of the

ears is different from that of the hands and feet; and the duty

of the hands and feet are different from that of the private

parts.

For example, the duty of the heart is that one should observe

acceptance, cognition, verification, submission and faith. And

he should understand that God is One without a partner; He

has no son or equal. His Eminence, Muhammad is His servant

and messenger, etc.1

1 Usul Kafi, Vol. 2, Pg. 38

572

Knowledge

History has narrated that when Imam Musa Kazim (a.s.)

entered the Prophet’s Mosque he saw people gathered around

a person and they were paying him much respect. He asked:

Who is he? People said: He is a great scholar.

Imam (a.s.) asked: What does ‘great scholar’ imply? They

replied: “He has knowledge of genealogy and history of whole

Arabian Peninsula.

He said: This is the knowledge that is useful if one has it and

causes no harm if one does not have it. This is not knowledge.

Knowledge is of three kinds: Clear verse, just duty and per-

manent practice. Everything other than this is favor and not

knowledge.

True knowledge is that man should become aware of things:

(1) He should recognize God (2) He should understand how he

has dealt with others (3) He should know what God wants

from him (4) He should know what are the factors, which take

one out of the pale of Islam.1

1 Wafayatul Ayan; Kashfuz Zunoon

573

Jurisprudence

Imam Musa Kazim (a.s.) advised his companions about the

importance of religious awareness and said:

Gain information about religion as it is a key to insight, com-

pletion of worship, means of lofty stages and a path to high

ranks in the world and hereafter. A worshipper in comparison

to a scholar is same as stars are to the sun. One who does not

gain knowledge of religion; God will not be pleased with any of

his acts.

Having discourses with a learned scholar even on a garbage

dump is better than a talk with an ignorant and illiterate per-

son on a silk carpet.

Scholars, the learned (in religion), are the heirs of prophets

till they do not enter worldly matters and same is the saying of

my holy grandfather.

A person asked: O son of messenger, what is the meaning of

‘entering worldly matters’. He replied: Following the rulers; as

to be careful of such a scholar is necessary in any case.

574

Actions

The Holy Imams (a.s.) have borne hardships even in obtain-

ing livelihood and taught that this is a best duty of man.

Imam Ja’far Sadiq (a.s.) was working hard with a spade when

a person said: Sir, let me do this for you.

He said: I like it very much to work in the heat of the sun to

seek livelihood.

Imam Musa Ibne Ja’far (a.s.) was working in his fields when

Hasan Ibne Ali Ibne Abi Hamza saw him. He said: Why are you

taking this trouble; where have the others gone? He said:

People better than me have also performed this task.

He asked: Who are they? He replied: The Messenger of Allah

(s.a.w.s.) and Amirul Momineen (a.s.) and it was also the prac-

tice of all the prophets and religious personages.1 Along with

this he prohibited his children from laziness as it destroys the

life as well as hereafter. One who is lazy is like a dead man, as

he has no plans.

1 Man Laa Yahzarahul Faqih, Vol. 3, Pg. 3

575

Service to humanity

The Imam advised his companions about this and said:

One to whom a brother in faith approaches for help and in

spite of being able he spurns him; it is as if he has cut off his

relationship with divine guardianship, because Almighty Allah

has commanded fulfilling the needs of believers and the com-

ing of believers to seek help is a divine mercy. If one has ful-

filled this demand, he has observed our relationship and that

same relationship belongs to Almighty Allah and if he re-

jects the believer; Almighty Allah would give him serpents of

fire, which would continue to torture him in the grave also.

There are such servants of Almighty Allah on the earth who

continue to fulfill needs of people. It is these who would remain

safe from the terror of Judgment Day. And whoever pleases a

believer, Almighty Allah would make him happy on Judgment

Day.1

1 Wasailush Shia, Chapter of Amr bil Maroof

576

Self accounting

It is a very important act, which the Holy Imams (a.s.) have

regularly mentioned to their followers. Thus Imam Musa Ibne

Ja’far (a.s.) also said:

One does not take account of his self is not from us. The ad-

vantage of self accounting is that the doer of good increases

his good deeds and the sinner becomes attentive to

repentance.

577

Good Manners

Imam (a.s.) says: Even if the good is in excess, you must nev-

er consider it to be much and even if the sins are few you must

not consider them as too few as it is only few sins which in-

crease and become too much and continue to fear Almighty Al-

lah in solitudes, so that you may do justice to yourself.

Behave with your parents in the best way so that you may re-

main in Paradise and never be unkind to them as you would re-

main confined in Hell.

To mention the bounties of God is thankfulness and omitting

that is denial of the blessings. Connect the series of blessings

to thankfulness and protect your wealth through Zakat. Dispel

calamities through supplications and remember that supplica-

tion is a shield against calamities. And no one but Allah is the

bestower of Taufeeq.1

1 Manaqib

578

51

Chapter

Jihad of Imam Musa Ibne Ja’far (a.s.)

There is strange misunderstanding about the Holy Imams

(a.s.) that they have always remained aloof from rulership and

power and preferred a life of isolation. Whenever they faced

the issue of power they passed it on saying: We are the people

of the hereafter and have nothing to do with the rulership of

the world. Only praise and glorification of Almighty Allah is

sufficient for us and we would arrange for our hereafter only

through this.

So popular this imagination became that even some writers

stated that we are unconcerned with worldly matters and that

we are religiously inclined and prefer to remain in isolation;

and this much is enough for our salvation.

Those who were in power encouraged this view and popular-

ized it so much that even if some intellectual intended to re-

form the world, the simple minded people said that it was be-

low his dignity. Your job is only to sit in the prayer niche and

chant the praises of God. The worldly things would be taken

care of by others. You don’t need to worry about them.

As a result of this the people of the world got an opportunity

to do what they like and Islamic sanctities, divine laws, signs of

Islam and Shariah law; all of them became jokes; and as much

distortion was possible in each; as much interference was

done in it and the face of reality was distorted; in such a way

that the true picture of Islam is being imagined to be a new

religion.

It does not mean that the Holy Imams (a.s.) were always con-

cerned with rulership and power. And they regarded devotions

to be an occupation of unemployment. Such an imagination is

akin to Kufr (denial). The fact is that they kept away from

579

rulership and power and continued to announce aloofness from it. But at the same time, they continued to be concerned about

the establishment of divine rule and there is no contradiction

between them.

The only thing is that there are two methods of interference

in rulership:

(1) Independent policy (2) Dependent policy Independent

policy means that governance should be with believers and

they can run the system of Islamic government in the light of

Islamic laws and make all decisions themselves.

Dependent policy means that the power should remain in the

hands of someone else and believers may enter the govern-

ment institutions and continue to run the government on the

directions of Islam.

The policy opposed by Islam and which is not considered law-

ful except in case of helplessness; is dependent politics; which

in fact implies destruction of Islamic laws and so much this is

detested by Islam that there is a separate chapter on this:

“Helping the oppressors”. Under which Islam has declared as

unlawful everything which might be helpful to the oppressors

and through which their system of government gains strength.

He made it lawful only if it can save the believers from hard-

ships; otherwise it is considered absolutely bad. The permis-

sion that Imam Musa Ibne Ja’far (a.s.) gave to Ali Ibne Yaqtin

was of this type only as he wanted to protect the lives and

properties of the people of faith; otherwise even if Ali Ibne

Yaqtin were to imagine that he was in service of the ruler of

that time instead of Imam Musa Ibne Ja’far (a.s.), he would go

out of the pale of faith and it was not possible from him. If Har-

un had any worth in the view of Ali Ibne Yaqtin; he would not

have consulted the Imam at the time of being offered the post

and he would not have presented to the Imam the royal gifts

that he received. It is a living example of the fact that depend-

ent politics can be justified only for the protection of the lives

of properties of the believers.1 It has no justification of using

facilities and perks of government; it was unlawful and would

remain unlawful. No sort of cooperation is allowed with

oppressors.

Imam Musa Ibne Ja’far (a.s.) had been so particular about

this prohibition that his followers might not even imagine

580

finding justification for it. When Ali Ibne Yaqtin did not meet Ibrahim bin Jammal, Imam (a.s.) also refused to meet Ibne

Yaqtin; that perhaps Ibne Yaqtin was proud of his position and

the defensive policy would be replaced by a dependent policy.2

The Imam told Safwan bin Jammal that renting camels to op-

pressors was also unlawful as it would lead one to wish for his

safe return so that one may get back his animals and money;

this was because the Imam wanted to keep his followers away

from every kind of cooperation with oppressors.3 Repeated re-

fusal of Imam Ali Reza (a.s.) from accepting the post of heir ap-

parency and then his acceptance with conditions is evidence

that Imams (a.s.) very staunch opponents of dependant politics

and they didn’t want to permit any sort of rulership in Islam

other than the rulership of independence.

Offers of government post was a dependant politics and of-

fers of posts from revolutionaries was failed politics that is why

the Holy Imams (a.s.) declined both and the best excuse they

took was service to religion and worship of God, which were

also most correct and there was no need of dissimulation and

Toriya (statement with dual implication), because to deny out-right would have been throwing a challenge and conditions

weren’t favorable for this; otherwise he would even staged an

uprising. And after that was the excuse of worship of God,

which would also reassure the regimes that they should not be

worried of any uprising from them and a kind of guidance that

to leave the worship of God in order to devote oneself to ruler-

ship was opposed to Islam; otherwise the regime would have

said that if you are concerned with the hereafter there is no

contradiction between rulership and piety, but the regime

knew that there was no scope of that in their system as even

the Imams had clarified on various occasions. Thus when

Mansur asked Imam Ja’far Sadiq (a.s.): Why do you not attend

our court? He replied: Neither have I had anything of the world

that I should be fearful of you and nor you have the hereafter,

which I may vie for. When he further stressed that you should

come only for rendering advice, Imam (a.s.) said: One who de-

sires the world would not advise you and one who is concerned

about hereafter would not remain in your company.4

The aloofness from rulership that we find in the life of Holy

Imams (a.s.), it is dependent politics; otherwise independent

581

politics is from the possible duties of Islam and it is the duty of every Muslim that he should, depending on his capacity try to

establish Islamic government and at least raise a voice of

protest against politics of oppression and unlawful system so

that a difference between truth and falsehood may be estab-

lished and the public may not fall into any misunderstanding as

seen throughout the lives of the Holy Imams (a.s.).

Another tragedy in the life of Imam Musa Ibne Ja’far (a.s.)

has been that regimes have so much kept his policies con-

cealed that it has even become difficult to explain it and the

only imagination remaining in the mind of public is that the

Imam had to undergo prolonged imprisonment and his youth

and old age all passed away in jail; although in spite of extreme

persecution, the life of the Imam was not like this. He was born

in 128 A.H. and was martyred in 183 A.H. and his total age was

55 years from which he was imprisoned by Harun for approx-

imately 14 years. Thus the remaining forty years of his life

were not spent in jail; there must be some actions, occupa-

tions, services and struggles connected with this period and

they should have been mentioned in history; but this descrip-

tion is very brief if you consider the length of this period. The

life is considered ‘long’ because Imam Jawad (a.s.) lived for

only 25 years and Imam Hasan Askari (a.s.) lived only for 28

years; thus a lifespan of 55 years during times of persecution is

not less; but very few details are mentioned about this period.

Inspite of that you can notice indications of a continuous

struggle in these brief descriptions also.

He spent twenty years of his life under the care of his respec-

ted father after that the period of his Imamate was for thirty-

five years. Period of Imamate does not mean the post of Imam-

ate as the Imam brings it with himself. Period of Imamate

means independent guidance of Ummah and during this period

four rulers of Bani Abbas dynasty ruled: Mansur Dawaniqi for

ten years, his son Mahdi for ten years, Hadi for approximately

one and a half years and then Harun reigned for 13 or 14

years.

These four rulers were the most cruel persons of their times

and well known for their enmity to Ahle Bayt (a.s.) and Imam

(a.s.) during their tenures also had performed Jihad as much as

582

was possible and never allowed dependent politics to become common.5

A brief introduction of those contemporary rulers is as

follows:

Mansur: He was known as Dawaniqi because of his extreme

greed and miserliness in saving each and every cent ( Daniq).

He was such an enemy of Ahle Bayt (a.s.) that after he died

when his treasure was opened; only the severed heads of

Saadaat and followers of Ahle Bayt (a.s.) were found in it and

each of them was labeled with name and genealogy. That tyr-

ant had Hasanid Saadaat buried alive in walls and pil-

lars, whose famous incident is that he had a child buried alive

in a wall; so he called for help and the mason left a hole in it

for breathing and then he came at night and released him. The

child requested the mason to inform his mother of his escape

or she would be much worried.6

Mahdi: He was worse than Mansur. In the beginning he was

displayed kindness, but after that he summoned the Imam from

Medina to Baghdad again and again in order to have him

killed; but he did not succeed by the grace of God. It was

Mahdi who had promised the Imam that he would restore

Fadak, but the Imam told him that the boundaries of Fadak

were same as the boundaries of all Islamic territories and

Fadak was in fact the whole Islamic rulership; the orchard is

not worth anything without Islamic rule as this orchard is in

fact a means of stability of Islamic rule and without that it has

no worth in our estimation. Whether Fadak is only an orchard

or it is a huge landed property, all of us want to spend it in the

path of Islam; this was the aim of our respected grandfather

and honorable grandmother for which they had taken a stand

against the caliph.7

Hadi: He was worse than his father and as soon as he came

to the throne, he declared the murder of the Holy Imam (a.s.),

but the latter smiled and remarked that first he should worry

about himself. Thus before he put his plans into action, he was

dispatched to Hell.8

Harun: Muslim scholars have written tomes on his excel-

lence; although he was an extremely profligate sort of person

and had kept religious scholars at his service only to get them

to issue verdicts in his favor.

583

Before getting the Imam to Baghdad, he performed Hajj in order to survey the Imam’s position in Mecca and Medina and

also had an argument with him in Masjidul Haraam; when

Imam (a.s.) vanquished him, he went and especially met the

Imam in Medina and decided to summon him from Medina to

Baghdad.9

1 Shawahidun Nubuwwah, Pg. 195

2 Uyunul Mojizat, Pg. 122

3 Ahsanul Maqal, Vol. 1, Pg. 760

4 Shawahidun Nubuwwah; Wasilatun Najaat; Nurul Absar; Ir-

shad Mufeed

5Elamul Wara; Nurul Absar, Sawaneh Musa Kazim

6 Jilaul Uyun, Pg. 269; Sawaneh Umri Chaharda Masoomeen, Part 2, Pg. 7; Tarikhul Khulafa, Suyuti, Pg. 327.

7 Miratul Jinan; Nurul Absar; Matalibus So-ool; Sawaneh

Umri Chaharda Masoomeen; Tarikhul Khulafa, Suyuti, Pg. 343

8 Sawaiqul Mohriqa; Arjahul Matalib; Tarikhul Khulafa, Suy-

uti, Pg. 350

9 Sihahul Akhbar, Sawaiqul Mohriqa; Nurul Absar; Arjahul

Matalib;Tarikhul Khulafa, Suyuti, Pg. 363

584

Sketches of Politics

The following are the sketches of the politics of Imam Musa

Ibne Ja’far (a.s.):

1- He got Ali Ibne Yaqtin to gain the post of prime minister in

the regime in order to protect the lives and properties of be-

lievers and the intentions of rulership may also become clear

that as much as possible, they should be restrained from com-

pleting them.1

2- As much money in taxes could be collected through Ali

Ibne Yaqtin as will suffice to feed the poor believers and

orphans of Aale Muhammad (a.s.) should not perish.2

3- He kept away the companions from every kind of coopera-

tion with the regime so that an atmosphere of aloofness is

maintained and there should be an awakening among public

that such persons are not eligible to rule Islamic territories.

4- He continued to journey between Medina and Baghdad at

the demands of the regime; so that he may develop contacts

with people of every area and they could be explained the true

meaning of Islam. Thus even when he was lodged in the prison

of a man like Sanadi Ibne Shahik, the Imam was able to win

some of his family members to his views and in his progeny

and whole clan loyalty to Ahle Bayt (a.s.) came into existence.3

5- On the occasion of Hajj, he continued to explain issues of

Islamic law from Masjidul Haraam and informed the people

about the greatness of Islam and majesty of Ahle Bayt (a.s.). So

much so that when Harun wanted to ask him a question, he

was told to stand up in a respectful manner so that people

should know that Harun is ignorant and an ignorant has no

right to become a ruler of Muslims.4

6- Harun addressed the tomb of Prophet in Medina and ad-

dressed him as son of uncle (cousin) in order to show that he

was related to the Prophet. The Imam also saluted and ad-

dressed the Prophet as his father so that people may realize

that if Harun is a relative the Imam is a descendant of the

Prophet.5

7- By defining the boundaries of Fadak, the Imam made it

clear that the right of Ahle Bayt (a.s.) was not confined only to

585

one orchard and that they had a right over all Islamic territories, which the oppressors had seized.6

In addition to the above, other innumerable instances are

found in the life of the Imam concerned with the propagation

of faith, service to Islam and training of companions, which

shows that the job of Imam Musa Ibne Ja’far (a.s.) was not to

only sit in a corner in a passive manner; on the contrary he was

in fact the Imam of his time and an Imam is responsible for the

system of Islam and he continues to perform Jihad for estab-

lishment of Islam. Now when the final results of this continu-

ous Jihad will appear and when the system of justice and equity

would be established fully is known only to Almighty Allah.

O Lord, we ask You for a government, which may bestow

honor to Islam and degrade hypocrisy. We may call to Your re-

ligion and lead in Your path and in this way obtain honor and

respect of the world.

And peace be on those who follow the guidance.

1 Manaqib; Nurul Absar; Sawaiqul Mohriqa

2 Manaqib; Nurul Absar; Sawaiqul Mohriqa

3 Nurul Absar, Pg. 130; Damatus Sakiba, Vol. 3, Pg. 16; Shawahidun Nubuwwah, Pg. 192; Matalibus So-ool, Pg. 278; Manaqib; Biharul Anwar; Sawaiqul Mohriqa, Pg. 122

4 Sawaiqul Mohriqa, Pg. 122; Nurul Absar, Pg. 134; Arjahul Matalib, Pg. 452

5 Wafayatul Ayan, Vol. 2, Pg. 131; Tarikh Ahmadi, Pg. 349

6 Khawasul Ummah, Allamah Sibte Ibne Jauzi, Pg. 416

586

52

Chapter

Verbal Jihad

The life of the Holy Imams (a.s.) is an embodiment of Jihad;

they performed Jihad in every field of life and presented sacri-

fices for defense of Islam on every front; and to sacrifice one's

life and accept tortures and imprisonment etc. are all different

types of Jihad. But along with this they also continued Verbal

Jihad and as much as possible vanquished the opponents of

truth and defended the religion of Islam and truthfulness.

A large part of the life of Imam Musa Kazim (a.s.) was spent

in prisons; but in spite of that whenever he got a chance, he ex-

posed the facts of Islam and silenced the opponents of truth in

every way possible.

His different debates and discussions are available in books

of history, which makes one realize the level of his academic Ji-

had and defense of faith.

1- When Nafi Ansari saw the Imam entering the court of Har-

un and the sentry paid him exceptional respect, he was sur-

prised and he asked in a very inimical tone who that gentleman

was.

He said: You don’t know him; he is an elder from the clan of

Abu Talib; he is Musa Ibne Ja’far.

Nafi began to criticize the courtiers for paying respect to a

man who can seize the throne anytime. Nafi said: I would def-

initely insult him when he leaves the court.

Abdul Aziz restrained him from this as he was a member of

Ahle Bayt (a.s.) and whoever confronted them was inevitably

exposed; but Nafi paid no heed and when the Imam came out,

he stopped his way and asked: Who are you?

Imam (a.s.) replied: Are you inquiring about my genealogy? I

am a descendant of His Eminence, Muhammad Mustafa, the

587

beloved of God, His Eminence, Ismail the slaughtered one of Allah and His Eminence, Ibrahim, the friend of Allah; if you are

asking me about my place of origin, you should know that I am

from the place who all Muslims are obliged to perform Hajj of

and if you are a Muslim it is obligatory on you also. If you want

to confront me you should remember that the polytheists of my

community had not considered the Muslims of your community

as their equals and clearly stated in the battlefield to send per-

sons equal in status to fight them. Nafi was too much ashamed;

he left the way and stood away.1

2- Seeing the academic accomplishment of Abu Yusuf, Harun

ordered him to pose the toughest questions to the Imam so

that he might be able to answer them and that it might cause

embarrassment to him in public. Abu Yusuf asked: What is your

opinion about shading oneself while one is in Ihram? The Imam

replied: It is prohibited. Then he asked: What is the command

if a person enters a tent? He replied: It is allowed.

He asked: What is the difference between the two?

Imam (a.s.) said: A woman leaves both prayer and fasts dur-

ing menses and after that she is supposed to make up for the

missed fasts and not missed prayers; so what is the difference

between the two?

Abu Yusuf said: It is the command of God. Imam (a.s.) said:

That is also the command of God. So Abu Yusuf was ashamed

and he fell silent.2

3- Abu Hanifah complained to Imam Ja’far Sadiq (a.s.) that

his son was praying at a place where people walked before

him, and Imam (a.s.) remained quiet. Just then Imam Musa

Ibne Ja’far (a.s.) arrived and he said: Son, Abu Hanifah is com-

plaining thus. He said: My God is nearer to me than the people

who pass in front of me; therefore, no one can come between

me and Him.

Abu Hanifah fell silent at this and the Imam embraced his

son and said: Son, O treasure trove of divine secrets, may I be

your ransom.3

4- A delegation of Jew scholars came to Imam Ja’far Sadiq

(a.s.) and asked: What is the proof of the prophethood of His

Eminence, Muhammad? He replied: Book of Allah and all the

laws of the lawful and prohibited that Almighty Allah had be-

stowed to him.

588

They asked: What is the evidence of veracity of your statement?

By chance, Imam Musa Ibne Ja’far (a.s.) was present in the

gathering as a young boy. He immediately asked: What is the

evidence of veracity of your statements about Prophet Musa

(a.s.)?

They said: The truthful ones have narrated them.

He said: Same is the case of the miracle of the Prophet of

Islam (s.a.w.s.) as testimony in his favor is also given by a child

one who is reasoning before you without attending any school.

The Jew scholars were satisfied with the reply and they em-

braced Islam subsequently. Imam (a.s.) kissed his son’s fore-

head and said: Indeed, you are the trustee of truth and re-

sponsible for religion after me.4

5- Bariha was a great scholar of Christian faith and was al-

ways in search for truth, till someone mentioned Hisham Ibne

Hakam. He came to meet the latter along with a hundred

Christian scholars and discussed various issues of theology.

After that he came to Imam Ja’far Sadiq (a.s.) where he met

Imam Musa Kazim (a.s.). Hisham narrated the story of his dis-

cussion. Imam (a.s.) addressed Bariha and asked: What is your

opinion about your scriptures? He replied: I am a scholar of my

scriptures.

He said: How much do you trust its interpretation?

He replied: I have complete trust in it.

Imam (a.s.) began to recite the statements of Injeel and

Bariha continued to watch him in bewilderment; at last he con-

fessed to his greatness and said: I was in search of such a

scholar since the last fifty years; and he embraced Islam.

After that he came to Imam Ja’far Sadiq (a.s.). Hisham nar-

rated the whole story and the Imam said: These miracles are

running through the generations. Barihas asked: How did you

gain knowledge of Taurat and Injeel?

He replied: It is an inheritance to us from those who brought

these books from God. We recite them just as they used to re-

cite. Almighty Allah does not appoint anyone as a divine proof

who may declare his unawareness in a matter.

Bariha was too much affected by the discourse of the Imam

and he joined the ranks of his companions. After him he

589

continued to remain in service of Imam Musa Kazim (a.s.) and passed away during his tenure.5

6- Christian Monk: There was a Christian monk from Syria

who commanded great respect among his people and he came

before the people only once a year and people gathered to see

him. By chance Imam Musa Kazim (a.s.) also met him on one of

these occasions and when he saw the Imam he was at once at-

tracted to him.

Are you a traveler?

He replied: Indeed, I am.

“Are you from our community or opponents?”

He replied: “I am not from your community.”

He asked: “Are you related to the mercified community?”

He replied: “Without any doubt.”

“Are you from its scholars or the ignorant ones?”

He replied: “I am not from its ignorant ones.”

He asked: “According to you the root of the Tuba tree is in

the house of His Eminence, Muhammad and in our view it is in

the house of Isa (a.s.); how is it possible?”

He replied: “The example of the Tuba tree is like that of the

sun, which remains at its position but its rays are present

everywhere.”

He asked: “How would the bounties of Paradise not diminish

even though they are consumed?”

He replied: “Like a lamp, which lights innumerable lamps

without getting any decrease in its light.”

He asked: “There is a long shade in Paradise; what is it?”

He replied: “The time before the rising of the sun is called as

a long shade.”

He asked: “When the dwellers of Paradise feed on its boun-

ties, how they would not feel the need to pass stools and

urine?”

He replied: “They would be like a child in the womb.”

He asked: “How the servants of Paradise work without being

ordered?”

He replied: “If a person desires something, its effects would

become apparent and the servants would be there to fulfill

them.”

He asked: “Is the key of Paradise made of gold or silver?”

590

He replied: “The key to Paradise is: There is no god, except Allah.”

“You are absolutely right.” Saying this he embraced Islam

along with his whole community.6

We should remember that a similar incident is narrated in

the biography of Imam Muhammad Baqir (a.s.) and it is noth-

ing surprising; as all the Holy Imams (a.s.) were same in words

and deeds and there is no difference in the first of them with

their last.

1 Nuzhatun Nazir, Pg. 45

2 Manaqib

3 Biharul Anwar, Vol. 12, Pg. 93; Manaqib, Vol. 5, Pg. 69

4 Biharul Anwar, Vol. 4, Pg. 148

5 Biharul Anwar, Vol. 4, Pg. 147

6 Manaqib, Vol. 2, Pg. 427

591

Companions and students

1- Hammad Ibne Isa

He has witnessed the period from Imam Sajjad (a.s.) to Imam

Jawad (a.s.) and he is considered as a reporter of traditional re-

ports. He was so careful in narrating traditional reports that he

has quoted only seventy traditions from Imam Ja’far Sadiq

(a.s.) and from them, he selected only twenty, in which there

was no possibility of any defect or distortion.

He requested Imam Musa Kazim (a.s.) to pray from him and

he prayed for his house, wife, servants and that he be able to

perform Hajj fifty times. By the grace of the Imam all these

bounties became facts for him. But when after performing fifty

Hajjs he decided to go for one more Hajj, while he was putting

on his Ihram he was washed away in floods and earned the title

of ‘the one drowned in Johfa’.1

2- Abu Abdullah Abdur Rahman Ibne Hajjaj Bajali Kufi

He was a teacher of Safwan bin Yahya and was considered a

companion of Imam Sadiq and Imam Kazim (a.s.). He came to

the right path after a period of time and also met Imam Reza

(a.s.) and passed away during that time. Imam Ali Reza (a.s.)

had given glad tidings of Paradise to him and Imam Sadiq (a.s.)

used to tell him: Have debates with people of Medina. I need

people like you among my companions.

It is also narrated from Abul Hasan that he said with regard

to Abdur Rahman that he was heavy on the heart, which is ex-

plained by scholars to mean that he was heavy on the hearts of

enemies or that ‘he was valuable in my heart’ or he was heavy

as his name was Abdur Rahman and the name of his father was

Hajjaj and both these names are heavy on the hearts of believ-

ers and as Sibte Ibne Jauzi has narrated that when Abdullah

Ibne Ja’far named one of his sons as Muawiyah all members of

Bani Hashim clan stopped speaking with him as they could not

bear this name even in some exigency.2

3- Abdullah Ibne Jundab Bajali Kufi

He was a prominent companion of Imam Kazim (a.s.) and

Imam Reza (a.s.) and a learned jurist and representative of the

Imam. Imam Reza (a.s.) had given him the guarantee of the

592

satisfaction of God and His Prophet and also gave glad tidings of Paradise to him.

It is famous about him that he was weeping profusely in the

fields of Arafat; so Ibrahim bin Hashim said: I have never seen

such a devoted stay in Arafat. He said: By Allah, I have not sup-

plicated anything for myself; I have supplicated everything for

the believers in faith as Imam Musa Kazim (a.s.) has said: One

who prays in favor of his brothers in faith, a voice comes from

the Great Throne of the Almighty: You will be rewarded a hun-

dred thousand times of this. So I did not want that I should re-

fuse a hundred thousand times from God and recite one sup

plication for my own favor, for which there is no guarantee that

it would be accepted.

Once, Abdullah wrote to Imam Reza (a.s.): I have become old.

So please teach me a recitation that would increase my know-

ledge and understanding and make me proximate to God.

Imam (a.s.) said: Recite the following often: Bismillaahir

rah’maanir Rah’eem. Laa h’awla wa laa quwwata illa billaahil

a’liyyil a’z’eem. (In the name of Allah, the Beneficent, the Merciful. There is no might and strength except by Allah, the high

and the great.).3

4- Abu Muhammad Abdullah Ibne Mughira Bajali Kufi

He was a reliable Islamic jurist and exceptional in piety and

worship. He was considered among people of consensus and

was the author of thirty books. He himself admitted that he ori-

ginally came from Waqifite sect; by chance he went for Hajj

and clinging to the wall of Kaaba wept and prayed: O God,

guide me to the right faith. Suddenly a thought came to me

that I should meet Imam Kazim (a.s.). So after Hajj I went

to Medina and sent information inside the Imam’s house that a

person from Iraq has come to meet him. A voice came from in-

side: Abdullah Ibne Mughira, come in. I was astonished and I

immediately accepted his Imamate. Then he said: Go, your sup-

plication is granted. I gained more certainty about the Imam-

ate of the Imam and by the praise of God I am still on it.4

5- Abdullah Ibne Yahya Kahili Kufi

He and his brother, Ishaq are among narrators of Imam

Sadiq (a.s.) and Musa Kazim (a.s.) and the latter had bestowed

special attention to him. So much so that he advised Ali Ibne

Yaqtin that he should take special care of Kahili and therefore

593

he used to mind the financial affairs of Kahili and bear the expenses of the whole family. Once, after the Hajj, when he came

to meet Imam Kazim (a.s.), the Imam said: “Abdullah, now per-

form more good deeds as the time of your death has ap-

proached.” Abdullah began to weep. Imam said: “Do not

grieve, you are counted among my Shia and you have a good

hereafter.” Abdullah was highly elated and passed away after

some days.5

6- Ali Ibne Yaqtin

He was originally from Kufa, but lived in Baghdad. He was

among the most prominent companions of Imam Kazim (a.s.)

and was the focus of special attention of the Imam. He was

born in Kufa in 124 A.H. after which his father left the country

due the fear of Marwan Himar and his mother also resided in

Medina till Marwan Himar was killed and the Bani Abbas came

to power. At that time both came out from underground. The

father of Ali Ibne Yaqtin passed away in 185 A.H. and Ali Ibne

Yaqtin remained in the service of Imam Kazim (a.s.) till the

Imam informed him of his salvation from Hell fire and he be-

came the vizier of the ruler according to orders of the Holy

Imam (a.s.). Imam Ja’far Sadiq (a.s.) had also prayed for him

during his childhood and Ali Ibne Yaqtin was a very generous

person; so much so that he sponsored 150 persons for Hajj in a

year.

Incidents during the period of the ministry of Ali Ibne Yaqtin

are famous and interesting. Imam Kazim (a.s.) was so kind to

him that when he did not meet Ibrahim Jammal, the Imam re-

fused to meet him in Medina and said: Make Ibrahim happy

and sent him to Kufa from Medina in a single night. Ali Ibne

Yaqtin sought the forgiveness of Ibrahim and returned to the

Imam.

Ali Ibne Yaqtin died in 180 A.H. at a time when Imam Kazim

(a.s.) was in the prison. Some people have mentioned the year

of his death to be 182 A.H.6

7- Mufaddal Ibne Umar Kufi Jofi

Shaykh Najjashi and Allamah have cast doubts on him, but

other scholars of Rijal have praised him and testified to his

veracity and narrated that he was an official representative of

Imam Sadiq (a.s.) and Imam Kazim (a.s.) and the former had

placed a sum of money with him through which he was

594

supposed to solve disputes between followers of Imam. And it is the report of Muhammad Ibne Sinan that Imam (a.s.) said:

Like Mufaddal is a comfort for me, in the same way you

would be for Imam Reza (a.s.) and Imam Jawad (a.s.). Abdullah

Ibne Fazl Hashmi narrates that he was with Imam Sadiq (a.s.)

when Mufaddal arrived. The Imam greeted him cheerfully and

said:

“By God, you are dear to me and if only all my companions

had the same cognition as you.” Mufaddal said modestly:

“Maula, do not exalt me so much.” He replied: “I have only

stated your true position.” He asked: “Then what would be the

rank of Jabir Ibne Yazid?” He replied: “Just like Salman was to

Holy Prophet (s.a.w.s.).” He asked: “And Dawood Ibne Kathir

Raqqi?” He replied: “Like Miqdad Ibne Aswad.”

After that he told Abdullah: “The Lord of the worlds has cre-

ated our souls from effulgence of His greatness and has cre-

ated your souls through our souls. I have the list of all my Shi-

as; neither anyone can increase or decrease them. Abdullah ex-

pressed his wish to see the list. Imam (a.s.) showed him the

scroll and Abdullah at last saw his name and prostrated in

thankfulness.7

8- Abu Muhammad Hisham Ibne Hikam

He was born and Kufa and brought up in Wasit and at last

settled down in Baghdad as he had business there. He is in-

cluded among companions of Imam Sadiq (a.s.) and Imam

Kazim (a.s.) and was an extremely clever and intelligent per-

son. He had no equal in scholastic theology and method of de-

bate. When he passed away in Kufa in 179 A.H. Imam Reza

(a.s.) prayed for his salvation and when he was mentioned in

the presence of Imam Jawad (a.s.), he said: “May God have

mercy on him; he was the best defender of the rights of us,

Ahle Bayt (a.s.).”

Umair Ibne Yazid narrates that Hisham was originally follow-

ing the Jahmi religion. Once he expressed desire to debate with

Imam Sadiq (a.s.) so I booked an appointment with the Imam.

When Hisham arrived, the Imam posed a question to him,

which he could not answer and came with the reply only after

some days. Now the Imam asked him another question and

again he continued to search for its reply for some days.

595

When he came for the third time, he could not dare to say anything due the awe of the Imam. Considering it to be a

Taufeeq of Allah, he embraced faith and gained so much pro-

gress in the company of the Imam that he gave him a central

place in gathering in presence of Humran Ibne Ayyin, Qays,

Yunus Ibne Yaqub and Momin Taq and said: “He is our helper

through his heart and tongue,” and then trained Hisham so

well in the method of debate that no one could defeat him. It

was the result of his defense of Ahle Bayt (a.s.) that Harun is-

sued orders for his arrest and he went underground. So much

so, that his family members were arrested. During this period,

when time of his death approached, he said to Bashir: “After I

am dead, give me funeral bath, cover me with the shroud and

keep my bier at Kunasa locality and write on a piece of paper:

This is the bier of Hisham who died because of the fear of re-

gime so that it becomes certain of my death and my family

members are released.” It happened in the same way and after

the testimony of many persons, his family members were re-

leased as now the regime was safe from Hisham’s danger.8

9- Yunus Ibne Abdur Rahman

He was born during the reign of Hisham Ibne Abdul Malik;

he had also met Imam Baqir (a.s.) and Imam Sadiq (a.s.) but he

had the honor to narrate only from Imam Kazim (a.s.); he is in-

cluded among the people of consensus and Imam Reza (a.s.)

used to advise people to consult him in religious matters. He

had also written a book, Yaum wa Laila, which when it was

presented to Imam Hasan Askari (a.s.) he read it from cover to

cover and remarked: This is the religion of my ancestors and

me. Yunus passed away in 208 A.H. and Imam Reza (a.s.) had

given him the glad tidings of Paradise to him thrice and com-

pared him to Salman as he had confronted the Waqifite sect

and invited people to the Imamate of Imam Reza (a.s.); other-

wise many had stopped the series of Imamate after Imam

Kazim (a.s.) and denied the Imamate of Imam Reza (a.s.) and

seized all the properties and rights of Imam Kazim (a.s.).9

10- Yunus Ibne Yaqub Bajali Dahni

He was a nephew of Muawiyah Ibne Ammar. In the begin-

ning he was most probably following the Imamate of Abdullah

Aftah and after that he accepted the Imam Kazim (a.s.) as the

Imam and became one of his most reliable companions. So

596

much so that he also became his representative. He died in Medina during Imamate of Imam Reza (a.s.) and the Imam arranged for his last rites and ordered everyone to attend his fu-

neral; had him buried at Baqi on which a few people objected

as he was Iraqi. Imam said: He was our follower, so if he is not

given space in Baqi. We would also not bury our dead there;

after, which he was given the space to make his grave and the

Imam ordered the caretaker of graveyard to water the grave

for forty days as Yunus was so dear to God that He brought

him from Iraq to the neighborhood of Prophet. And peace be on

those who follow the guidance.10

1 Ahsanul Maqal, Vol. 2, Pg. 87

2 Ahsanul Maqal, Vol. 2, Pg. 87

3 Ahsanul Maqal, Vol. 2, Pg. 88

4 Ahsanul Maqal, Vol. 2, Pg. 89

5 Ahsanul Maqal, Vol. 2, Pg. 90

6 Ahsanul Maqal, Vol. 2, Pg. 90

7 Ahsanul Maqal, Vol. 2, Pg. 93

8 Ahsanul Maqal, Vol. 2, Pg. 95

9 Ahsanul Maqal, Vol. 2, Pg. 98

10 Ahsanul Maqal, Vol. 2, Pg. 100

597

Part 12

Imam Ali Ibne Musa Reza (a.s.)

598

53

Chapter

Life Sketch of Imam Ali Ibne Musa Reza

(a.s.)

Birth: 11th Zilqad, 148 A.H.

Martyrdom: 23rd Zilqad, 203 A.H.

It was 11th of Zilqad of 148 A.H. when the eighth successor

of Prophet and the eighth of the Imams was born in Medina. Al-

though in some traditional reports it is mentioned as 11th Zil-

hajj 153 A.H.1

• His respected father was Imam Musa Kazim (a.s.) and

honorable mother was Lady Najma Khatun about whom

Holy Prophet (s.a.w.s.) had advised Lady Hamida Khatun

in dream that Najma be betrothed to my son, Musa Kazim

(a.s.) and she herself says that she used to hear voices of

divine glorification and praise in her womb and she did

not feel any type of heaviness in her pregnancy. ‘And

after delivery, my son looked at the sky and uttered some

words under his breath, which I could not understand

and when I mentioned this to Imam Musa Kazim (a.s.), he

said: My son is divine proof.’2

• Imam Musa Kazim (a.s.) recited Azaan and Iqamat in his

ears and made arrangements for Aqiqah as an Imam is

born circumcised.3

Names of Lady Najma are recorded differently according to

the difference of circumstances and languages. Tuktam, Arda,

Sakan, Samana, Ummul Baneen, Khizran, Saqr, Shaqra and

after Imam Ali Reza (a.s.) was born, she was called as Tahira.4

• The name of Imam Reza (a.s.) was Ali and Kunniyat was

Abu Hasan and titles were: Sabir, Fazil, Razi, Wafi, Qur-

ratu Ainil Momineen, Ghaizul Mulhideen, but the most

599

famous was Reza, which his holy grandfather,

Muhammad Mustafa (s.a.w.s.) had given him. It is anoth-

er thing that when the world liked his rule, this title be-

came more famous and in this it became clear that the

world would inevitably select the chosen servant of God,

whether he is in the form of Ali Murtada or Ali Reza.5

• Approximately fifteen days his birth, his respected grand-

father, Imam Ja’far Sadiq (a.s.) passed away, whose de-

sire was to see this grandson as he said to his son, Imam

Musa Kazim (a.s.) that very soon a son was going to be

born to him who would be the scholar of Aale Muhammad

(a.s.); “If only I had been able to live till that his time.”

• Among the rulers of his time, at the time of his birth it

was the reign of Mansur Dawaniqi. From 158 A.H., it was

theperiod of Mahdi Abbasi; in 169 A.H. Hadi came to the

throne; from 170 A.H. began the reign of Harun; in 194

A.H., Amin came to the throne and from 198 A.H. began

the reign of Mamun. It was this tyrant who had the

Imamassassinated through poison in 203 A.H.6

Mansur, Mahdi, Hadi and Harun have already been intro-

duced. Amin and Mamun were two sons of Harun. Amin was

from an Arab lady and Mamun from a Pe rsian slave girl.

Amin was extremely profligate and wanton man and Mamun

was considerably intelligent and skillful, but since his mother

was Persian, the Arabs were not prepared to accept him as

heir apparent. Harun did not want to appoint Amin as his suc-

cessor as it posed a great risk to the kingdom; but due to the

pressure of tribes, he divided his kingdom into two: Arab territ-

ories of Syria, Hijaz and Yemen were given to Amin and Iran,

Khorasan and Turkey were given to Mamun. In this way at

least one problem was solved, but another arose when both

sons took over their kingdoms and the father was abandoned

and in spite of being caliph of Muslims he lived at the mercy of

his sons and they wanted him to live on simple food and clothes

so that power hunger may not overtake him a second time and

the kingdom may not be taken away from them. There was

nothing surprising in this as this is the end of usurped kingdom

and irreligious style of power and Almighty Allah punishes the

tyrant rulers in this world itself so that they may get an idea of

600

the chastisement of the hereafter and also that they may gain lessons from their circumstances.7

• The tug of war that had begun during the lifetime of the

father became public as soon as he passed away and the

two brothers wanted complete authority on Islamic

dominions without any partnership. So a power struggle

between Arabs and Persians began and at last armed

confrontations began between the two parties. It resulted

in the victory of Persians and the Arab prince was killed.

Once again it became clear that there is neither brotherhood

in un-Islamic system nor sympathy; there is neither rule nor

law.

How much difference is there between the worldly system

and the system devised by religion of God? Two brothers could

not remain united in a small kingdom and matters reached to

bloodshed and murder and in religious system two brothers

were appointed as chiefs of the great kingdom (Paradise) and

no sort of dispute arose. The fact is that the character of those

who occupy the seat of power is different from those who con-

trol the hair locks of Holy Prophet (s.a.w.s.).8

Till 183 A.H., he spent the first thirty or thirty-five years of

his life under the care of his respected father and continued to

survey the circumstances, which included a long period of im-

prisonment also and severe pressure from the regime. So much

so that poison was administered to him while he was bound in

chains and the corpse was taken out of the prison in this man-

ner. The bier was placed at Baghdad Bridge and it was an-

nounced that he was the Imam of Shia and the ultimate insult

was heaped when coolies were employed to carry the bier.9

It is obvious that during that period, Imam Reza (a.s.) along

with the calamities, observed the style of his father and contin-

ued to see what style was being adopted in propagation of

Islam and which divine wisdom is being employed. To become

ignorant of the acts of regime is against dignity of leadership

and to confront the regime head on is an invitation to useless

death. To silently allow the regime to do what it likes also

makes one culpable. Imam Musa Kazim (a.s.) adopted the

middle path and got some of his companions appointed as min-

isters in the court so that an eye may be kept on the plans of

regime and lives and properties of followers may be protected.

601

Some companions were given lessons of aloofness in such a way that after hiring out camels to the king you develop the desire that he should remain alive and your rent is paid, such a

desire makes you among the helpers of tyrants; which in other

words implied that Ali Ibne Yaqtin, in spite of being Vizier

could not wish for the life of the King and he was so capable

that he could work without caring for the post; so he was

even entrusted with the job of vizierate and he got the permis-

sion of becoming so proximate to the court and Safwan Jammal

did not have as much capability, so the best thing for him was

to keep away from governance lest he should have desire for

life of tyrants for the sake of receiving rentals and the here-

after is completely destroyed.10

In addition to this, he warned Harun through a brief letter

that every passing day is decreasing the days of your comfort

and reducing the days of my hardships. After that both of us

would be standing in the court of Almighty to see the con-

sequences of our deeds. Which clearly meant that in spite of

being aloof we are not careless of our duty of guidance and till

our last breath we wish to keep the oppressors informed of

their consequences, just as Imam Ali (a.s.) had woken up Ibne

Muljim and called him to prayers although he knew well that

prayers of people like him had no value.11

In such circumstances, at the age of thirty or thirty-five years

he took over the responsibility of leading the Ummah and de-

sired to keep alive this character whose example was presen-

ted by the respected father so that no one should fall into

doubts that seeing the calamities of his father he has changed

his style and in some way or the other made peace with the re-

gime. Thus from 183 A.H. for approximately 17 years, he con-

tinued this practice as was the life of Imam Musa Kazim (a.s.).

It is another thing that the Imam’s poisoning in the prison and

affront to his corpse had created such a situation for Harun

that now he had no more strength left to oppress further and

internal factors had also compelled him to divide his kingdom

and retire from active role in the regime. As a result, this peri-

od was to some extent peaceful for Imam Reza (a.s.) and he did

not have to face the hardships that his respected father had to.

It is a strange phenomenon of history of Aale Muhammad (a.s.)

that each of the Imams had to face different, on the contrary,

602

opposite situations and its main reason was that the regime used to try each tactic and when it did not succeed, it used to

change it and the next Imam had to face completely different

situations. For example, Muawiyah Ibne Abi Sufyan fought a

bloody war against the Imam and after his martyrdom became

ready to make peace with Imam Hasan (a.s.). Muawiyah made

peace with Imam Hasan (a.s.) and Yazid was ready to fight

Imam Husain (a.s.).

Yazid asked allegiance from Imam Husain (a.s.) although he

was amidst his people and the tragedy of Kerbala occurred; on

the contrary he did not ask for allegiance from Imam Zainul

Abideen (a.s.) although he was a chained prisoner.

Life of Imam Zainul Abideen (a.s.) was spent in isolation, si-

lence and worship and Imam Muhammad Baqir (a.s.) and Imam

Ja’far Sadiq (a.s.) had to come into the open and work freely.

Imam Ja’far Sadiq (a.s.) worked so openly that the school of

Shiaism became famous as Ja’fari school and Imam Musa

Kazim (a.s.) had to live in prison for 14 years.

The martyrdom of Imam Musa Kazim (a.s.) also occurred in

prison while he was tied up in chains and Imam Ali Reza (a.s.)

was appointed as heir apparent. Imam Ali Reza (a.s.) remained

the heir apparent and Imam Muhammad Taqi (a.s.) did not get

any post and he had to leave the capital and go to Medina.

Imam Muhammad Taqi (a.s.) became son-in-law of Mamun and

Imam Ali Naqi (a.s.) remained in prisons.12

Thus this contradictory series of history is a clear sign that

the regime of the time was continuously aware of its defeat

and as a result of this the ruler or his successor used to imme-

diately change his tactics and Aale Muhammad (a.s.) had to

face a new political trick, which also shows that Aale

Muhammad (a.s.) had not inherited means or dynastic type of

styles of life and neither they acted according to past training;

on the contrary they were the focus of divine inspiration and

through it they used to easily face new plots and machinations

without any hardship.

The first problem that Imam Ali Reza (a.s.) had to face was

that Harun under the pretext of uprising of Muhammad Ibne

Ja’far ordered destruction of all the houses of Saadaat and Isa

Jaludi refreshed the memory of Yazid’s army. During the plun-

der of Medina, when they came to the house of Imam Ali Reza

603

(a.s.), he declared: Neither can strangers enter the house nor touch the ladies; I will myself hand over all the goods and jewellery. It happened in this way only and he brought all the

things leaving only clothes on one's body and the oppressors

were pleased with this plunder and considered it to be their

victory.13

With regard to his lifestyle Shaykh Saduq has narrated from

Ibrahim Ibne Ayyash that the Imam was neither harsh in

speaking nor was ever found to cut off his statement. He con-

sidered as his duty the fulfillment of needs of others. He did

not sit with his legs stretched to anyone. He never sat reclining

in the presence of anyone. He did not speak harshly even with

slaves. He never laughed out aloud. He made all servants and

slaves sit with him for dinner. He slept very less and often re-

mained awake all night in prayers. He fasted the first and last

Thursday and middle Wednesday of every month. He

gave charity in darkness of the night. He wore ordinary clothes

inside and sometimes put on a good dress depending on needs

and circumstances.14

• In the public bath, a man asked him to rub the body; he

accepted as once and someone happened to notice this

and informed him; that man fell at his feet asking for for-

giveness, but the Imam said: No problem, there is no

harm in one person helping another.15

• If during mealtimes, someone wanted to stand up in re-

spect, he used to prohibit it saying: It is necessary to re-

spect God’s sustenance and one must not stand up during

mealtimes.

• His servant, Yasir says: At the time of eating fruits we

used to eat one part and throw away the other; the Imam

scolded us for wasting God’s sustenance; and said that

we should give in charity whatever we have in excess.

• The Imam was very fond of perfumes and his favorite oc-

cupation was to remain in prostration to the Almighty.

• He used to warn his followers that all their deeds are

presented to their Imam every night and they seek for-

giveness on their behalf. (So you must not hurt their feel-

ings through your sins and become as their followers

should be.).

604

• Once, on the day of Arafah he donated all his belongings to charity and Fazl Ibne Sahal seeing that such a thing

was not possible from them, said: This is a kind of loss.

Imam (a.s.) said: This is not loss, it is a profit as the Mer-

ciful Lord is going to bestow ten instead of one.16

1 Al-Kafi , Vol. 1, Pg. 486; Elamul Wara, Pg. 182; Jilaul Uyun, Pg. 280; Rauzatus Safa, Vol. 3, Pg. 13; Wasilatun Najaat, Pg.

375; Anwar Nomaniya, Pg. 127; Kifayatut Talib, Kitabud Durus, Irshad, Shaykh Saduq.

2 Elamul Wara, Pg. 182; Jilaul Uyun, Pg. 279; Jannatul Khulud, Pg. 131; Faslul Khitab

3 Faslul Khitab; Jilaul Uyun, Pg. 279

4 Kashful Ghumma, Uyun Ahbar Reza, Pg. 16; Biharul Anwar, Vol. 5, Chap. 1 Pg. 8

5 Tadkirah Khawasul Ummah, Pg. 98; Nurul Absar, Pg. 128; Elamul Wara, Pg. 225; Matalibus So-ool, Pg. 228; Jilaul Uyun, Pg. 279

6 Tarikh Khamis, Ibnul Wardi; Habibus Sayr, Abul Fida 7 Tarikh Khulafa, Lamatus Saba

8 Tarikh Islam, Vol. 1, Pg. 320; Nurul Absar, Tarikhul

Khulafa

9 Manaqib; Elamul Wara; Kashful Ghumma

10 Ahsanul Maqal, Vol. 1, Pg. 760; Manaqib; Nurul Absar; Sawaiqul Mohriqa

11 Tabari, Irshad Mufeed, Pg. 7

12 Tarikh Aaimma; Sawaneh Umri Chaharda Masoomeen

13 Tarikh Islam

14 Nurul Absar, Pg. 38

1 5 Nurul Absar, Pg. 39

16 Elamul Wara; Tofah Rizvia; Kashful Ghumma

605

Medical Wisdom of Imam Reza (a.s.)

In addition to other sciences and miracles, his knowledge of

the human body is the best prescription for health in all times

and on the basis of this some of his medical advices are men-

tioned below.

• There is no better food for the child than breast milk.

• Vinegar is the best of the foods. A house where vinegar is

present the inmates of this house will never become

needy.

• There is one seed of Paradise in a pomegranate.

• Dried resin cures yellow bile and phlegm; strengthens the

muscles and purifies the self.

• There is cure in honey and the gift of honey must never

be returned.

• Rose is the chief of the flowers of Paradise.

• If violet oil is applied to the hair it gives coolness during

summer and warmth in winter.

• One who uses olive oil remains safe from mischief of

Satan for forty days.

• Reading Quran, consuming honey and milk strengthens

memory.

• Mutton cures diseases. One who does not have meat for

forty days would become bad mannered.

• One should begin eating with salt; it cures seventy ill-

nesses, including leprosy.

• Masur was a part of the diet of seventy prophets; it

softens the heart and creates tears.

• Food should be eaten after cooling and from the edge of

the bowl.

• Eating well, wearing good shoes, keeping away from

debts and refraining from excessive sex is beneficial for

man.

• Seek your sustenance by giving Sadaqah.

• Whiteness of hair from the front is sign of success; if it

begins from the cheeks, it is a sign of generosity and if

they begin from the hair it implies bravery; if they begin

from the back of the head it is a bad omen.1

1 Nurul Absar, Pg.140

606

Confessions

• He was very much respected among the people.1

• His statements were wise, his act was correct and his

character was safe from mistakes. He was perfect in

knowledge and wisdom and was the owner of an incom-

parable personality.2

• According to Ibrahim Ibne Abbas, a scholar greater than

him was never seen.3

• He was the most excellent human being of his time.4

• He had received in inheritance, knowledge of the past

and future.5

• He was most proficient in every tongue and spoke to

every person in his mother tongue.6

• He was the third Ali among the twelve Imams; he was

perfect in faith, majestic, noble and owner of excellence;

his evidence of nobility and Imamate were very much ob-

vious.7

• It is sufficient for his excellence that Mamun Rashid who

was considered to be a patron of knowledge and whose

court was a center of intellectuals and excellence; he not

only gave him heir apparency; on the contrary he pro-

posed giving him the whole kingdom although he did not

accept it.8

• All the debates that took place in the court of Mamun,

Christian and Jew scholars, apostates and atheists, all

have confessed to his knowledge and excellence.

• Muhammad Ibne Isa says: I collected his written replies

and their number came to eighteen thousand.

• Jasliq was a Christian scholar and he used to say that the

personality of Isa was consensual and the personality of

your Prophet is controversial so the consensual should be

adopted and the controversial should be abandoned.

Muslims were helpless, but when this argument came before

him, he said: The consensus is on Isa who had come to give

glad tidings of our Prophet and he used to serve the Almighty.

If he is considered to be the last prophet or god, his personality

is not acceptable to us Muslims.9

1 Ibne Hajar, Sawaiqul Mohriqa, Pg. 122

607

2 Abdur Rahman Jami, Shawahidun Nubuwwah, Pg. 106, Lucknow, 1904

3Allamah Ubaidullah Amritsari, Arjahul Matalib, Pg. 255

4 Habibus Sayr

5 Wasilatun Najaat, Pg. 377

6 Rauzatul Ahbab

7 Matalibus So-ool, Pg, 252

8 Wasilatun Najaat, Pg. 381; Irshad Mufeed, Pg. 312; Fusulul Muhimma fee Marifati Ahwlul Aaimma, Pg. 255; Uyun Akhbar Reza, Vol. 2, Pg. 139 ; Amali Saduq, Pg. 72; Maqatilut Talibiyyin, Pg. 564

9 Uyun Akhbar Reza, Ahsanul Maqal, Vol. 2, Pg. 150

608

Miracles

• Harun was heading towards another gate when he saw

the Imam during Hajj; Imam said: No matter how much

he may flee, our graves shall be in the same place and

this proved true at last.1

• A person set out to go to Khorasan; his daughter gave

him a robe to sell it and buy a turquoise. A follower of the

Imam passed away on way to Merv and Imam (a.s.) asked

for a cloth for shrouding the body and he refused. He

said: Your daughter gave you a robe. He agreed and gave

the robe.

Then the man thought that he was a saintly personality and

hence he should be asked to solve some religious problems.

When he came near, he was surrounded by a crowd and he

waited to get a chance to speak to him. The Imam gave him an

envelope saying: Replies to your queries are in this envelope.2

• Rayyan Ibne Sult came to the Imam and asked him for a

garment and some coins inscribed with the name of the

Imam. He gave two garments and thirty coins before he

asked.3

• Abu Ismail complained that he did not know Arabic;

Imam Ali Reza (a.s.) passed has hand over his lips and

made him a speaker of Arabic.4

• He told Ja’far Ibne Salih: Twins would be born to you;

name the son as Ali and the daughter as Umme Umar.

When twins were born to him he told his mother that al-

though the Imam has chosen these names the name of Umme

Umar is strange. She said: It is the name of your paternal

grandmother and the Imam has named in accordance to that.5

• After seeing Amin and Mamun, the Imam said: Very soon

Mamun would have Amin killed and this proved true.6

• A man posed many questions to him about Hajj; after

replying to all of them, he said: Ihram is allowed in the

clothes that you forgot to ask me about.

• When a covey of birds created a din, he ordered a com-

panion to kill the snake, which was troubling them and he

went and did that.7

609

• He ordered some companions going on a journey to take things needed in rains; people said it was summer. Imam

said: Do what I say. Thus people acted on it and as soon

as they reached there, it started to rain.8

• Muhammad Ibne Isa saw in dream that Holy Prophet

(s.a.w.s.) is seated in the mosque of his locality and he at-

tended him. A tray of dates was placed before him; when

he asked for dates he gave me a handful; which

numbered eighteen. I understood that eighteen years re-

mained in my life. After some days I heard that Imam

Reza (a.s.) has arrived. I went to meet in the mosque and

found him in the same manner; I asked from dates and he

gave me a handful and they were eighteen in all. I was

extremely astonished. I said: O son of Messenger, give

me some more. He said: If the Messenger of Allah

(s.a.w.s.) had given you more I would have also given

you. Ibne Isa was further amazed and the integration of

prophethood and Imamate became clear to all.9

1 Nurul Absar, Pg. 144; Manaqib Aale Abi Talib, Pg. 340; Kafi, Vol. 1, Pg. 491

2 Manaqib Aale Abi Talib, Vol. 4, Pg. 336; Uyunul Mojizat 3 Uyun Akhbar Reza, Vol. 2, Pg. 207; Manaqib, Vol. 4, Pg.

340; Qurbul Asnad. Pg. 198; Kashful Ghumma, Vol. 3, Pg. 132; Rijal Kishi, Pg. 457, No. 421; Biharul Anwar, Vol. 5, Chap. 3, Pg. 27

4 Manaqib

5 Nurul Absar

6 Nurul Absar; Tarikh Islam, Vol. 1, Pg. 20

7 Shawahidun Nubuwwah, Pg. 199

8 Elamul Wara, Pg. 189; Uyun Akhbar Reza, Vol. 2, Pg. 221

9 Sawaiqul Mohriqa, Pg. 122; Nurul Absar, Pg. 144; Arjahul Matalib, Pg. 456; Biharul Anwar, Vol. 5, Chap. 10

610

Inscription on the ring

He owned two rings: one was his personal, which had the in-

scription: As Allah willed; there is no strength or power except

for Allah. And another ring, which he had received in inherit-

ance and its inscription said: Allah is sufficient for me.1

1 Al-Kafi, Vol. 6, Pg. 473; Amali Saduq, Pg. 473

611

Mourning for Kerbala Tragedy (Azadari)

It is a historical fact that the Holy Imams (a.s.) keeping in

mind the circumstances, kept their method of propagation

compatible with demands of the times as anything contrary to

this would be useless. On the contrary sometimes it would be

harmful as is obvious from his statement that dissimulation is

the religion of him and his ancestors. These circumstances de-

manded that sometimes he adopted the language of sermons

and sometimes of supplications. After the tragedy of Kerbala

another language of religious propagation came into being and

it was Azadari.

Azadari was in fact a very precautious element of propaga-

tion of Holy Imams (a.s.) which comprised of mourning the

calamities that befell ones ancestors, which usually made or-

dinary persons sympathetic and no one opposes it. But under

its effect this great message of religion is publicized as a result

of which those circumstances had occurred. That is before

martyrdom and after that the system of propagation remains

same; only its title and language changes.

Thus from Imam Sajjad (a.s.) till the last Imam as much op-

portunity was allowed by the circumstances the Holy Imams

(a.s.) stressed on this element of propagation of faith and by

organizing morning assemblies created an emotion among

people to find causes which led to this tragedy and in this way

gave them an opportunity to reach to the faith for which these

calamities were borne. On the other hand, through the narra-

tion of calamities those propagations were also mentioned,

which was the main aim of the Holy Imams (a.s.). Its effect is

seen when under the pretext of Azadari all other subjects of

religion are mentioned in it although its actual aim is only

mourning.

The period of Imam Ja’far Sadiq (a.s.) and Imam Ali Reza

(a.s.) was a comparatively free period. Both Imams used this

method of propagation to call the attention of people to faith

and to find out the causes behind the carnage.

Abu Ali Dibil Ibne Razin Khuzai comes to the court of Imam

Ali Reza (a.s.) in Merv when the Imam was heir apparent. Dibil

had come to present his poetic compositions and the Imam

612

ordered that proper arrangement should be made for the same; the ladies sat behind the curtains. When Dibil concluded, the Imam added one couplet to it and spoke of his

grave. Dibil asked what his implication was and the Imam said:

It denotes my martyrdom and grave.1

As soon as the moon of Mohurrum was seen, he began his

mourning and he also advised his companions that whenever

they felt like crying, they should first weep on Imam Husain

(a.s.) as this tragedy had given perpetuity to religion.

We should know that after this incident, the Imam gave a

hundred gold coins to Dibil on which the Imam’s name was in-

scribed and showed that service to Ahle Bayt (a.s.) does not

mean that you have to serve in free and Ahle Bayt (a.s.) are

duty bound to give proper recompense. Dibil said that he had

not composed the elegy for money; on the contrary he had

written it out of sincerity. The Imam said: Its recompense is

separate. Dibil asked for a robe, which the Imam gave to him

and when he was attacked by robbers on the way, the whole

caravan was saved by the grace of that robe; on the contrary

they purchased that robe in a thousand gold coins as it was a

present from Imam Reza (a.s.).2

1 Shawahidun Nubuwwah, Pg. 199

2 Nurul Absar, Pg. 138; Majalisul Momineen, Pg. 466; Safinatul Bihar, Vol. 1, Pg. 241; Wafayatul Ayan, Vol. 1, Pg. 322

613

Martyrdom

On 23rd Zilqad 203 A.H., Mamun had the Imam martyred

through poison about which he often used to say that he would

be killed by this man only,1 and then mentioned its details also.

Also on the day when Mamun had summoned him, he had

told Abu Sult: Don’t ask me any questions, if there is a sheet

over my head and you should understand that my last moments

have arrived. The Imam went to the court and Mamun offered

him poisoned grapes. The Imam declined, which was a basic

duty of personal protection. He tried to persuade him that he

would not get grapes better than this. He said: There are bet-

ter grapes in Paradise. He asked: Do you doubt my intentions?

Imam (a.s.) saw that his killing was imminent and even if he re-

fused, he would be blamed for bad expectations; so he ate

some grapes and stood up to go. Mamun again asked: Where

are you going? He replied: I am going where you have sent me.

Saying this, he came to his residence. Abu Sult understood the

circumstances and sat down at the entrance. Just then

someone was heard moving inside the house. He asked: How

did you come here? The door is closed. And who are you? He

replied: I am his son, Muhammad Ibne Ali; Allah has brought

me from Medina also conveyed me inside. Distances, doors and

walls do not stop us. When someone from us Ahle Bayt (a.s.)

passes away, his successor is with him and takes over all the

trusts from him. After sometime when the Imam passed away

and that young boy performed the last rites and prepared the

bier, he said: Now make an announcement. In order to conceal

the oppressions the regime declared official mourning and

after another bath and shrouding, buried the Imam next to

Harun.2

Allamah Shibli has expressed doubt that Mamun was re-

sponsible for poisoning him as it was opposed to his nature and

his love of knowledge, although one who could not forgive his

brother, what can be expected from him regarding the Imam?

That Mamun poisoned the Imam is mentioned in the following

books:

Shawahidun Nubuwwah, Pg. 202; Nurul Absar, Pg. 144;

Matalibus So-ool, Pg. 288; Rauzatus Safa, Vol. 3, Pg. 16; Kamil, 614

Vol. 6, Pg. 119; Murujuz Zahab, Vol. 9, Pg. 33; Al-Fakhri, Pg.

163; Habibus Sayr, Vol. 2, Part I, Pg. 51; Al-Ansab Samani, Tadhheeb, Tahzibul Kamal; Mukhtasar Akhbarul Kholafa etc.

after which it is injustice to say Mamun’s culpability is not

mentioned in books of Ahle Sunnat scholars and it is only a fab-

ricated report of Shia in enmity to Mamun.

Even if we agree that Mamun had no hand in this crime, can

we not ask what steps he took to find out the real killers of his

heir apparent and son-in-law? Why they have not been ex-

posed? Bani Umayyah can blame Amirul Momineen (a.s.) for

killing Uthman and fight battles with him and the just caliph of

Bani Abbas should not do anything to bring killers of the Imam

to book and allow the matter to rest after declaring official fu-

neral etc? Can anyone other than Maulana Shibli accept such a

thing and can we forgive this serious crime of Mamun? Can he

still be called Rashid (guided)?

We should know that in some traditional reports the date of

the martyrdom is mentioned as 17th Safar and in some reports,

it is mentioned as end of Safar; but all have mentioned the

year of martyrdom as 203 A.H.

1 Damatus Sakiba

2 Shawahidun Nubuwwah, Pg. 212; Jilaul Uyun, Pg. 280; Anwar Nomaniya, Pg. 127; Jannatul Khulud, Pg. 31; Damatus Sakiba, Vol. 3, Pg. 71; Nurul Absar, Pg. 144; Matalibus So-ool, Pg. 288; Tarikh Aaimma, Pg. 476; Rauzatus Safa, Vol. 3, Pg.

16; Elamul Wara, Pg. 198; Kanzul Ansab, Pg. 95; Muntahiul Aamaal, Vol. 2, Pg. 312

615

Wives and Children

There is difference of opinion about his children in view of

scholars as some have mentioned two sons: Imam Muhammad

Taqi (a.s.) and Musa. Others have added another son. Nurul

Absar (Pg. 145) has mentioned five sons and one daugh-

ter whose names are as follows: Imam Muhammad Taqi (a.s.),

Hasan, Ja’far, Ibrahim, Husain and Ayesha, but all have con-

sensus that his generations continued only through Imam

Muhammad Taqi (a.s.), on the basis of which Shaykh Mufeed

(r.a.) has explained that he had only one son, Imam

Muhammad Taqi (a.s.) and that’s all.1 The same point is men-

tioned by Shaykh Tabarsi in Elamul Wara (Pg. 199) and author of Umdatud Talib has also mentioned it; after which it is easy to say that Rizvi Saadaat are actually descendants of Imam

Muhammad Taqi (a.s.); but since Imam Ali Reza (a.s.) gained

common popularity, because of his heir apparency, and his des-

cendants who were born after two generations, were also

called as Ibnur Reza; therefore the Taqvi Saadaat also began to

call themselves Rizvi and this continues to this day; although

Rizvi, Taqvi and Jawadi all belong to same generation whose

genealogy begins directly from Imam Muhammad Taqi (a.s.)

and through him reaches to Imam Ali Reza (a.s.) and this rela-

tionship can also be taken to Imam Ali Reza (a.s.), because the

Imam who had both fallible and infallible children, his fallible

children were attributed to him and his infallible children were

attributed to sons of Imam. In case of Imam Ali Reza (a.s.), he

did not have two types of children, therefore his complete gen-

eration can be attributed to him and otherwise also, all the

Imams belong to the same family tree, hence anyone’s children

can be attributed to another and there is no sort of detestabil-

ity in this; all are descendants of Prophet and Zahra; and all

comprise the fulfilled divine promise of Kauthar, through which

Almighty Allah assured His Prophet and which is to continue

till Judgment Day.

Only one respected lady is mentioned as his wife, who was

named Khizran, and she was also called as Sabika. Holy Proph-

et (s.a.w.s.) had also mentioned about her in his traditions,

when he said: My life be sacrificed on her son. In addition to

616

personal excellence, this lady also possesses the distinction of being a descendant of Mariya Qibtia, wife of Prophet,2who had

the honor of being mother of Ibrahim and whose son was

ransom of Imam Husain (a.s.), so that he should remain alive

whose survival is connected to survival of Islam and whose

martyrdom is connected to life of belief of monotheism.

1 Kitabul Irshad, Pg. 271-345; Safinatul Biharul, Vol. 2, Pg.

239; Muntahiul Aamaal, Vol. 2, Pg. 312; Manaqib Ibne Shahr Ashob, Vol. 3, Pg. 209

2 Shawahidun Nubuwwah, Pg. 204; Rauzatus Safa, Vol. 3, Pg.

16

617

An excellence

Among the merits of Imam Reza (a.s.) is the fact that at the

time of departure, Imam Musa (a.s.) had gathered seventeen

persons and in their presence, drawn up a document, which

was witnessed by sixty persons, whose subject matter was: My

successor is my son, Ali Reza, because the Imam knew that he

would never return to Medina again and at the time of his

passing away also, apparently his son would not be with him

that he could declare his successorship. This was unpreceden-

ted in the life of Imams.1

1 Biharul Anwar Vol. 5, Chap. 15, Pg. 248

618

Companions and Students

1- Dibil Ibne Ali al-Khuzai

He was the greatest poet and litterateur of his time. His pan-

egyric is considered to be a masterpiece of literature. After

composing the Qasida about Imam Ali Reza (a.s.) he set out to

Khorasan to recite it in the presence of the Imam. The Imam

praised it highly, but told him not to recite it before everyone.

But when it became popular, Mamun summoned Dibil and

asked him to compose a Qasida for him as well but Dibil ig-

nored the request. Mamun then called Imam Reza (a.s.) and

asked him to recommend to Dibil and upon the orders of the

Imam, he composed and recited Qasida for Mamun. Mamun

gave him 50000 dirhams as reward and Imam (a.s.) also

presented a similar amount. Dibil said: Maula, I don’t vie for

material wealth; just give me a robe, which would be useful for

me in the hereafter. He was given a robe and asked to keep it

safe as it would prove useful sometimes. Thus during the jour-

ney, when they were attacked by robbers, the same robe

helped in saving the belongings of the whole caravan.1

It is mentioned in some traditional reports that when Dibil in

his composition, mentioned a tomb in Baghdad, the Imam said:

Add two more couplets to this Qasida so that it may become

complete and saying this he recited two couplets about a tomb

in Tus. Dibil asked: Maula whose tomb does it imply?

Imam (a.s.) said: Whoever visits me in my alienity would be

raised with me on Judgment Day. Saying this he gave him a

hundred Rizvi Dinars on which the name of Imam was in-

scribed and Dibil preserved them as a blessing.2

2- Hasan Ibne Ali Ibne Ziyad al-Washa Bajali Kufi

He was among special companions of Imam Reza (a.s.) and

his maternal grandfather, Ilyas Sairafi was considered a prom-

inent companion of Imam Sadiq (a.s.) and he has narrated the

following report of Imam Sadiq (a.s.) in his final moments:

One who is truly devoted to us, Ahle Bayt (a.s.), cannot be

touched by Hellfire.

Shaykh Tusi has narrated from Ahmad bin Muhammad bin

Isa Qummi that he went from Qom to Kufa in search of tradi-

tions and met Hasan Ibne Ali Ibne Washa and sought his

619

permission to narrating from books of Alaa Ibne Razin and Aban Ibne Uthman. He said: First you may copy the books and

then I would hear them. He said you may recite them now, be-

cause no one knows when he would have to harken to the call

of Lord. Hasan Ibne Ali Ibne Washa said: If I had known that

there was so much interest among people for traditions, I

would have gathered a treasure trove of traditions, because I

saw nine hundred senior teachers in this same Masjid

Kufa narrating traditions from Imam Ja’far Sadiq (a.s.).

Ibne Shahr Ashob says that Hasan Ibne Ali Ibne Washa had a

little doubt in the Imamate of Imam Reza (a.s.). So once he col-

lected some questions and came to the Imam to test him.

He was yet at the door when a servant came and asked:

Which of you is Hasan Ibne Ali Ibne Washa? He said: I am. The

servant gave him an envelope and said: The Imam says that it

contains replies to your queries. This created a revolution in

his life and he became certain of his Imamate.3

3- Hasan Ibne Ali Ibne Faddal Yatumuli Kufi

He was a special companion of Imam Reza (a.s.) and a re-

porter of his traditions. Fazl Ibne Shazan says: I was in the

class of Quranic recitation in Masjid when I saw that some

people talking about a person who lives in mountains and who

is continuously engrossed in worship. Even beasts of wilder-

ness had become so accustomed with him that they graze near

him and he prolongs his prostrations so much, as if he has

died. I was amazed how a person can be like this. Meanwhile a

man entered and my father stepped forward to welcome him

and accorded him great respect. After he went away, I asked:

Who was this gentleman. He said: It was Hasan Ibne Ali Ibne

Faddal. “He is the same famous man? I thought he lived in

mountains.” “Yes, he is the same; he came down today and vis-

its me frequently. I have developed such respect for him that I

used to visit him frequently and listen to the books of Ibne

Bukair and often he came and read them out to me and it was

only his sentiment of religion; because when commander in

chief of Mamun, Tahir Ibne Husain Khuzai on his return from

Hajj, expressed his wish to meet Hasan, the latter declined.

Hasan passed away in 224 A.H.4

4- Hasan Ibne Mahbub Sarrad Bajali Kufi

620

He was considered a key personality of his time and included among people of consensus. He was generally referred to as

Jarrad, but Imam Reza (a.s.) suggested that he should be ad-

dressed as Sarrad as the word of SRD is used in Holy Quran in

the meaning of making coat of mail and importance should be

given to words of Quran.

His father was so particular about his training that he gave

one dirham as prize for learning each tradition of Ali Ibne

Ruab. Hasan Ibne Mahbub passed away at the end of 224 A.H.

at the age of approximately 65 years.5

5- Zakariya Ibne Adam Ibne Abdullah Ibne Saad Ashari

Qummi

He was among the close confidants of Imam Ali Reza (a.s.).

Once he said to the Imam that he wanted to separate from his

family members as many fools have appeared among them. The

Imam said: Almighty Allah dispels calamities from them

through you just as He wards off the calamities of people of

Baghdad for the sake of the tomb of Imam Musa Kazim (a.s.).

Ali Ibne Musayyib Hamadani said to Imam Reza (a.s.):

My house is very far away and I cannot be present with you

all the time; so from whom should I learn the laws of religion?

He replied: Zakariya Ibne Adam Qummi, who is trustworthy in

my view from the aspect of religion as well as the world.

Some historians have stated that he also had the honor of at-

tending Hajj with Imam Reza (a.s.) and on the return journey

shared the litter with the Imam. Allamah Majlisi has narrated

in connection with history of Qom that Messenger of Allah

(s.a.w.s.) had prayed for Ashari clan that may Allah forgive

their young and old.

The grave of Zakariya Ibne Adam is well known inShaikhan

Kabir cemetery. Zakariya Ibne Idris Ibne Abdullah Ibne Saad

Ashari, his cousin is buried near him.6

6- Safwan Ibne Yahya Abu Muhammad Bajali Kufi

He was considered among the most reliable reporters of his

time and was a companion of Imam Reza (a.s.) and Imam

Jawad (a.s.); on the contrary, he was also an official represent-

ative of the Imam.

Allamah Kishi has included him also among people of con-

sensus and some historians have narrated that Safwan was a

partner in business with Abdullah Ibne Judub and Ali Ibne

621

Noman. And three of them used to pray 51 units of prayers every day without fail. They had entered into an agreement

that the survivor among them would perform worship and good

deeds on behalf of others also. Thus after the passing away of

his friends, he used to pray 51 units of prayers three times

daily and fasted for three months in a year and paid Zakat of

wealth three times. Such was his precaution that once he had

rented a camel and was heading to Kufa when someone gave

him two Dinars to be conveyed till Kufa. He did not mount the

camel till he could get the approval from the owner of the

camel for increase in load; and such was his sense of duty to

believers that he could not refuse the owner of Dinar also.

Safwan has narrated traditions from forty companions of

Imam Sadiq (a.s.) and he passed away in Medina in 210 A.H.

Imam Jawad (a.s.) arranged for his shroud and Hunut and

ordered Ismail Ibne Musa to pray his funeral prayers.7

7- Muhammad Ibne Ismail Ibne Bazi

He was a trustworthy narrator of traditions and a special

companion of Imam Reza (a.s.). He was also present during the

times of Imam Jawad (a.s.). He was also a minister in the gov-

ernment. Ali Ibne Noman had bequeathed all his books to

Muhammad Ibne Ismail Ibne Bazi. He had requested Imam

Jawad (a.s.) for a cloth for his shroud; the Imam fulfilled it and

said that its hooks should be removed. He died at Fayd on way

to Mecca about which it is mentioned by Muhammad Ibne

Ahmad Ibne Yahya Ashari that he visited his grave in the com-

pany of Ali Ibne Bilal and narrated the following tradition of

Imam Reza (a.s.) on his authority: If a person places his hand

on the grave and recites Surah Qadr seven times; both the re-

citer as well as the departed one would be secure from terror

of Judgment Day.

Such was the excellence and nobility of Muhammad Ibne Is-

mail that Sayyid Murtada, father of Allamah Tabatabai Bahrul

Uloom dreamt on the eve of birth of Allamah that Imam Reza

(a.s.) has given a candle to Muhammad Ibne Ismail and sent

him to his house and when he lighted it, there was light all

around.

Indeed, the being of Allamah Bahrul Uloom was a like a

lighted candle, which had illuminated the world of piety and

knowledge, but it was the greatness of Muhammad Ibne Ismail

622

that Imam Reza (a.s.) chose his medium to give this glad tiding, as if this candle of knowledge would be lighted through his traditional reports and their blessings and this is sufficient an

honor of both persons.8

8- Nasr Ibne Qabus

He has narrated from Imam Sadiq (a.s.), Imam Kazim (a.s.)

and Imam Ali Reza (a.s.) and served as a representative of

Imam Sadiq (a.s.) for twenty years. He was among the close

confidants of Imam Kazim (a.s.) and has narrated from him the

tradition of appointment of Imam Reza (a.s.) to Imamate.

• Shaykh Kishi has narrated from him that Imam Musa

Kazim (a.s.) took him to a room where Imam Reza (a.s.)

was engrossed in reading a book and asked: Nasr, do you

know who this boy is? He replied: It is Ali Ibne Musa ar-

Reza (a.s.). Then he asked: And this book? He replied:

You know better. Imam (a.s.) said: This is Jafr, which only

the prophets and their successors can read. After which

he became more certain about the Imamate of Imam

Reza (a.s.).

• On another occasion, Nasr told Imam Musa Kazim (a.s.): I

asked your father about his successor and he told me

your name. Now who would your successor be? He

replied: My son, Ali Ibne Musa.9

1 Uyun Akhbar Reza, Vol. 2, Pg. 265; Kashful Ghumma, Vol.

3, Pg. 74; Rijal Kishi, Pg. 42; Shawahidun Nubuwwah, Pg. 199

2 Nurul Absar, Pg. 138; Safinatul Biharul, Vol. 1, Pg. 241; Ahsanul Maqal, Vol. 2, Pg. 177; Majalisul Momineen, Pg. 466; Wafayatul Ayan, Vol. 1, Pg. 322

3 Manaqib Ibne Shahr Ashob; Ahsanul Maqal, Vol. 2, Pg. 182

4 Ahsanul Maqal, Vol. 2, Pg. 183

5 Ahsanul Maqal, Vol. 2, Pg. 184; Rijal Kishi

6 Ahsanul Maqal, Vol. 2, Pg. 185

7 Ahsanul Maqal, Vol. 2, Pg. 187

8 Ahsanul Maqal, Vol. 2, Pg. 188

9 Ahsanul Maqal, Vol. 2, Pg. 190

623

Wise sayings

1- The friend of any individual is his mind and his enemy is

his ignorance.

Indeed it is only intelligence, which cannot be said to be an

ignorant friend and ignorance is the enemy, which cannot be

called as a wise enemy.1

2- God does not like three things: Useless debates, wasting

money and asking too many questions.2

The Messenger of Allah (s.a.w.s.) has also said that four

things cause the heart to die: continuously committing sins,

talking too much with women, arguing with fools and cultivat-

ing the company of senseless rich.

3- We Ahle Bayt (a.s.) consider promise as debt and its repay-

ment as a duty.3

The fact is that all the well being of our world and hereafter

is concerned with the promise of help and intercession and we

are certain that they never go back on their words.

4- A time is to come when nine parts of prosperity will be in

remaining in isolation and one part in silence.4

Indeed, every person can face such circumstances, but it is

our duty that we must not ignore our duties in all cases as it is

more important than seeking prosperity. Otherwise Adam (a.s.)

would have remained in Paradise and Holy Prophet (s.a.w.s.)

would have stayed in the heavens.

5- A person asked: Son of Messenger how did you begin your

day. He replied: In four calamities: Life is on decline, deeds are

being recorded, death is in pursuit and Hell is waiting for an

opportunity.5

Alas, if we sinners had senses, those are realities, which the

Holy Imams (a.s.) has mentioned.

6- No man in Bani Israel was considered pious till he did not

observe silence for ten years.6

Indeed, maintaining silence is necessary to become a wor-

shipper, but speaking is required for one to become a scholar

and rank of scholar is higher than that of the worshippers ac-

cording to Infallibles.

7- One who is content with a little sustenance of God; God is

content with his little deeds.7

624

Alas, if man had paid attention to this that just as he asks sustenance from God in the same way He has asked for deeds;

thus if he is not content with a little sustenance, how he can

ask God to be content with his few deeds?

8- The great calamity is death of scholar.

9- On day of Arafah when Imam (a.s.) donated all his prop-

erty in charity, Fazl Ibne Sahal remarked that it was a great

loss.

Imam (a.s.) said: It is a great profit; it is not loss in exchange

of which you earn divine rewards and nobility.

10- If man is in a good condition, he should not become

proud.

On the contrary he should continuously pray to Almighty Al-

lah that He may preserve this well being and that He should

take it to perfection.8

In fact every charitable deed has to encounter these two

dangers. Sometimes the emotion of show off and sycophancy is

included and the deed does not remain valid and instead earn-

ing rewards, makes one eligible for divine punishment; and

sometimes it remains valid in this aspect, but it does not reach

to perfection and some or the other hurdle appears in between.

Imam Ali Reza (a.s.) has mentioned this point that instead of

becoming proud on ones deeds, man should think about these

two points on which divine rewards depend and without which

no good deed is worth being called as good deed. May

Almighty Allah give Taufeeq of good deeds to all believers and

keeping him safe from all defects, give him the honor of reach-

ing to the rank of perfection.

1 Muntahiul Aamaal

2 Muntahiul Aamaal

3 Muntahiul Aamaal

4 Muntahiul Aamaal

5 Muntahiul Aamaal

6 Muntahiul Aamaal

7 Muntahiul Aamaal

8 Tohafful Uqul; Ahsanul Maqal, Pg. 131

625

Issue of heir apparency

Among all the matters connected to the life of Imam Ali Reza

(a.s.) the most important issue is that of heir apparency; that is

why senior scholars have generally considered it worth discus-

sion and have discussed it in brief or in detail.

Here it is worth mention that there are some occasions and

stages in the lives of Masoomeen (a.s.), which are still being

debated and on the other hand there are some aspects, which-

have never been discussed although their importance is not

any less that it should not be discussed. For example, the

treaty of Hudaibiyah, peace treaty of Imam Hasan (a.s.), arbit-

ration of Battle of Siffeen, polygamy of Imam Hasan (a.s.); lack

of uprising of Imam Zainul Abideen (a.s.) and heir apparency of

Imam Reza (a.s.) are regularly topic of discussion. While the

battles of the Prophet, rising of Imam Husain (a.s.) and

struggles of Imam Ali (a.s.) are not accorded so much import-

ance and perhaps it is because there is a common belief about

the infallibles in the world of Islam; on the contrary in the

whole world they can take a stand against falsehood, but they

can never concur with them. That is why whenever disputes

are mentioned, the discussion stops as it is done according to

the rule and whenever there seems to be consensus, the de-

bate begins as how Holy Prophet (s.a.w.s.) signed treaty with

the infidels? And on what point did Imam Hasan (a.s.) concur

with the ruler of Syria? Or how Imam Ali (a.s.) accepted the de-

cision of arbitration or how a pious person like Imam Hasan

(a.s.) married so many women (supposing the authenticity of

report). Or why Imam Sadiq (a.s.) did not announce his rights

in spite of the favorable circumstances? Or how Imam Reza

(a.s.) accepted a post in a tyrant and irreligious regime? And in

fact it is sign of greatness of character of the Holy Imams (a.s.)

that it is commonly famous about them that they can take a

stand against falsehood, but they can never support it and

Imam Reza (a.s.) has kept this in mind at the time of being

offered heir apparency that it would be harmful to the common

belief about the Holy Imams (a.s.) and which in fact is the

secret of their infallibility. So as soon as he got heir apparency,

instead of expressing joy and thankfulness to God, he sought

626

excuse from Almighty Allah: O Lord, just as Yusuf accepted the post from Aziz of Egypt, in the same way I accepted this heir

apparency.1

We should know that two views are found in discussion about

heir apparency: some are in support of Mamun, so they are

bound to justify his acts and some are devoted to Imam Reza

(a.s.), so they have to prove the correctness of the Imam’s step.

Among the former, people like Ahmad Amin in the recent

times have explained some causes of this incident in the follow-

ing way:

1- Mamun wanted to bring Imam Reza (a.s.) in public and ex-

pose his real merits as when Imams of Ahle Bayt (a.s.) live in

isolation, their followers get a chance to make a propaganda

about their greatness, infallibility and piety and they present

their personality as incomparable. Mamun wanted to bring him

into public view so that people may come to know about their

reality and he should also realize that man after getting control

of government cannot spend a life of piety.2

2- Fazl Ibne Sahal, because of being Khorasani was espe-

cially devoted to Imam Reza and Ahle Bayt (a.s.) and Mamun

was afraid that they can revolt anytime; so in order to please

them, he made Imam Reza (a.s.) as heir apparent.3

3- Mamun had Mutazali beliefs and this school of thought is

very close to Shiaism; so Shiaism entered his beliefs and he ap-

pointed Imam Reza (a.s.) as heir apparent of his kingdom.

After that the following arguments are presented to prove

the Shiaism of Mamun:

A) Mamun believed in superiority of Imam Ali (a.s.), and he

also discussed this point with others.4

B) Mamun used to organize debates of Imam Reza (a.s.) with

people of other sects so that his excellence and superiority may

become apparent and people may become convinced of superi-

ority of Imams of Ahle Bayt (a.s.) and that is why, in spite of a

tender age, he held a debate of Imam Muhammad Taqi (a.s.)

with a famous scholar and jurist like Yahya Ibne Aksam.

C) Mamun believed in the creatibility of Quran and this was

the same belief of the Imams of Ahle Bayt (a.s.).

D) Mamun considered Mutah as lawful and it is a special fea-

ture of Shia faith.

627

E) Mamun had declared restoration of Fadak, which was opposed to acceptance of Fadak to be a right of Lady Fatima

(s.a.) and usurpation of the first caliph.5

F) Mamun married one of his daughters to Imam Reza (a.s.)

and another one to Imam Jawad (a.s.), which shows that he had

special devotion to the Imams of Ahle Bayt (a.s.).6

Detailed study of these arguments requires a separate book.

In brief it could be said that the proposal of heir apparency

from Mamun is itself against the basis of Shiaism as it is in fact

acceptance of mastership of the Holy Imams (a.s.).

There is no scope in it for someone else to become a ruler

and the Imam be his deputy and the same point was reiterated

by Imam Reza (a.s.) when he said: God has given you this post,

you don’t have the right to give it to others, if it is received

from people, my taking it cannot be justified, because I don’t

consider people as eligible to give this permission. And after

that he did not accept it till Mamun did not threaten him with

death.7

As far as debates are concerned, through them Mamun

wanted to show off his greatness that: I have such people in my

court and it was not related to the nobility or excellence of

Imam Reza (a.s.) or the real conclusion of this acceptance of

superiority should have been such that he should have sur-

rendered the right to the rightful owners.

The issues of creatibility of Quran and Mutah have no con-

cern with the origin of Shiaism and it is possible for people of

two different sects to have consensus on such secondary mat-

ters as becomes clear from history that Mutah was considered

legal by those who had no connection with Shia faith and even

today people like Russell consider it be a necessary solution of

contemporary problems, it does not meant that he has accep-

ted Shia faith. Shiaism is a complete faith and not concerned

with one or two laws and people like Mamun had created these

issues only to divert public attention from political issues; oth-

erwise what concern the public has for these issues and how

capable they were to feel the difference between creatibility of

Quran or the contrary. Every learned person can judge this.

The issue of marriage is also not related to belief and its cir-

cumstances are absolutely political whose examples can be

found in the life of Holy Prophet (s.a.w.s.) as well; that Holy

628

Prophet (s.a.w.s.) married the daughter of Abu Sufyan at a time when he was clearly in ranks of infidelity and he had not

even started resorting to hypocrisy.8

As for giving in marriage of two daughters to the father and

son and that too with so much difference of age itself shows

that this was a political step and had no relation with religious

beliefs.

Raising the issue of Fadak was also a political step; other-

wise if he had any consideration of the rightfulness of Imam,

after his martyrdom, he should have declared the heir appar-

ency of Imam Jawad (a.s.). Circumstances took such a turn that

he could not bear the existence of Imam Reza (a.s.); what can

be said about Imam Jawad (a.s.)? Yes, as far as the conceal-

ment of crime is concerned, he definitely made his son as his

son-in-law, which had continued in history since ancient times

when tyrants used to make great personalities as their sons-in-

law to conceal their oppression and evil and in this way de-

fraud the public.

With regard to Fazl Ibne Sahl it is sufficient to state that as

far as it was possible for him he had restrained from those

steps and there can be no question of his being the motivation

of heir apparency.9

1 Uyun Akhbar Reza, Vol. 2, Pg. 139; Amali Saduq, Pg. 72; Ilalush Sharai, Vol. 2, Pg. 228; Wasilatun Najaat, Pg. 379

2 Uyun Akhbar Reza

3 Irshad Mufeed; Uyun Akhbar Reza

4 Biharul Anwar, Uyun Akhbar Reza

5 Futuhul Buldan

6 Uyun Akhbar Reza

7 Ilalush Sharai, Vol. 1, Pg. 226; Uyun Akhbar Reza, Vol. 2, Pg. 139; Amali Saduq, Pg. 68; Wasilatun Najaat

8 Biharul Anwar

9 Uyun Akhbar Reza

629

True causes of heir apparency

The fact is that such circumstances had developed that it be-

come necessary for Mamun to assuage Bani Hashim and it was

difficult for him to survive without assistance of Imam Reza

(a.s.). Therefore he took such a political step and the following

factors became his motivations:

1- Imam Reza (a.s.) should be kept under close surveillance

so that he may not get close to the people and in this way se-

curity can be obtained that his public personality could have

proved dangerous to the regime anytime; although this dream

also could not be realized and Imam (a.s.) took advantage of

heir apparency and increased his public contacts whose details

will be mentioned under the topic of consequences of

heir apparency.1

2- Access to Imam should be made most difficult so that his

sciences and laws may not gain publicity, which has always

been the style of tyrant kings of all times; that apparently on

the pretext of respect and honor, his public connection should

be severed and the common people should not be allowed to

know about his teachings and views. And in this way, the re-

gime would get a chance to present its own interpretation of

their teachings.2

3- The sentiments that arose among the public due to the

martyrdom of Imam Musa Kazim (a.s.) should be cured and it

should be shown that the regime is not inimical to Ahle Bayt

(a.s.) and neither had any role in the martyrdom of Imam Musa

Kazim (a.s.).3

4- The ministership of Imam Reza (a.s.) should be used to ex-

alt the status of regime; that what would be the excellence of

the ruler in whose court were present people like Imam Reza

(a.s.) and how that regime can be called irreligious?

5- A new diversion can be given to public opinion and a new

discussion can be invented in every house, which the people

had never even imagined. In this way, the attention of people

can be diverted from many basic issues, which posed serious

political dangers to the regime.

6- A feeling should be created among the people that the re-

gime was so concerned about the well being of Ummah that it

630

had its brother killed and was prepared to make an outsider as heir apparent, which is a clear evidence of the fact that Mamun

does not want to keep rulership in his house and wanted the

Ummah to benefit whether from people of the family or out-

siders.4

7- Suppression of uprisings and political movements deman-

ded that their leaders should be included among the regime

and they should be convinced that the regime has altered its

style of conduct and now it was prepared to give them their full

rights; therefore there was no need to take any step; after that

all their steps would be made dependent on their egotism and

power hunger.

8- Mamun also knew that no matter how much power he had

and how large his kingdom became, the lawfulness of the re-

gime is in any case dependant on the fact that the greatest per-

sonality from the family of Holy Prophet (s.a.w.s.) should sup-

port this regime and he should join the system of governance,

otherwise no one would be prepared to call it as true Islamic

rule and same was the heartful feeling of Mamun that his re-

gime should be called as lawful Islamic regime. He was no

such wanton and licentious ruler who in any way wanted to

cling to power no matter how un-Islamic his position was as

such type of regime can become the target of Islamic senti-

ments anytime and it was the same sentiment, which in fact

had always remained in the mind of caliphs since the beginning

and due to which allegiance was demanded from Imam Ali

(a.s.) and Imam Husain (a.s.). As without that the regime can-

not become eligible to be called Islamic. It is another thing that

those before had demanded allegiance and seen its con-

sequences. Therefore Mamun gave a nice form to this demand;

that instead of making him a slave, he should be made a ruler

or a partner in rulership as in this way the aim would be ful-

filled and no blame would come of enslaving the progeny of the

Messenger.5

That is why Imam Ali Reza (a.s.) had specified a condition in

heir apparency that he would not interfere in rulership in any

way and nothing would be done in his name; although if his ad-

vice is sought in any matter, he would indeed give the right ad-

vice as it is the mode of conduct of every Ali in the history of

Imamate and no honest person can be deviated from this

631

principle of life. Dispute with a personality is different and defense of Islamic aims is something else; support in the first in-

stance can be against religious law; but support on the second

front is actual Islam and actual religion.6

9- By including Bani Fatima, Mamun on one side wanted to

save his regime from Alawite uprisings and on the other hand

wanted to defend the life of Bani Abbas as protests were in-

tensifying all over the country and Alawite uprisings were in-

creasing day by day. If this opposition continued, the Bani Ab-

bas would be compelled to help the regime and as a result of

that they would be targeted by Alawites, because every

man cannot be enrolled in official capacity and security guards

cannot be provided to everyone.7

10- Mamun wanted Bani Abbas also to become aware that if

anyone raises any voice in support of Amin and mutual dispute

is created, I will take the Alawites on my side and subdue it

and in the end, I can surrender the rule to Alawites, after

which Bani Abbas would just dream of power till Judgment

Day.8

With all this in view, Mamun decided that Imam Ali Reza

(a.s.) should be included in the regime and all advantages

should be gained together and that is why he summoned

the Imam from Medina to Merv. Imam (a.s.) was also aware of

all these official exigencies and he never wanted any of his

steps to gain the slightest benefit as it would imply helping op-

pressors. And it would be very difficult to justify it on Judgment

Day. Thus he also decided to adopt a policy, which would ab-

solve him of all blames and also to turn back the trick on the

oppressors. Thus he decided to travel, but he used this journey

to propagate his teachings and religious beliefs to exhaust the

arguments on the people as well as to continue propagation of

faith. It is obvious that such a feature would not have been

there if his journey had been personal, because people are nev-

er devoted to perfection and they only submit to power and al-

ways keep an eye on the style of the people in power. Even if

an undeserving man joins the government, people throng the

streets just to see him and if an eligible person enters an as-

sembly no one is prepared to even look at him. Imam Reza

(a.s.) was well aware of all this. So he considered the journey

of heir apparency as a good opportunity to popularize the facts

632

of religion and to inform the Ummah of his excellence. Thus during his journey he displayed the following miracles and excellence, which perhaps would not have been in a personal

journey. But during this official journey it was necessary to ex-

pose those facts so he didn’t commit any sort of shortcoming or

humility. Humility is replaced by good ethics and in religious

laws and propagation, humility cannot be resorted to.

A) When he reached Nishapur, a large number of people

gathered to meet him and twenty-four thousand tradition

scholars arrived to record traditions from him. First they asked

to see him; so the Imam moved aside the curtain of the litter

and a wail arose as if the people had seen the elegance of Holy

Prophet (s.a.w.s.). After that Imam (a.s.) was requested to men-

tion a tradition; so he quoted the following statement of

Almighty Allah through his holy ancestors: The statement of

‘there is no god, except Allah, is my fort, whoever entered this

fort, became safe from My chastisement.

Thus on one hand he reiterated the basic principle of faith

and Islam implying that there is no salvation in polytheism,

whether it is worship of idols, personalities or pelf. After that

he announced that fact that this statement alone is not suffi-

cient for salvation and there are conditions to it and I am one

of those conditions. In this way, the complete announcement

was made of the principles of Islam. At the first stage is mono-

theism, then prophethood and then Imamate; I am one of its

conditions. Obviously an announcement like this from a person

who was being made an heir apparent is having much import-

ance from the official point of view and on the way Imam Reza

(a.s.) declared that no Islam was complete without faith in his

Imamate.

On the other hand the Imam also declared that the informa-

tion that he had was not through the courtesy of narrators

whom the community had relied upon and through whom

people have learnt Islamic laws, because all these narrators

are fallible and there is in any case possibility of mistakes from

them, whereas my chain of narrators is the chain of infallible

narrators who are my ancestors and it connects us to Jibraeel

to the Tablet and the Pen and finally reaches upto the Lord of

the worlds; and in spite of availability of such a chain, it is a

633

matter of regret that it should be ignored by the people and to prefer chain of narrators who are fallible.9

B) On reaching Khorasan he asked for water to perform ablu-

tion, but the people did not have the water, so he caused a

spring to flow and it continued to provide water for a long time

and this was also a warning to the people that in presence of

such a miraculous personality, another person cannot be eli-

gible for rulership.10

C) Finally he arrived in Tus and found that the main occupa-

tion of the people was sculpture and they had to face many

hardships in breaking the stones; so he beseeched the

Almighty and the stone became soft and the occupation be-

came easy for the people and his miracle became an inscrip-

tion on the stone.11

D) He reached the grave of Harun in Sanabad and drew a

line near it and said: This is the location of my grave. He also

prayed there making it clear to the people that the Lord of the

worlds has bestowed him with knowledge of unseen and that

he was also cognizant of future events; nothing is hidden from

me and I cannot be compared to people like Mamun.12

E) When he reached Merv, Mamun offered the seat of power

to him, but he refused it as no Ali is desirous of rulership and

he is needless of all worldly power. After that he presented

heir apparency to him and asked: One, who does not want

rulership, what would he do with heir apparency? But he said

that the Imam would have to accept it in any case; so the Imam

accepted it under tremendous pressure and on this occa-

sion also reiterated a few realities.

His first condition was that he would not interfere in matters

of governance and the whole responsibility of appointment and

dismissal would be with Mamun.13

Another point is that if my advice is sought, I would definitely

offer my advice so that the regime may not consider me to be

aloof and become needless of advices.14

The third point is that there should be a document of heir ap-

parency, which would include the stipulation that since Mamun

has accepted the conditions that his ancestors had not, so I ac-

cept heir apparency, although the science of Jafr and Jamia de-

mands that this matter cannot reach to completion. He also

had the document witnessed by people like Fazl Ibne Sahal,

634

Yahya Ibne Aksam, Abdullah Ibne Tahir, Sumama, Bishr Ibne Motamid and Hammad Ibne Noman etc.15

F) The investiture ceremony was held on 6th Ramadhan 201

A.H. Twenty-three thousand persons paid allegiance to Imam

(a.s.) and the official uniform of the government was changed

to green as a mark of respect for Bani Hashim. The name of

Imam Ali Reza (a.s.) was inscribed on the coins. Mamun mar-

ried Umme Habib to Imam Reza (a.s.) and in this way made

heir apparency stable from every aspect and Imam Reza (a.s.)

was also confident that in this way the people are becoming

aware of his greatness and people can easily discriminate

between truth and falsehood.16

G) Another benefit of heir apparency was that Imam began to

frequent the court and whenever he came, the sentries accor-

ded him great honor and they escorted the Imam inside. But

one day Bani Abbas decided not to accord him respect lest all

the people took the side of Bani Hashim. So now when the

Imam arrived, no one dared to lift the curtain. Providence ar-

ranged it in such a way there was a gust of strong wind and

the curtain arose automatically and while leaving the palace

the same thing was repeated, which once again exhausted

proof for the people and all decided to serve the Imam as be-

fore.17

H) After some days, it was the occasion of Eid. In order to

further advertise heir apparency, Mamun requested the Imam

to lead the Eid prayers. He dressed up and came out of his

house in the manners of Holy Prophet (s.a.w.s.); absolute

simple style; determination to worship Almighty Allah clear in

his demeanor; the call of ‘God is the greatest’ on his lips and

walls and doors answering him with the same call; the res-

ult was that there was complete chaos and Fazl Ibne Sahal im-

mediately informed Mamun that if that day prayer and sermon

were completed; ‘you would be sure to lose the kingdom.’

Mamun immediately sent a communication to the Imam: Son of

Messenger, this is very inconvenient for you; please come

back, I would lead the prayers. The Imam returned, but the ad-

vantage of heir apparency was really gained, as through this

people gathered at the Imam’s place and witnessed through

their own eyes the style of servitude of the Messenger of Allah

635

(s.a.w.s.), after which comparison became easy between style of people in power and people of religion.18

I) Another advantage of heir apparency was that Mamun

began to hold debates with scholars of different faiths who vis-

ited his court and on every occasion he used to call the Imam

(a.s.) too to take part in those discussions. So sometimes Imam

(a.s.) had debate with Jasiliq, the Christian scholar and some-

times with Rasul Jalut, the Jew scholar; sometimes with Majus

scholar.

And he defeated all of them and defended the teachings and

beliefs of Islam. Also made it clear to the people that it is easy

to take over the throne, but not an easy matter to sit in the

seat of knowledge as this share belonged only to Ali (a.s.)

which Providence has related to his being from the first day

and his job was to solve the problems of community and pre-

serve dignity of Islam19

J) Another benefit of frequenting the royal court was that

once there was a famine in the country and the ruler was com-

pelled to request the Imam to pray for rain, which the Imam

did and there was rain. Bani Abbas were infuriated by such dis-

play of excellence and thought that if this continued what merit

the Bani Abbas would be left with? Thus a person named Ham-

id Ibne Mahran decided to embarrass the Imam. Thus when he

came to the court, he remarked in an insulting manner:

These people are referring to you as a man of miracles and dif-

ferent merits are being propagated about us; some even go the

extent of claiming that you can cause rain to fall. Thus what

would be the end of these merits?

Imam (a.s.) said: I have not told anyone to publicize these

things and neither do I intend to make my personality like this

and this rain also came because of divine grace. I only prayed

for rain, which is the job of man; but if Almighty Allah has ac-

cepted it, it is His grace and I cannot prevent His grace. He

said: If you think that you are owner of miracles, order the lion

on this carpet to take the form of a real lion and devour me.

Imam (a.s.) said: It is not my job; but if you want, I will do

this also; saying this he gestured to the carpet and both the

lions became alive and finished that man. Mamun fell down un-

conscious with shock; when he regained consciousness; he

636

said: Son of Messenger, ask the lions to return. The Imam did that and the lions returned to the carpet.20

This incident proved that Imam (a.s.) had used heir appar-

ency as a means of expression of facts and did not waste any

opportunity. By enlivening the lion of the carpet and by having

Hamid killed he made it clear to Mamun that he had not yet re-

cognized the Imam. I am a son of a Musa and the attack of any

Firon is not going to be effective before any Musa. Do you not

know that when Firon gathered the magicians of the country

and through them tried to confront Musa, Musa finished off all

the snakes through one staff and exposed the reality of Firon’s

power? Now I am the successor of a Musa; why father is Musa

Ibne Ja’far and my grandfather, Holy Prophet (s.a.w.s.) also

considered himself to be a Musa; therefore power of any Firon

and magic of any Samari cannot be effective before me.

The fact of the matter is that if Imam (a.s.) had not accepted

heir apparency, it would have been impossible to gain those

benefits and if any of the events had occurred, the regime and

its agents would have concealed them. Neither would have

anyone realized those miracle nor known about those teach-

ings. The greatest benefit of heir apparency was that the same

people who would have concealed the matter bega to advertise

it, because now it was not a declaration of the miracle of Ali

Reza (a.s.) it was an expression of the merit of selection of the

caliph of Muslims, and its publicity was the responsibility of

the regime.

In other words it can be said that the job, which Imam Hasan

(a.s.) accomplished after abdicating the throne to Muawiyah,

that the thief was made a sentry; the same was accomplished

by Imam Ali Reza (a.s.) by accepting heir apparency; that the

strength of the opponent should be made as a means of spread-

ing excellence and teachings of Ahle Bayt (a.s.). It is the spe-

cial divine policy of Imamate to study which, to contemplate on

it and to find out its secrets, is the duty of every person of in-

sight so that the correct Islamic steps and movement can be

realized.

1 Uyun Akhbar Reza, Vol. 2, Pg. 151

2 Uyun Akhbar Reza, Vol. 2, Pg. 151

3 Biharul Anwar

4 Tarikh Khamis

637

5 Uyun Akhbar Reza

6 Uyun Akhbar Reza

7 Uyun Akhbar Reza

8 Al-Mamun

9 Musnad Imam Reza, Pg. 7, Egypt, 1341 A.H.; Ibne Hajar,

Sawaiqul Mohriqa, Pg. 122; Nurul Absar; Uyun Akhbar Reza; Amali; Biharul Anwar

10 Uyun Akhbar Reza, Vol. 2, Pg. 136

11 Uyun Akhbar Reza, Vol. 2, Pg. 136

12 Biharul Anwar; Uyun Akhbar Reza

13 Al-Kafi, Vol. 8, Pg. 151; Uyun Akhbar Reza, Pg. 166

14 Uyun Akhbar Reza, Pg. 166

15 Nurul Absar; Pg. 142; Sawaiqul Mohriqa, Pg. 122;

Matalibus Soool, Pg. 282; Elamul Wara, Pg. 193; Kashful Ghumma, Pg. 112; Jannaatul Khulud, Pg. 31; Al-Mamun, Pg.

82; Wasilatun Najaat, Pg. 379; Arjahul Matalib, Pg. 454; Musnad Imam Reza, Pg. 7; Tarikh Aaimma, Pg. 472; Tarikh Ahmadi, Pg. 354; Tarikh Tabari; Sharh Mawaqif, Shawahidun Nubuwwah; Yanabiul Mawaddah; Faslul Khitab; Hilyatul Awliya; Rauzatus Safa; Uyun Akhbar Reza; Damatus Sakiba;

Sawaneh Musa Kazim

16Allamah Shibli Nomani has mentioned this in his book. Al-

Mamun, Pg. 82

17 Shawahidun Nubuwwah, Pg. 197; Nurul Absar, Pg. 143; Matalibus So-ool, Pg. 282

18 Wasilatun Najaat, Pg. 382; Uyun Akhbar Reza, Vol. 2, Pg.

149; Irshad Mufeed, Pg, 292

19 Biharul Anwar, Vol. 5, Chap. 13, Pg. 182; Ahsanul Maqal, Vol. 2, Pg. 148

20 Sharh Uyun Akhbar Reza; Uyun Akhbar Reza, Vol. 2, Pg.

167

638

Part 13

Imam Muhammad Taqi Jawad

(a.s.)

639

54

Chapter

Life Sketch of Imam Muhammad Taqi Jawad

(a.s.)

Birth: 10th Rajab Awwal, 195 A.H.

Martyrdom: 29th Zilqad 220 A.H.

It was 10th Rajab 195 A.H. when Almighty Allah bestowed

such a son to Imam Reza (a.s.) whom He had appointed as in-

heritor of all his virtues and successor of his position. At that

time approximately 47 years of his life had passed and people

were somewhat doubting his Imamate as he had no son. Some-

times they used to ridicule him that God has made him issue-

less. So much so that a person wrote a letter to him that since

he was childless, his Imamate was doubtful. He replied: Very

soon Almighty Allah will give me a son, who would be my suc-

cessor and discriminator between truth and falsehood.1

We should know that Imam Ali Reza (a.s.) had two wives:

One was the daughter of Mamun Rashid whom her father

had married to the Imam under political exigencies; another

wife was Sabika, whom Imam (a.s.) used to refer to as Khizran

and Raihana and who was a descendant of Maria Qibtiya and

her Kunniyat was Ummul Hasan.2 But it was a divine arrange-

ment that He created the Imam’s successor from the womb of

a slave girl and deprived the official daughter this honor so

that in this way a wrong imagination of divine position may not

take place and it was same style that Providence had adopted

before as well, that although it allowed such relationships due

to exigencies, but did not allow such relationship to develop, so

that no sort of misunderstanding may arise.

• His age was three or four years when Imam Reza (a.s.)

clarified in reply to questions of some people that this son

640

of mine is the successor of my post and he is the Imam of the time and there is nothing surprising about his Imamate as Almighty Allah appointed Prophet Yahya (a.s.) as a

Prophet while he was yet a child and it is His exigency

that sometimes He has the position announced in the

cradle and in some instances the announcement is re-

strained for forty years.3

Even after moving to Khorasan, it is the statement of Khair-

ani that he asked Imam Ali Reza (a.s.) who his successor was

and he said: Abu Ja’far. I said: He is very young. He said:

Almighty Allah appointed Isa (a.s.) to prophethood and gave

him the scriptures at an age less than this, so it is nothing sur-

prising.4

• His Kunniyat was Abu Ja’far, the second as Imam

Muhammad Baqir (a.s.) was also called Abu Ja’far and

among his famous titles are: Qaane, Murtada, Najib, Taqi

and Jawad etc. and the last title is more famous in Kaz-

main area etc. although in our country, Taqi is more pop-

ular.5

• At the time of his birth, Amin, the son of Harun occupied

the throne. In 198 A.H. his brother, Mamun had him as-

sassinated and himself took over the throne. He remained

in power till 218 A.H. After his death, Motasim Abbasi be-

came the caliph and he assassinated the Imam in 202

A.H. through poison.6

The martyrdom of Imam Reza (a.s.) occurred in 203 A.H., but

he was summoned from Medina before the turn of the century.

In this way, he was deprived the company of his father since

childhood and after that apparently they could never meet; till

he arrived miraculously to Khorasan to perform the last rites of

his father and at that time also his age was not more than sev-

en or eight years.7

• Among the Holy Imams (a.s.), the lifespan of Imam Jawad

(a.s.) was shortest and he lived for only 25 years, but

there was no deficiency in his excellence and display of

merits and virtues. He provided replies to upto 30000

questions in each sitting and this gathering continued for

three days.

After having poisoned Imam Ali Reza (a.s.) and the an-

nouncement of Imam (a.s.) that he was going where Mamun

641

had sent him; the plots of Mamun once again went haywire as so far only Abbasides were complaining that in spite of us why

heir apparency went to Alawites? And now Alawites also star-

ted complaining that if he had originally planned to poison the

Imam what was the need of the drama of heir apparency and

why he made him his son-in-law? This Mamun was caught up in

a bad situation and he was very much concerned about cover-

ing his tracks. So the first plan that he devised was to summon

Imam Muhammad Taqi (a.s.) from Medina to the capital and

his greatness and proximity should be shown so that Alawites

may start thinking that if Mamun had really poisoned Imam Ali

Reza (a.s.) he would not have acted like that with his son. Thus

he was summoned and he reached Baghdad from Medina. May

God curse materialistic politics as it continued to teach differ-

ent tricks to man and people in power in order to show off their

power do not give permission to enter to great personalities so

that it would show how powerful the king is and everyone

would realize that no one can enter the court without permis-

sion of the king. Thus Imam Muhammad Taqi (a.s.) was also

stopped at some point.

By chance, one day the king came out on his vehicle and ob-

served some children playing and wasting their time instead of

learning something useful and how rulers of the time had be-

come oblivious to the learning and training of people.

Suddenly the king’s vehicle arrived and the children fled

from there as rulership had only taught royal manners and offi-

cial respect to them and no training was given to them in

games and sports.

The style of Imam Jawad (a.s.) was completely different from

those children. When they were playing, he was watching.

When they ran away, he continued to remain standing, till the

royal carriage neared. The king was astonished at this daring

and he asked: Why did you not leave the road? He said:

Neither the road was narrow nor I was a culprit; so why I

should have fled? Except that you are such a tyrant that you

punish without anyone’s fault and I cannot say this about you.

He was further amazed and he moved on from there. On his re-

turn he brought fish that he had caught and he hid it in his fist

and tested the Imam by asking him what was there in his fist,

He mentioned in detail even the origin of the fish, saying: The

642

Lord of the worlds has created seas between the heavens and the earth and in those seas there are fishes and made the

rulers of the time fond of hunting and they hunt the fishes

through their falcons and test the family of prophethood.

Mamun was astonished by this and he said: Please introduce

yourself. He said: I am Muhammad Ibne Ali Ibne Musa Reza.

He embraced him at once and in this way through his excel-

lence the Imam gained access to the court.8

Mamun had heard a lot about his excellence previously also

and now the information was testified. Thus as soon as he

came to the court, he declared that he was going to give his

daughter, Ummul Fadhl to him in marriage. A wave of anger

and sorrow passed through the Abbasides that before this he

had made Ali Reza (a.s.) as his son-in-law and again the mis-

take was being repeated. People objected against the decision

in restrained manner; that even if he has decided the matter,

he should arrange for the education and training of the boy

and after that he should perform the marriage, otherwise it

would create a scandal that the king married his daughter to a

young uneducated boy and it would prove to be very shameful

to the regime.

Mamun said: I cannot reverse my decision and this boy is not

uneducated. His name is Muhammad and he is more know-

ledgeable than your scholars. If you don’t believe it, test him

now, and you will realize his knowledge and excellence.9

People thought it was a good opportunity to defame the

Hashemites; so they called Yahya bin Aksam who the most

learned of the scholars and the Chief Qadi of that time, to de-

bate with Imam Muhammad Taqi (a.s.) and to make his aca-

demic position public. As soon as Yahya arrived, he asked per-

mission to pose a question and inquired about the most diffi-

cult topic of penalties (Kaffarah); that what is the penalty of

one who hunts in the Ihram? Imam (a.s.) replied: Your question

is incomplete; you should first complete the question and only

then it would be answered. He asked: What is the deficiency in

the question? He replied: There are 22 possibilities in this

matter:

1- Whether the hunt took place inside the sanctuary or

outside?

2- Was the hunter aware of the law or not?

643

3- Whether he did it intentionally or it was by mistake?

4- Whether the hunter was a free man or a slave?

5- Whether the hunter was mature or immature?

6- Did he hunt the first time or he had done it before also?

7- Whether he hunted a bird or some other creature?

8- Whether the hunted animal was small or big?

9- Whether the hunter regretted his act or he was adamant

on it?

10- Whether the hunt was performed at night or during the

day?

11- Whether the hunter was wearing Ihram for Hajj or

Umrah?

Which of the possibilities have you asked about?

Yahya was bewildered and Mamun expressed the desire to

recite the sermon of marriage. Imam (a.s.) recited the sermon

and he was married to Ummul Fadhl. All those who attended

the ceremony were presented gifts from the regime and the

gathering had almost dispersed when Mamun asked the Imam

to reply to those questions as well for public benefit. Imam

(a.s.) said:

A) If he hunted outside the sanctuary wearing Ihram, and the

hunt is a bird and it is large as well, the penalty is one goat.

B) If the same is done within the limits of the sanctuary, the

penalty is two goats.

C) If the bird was small, the penalty is a young one of a ram

who has been weaned.

D) If this took place in the sanctuary, he should pay the cost

of the bird and also one sheep.

E) If the hunt is a quadruped; if it is a wild ass, the penalty is

a cow and if it is an ostrich, the penalty is a camel. If it is a

deer, the penalty is a goat.

F) If the same hunt is done inside the sanctuary, the penalty

is double.

G) If the Ihram is Umrah the penalties would have to be

taken to the Kaaba and the slaughter will be done in Mecca

and if the Ihram is of Hajj the slaughter would be done in

Mina.

H) There is no difference whether the person is aware of the

unlawfulness or not – all have to pay the penalty.

644

I) If it is done intentionally, in addition to penalty one would also be committing a sin; and if it is done unintentionally there

is no sin in it.

J) The penalty of the free person will be payable by himself

and the penalty of the slave would have to be paid by the mas-

ter as the slave is also considered a property of the master.

K) The penalty is applicable to one who is mature and the im-

mature do not have to pay any penalty.

L) One who regrets the act will be saved from the punish-

ment of the hereafter and one who is blatant will have to face

that chastisement as well.

After that Mamun said to Yahya: Your questions have been

answered; now Abu Ja’far will ask you a question and you will

have to reply. Yahya who was unable to give the details of his

own question; how he could have replied to Imam’s question?

But he was compelled to accept under royal pressure and

Imam (a.s.) asked: Who is that woman, who was unlawful on

man in the morning and then she became lawful; again she be-

came unlawful at the time of Noon and then again she became

lawful at the time of Asr; then at the time of Maghrib she be-

came unlawful and became lawful at Isha; she again became

unlawful at midnight and again became lawful in the morning?

Yahya was baffled at this question and compelled to confess

his helplessness. At last he asked the Imam to reply.

Imam (a.s.) said: She was a slave girl who was unlawful for

all, except the master. Then he bought her and she became

lawful for him; then he emancipated her and she became un-

lawful the second time; then he married her and she became

lawful; after that when he recited the formula of Zihar and de-

clared her to be like his mother, she again became unlawful for

him; then he gave penalty ( Kaffarah) and she became lawful

once more. Then he gave her divorce and she became unlaw-

ful; when he took her back, she became lawful for him.

In this way the same woman became lawful for a man four

times and unlawful four times. And it is not a puzzle; it is a

clear problem of Islamic law and it requires mastery on the

subject, the glory which Almighty Allah has bestowed only on

the family of prophethood.10

After the wedding, sweets and perfumes were served to the

guests and the gathering dispersed. The claim of Mamun

645

proved true and Abbasides suffered humiliating defeat as Aale Muhammad (a.s.) are not needful of any education and training

as they bring their sciences and perfections with themselves

and do not enroll in the class of any teacher.11

It is a well known fact that Ummul Fadhl could never have

got that comfort and luxuries in the house of the Holy Imam

(a.s.), which her father possessed and in which she grew up.

This was clear to Ummul Fadhl and Mamun was also aware

of it. That a boy whose father he had poisoned and who was so

young to be incapable of any occupation how he can provide

those comforts to his wife, which she was used to at her par-

ent’s place and Mamun should not have taken this step.

Ummul Fadhl should also have declined in time. But the

point is that all these things are taken into consideration when

marriage takes place for its own sake and when it is performed

under some exigency; what is the use of it all? Mamun was

only concerned with the political exigency and that is why he

persuaded Ummul Fadhl as well and might also have told her

that she will not have to live at the husband’s place so why

should his conditions matter? Your father is the caliph of

Muslims and this caliphate is enough for your comfort; there is

no need to look at husband’s means of income. But the circum-

stances proved exactly opposite as after some days, Imam

Muhammad Taqi (a.s.) became ready to move to Medina along

with Ummul Fadhl. It is difficult to say how Mamun permitted

the Imam and why he did not stop him forcibly in order to

please his daughter, while it was within his means?

Perhaps it was because the merits shown by the Imam in

such a short time could prove dangerous for Mamun and the

attention of the people can shift to Imam Muhammad Taqi

(a.s.). So he thought it would be safest if he went to Medina.

But it was absolutely against the mood and interests of Ummul

Fadhl, but she had to obey the husband as time was not ripe

for rebellion.

So she also agreed to move to Medina and the Imam set out

to Medina.12 On reaching Medina, Ummul Fadhl on one hand

had to face the atmosphere of poverty, hardships, simplicity

and piety and lack of royal comforts; on the other hand, Imam

Muhammad Taqi (a.s.) married Lady Sumana Khatun, a des-

cendant of Ammar Yasir, to continue his progeny.

646

Therefore her social status was not less than that of the daughter of Mamun. The news of the second marriage was a

bolt of lightning for Ummul Fadhl, which is the condition of all

women, what to say about the daughter of Muslim caliph?

Since it proved that she was not up to the mark in satisfying

the husband and it was an open insult to her; therefore she in-

formed her father about it immediately and her aim was that

one of the two relationships should be terminated instantly; but

Mamun was involved in such problems that he could not any-

thing immediately. He just said: How can I make unlawful that

which Almighty Allah has made lawful? And another problem

for Mamun was that if the Imam was asked to justify his act, he

might point out to the crowd in his harem and which Mamun

might not be able explain. So he thought that the best way was

to avoid any confrontation and just to maintain silence. But all

problems cannot be solved through political exigencies and

Ummul Fadhl tried to find means to escape this matrimony.

From 203 to 218 A.H. the same situation continued and Um-

mul Fadhl continued to write letters of complaint to her father

but Mamun cannot do anything about it; although her family

members wanted Mamun to take some action and get his

daughter released from the wifehood of the Imam. But

Mamun’s condition did not come under control and he could

not take any new political step. So much so that he died in 218

A.H. and the caliphate went to his brother, Motasim.13

Ummul Fadhl knew the nature of her uncle and she was

hopeful that he would definitely take some step in this regard.

So she immediately wrote a letter of complaint to him and a

series of complaints began and within a year Motasim

summoned the Imam from Medina to Baghdad in such a condi-

tion that he could neither bring his wife nor his son, Imam Ali

Naqi (a.s.) with him.

On reaching Baghdad, he was imprisoned for a year; till he

was poisoned on 29th Zilqad 220 A.H., which is accepted by

historians and tradition scholars.14Refer to Ibne Hajar Makki,

Sawaiqul Mohriqa, Pg. 123; Mulla Husain Kashifi, Rauzatush Shohada, Pg. 438, Mulla Jami, Shawahidun Nubuwwah, Pg.

204; Shablanji, Nurul Absar, Pg. 163.

In view of Imam Muhammad Taqi (a.s.), this dishonesty of

Ummul Fadhl was such a severe crime that he prayed against

647

her and she got a terrible ulcer and was never able to enjoy life; thus becoming eligible for loss in the world as well a the

hereafter.15

He spent around seven or eight years under the care of his

father, Imam Ali Reza (a.s.), although he was separated from

him three years before his martyrdom. After that the period of

his own Imamate began and he saw Mamun at the helm of af-

fairs although even during the lifetime of his father, he was a

witness to all the events taking place in Muslim world. In 197

A.H. Mamun attacked the forces of Amin and a terrible fight

ensued, which resulted in the killing of Amin and Mamun be-

came the undisputed ruler of Islamic territories in 198 A.H.16

At that time, his age was only three years, but due to his

Godgiven capacity Imam understood the nature of Mamun,

that for the sake of power he could shed the blood of his broth-

er also and seize the kingdom, which his father had given to

him. It is obvious what good behavior Bani Hashim and Alaw-

ites can expect from such a cruel person and what nobility can

be imagined about him? That is why neither Imam Muhammad

Taqi (a.s.) got any pleasure from being able to become his son-

in- law nor the proximity that he had gained in the royal court;

especially when he had seen that the position of son-in-law

along with heir apparency of Imam Ali Reza (a.s.) had not de-

terred Mamun from poisoning the Imam; in spite of that he re-

mained watchful about the duty that his position had obliged

him to and did not ignore propagation of faith due to fear of

calamities. Thus on receiving the news of martyrdom of Imam

Ali Reza (a.s.), he went upon the pulpit in the Prophet’s

Mosque and delivered the following sermon:

“O people, I am Muhammad Ibne Ali Reza (a.s.). I am Jawad

and I knew the genealogy of people when I was in the loins of

my father. I am aware of your interior and exterior. I know well

all the circumstances of creatures before their creation till

after annihilation of the heavens and earth; but regretfully, un-

like my ancestors, I cannot express those things.”17

The points mentioned by the Imam in this sermon are worth

contemplation. Among his merits, he mentioned about his gen-

erosity and nobility and then gave reference of his awareness

about genealogy of people. God knows, what he wanted to im-

ply by this and why he thought it necessary to mention his

648

generosity and nobility? If the complete background of the sermon had been before us, we would have been able to under-

stand the eloquence of these words. And in its light we would

have been able to understand the old and new circumstances

of the oppressors.

When Imam Muhammad Taqi (a.s.) was summoned to Bagh-

dad, before leaving, he announced the successorship of Imam

Ali Naqi (a.s.) as mentioned in report of Ismail Ibne Mahran.

That when the Imam was going to Baghdad the first time, I

asked: If, God forbid, something happens to you, who would be

responsible for leading the Ummah? Imam (a.s.) said:

Rest assured, I will come back. When he went the second

time at the behest of Motasim, he said: Now that danger is im-

minent. Saying this, he began to weep and said: My successor

after me would be my son, Ali.18

We should know that Ismail Ibne Mahran is a reliable person

and he narrates from Aban Ibne Jannah, Abu Jamila, Mufaddal

Ibne Salih, Ahmad bin Muhammad, Ali Ibne Abi Hamza,

Muhammad Ibne Sulaiman and Muhammad Ibne Mansur

Khuzai etc. Those who have narrated from him are:

Abu Zakariya, Abul Husain Razi, Hasan Ibne Khazdad and

Hasan Ibne Musa etc.

1 Usul Kafi

2 Shawahidun Nubuwwah, Pg. 204; Rauzatus Safa, Vol. 3, Pg. 16; Biharul Anwar, Vol. 9, Chap. 1, Pg. 15Birth: 10th Rajab Awwal, 195 A.H. Martyrdom: 29th Zilqad 220 A.H.

3 Usul Kafi, Vol. 1, Pg. 321; Irshad, Pg. 297

4 Usul Kafi, Vol. 1, Pg. 322; Irshad, Pg. 299

5 Rauzatus Safa, Vol. 3, Pg. 16; Shawahidun Nubuwwah, Pg.

202; Elamul Wara, Pg. 199

6 Wafayatul Ayan; Tarikh Khamis; Abul Fida; Wasilatun

Najaat

7 Sawaneh Imam Muhammad Taqi (a.s.), Pg. 4

8 Sawaiqul Mohriqa, Pg. 123; Matalibus So-ool, Pg. 290; Shawahidun Nubuwwah, Pg. 204; Nurul Absar, Pg. 145; Arjahul Matalib, Pg. 459; Ahsanul Maqal, Pg. 194

9 Muntahiul Aamaal

10 Sawaiqul Mohriqa, Pg. 122; Nurul Absar, Pg. 142; Sharh Irshad, Pg. 176; Rawaihul Mustafa, Pg. 191; Tarikh Aaimma, 649

Pg. 485; Sawaneh Muhammad Taqi (a.s.), Pg. 6; Muntahiul Aamaal

11 Nurul Absar, Pg. 146; Sawaiqul Mohriqa, Pg. 123;

Shawahidun Nubuwwah, Pg. 204; Kashful Ghumma, Pg. 116; Irshad Mufeed, Pg, 477; Rauzatus Safa, Vol. 3, Pg. 17; Ahsanul Maqal, Vol. 2, Pg. 196

12 Irshad Mufeed; Elamul Wara; Nurul Absar; Shawahidun

Nubuwwah

13 Sawaiqul Mohriqa, Pg. 123; Sawaneh Imam Muhammad

Taqi (a.s.), Vol. 2, Pg. 11

14 Kashful Ghumma, Pg. 121; Rauzatus Safa, Vol. 3, Pg. 16; Elamul Wara, Pg. 205; Irshad Mufeed, Pg. 480; Anwar Nomaniya, Pg. 127; Anwarul Husainia, Pg. 54

15 Nurul Absar, Pg 147; Arjahul Matalib, Pg. 460

16 Tarikh Islam, Vol. 1, Pg. 20; Nurul Absar

17 Biharul Anwar

18 Usul Kafi

650

Martyrdom

It is a decided matter that the martyrdom of Imam (a.s.) took

place because of poisoning and it is confirmed that he was

poisoned by Motasim. Now some people have created doubts in

this matter: whether this job was entrusted to Ummul Fadhl or

some other minister, as mentioned in some reports that the

Imam was invited to a feast and then administered poison. In

any case the Imam passed his life and went into the court of

his creator. However the immediate reason of his assassination

was that a Qadi awarded the sentence of cutting off the hand

of a thief from his wrist as this same part is washed in ablution;

but when the Imam was asked about it, he declared that it was

a wrong decision. The palm of the hand is placed in Sajdah and

it is for Allah. It cannot be severed; hence only the fingers

should be cut off. At that time Motasim liked the Imam’s judg-

ment, but the Qadi appealed to him that it would destroy the

dignity of the Qadi and belief in his Imamate would gain

strength, which is a serious risk to the regime of Motasim. This

complaint enraged Motasim and he had the Imam assassinated

through poison within three days.1

The date of his martyrdom is last days of Zilqad, 220 A.H.

and the place of his burial is Kazmain, where the grave of his

holy grandfather, Imam Musa Kazim (a.s.) is also situated.

Imam Ali Naqi (a.s.) arrived there miraculously and per-

formed the funeral rites as had been the practice at the time of

the funeral of all infallibles although apparently Wathiq Ibne

Motasim had also performed the funeral prayers.2

1 Jilaul Uyun

2 Anwar Nomaniya, Pg. 127; Elamul Wara, Pg. 205; Irshad Mufeed, Pg. 480; Anwarul Husainia, Pg. 54; Sawaiqul Mohriqa, Pg. 123; Kashful Ghummah, Pg. 121; Rauzatus Safa, Vol. 3, Pg.

16;

651

Wives and Children

From the above discussion, it becomes clear that the Imam

had two wives: Lady Sumana Maghribiya, who was the respec-

ted mother of Imam Ali Naqi (a.s.); and Ummul Fadhl, daugh-

ter of Mamun Rashid, and she was childless.

It is mentioned that he had four children: two sons and two

daughters. Among the sons were: Imam Ali Naqi (a.s.) and

Musa Mubarqa. Among the daughters were Lady Fatima and

Umama.1

It is Musa Mubarqa through him the genealogy of Rizvi

Saadaat is derived, although technically all of them are Taqvi

or Jawadi because genealogy is taken from the point when a

fallible descendant of the Imams appears and Imam Reza (a.s.)

had no fallible issues; on the contrary Imam Muhammad Taqi

(a.s.) is his sole issue and after him the generations continue

through

a

non-Imam,

Musa

Mubarqa;

therefore

these

Saadaat should technically be Saadaat Taqvi; but the worldly

position of Imam Muhammad Reza (a.s.) or due to lack of his

separate genealogy, these series of generations are attributed

to him and all were called as Rizvi Saadaat, who are more nu-

merous than the descendants of other Imams.

It is mentioned about Musa Mubarqa that he was so hand-

some and holy that he used to put on veil when he came out of

the house. That is why he was referred to as Mubarqa.

His lineage moved forward through his son, Sayyid Ahmad.

And generations of Sayyid Ahmad moved forward through

Muhammad Aaraj as most scholars of genealogy have men-

tioned.2

Musa Mubarqa has narrated through his father the following

tradition of the Prophet of Islam that shaving of beard is a sort

of mutilation (of face) and curse of God is one who mutilates.3

Thus it is most inappropriate for Rizvi and Taqvi Saadaat to

shave off their beards as apart from being an unlawful act, is a

sign of unworthy descendant. May Almighty Allah give Taufeeq

to all descendants of Infallibles to walk in the footsteps of their

ancestors.

We should know that Imam Muhammad Taqi (a.s.) also had a

daughter, named Hakima, whose grave is in Samarrah along

652

with the graves of Imams and she had the honor to have seen four Imams; on the contrary she was also present at the time of

the birth of Imam Zamana (a.s.).

It is surprising that scholars have not mentioned her among

children of Imam Jawad (a.s.) and in Samarrah also, no separ-

ate Ziyarat is mentioned about her, which was surprising to Al-

lamah Majlisi and Bahrul Uloom as well.4

Wasilatun Najaat, Pg. 297; Shawahidun Nubuwwah, Pg. 204; Rauzatus Shohada, Pg. 438; Nurul Absar, Pg. 147; Arjahul Matalib, Pg. 460

1 Anwar Nomaniya, Pg. 127; Rauzatus Shohada, Pg. 438; Nurul Absar, Pg. 147; Elamul Wara, Pg. 205; Kashful Ghummah, Pg. 116; Irshad Mufeed, Pg. 493; Sawaiqul Mohriqa, Pg. 123

2 Rauzatus Shohada, Pg. 438; Majmaul Bahrayn, Pg. 157

3 Mustadrakul Wasail

4 Ahsanul Maqal, Vol. 2, Pg. 229

653

Miraculous acts

Muhammad Ibne Ali Hashimi says that I came to the Imam

on the day following his marriage to Ummul Fadhl. I was feel-

ing extremely thirsty due to some medication I was on.

But I did not want to drink water at his place; but without my

asking, he called for water and tasted it and then gave it to me

after which I realized that Imams of Shia are indeed aware of

the secrets of others.1

This incident clearly shows that not drinking water at the

place of the devotees of Aale Muhammad (a.s.) was an old cus-

tom; on the contrary its propaganda was there since time of

Mamun; and since Aale Muhammad (a.s.) could be exempted

from this, how their followers escape this?

• Muhammad Ibne Rayyan says: In order to test Imam

Jawad (a.s.), Mamun sent two hundred pretty girls and

told them to entice the Imam; but due to the loftiness of

his character, he paid no attention to them. So Mamun

recalled them to the court and made them dance. Imam

(a.s.) told the singer:

O Shaykh, fear Allah! Such a long beard and this behavior?

As a result of this, he dropped the musical instrument from

his hand and his hand was permanently paralyzed.2

• A person came and said: Ummul Hasan has requested for

an old dress of his that she may keep it in her shroud as a

blessing. Imam (a.s.) said: There is no need of it now.

When he returned, he found that the lady had already passed

away fifteen days earlier.

• A man sought Imam’s advice about a journey and he re-

strained him. He stopped, but his companion, Hammad

Ibne Isa said: I have made all preparations; hence I can-

not postpone the journey. Thus he set out and on the way

camped in a valley where a flood washed him away along

with his belongings.3

• Moammar Ibne Khallad says: Imam (a.s.) took me to a

valley; asked me to wait and went away somewhere.

When he returned after sometime, he looked very sad.

When I asked him, he said: I am coming from Tus. My

654

respected father has passed away and I had gone to pray his funeral prayers.

Qasim Ibne Abdur Rahman says: I belonged to Zaidiyyah

faith. I had heard about the fame of Imam. One day I saw him

pass by and remarked: How stupid are those who believe this

child to be an Imam. I was thinking this when a voice came:

Qasim Ibne Abdur Rahman, one who leaves our obedience

would become eligible for Hell. I was amazed that perhaps he

was a magician or something.

Another voice came: You are wrong; you must correct your

beliefs. This made Qasim very uncomfortable and he immedi-

ately came to the Imam and accepted his Imamate.4

1 Usul Kafi; Irshad Mufeed, Pg. 481

2 Usul Kafi

3 Shawahidun Nubuwwah, Pg. 204

4 Kashful Ghummah; Ahsanul Maqal, Vol. 2, Pg. 202

655

Confessions

• He was young in age but was old from the aspect of rank

and he commanded a respectable position among the

people.1

• He had a very lofty position.2

• No one could reach to the rank of Imam Jawad (a.s.) in

excellence.3

• He possessed innumerable merits although he was young

in age.4

• He replied to thirty thousand questions in one sitting and

gave most replies even before the question was asked.5

1Ibne Talha Shafei, Matalibus So-ool, Pg. 195

2 Mulla Husain Waiz Kashifi, Rauzatus Shohada, Pg. 438

3 Allamah Khawanshah, Rauzatus Safa, Vol. 3, Pg. 16

4Allamah Shablanji, Nurul Absar, Pg. 145

5 Ali Ibne Ibrahim Kafi

656

Wise sayings

• Reliance on Almighty Allah is the cost of every costly

thing and a means of every loftiness.1

The matter of the fact is that there is no greater wealth than

reliance on God and contentment of human soul. Every wealth

is going to be destroyed but this wealth is never going to be

destroyed and it is the result of absence of reliance on God

in the present age that rulers as well as subjects are all seen to

be confused.

• The respect of a believer lies in needlessness from

people.2

If a man bears hunger, his honor remains intact, but if he

asks the help of others, his respect is destroyed although he

may get to eat expensive foods.

• Do not become apparent friend and inward enemy of

Almighty Allah.3

In the present age majority of Muslims are as such only; that

although they have apparently become friends of God; they are

His enemies from the aspect of their character and deeds and

they commit all the evils that enemies of Islam are committing.

In such circumstances what is the use of the claim of love.

• One who obtained a friend in the way of Allah; it is as if

he has obtained a house in Paradise.4

It is not difficult to make friends for worldly matter and for

vain pastimes, but it is very difficult to make a friend tread the

path of God and to serve religion of God. The best way to gain

Paradise is to increase brothers in faith and include people in

that brotherhood.

5How can be destroyed one for whom the Almighty Allah is

responsible? And how can he escape, one who is wanted by Al-

lah? One, who would take up someone other that Allah, Allah,

would leave him to that only. And one who acts without know-

ledge; his corruption would be greater than his reform.5

All four statements of this tradition are worth contemplation.

If man reposes his trust in God, there can be no question of his

destruction as Almighty Allah is responsible for him and if one

becomes certain that he cannot escape God, his character

would automatically improve. The greatest peril in leaving God

657

and going to someone else is that if God abandons a man, no one can do any good to him, and there are more chances of

corruption in acting without knowledge. And if man is ignorant

of Islamic laws he may teach others wrongly and instead of

prohibitions, he may even prevent them from obligatory acts.

• Avoid the company of wrong persons as he is like a naked

sword; which is very shining to the view, but has very bad

consequences.6

Before taking anyone as a friend or companion it is necessary

to study his character, otherwise if one adopts the friendship of

a sinner, he would apparently improve his social status, but his

evil may cause harm at any time.

• If the dishonest are made trustees, it is sufficient for their

dishonesty.7

It is necessary to recognize the proper occasion to adopt

good character; otherwise what would be the result of making

dishonest person as a trustee?

• Every believer needs three things: Taufeeq of God, ex-

hortation from the self and acceptance of advice of oth-

ers.8

One who does not have Taufeeq of God and his conscience

cannot give him advice and he considers accepting advice of

others as insult, cannot be called faithful in any way.

• Sincerity of intention for God is better than bearing phys-

ical discomfort in actions.9

It does not imply that man should leave all deeds and become

engrossed in contemplation as it in fact is not an imagination of

Almighty Allah; it is the intention of accursed Shaitan and his

way only. The most accurate interpretation of traditional re-

port is that man should not rely solely on apparent deeds; on

the contrary, he should make effort to become most attentive

and the spirit of all acts is this attention; without that, there is no need to tire the body and limbs.

• One who followed the desires fulfilled the desire of the

enemy.10

The worst enemy of man is the accursed Shaitan and his best

message is to follow lust as he has no better aim to deviate.

Thus whoever, instead of following the Shariah, adopted the

way of lust; it is as if he has fulfilled the desire of Shaitan and

has gone on his way.

658

• Oppression is the last period of the power of rulers.11

The fact of the matter is that any ruler can endure with dis-

belief and apostasy, but it cannot endure with oppression and

injustice and when oppression enters a rule and the rulers be-

gin to persecute people, a sentiment of rebellion is cre-

ated among them and from this the roots of the rule begin to

become hollow and one day he has to face public revenge after

which there is no way, but end of his rule.

Rely on patience, embrace poverty, leave the lusts, oppose

selfish desires and remember that you cannot go out of the

view of God. Now you may decide how you want to behave be-

fore Him.12

The last phrase of the above saying is sufficient to create a

revolution in the heart of man. If man really realizes that he is

always before the view of Lord of the worlds and not only con-

siders Him as witness of his deeds; all his deeds and character

can be reformed.

• If a person is present in some matter and he dislikes it; it

is as if he was not present and if he was absent due to

some reason and he liked it; it is as if he was present in

it.

Both parts of this statement are interesting; that those who

are compelled to be present in centers or gatherings of vice

and they continue to express their distaste, they are not guilty

of presence, but those who inspite of being absent, aspire to

sin, they are participants of that evil deed, even though they

might not be partners in that act.

• Defense is proportionate to fear.

If a person does not refrain from sins, it means that there is

no fear of God in his heart. A man becomes as much protective

as is the intensity of fear. To continue to sin while claiming

that one is fearful of God is another sin as he is resorting to

falsehood as well.

• One who follows lust cannot be safe from sins.13

There is only way to avoid sins, and that is to control ones

selfish desires.

• When death is near, the atmosphere becomes tight.14

One should realize that he can never escape death. Even one

who roams the world is not safe from death. So one should

659

remember death all the time and be prepared for the stages after death.

• There is nothing wrong in displeasure of one who is

pleased with oppression.15

Before considering the pleasure of creatures, one should see

what makes him pleased and what enrages him and if one is

only pleased with oppression; one should never pay any atten-

tion to his displeasure; on the contrary, one should be happy

that his behavior is just and that is why the oppressor is dis-

pleased with him. Alas, if only the Muslim rulers had realized

this and instead of pleasing the superpowers they should

please Almighty Allah.

1 Ahsanul Maqal, Vol. 2, Pg. 212

2 Ahsanul Maqal, Vol. 2, Pg. 212

3 Ahsanul Maqal, Vol. 2, Pg. 212

4 Ahsanul Maqal, Vol. 2, Pg. 212

5 Ahsanul Maqal, Vol. 2, Pg. 213

6 Ahsanul Maqal, Vol. 2, Pg. 213

7 Ahsanul Maqal, Vol. 2, Pg. 213

8 Ahsanul Maqal, Vol. 2, Pg. 213

9 Ahsanul Maqal, Vol. 2, Pg. 213

10 Ahsanul Maqal, Vol. 2, Pg. 214

11 Ahsanul Maqal, Vol. 2, Pg. 215

12 Muntahiul Aamaal

12 Muntahiul Aamaal

13 Muntahiul Aamaal

14 Muntahiul Aamaal

660

Inscription on the finger ring

How powerful Allah is!1

1 Fusulul Muhimma; Biharul Anwar, Vol. 9, Chap. 1

661

Companions and students

1- Abu Ja’far Ahmad Ibne Muhammad Ibne Abi

Nasr Bazanti Kufi

He was a companion of Imam Ali Reza (a.s.) and was con-

sidered among special students of Imam Muhammad Taqi

(a.s.). Such was the level of his veracity that chain of narrators

was not investigated of the tradition, related from him and it

was taken to be authentic as he has not narrated any tradition

from any unreliable reporter. He died in 221 A.H.1

2- Abu Muhammad Fazl Ibne Shazan Ibne Khalil

Azdi Nishapuri

He is the author of 180 books and was an extremely reliable

person. Imam Hasan Askari (a.s.) had invoked mercy for him,

once or twice. He lived for years with people like Muhammad

Ibne Abi Umair and Safwan Ibne Yahya and he was a point of

reference for traditions after them.2

3- Abu Tammam Habib Ibne Aws Tai

He was the best poet of his age. In one panegyric, he has

mentioned all the Imams till Imam Jawad (a.s.) as he died dur-

ing the lifetime of Imam Jawad (a.s.) only. Jahiz has included

him among leaders of Shia, which is the best evidence that he

was a Shia.

Such was his memory that in addition to panegyrics, he knew

14000 poems by heart. His Hamasa is a masterpiece of literature, although some bigoted people used to refrain from read-

ing and writing his couplets. Abu Tammam passed away in Mo-

sul in 231 A.H. and his tomb is situated there.3

4- Abul Hasan Ali Ibne Mahziyar Ahwazi

In a letter, Imam Jawad (a.s.) had written to him that I have

tested you fully from the aspect of accepting good advice,

obedience, service and according respect and found you one

who fulfills all duties perfectly. If I say that I have not seen

anyone like you, I might not be untrue in my claim.

Although his father was a Christian, he gained such expertise

in jurisprudence that he became a special confidant of the

Imam and also represented him in some areas. On the contrary

he continued to be the representative of Imam Ali Naqi (a.s.) as

well.

662

His brother, Ibrahim and son, Muhammad Ibne Ali, are included among reliable companions of Imam Ali Naqi (a.s.).4

5- Thiqatul Islam Muhammad Ibne Abi Umair Baghdadi

Both friends and enemies have accepted his trustworthiness

and majesty and some have considered him to be superior to

Yunus Ibne Abdur Rahman, while it is famous that there is no

jurist better than Salman Farsi and Yunus Ibne Abdur Rahman.

Under orders of Mamun Rashid, he was lashed 120 times by

Sanadi Shahik for the crime of being a Shia and then he was

cast into prison from which he was able to purchase his free-

dom with 121000 dirhams as Ibne Umair was a wealthy man,

or he would have remained in prison all his life. After paying

such huge amount in tax to the regime, he became absolutely

poor and the regime seized all his property. By chance a man

had taken borrowed 10000 dirham from him.

When he learnt about his circumstances he sold his house

and brought the amount to him. Ibne Abi Umair asked about

the source of that money and was told that he had sold his

house.

He said: Take it back. My master, Imam Ja’far Sadiq (a.s.)

has said that a man cannot be compelled to sell his house to re-

pay a loan, although right now I am in need of every penny; but

I cannot go against law of Shariah.5

6- Muhammad Ibne Sinan Abu Ja’far Zahiri

Imam Muhammad Taqi (a.s.) has spoken highly of him and

stated that Almighty Allah is pleased with him, because the

Imam was pleased with him. He has neither opposed me nor

my father.

This last statement shows that there were rumors about his

opposition to the Imams and it was necessary for the Imam to

exonerate him.

It is mentioned in his biography that he lost his eyesight and

Imam Muhammad Taqi (a.s.) passed his hands over his eyes

and restored his vision. Therefore apart from being a center of

the trust of the Imam he was also a cause of miracle of the

Imam. And only this much is sufficient for his greatness and

trustworthiness.6

7- Ayyub Ibne Nuh Ibne Darraj Kufi

He was a reliable scholar and author of books. He was also

the representative of Imam Reza (a.s.) and Imam Jawad (a.s.).

663

He was an extremely precautious and pious man.

8- Ja’far Ibne Muhammad Ibne Yunus Ahwal

He was a companion of Imam Reza (a.s.) and Imam Jawad

(a.s.) and was a trustworthy person.

9- Husain Ibne Saeed Ahwazi

He was a companion of Imam Reza (a.s.), Imam Jawad (a.s.)

and Imam Hadi (a.s.) and author of around thirty books.7

10- Ali Ibne Asbat Ibne Saalim

He was a companion of Imam Reza (a.s.) and Imam Jawad

(a.s.) and a reliable man and author of Tafseer. His veracity was famed and he was like a teacher to his companions.

1 Ahsanul Maqal, Vol. 2, Pg. 229

2 Ahsanul Maqal, Vol. 2, Pg. 230

3 Ahsanul Maqal, Vol. 2, Pg. 232

4 Ahsanul Maqal, Vol. 2, Pg. 233

5 Ahsanul Maqal, Vol. 2, Pg. 234

6 Ahsanul Maqal, Vol. 2, Pg. 236

7 Ahsanul Maqal, Vol. 2, Pg. 280

664

Part 14

Imam Ali Naqi Hadi (a.s.)

665

55

Chapter

Life Sketch of Imam Ali Naqi Hadi (a.s.)

Birth: 5th Rajab, 214 A.H.

Martyrdom: 3rd Rajab, 254 A.H.

It was 5th Rajab, 214 A.H. when another carrier of divine ef-

fulgence appeared in the house of Imam Muhammad Taqi (a.s.)

and Providence sent the tenth successor of the Messenger of

Allah (s.a.w.s.) to this world.1

During that time, life of Imam Muhammad Taqi (a.s.) was

passing in great hardships. After the martyrdom of Imam Ali

Reza (a.s.), Mamun had summoned him from Medina to Bagh-

dad and married his daughter to him to protect his rule. In this

way, the family life was also troubled in addition to external

troubles that he faced. On one hand was the simplicity and

piety of Imamate and on the other hand was the royal life of

the woman he had married, who had never ever seen true

Islamic atmosphere. Thus his family life was full of discomfort

and trouble.

Imam (a.s.) solved this problem within year when he left the

affluent house of Mamun and decided to move from Baghdad

and reside in Medina. But the same trouble accompanied him

there, and Ummul Fadhl, in addition of harassing the Imam,

wrote continuous letters of complaint to her father and contin-

ued to instigate the ruler against Imam till Providence per-

suaded the Imam to take a second wife in order to continue

Imamate. He married Sumana Maghribiyya. As soon as he mar-

ried, there was chaos in the house and Ummul Fadhl raised a

great fracas: she complained to her father and relatives and

continued to create mischief in the regime to harm the Imam.

Imam (a.s.) paid not attention to these mischief’s and

666

continued with his mission. He never accorded preference to the princess over the ordinary ladies of the house as anyone

who has lived through such circumstances knows this well.

Providence soon gave Lady Sumana a male child and this

worsened the situation further. As if childlessness, simplicity

and presence of a co-wife were not enough, Ummul Fadhl also

had to witness that his co-wife had become a mother.

In Islamic history rivalry of a childless woman with a lady

with issues is ancient and even great ladies could not remain

safe from it, whereas Ummul Fadhl didn’t even have any dis-

tinction and neither has the Muslim world derived its one third

religion from her. The consequences were obvious, but when

Providence wants something, there is nothing which comes in

the way and Musa (a.s.) was born inspite of all care that Firon

had taken. Thus Imam Ali Naqi (a.s.) began his life in a strange

atmosphere of jealousy.2

• His mother was Sumana Maghribiyya, who was definitely

from non-Arab descent and that is why Arabs were not

prepared to accord her the position, which belongs to the

Arabs and behaved with others like slaves and maids.

However from the aspect of character, she was superior to

all the ladies of her time and that is why the Holy Imams (a.s.),

inspite of being from the most noble stock of Arabs married

non-Arabs to defeat Arab pride in descent and to end the differ-

ence between Arabs and non-Arabs. And the importance of

faith and character in Islam should also become clear. The

least praise of Lady Sumana is that she used to observe fasts

the whole year and there is great excellence of this in tradi-

tional reports. In some traditions, it is mentioned that if one

cannot fast for all days one should keep three fasts every

month and they would be counted as thirty fasts. But it is clear

that is a cure for helplessness and not a formula for cunning

and laziness. So those are capable should instead of using

tricks take recourse to deeds and then they should take the

help of sincerity for acceptance of deeds so that the deed is ac-

cepted by Allah.3

It is necessary to clarify about Yamue Dahar fasts that during this period, the days in which Shariah has prohibited fasting is

exempted and in those days in which Islam has prohibited fast-

ing, because in Islam the foundation of deeds is worship and

667

not habit; if divine command is related to the deed, it is worship to perform that deed and if command of God is to leave

that act, leaving of the act is worship of the creator and ser-

vitude to God. There is no scope of interference of any customs

or personal feelings and neither is the deed related to the

praise or criticism of God. Worship is worth praise in the view

of Lordship and in that there is no importance of the view of

man.4

• His name was Ali and his titles were Najib, Murtada,

Aalim, Faqih, Nasih, Amin, Motamin, Tayyib, Naqi and

Hadi etc. Some traditions have also mentioned Mut-

awakkil as one of his titles, but he prohibited his compan-

ions from addressing him with this title as this could be

taken as an excuse by the tyrant ruler to take revenge or

his character would become doubtful to ordinary people

and they would begin to imagine every Mutawakkil to be

having the same character.5

• He is also referred to as Askari, because of his residence

in the locality of Askar and his illustrious son is also

called by this title; on the contrary his most famous title

is Askari; because he had more connection with this loc-

ality and in this way both Imams together are referred to

as ‘Askariain’ (Arabic for two Askaris) just as Imam Musa

Kazim (a.s.) and Imam Jawad (a.s.) are called as Kazmain

and Jawwadain.6

• He was born at Surayya, at some distance from Medina,

where Imam Muhammad Taqi (a.s.) used to stay often

and perhaps he had lodged Lady Sumana there in order

to avoid domestic tension and Providence bestowed him

with a son.7

• His Kunniyat was Abul Hasan, the third, because before

that Imam Musa Kazim (a.s.) and Imam Ali Reza (a.s.)

were called as thus and in some traditional reports he is

also referred to as Abul Hasan Madhi.8

When he was born, Mamun was on the throne; after that in

218 A.H. Motasimbillah assumed power; in 227 A.H. Wathiq

succeeded to the throne; Wathiq died in 232 A.H. and the king-

dom came under control of Mutawakkil and he remained in

power till 247 A.H. After that his three sons ruled one after the

other. Muntasir Ibne Mutawakkil came to power in 247 A.H.;

668

Mustaeen Ibne Mutawakkil in 248 A.H. and Motaz Ibne Mutawakkil in 252 A.H. Motaz has the Imam martyred through

poison in 254 A.H.9

Of all these tyrants, the worst was Mutawakkil. He is also

called as Yazid of Bani Abbas. Such was his faithlessness and

licentiousness that he had four thousand slave girls in his

palace and all were at his disposal. He drank wine without any

restraint and was such a cruel fellow that he shed the blood of

not hundreds and thousands; but hundreds of thousands of be-

lievers and Saadaat. He asked a litterateur like Ibne Sikkit:

Whether my sons are better or Hasan and Husain? Ibne

Sikkit said without any hesitation: Leave alone Hasan and Hu-

sain, your sons cannot be compared to their slave, Qambar. As

a result of this he had his tongue pulled out from the back of

his head, although he was considered to be the most influential

person in the court. It was Mutawakkil only who had begun the

job of eradicating the signs of the tomb of Imam Husain (a.s.)

in which, by the grace of God he could not succeed. A poet has

aptly said:10

Come and see O Mutawakkil, the tomb of Husain.

The land rose up and the water took a detour by itself.

• ·

The Imam was very young in age when Motasimbil-

lah summoned his respected father from Medina to Bagh-

dad in 219 A.H. and he was separated from his father

after which they never met. Imam Muhammad Taqi (a.s.)

reached Baghdad on 9th Mohurrum in 220 A.H. and the

tyrant had him martyred on 29th Zilqad of the same

year.11

Since the Imam was unable to be trained under his father,

some people became sympathetic to him and Umar Ibne Far-

rah appointed Ubaidullah Junaidi as his teacher; but after some

days when he asked Junaidi about the progress of the child, he

said: People think that I am his teacher; by Allah, I learn from

him and his knowledge and excellence is much more than

mine. By God, he is the best of all.12

1 Nurul Absar, Pg. 139; Damatus Sakiba, Pg. 130

2 Sawaneh Muhammad Taqi, Vol. 2, Pg. 11

3 Irshad Mufeed, Pg. 358

4 Jannaatul Khulud

669

5 Elaamul Wara, Pg. 225; Matalibus So-ool, Pg. 291; Nurul Absar, Pg. 149; Kashful Ghummah, Pg. 122; Ahsanul Maqal, Vol. 2, Pg. 239

6 Muntahiul Aamaal

7 Irshad Mufeed, Pg. 494; Biharul Anwar

8 Ahsanul Maqal, Vol. 2, Pg. 239

9

Abul

Fida;

Damatus

Sakiba,

Pg.

121;

Tadkiratul

Masoomeen; Elamul Wara, Pg. 339

10 Tarikh Khulafa, Suyuti; Ahsanul Maqal, Vol. 2, Pg. 282; Abul Fida, Vol. 2, Pg. 14; Tarikh Islam, Pg. 65

11 Nurul Absar, Pg. 147

12 Isbatul Wasiyyya, Damatus Sakiba, Pg, 121

670

Knowledge and perfections

• Thiqatul Islam Kulaini narrates that Imam Muhammad

Taqi (a.s.) said to Naufali that Almighty Allah has 73

Great names, of which one was bestowed to Asif Ibne

Barkhiya through which he brought the throne of Bilqis

from Saba Kingdom to Sulaiman (a.s.) in the blink of the

eye. We are bestowed 72 names from them; so no one

can have any idea about our power and the Lord of the

worlds has concealed a name from us also as it is the spe-

cialty of his lordship.

We should know that knowledge is supposed to make discov-

eries and it is not related to power; but by referring to the

throne of Bilqis, Imam Muhammad Taqi (a.s.) has implied that

knowledge of the Great names is not limited to exposition of

realities; a kind of power is also found in it through which the

earth can be folded up; thus if one Great name could have such

power, what would be the condition of 72 Great names and

how great would be the power, which is 72 times that of Asif

Ibne Barkhiya?1

• In 227 A.H. when the Imam was twelve or thirteen years

old, he was standing at the roadside with Abu Hashim,

when Turk soldiers passed from there. The Imam began

to talk with one of them in Turkish; he was absolutely

amazed and he fell at the Imam’s feet and said: No one

other than my father is aware of the name with which you

have addressed me. It means that you are a holy saint.2

• In another report of Abu Hashim: One day, the Imam

began to speak Hindi and I said: Maula, I don’t under-

stand this language at all. He picked up a pebble and ap-

plied saliva to it; when I placed it on my tongue I became

proficient in seventy languages.3

It is obvious that when such is the effect of the saliva of

Imamate what would be the effect of saliva of prophethood and

when such effect is found in saliva, which is considered to be

an extra moisture of the body, what would be the effect of

blood, which is the real part of the body and an element of life.

671

Only after realizing this matter can the following statement of the Prophet be explained: The blood of Ahle Bayt (a.s.) is my

blood and their flesh and skin is my flesh and skin.

• Shaykh Tusi writes in Misbah: Ishaq bin Abdullah came

to the Imam to issue judgment about a discussion and as

soon as the Imam saw him, he said: If you want your

uncle to judge the discussion, you should know that there

are four important fasts in the year: 17th Rabiul Awwal,

day of birth of Holy Prophet (s.a.w.s.); 27th Rajab, day of

proclamation of prophethood of Holy Prophet (s.a.w.s.);

25th Zilqad, day of Dahwul Ardh, when land was spread

out for the first time; 18th Zilhajj, when Islam became

complete and blessings were perfected.4

• Allamah Jami reports that when a follower of Imam com-

plained to him about Qadi of Baghdad he said: There is

no need to complain about it as he would automatically

be dismissed after two months. And the same happened

(as you can run the government with infidelity, but you

cannot run it with oppression).5

• When Mutawakkil was poisoned, he made a vow that if he

survived, he would donate a huge amount to poor. After

regaining health when he asked jurists how much that

amounted to, all offered different view without any solid

proof. Finally someone took permission to ask Imam

Muhammad Taqi (a.s.) about it. He said: He should give

80 dirhams. Mutawakkil asked for reasoning and he said:

Almighty Allah helped His Messenger on many occasions and

according to history, they are eighty in all when he confronted

the infidels and God helped him.6

• The king of Rome wrote a letter to the caliph of the time:

It is mentioned in Injeel that one who recites a chapter

without the following letters: TH-J-KH-Z-SH-Z’-F, would

become eligible for Paradise. Please tell us which Surah

is that? The Caliph inquired from Muslim scholars, but

they were helpless; so he asked the Imam and he said: It

is easy; it is Surah Hamd, which does not have these let-

ters; it is because TH stands for Thabur (destruction); J is for Jaheem (Hell); KH is for Khaib and Khusran (failure); Z is for Zaqqum (bitter fruit); SH is for Shaqawat

672

(misfortune); Z’ is for Z’ulmat (darkness); F is for Furqat (separation).

Therefore Almighty Allah did not use these letters in this

blessed Surah.

We should know that it does not imply that any Surah con-

taining these letters is not a Surah of mercy and blessings, be-

cause they are present in Surah Rahman and Surah Dahr,

whose main subject is divine blessings; on the contrary it is a

special secret that Imam has mentioned and it was known only

to the king of Rome and that is why he was satisfied. He accep-

ted Islam and remained a Muslim all his life.7

Seeing such incidents, scholars have pointed to that scientif-

ic law that incidents cannot indicate general laws; their spe-

cialties are related to them and in presence of specialties, gen-

eral laws cannot be derived.

• Always, two views have existed in the Muslim world

about free will and compulsion. Some people have pro-

moted belief in compulsion so that no blame should fall

on them and God should be made responsible for every

act. Thus the proverb was publicized that not a leaf

moved without the command of God, so how can a man

move; although two weaknesses are found in this pro-

verb. First of all the Holy Quran has mentioned know-

ledge of God and not His command. Secondly, a leaf is in-

cluded in the plant kingdom, which lacks power of con-

templation; thus a leaf cannot be compared to man who is

bestowed with will, discretion and understanding. On the

other hand fans of great personalities popularized belief

in Free will ( Tafweez) that man is absolutely free in all

his actions and God cannot interfere. He has delegated

all discretions to man. In the period of Imam Muhammad

Taqi (a.s.), also when this question arose, he issued the

same judgment that his ancestors had given: That in

Islam there is neither compulsion nor free will. On the

contrary the matter is between the two ( Amr bainal Am-

rain). Discretions are given by God but responsibility of

deeds lies on human beings. Neither can he become

needless of divine discretions nor God be held respons-

ible for use of this discretion by man.8

673

• In 232 A.H., when the Imam was around twenty years old, an Asbati man from Iraq came to Medina and met the

Imam. He asked about his ruler, Wathiq and he said that

he was all right. Then he asked about Ibne Zayyat. He

said that nowadays he was in charge of complete admin-

istration and he was living in prosperity. Imam (a.s.) said:

Your information is obsolete. Wathiq has died; Mut-

awakkil has come to the throne and he has eliminated

Ibne Zayyat.

Asbati asked in bewilderment: When did it all happen?

Imam (a.s.) said: Six days after you left Iraq. After some days

these facts were verified and unseen knowledge of Imam

Muhammad Taqi (a.s.) was confirmed.9

1 Damatus Sakiba, Pg, 126; Manaqib, Vol. 5, Pg. 118; Usul Kafi

2 Elaamul Wara, Pg. 243; Biharul Anwar, Vol. 9, Chap. 3, Pg.

131

3 Elaamul Wara, Pg. 243; Biharul Anwar, Vol. 9, Chap. 3, Pg.

126; Mukhtarul Kharaij wal Jaraih, Pg. 237

4 Manaqib, Vol. 5, Pg. 123; Damatus Sakiba, Pg, 123; Ahsanul Maqal, Vol. 2, Pg. 245

5 Shawahidun Nubuwwah

6 Manaqib, Vol. 5, Pg. 116

7 Damatus Sakiba, Vol. 3, Pg, 123; Sharh Shafiya, Abu Firass 8 Damatus Sakiba, Vol. 3, Pg, 134

9 Nurul Absar, Pg. 149, Egypt; Irshad Mufeed, Pg. 209; Manaqib, Vol. 4, Pg. 410

674

Miracles

• Muhammad Ibne Faraj says that Imam Muhammad Taqi

(a.s.) wrote to me that I should pack my belongings and

prepare the arms I was confused what the Imam could

mean. After some days, the Egyptian police apprehended

and placed me under arrest and confiscated all my

property.

I remained in prison for eight years. One day, I received a

letter from the Holy Imam (a.s.): Beware, do not go to the

West. I was bewildered that I was in jail; how can I go to west

or east? After some days, I was released from the prison and I

wrote to the Imam to pray that my property is restored to me

and it happened thus.1

• Ali Ibnul Hasib says: I was walking along with the Holy

Imam (a.s.) and by chance I overtook the Imam and asked

him also to increase the pace. He said: You have to go

ahead of me. Thus it happened that he died after some

days.2

• Abu Ayyub wrote to Imam (a.s.) that his wife was preg-

nant and requested him to pray that he may get a son.

Imam as said: A son would be born to you, but you should

name him Muhammad; he did as advised. In this way be-

came clear the aim of Aale Muhammad (a.s.) to keep alive

the name of the Prophet.3

• Yahya Ibne Zakariya wrote that his wife was also expect-

ing and that the Imam should pray similarly for him.

Imam (a.s.) said: Many girls are better than boys. Thus

Imam (a.s.) revealed the sex of the unborn child and re-

jected the un-Islamic belief that boys are superior. If it

had been so, Almighty Allah would have given only sons

to Holy Prophet (s.a.w.s.) and would have multiplied his

generations through males. It was the same reply that

Almighty Allah had given to the mother of Lady Maryam.4

• Abu Hashim said: I mentioned my precarious economical

condition and requested him for monetary assistance.

Imam (a.s.) gave me a handful of sand and said: Sell it

and use the money. When he looked at the sand it had

675

turned to gold and a miracle like that of Imam Ali (a.s.) was again displayed.5

• Abu Hashim says: When Imam (a.s.) came to Samarrah I

said to him with utmost respect: I live in Baghdad, I can-

not visit you every day. My beast of burden is also weak.

Imam (a.s.) said: Almighty Allah would make your beast

strong.

As a result of this I used to pray the Morning Prayer in Bagh-

dad, Noon Prayer in Samarrah and Maghrib and Isha Prayer in

Baghdad, whereas there is a distance of more than a hundred

miles between these two places.6

• Allamah Shaykh Abbas Qummi says: The ruler wanted to

show off his power to the Imam and he had a mound pre-

pared in the desert and ordered the whole army to as-

semble there. When 90000 armed soldiers gathered, he

took Imam (a.s.) on that hillock and wanted to show off

his power. Imam (a.s.) said: Now look at my power, say-

ing this he passed his hand over the eyes of this ruler.

When he looked he saw that as far as the eye could see

there were armies from the earth to the sky. He was

shocked and he fell down unconscious, Imam brought

him into consciousness and said: Don’t worry, we Ahle

Bayt (a.s.) never use this God-given capability for person-

al use. And neither do we take any revenge from those

who oppress us.7

• Allamah Abdur Rahman Jami writes that once Mutawakkil

got a terrible boil, which was incurable. So his mother

made a vow that if he was cured, she would donate 10000

dinars to Ibne Reza (a.s.). Fatah Ibne Khakan said: If you

permit, I will ask His Eminence, Ali Naqi (a.s.).

Mutawakkil was compelled to permit. He wrote a prescrip-

tion and when the courtiers heard it they burst out laughing.

The minister advised giving it a try and within few days it was

completely cured. Courtiers were degraded and the mother

sent a bag containing ten thousand dinars to the Imam.8

• Abdur Rahman Misri was not among the followers of Ahle

Bayt (a.s.), but one day he declared his devotion to Ahle

Bayt (a.s.) in public. People were amazed and they asked

him to explain. He said: I had gone to Samarrah. I heard

that Mutawakkil had issued a verdict of execution of a

676

Sayyid Alawite and that he was supposed to arrive after sometime. I waited to see who that person was. I saw a

man being escorted there. I was much aggrieved at his

nobility that he was being executed when he was inno-

cent. He came ear and said: O Abdur Rahman, don’t

worry I cannot be killed. I was amazed how he came to

know my name and I became a believer in his Imamate.

He prayed for me about wealth and children and today I

have both.9

• An Indian magician came to the court of Mutawakkil and

astonished the audience through his tricks. Mutawakkil

thought it would be a good idea to degrade Imam Ali

Naqi (a.s.) through him. So he summoned the Imam and

made the magician it besides the Imam as he had

requested.

After some time, dinner was served. As soon as the Imam

wanted to take up the loaf of bread, he made it fly away.

Imam (a.s.) remained patient and the courtiers started laugh-

ing and the same thing was repeated. So much so that after

three chances, Imam (a.s.) gestured to the lion of the carpet

and he became alive and devoured the magician.

There was chaos in the court and Mutawakkil became sense-

less; he asked Imam (a.s.) to return the magician from the lion

of the carpet. Imam (a.s.) asked: Had the staff of Musa re-

turned the magicians? Saying this he left the court.10

• During Mutawakkil’s rule, a woman claimed to be Zainab,

the daughter of Ali and Fatima and also claimed that be-

cause of prayer of Prophet she regains her youth every

forty or fifty years. Mutawakkil asked the scholars to re-

fute this claim but no one succeeded; so Fatah Ibne

Khakan summoned Ibne Reza (a.s.). Imam Ali Naqi (a.s.)

said:

Almighty Allah had made the flesh of the descendants of

Prophet unlawful on animals. Sent her to your lion den and the

truth will become clear. The courtiers got an idea and told the

king why they should not try this first with the Imam himself

and they sent the Imam into the cage first.

Imam (a.s.) agreed to it while Mutawakkil watched the scene

from a high spot. The wild beasts placed their heads at the

Imam’s feet and he stroked them for some time.

677

When he came out, his miracle became famous everywhere.

Mutawakkil presented expensive gifts to the Imam and impost-

or, Zainab was exposed. It also proved that those who falsely

claim to be Sayyids are not worth more than this Zainab.11

We should know that the law that Imam (a.s.) stated is only

from the direct descendants of Holy Prophet (s.a.w.s.) through

Lady Fatima (s.a.). After that all are called as descendants of

Prophet generally.

• Yunus, the gemstone craftsman lived in the neighborhood

of the Imam and once the ruler gave him an expensive

jewel to work on. Per chance when he was working on it,

it broke. He came to the Imam and explained the matter

who assured him that it would be all right. Yunus was

restless; at last a messenger came summoning him to the

court.

Imam (a.s.) said: Go, everything will be all right. When Yunus

came to court, the king asked him if he has finished polishing

the stone. Yunus said the work was incomplete.

The king said: There is a dispute among my two sons, so cut

it up into two for each of them. Yunus promised to do that and

felt happy that what the Imam had assured, proved true.12

• In 234 A.H. as soon as he came to the throne, Mutawakkil

started a new mischief and tried to involve people in such

a dispute that they always remain at the throats of each

other and do not pay attention to the oppressions of the

regime, which is the trick employed by all expert politi-

cians. So he appointed Abu Bakr bin Shaibah in Masjid

Rasafa and his brother, Uthman in Masjid Mansur as

leaders of congregation and told them to popularize di-

vine qualities, seeing God and creation of Quran and

make people involved in this contradiction. Then left

Mutazila faith and declared acceptance of Shafei faith

and debates ensued between the two sects.

After creating this mischief, he turned his attention to the de-

struction of the relics of Ahle Bayt (a.s.) and first people were

prevented to do the Ziyarat of Imam Husain (a.s.) and then the

job of destroying the signs of the grave was entrusted to a neo-

Muslim convert from Jewish faith. He tried all means to till the

land, but animals refused to do the job as many animals have

more cognition of the Imam than some so-called Muslims. The

678

result of these oppressions of Mutawakkil was that many natural calamities occurred and according to some books of history,

even ten ounce stones dropped from the sky.

This happened in 237 A.H.13

• Mutawakkil at that time was also busy in setting up the

town of Samarrah, which was called as bride of cities and

which was spread upto twenty-one miles in radius. Each

of its grounds accommodated upto 90000 soldiers. This

continued for ten years and oppression on Aale

Muhammad (a.s.) was stopped for some time and tyran-

nies were limited to Iraq. When this work was accom-

plished, Mutawakkil turned his attention to Medina and

planned to wreak havoc there. Abdullah Ibne Muhammad

was appointed as governor and ordered to persecute the

Saadaat. Imam Ali Naqi (a.s.) complained about the gov-

ernor to Mutawakkil in order to keep him informed and

he, instead of deposing the governor took it as a pretext

of calling the Imam to Samarrah and said: Since you are

facing problems in Medina, please move to Samarrah.

Thus he got a chance to oppress the Imam directly to

keep him away from people.14

• Instead of sending a letter to summon the Imam, Mut-

awakkil sent a battalion of three hundred men, which was

apparently to show that the son of the Messenger was be-

ing called with respect and honor. But the actual plan

was to arrest the Imam. Therefore the Imam had to leave

his family as well as the tomb of the Prophet. But Provid-

ence made sure that Mutawakkil would not succeed in

this plan as well. And according to Yahya Ibne Harsama,

there was a devotee of Ahle Bayt (a.s.) also who was

taunted all the way and on reaching a vale people said:

Your master has said that upto seventy dead would be re-

moved from each land. There is no inhabitation here, so

how it could be possible? He said: Although I cannot

prove it; but if my master has said thus, it cannot be

wrong. After that when the letter of Mutawakkil was

handed to the Imam in Medina, he asked for a day or two

and began to make preparations for winter and rain.

There was a furor in the army; that what was use of this

679

preparation and they again started making fun of that devotee of Ahle Bayt (a.s.).

Finally the caravan set out after three days. When they

reached deep into the desert; at night a terrible storm struck

them and a heavy downpour started. People began to freeze

with death. The Imam ordered his followers to put on winter

clothes and as far as possible, helped the army of Yahya also.

By the morning eighty persons lost their lives.

They were buried at that same place under the instruction of

the Holy Imam (a.s.) and the statement of Imam Ali (a.s.)

proved true and the enemies of Ahle Bayt (a.s.) were debased

and the devotee of Ahle Bayt (a.s.) was honored and ever

Yahya embraced the faith of Ahle Bayt (a.s.).15

• On reaching Samarrah, he was lodged in the center of

the poor, Khanus Saleek so that people may not learn

about his true personality. A person named Salih Ibne

Saeed met the Imam and expressed his regret that it was

not a place worthy of lodging the Imam. It was an obvious

injustice.

Imam (a.s.) made a gesture and Salih saw that the garden of

Paradise was visible there. Imam (a.s.) said: Salih, it is for this

hereafter that we bear the hardships of life. Salih became reas-

sured at this.16

• After some days, the Imam was taken out from there and

placed under house arrest in a house where apparently

sympathetic treatment was given, but actually he was

kept in a spiritual and mental torture.

Taking advantage of apparently kind behavior of the regime

the faithful began to frequent the house of the Imam and asked

for the solution of all problems. So much so that an applicant

came to his door, but he was not at home so he searched him

till the village. Although he asked for ten thousand, the Imam

gave him a letter for thirty thousand and said: You ask me

when I am surrounded by people. He did that and the ruler

sent the money to maintain a show of respect. The man said: I

am only indebted for ten thousand. Imam (a.s.) said: The re-

maining would also be useful to you. He came out from there

repeating: Allah knows best where to place His message.17

We should know that the aim of writing a request note was to

highlight the fact that I am promising to pay so and so person

680

such and such amount even though I am not indebted to him so in this way the payment becomes a responsibility of the regime like the Almighty Allah has promised to reward all the

faithful and doers of good and this had become His logical and

legal responsibility although He one owes nothing to anyone

and neither a creature has an right on the creator.

• When the Imam was placed under house arrest, people

complained to Mutawakkil that the Imam’s followers

were hoarding weapons in his house and he was going to

rise up against him shortly. Mutawakkil approved night

raids and soldiers entered the house to find the Imam

seated on his prayer mat engrossed in recitation of Qur-

an. They brought him to court and informed Mutawakkil

that no weapons were found at his place. He offered the

Imam a cup of wine and he said: You know well that wine

has not been absorbed into the flesh and skin of Aale

Muhammad (a.s.).

He asked the Imam to recite some couplets and he said: I

rarely recite couplets; but when he insisted, he recited the

following:

“Those who had spent their lives in luxuries in lofty places

are one day brought down from there and buried in a pit,

which is going to serve as a grave. After their burial came the

voice:

Where is the throne and crown and the royal dress? And

where are the soft and delicate faces, before which expensive

veils were hung. The grave replied in displaying its condition

that today worms are crawling on those faces. They continue to

consume worldly wealth for a time and now worms are feeding

on them.”

As a result of this, Mutawakkil fell down unconscious and

when he regained senses, he dismissed the gathering of wine

and bid farewell to the Imam with respect.18

• After that also, the oppressions continued; till another

search order was issued and Saeed Hajib says: I entered

the house from the rear and found it pitch dark inside.

Imam Ali Naqi (a.s.) was engrossed in recitation of Qur-

an. When he heard someone descending the steps, he

said: Wait, let me get light. I was too much shamed, but

when I searched the house, I only found a sword and a

681

bag that Mutawakkil’s mother had sent. I presented these items to Mutawakkil who sent it back and became

ashamed of himself. But even after that he did not give

up harassing the Imam. Now instead of house arrest, he

had the Imam housed in jail. Initially he was lodged in the

prison of Zarafa and then handed over to Razzaqi, which

cut off public access to the Imam.19

• Mutawakkil continued to harass the Imam due to his

nature as well as the constant instigation of his men even

though his own condition was precarious and there were

protests in the whole kingdom. His own son and his per-

sonal slave were against him and there was utter chaos

outside. But Imam Ali Naqi (a.s.) never tried to take ad-

vantage of the circumstances. So much so that after Mut-

awakkil, the condition worsened so much that his sons

were deprived of rulership. During the reign of

Mustaeen, Yahya Ibne Umar Ibne Husain Ibne Zaid Alawi

rebelled in Kufa; Hasan Daiul Haqq seized Tabristan and

the Turkish slaves rebelled in the capital. Mustaeen had

to flee from Samarrah to Baghdad where he sought

refuge inside the fort and at last he was slain at the

hands of Motazbilla. Motaz now perceived danger from

his brothers and had Moyyid killed.

Muaffiq was imprisoned in Basra. There was such chaos in

the country that anyone could have taken advantage of the

situation and occupied the throne for some days. But such was

the foresight of Imam Ali Naqi (a.s.) and ‘Islamicness’ of his

style compelled him not to take any advantage of circum-

stances. He did not even take part in any rebellion and contin-

ued to observe from sidelines so that no opportunity is lost of

defense of Islam and propagation of laws. In this way, he con-

tinued to serve the religion of his respected grandfather and

continued to observe the tyrannical style of the regime.20

• Mutawakkil, due to his mischievous nature used to in-

vent news methods of harassment. Thus when he could

not get a new idea in 247 A.H. he again decided to raze

the tomb of Imam Husain (a.s.) and first restrictions were

laid on Ziyarat and after that visitors were punished by

cutting off their limbs. So much so that when this inform-

ation became public two persons who were mad in

682

devotion to Ahle Bayt (a.s.) came out to offer sacrifices; Zaid the Majnun set out from Egypt and Bahlool Dana set

out from Kufa. First they devised a joint plan and then set

out for Kerbala. When they reached there they saw that

the direction of Al-Qama river has been turned towards

tomb and the holy grave was being erased; but no suc-

cess was forthcoming as the water used to stop when it

reached the grave. These two persons moved forward

and the official representative inquired about their iden-

tity and the purpose of their visit. They introduced them-

selves and said that they have come for Ziyarat of the

grave of the son of the Messenger. He asked:

Do you not know the punishment that is fixed for it? They

said: We know it very well and we have come prepared. He was

bewildered and he fell down at their feet; after that he went to

Mutawakkil and informed him about the incident.

He killed that man and hung his corpse from the crucifix;

then he had his body dragged through the streets so that oth-

ers would gain lesson from it. When Zaid learnt about this he

immediately went to Samarrah and after burying his corpse re-

cited the Holy Quran at his grave as he had accorded respect

to visitors of the tomb of Imam Husain (a.s.) and had laid down

his life for it.

After some days, Zaid heard about a death and when he

came out, he saw a huge crowd. He thought that perhaps Mut-

awakkil had died, but it was his maidservant who had passed

away and it was the respect that she commanded. Zaid took a

deep sigh and exclaimed: God, this is the honor of Mut-

awakkil’s slave girl and the corpse of Imam Husain (a.s.) lay

unburied for three days and now the signs of his grave are also

being eradicated! Indeed we belong to Allah and to Him we

shall return. After that he composed some couplets and sent

them to Mutawakkil, who got him arrested and imprisoned, but

at night he saw that someone was threatening to kill him; so he

became worried and released Zaid and he became engrossed

in the mission of his service to religion.21

• Mutawakkil had become so blatant in injustice that he

neither had control over his tongue nor his limbs. So one

day, in presence of his son, Mustansir, he spoke insult-

ingly about Lady Fatima (s.a.); he (Mustansir) asked the

683

jurists what the Islamic verdict was about such persons?

They said that it makes one eligible to be executed. At

night, Mustansir found Mutawakkil alone and killed him

and he died carrying the load of his sins. This occurred

on 4th Shawwal, 247 A.H.22

1 Irshad Mufeed, Pg. 311; Kafi, Vol. 1, Pg. 500; Biharul Anwar, Vol. 9, Chap. 3, Pg. 136

2 Kashful Ghummah

3 Biharul Anwar, Vol. 9, Chap. 3, Pg. 142; Kashful Ghummah, Pg, 247

4 Biharul Anwar, Vol. 9, Chap. 3, Pg. 142; Kashful Ghummah, Pg, 247

5 Manaqib, Vol. 5, Pg. 119

6 Elaamul Wara, Allamah Tabarsi, Pg. 208

7 Kharaij wal Jaraih

8 Shawahidun Nubuwwah, Pg. 207; Elaamul Wara, Allamah Tabarsi, Pg. 208

9 Kashful Ghummah, Pg. 123; Damatus Sakiba, Vol. 3, Pg, 125

10 Shawahidun Nubuwwah, Pg. 209; Damatus Sakiba, Vol. 3, Pg, 145

11 Jilaul Uyun, Pg. 293; Sawaiqul Mohriqa, Pg. 124; Arjahul Matalib, Pg. 461 Damatus Sakiba, Vol. 3, Pg, 145

12 Amali, Shaykh Mufeed; Biharul Anwar, Vol. 9, Chap 3, Pg.

133

13 Tarikh Islam, Vol. 1, Pg. 65

14 Jilaul Uyun, Pg. 292; Nurul Absar, Pg. 149

15 Kashful Ghummah, Pg. 124

16 Shawahidun Nubuwwah, Pg. 208; Nurul Absar, Pg. 150

17 Nurul Absar, Pg. 150; Sawaiqul Mohriqa, Pg. 123;

Shawahidun Nubuwwah, Pg. 207; Arjahul Matalib, Pg. 461

18 Wafayatul Ayan, Vol. 1, Pg. 322; Nurul Absar, Pg. 150; Damatus Sakiba, Vol. 3, Pg, 142

19 Shawahidun Nubuwwah, Pg. 208; Jilaul Uyun, Pg. 294; Kashful Ghummah, Pg. 124; Damatus Sakiba, Vol. 3, Pg, 131

20 Duswein Imam, Pg. 16

21 Biharul Anwar, Vol. 2, Chap 13, Pg. 184

22 Tarikh Islam, Vol. 1, Pg. 66; Damatus Sakiba, Vol. 1, Pg.

147; Hadiut Tawareekh etc.

684

Martyrdom

After leaving the hometown, Imam Ali Naqi (a.s.) stayed in

Samarrah for approximately eleven years and during this peri-

od he continued to face different kinds of harassments, till in

252 A.H., Motaz, son of Mutawakkil took over the throne and

in order to complete what his father had wanted, got the Imam

(a.s.) poisoned on 3rd Rajab, 254 A.H.

This incident is clearly mentioned in the following books:

Tadkira Khawasul Ummah, Nurul Absar, Pg. 150, Sawaiqul

Mohriqa, Pg. 124 etc.1

Before his martyrdom, he had entrusted the inheritance of

the prophets to his son, Imam Hasan Askari (a.s.) and the latter

also performed the last rites of his father. On the contrary, he

also tore his collar to mourn for him and when someone objec-

ted, he said that it was the practice of prophets and Prophet

Musa (a.s.) had torn his collar in grief of Harun (a.s.).

Most probably this act was aimed to call the attention of

people to the oppressions of regime and that they may inquire

what the reason was that the Imam gets a chance to explain

the cause, which has always been the philosophy of mourning

among the faithful and devotees of Ahle Bayt (a.s.) and through

which oppressions of Bani Umayyah were publicized.

We should know that Imam Hasan Askari (a.s.) had per-

formed all these acts secretly and apparently at the time of

martyrdom there was no one with Imam Ali Naqi (a.s.) and he

passed away in absolute isolation.2

1 Anwarul Husainia, Vol. 2, Pg. 55; Damatus Sakiba, Vol. 3, Pg. 148

2 Damatus Sakiba, Vol. 3, Pg. 148; Jilaul Uyun, Pg. 192

685

Wives and Children

It is mentioned that he had five issues from various wives.1

1- Imam Hasan Askari (a.s.), who was the Imam after him

and the eleventh successor of Holy Prophet (s.a.w.s.).2

2- Sayyid Muhammad, whose tomb is situated at Balad in

Iraq between Baghdad and Samarrah and which is a popular

place of visitation. Some also considered him to be an Imam.3

3- Ja’far, who claimed Imamate after Imam Askari (a.s.) and

tried to perform his funeral prayer; but Imam Zamana (a.s.)

pulled him away from there. He is generally referred to as

Ja’far Kazzab, although in some academic circles he is called

Ja’far Tawwab (repenter). One of his daughters, Bariha was

married to Muhammad, son of Musa Mubarqa.4

4- Husain; he was a very pious and religion type of person

and he had accepted the Imamate of Imam Hasan Askari (a.s.).

His grave is situated besides the grave of his honorable fath-

er.5

5- Aliyya; who was his one and only daughter.6

1 Irshad Mufeed, Pg. 502; Sawaiqul Mohriqa, Pg. 126

2 Ahsanul Maqal, Vol. 2, Pg. 284

3 Ahsanul Maqal, Vol. 2, Pg. 278; Najmus Thaqib

4 Ahsanul Maqal, Vol. 2, Pg. 279

5 Ahsanul Maqal, Vol. 2, Pg. 276

6 Ahsanul Maqal, Vol. 2, Pg. 279

686

Inscription on the finger ring

Inscription on ring said: Allah is my Lord and He is my pro-

tector from His other creatures.1 And the inscription on the

other ring was: Honoring of promises is from the good man-

ners of God.2

1 Fusulul Muhimma

2 Misbah Kafami

687

Companions

1- Husain Ibne Saeed Ibne Hammad Ibne Saeed Ibne

Mahran Ahwazi

He was originally from Kufa, but later on he had relocated to

Ahwaz. He is included among companions of Imam Ali Reza

(a.s.), Imam Jawad (a.s.) and Imam Hadi (a.s.). He passed away

in Qom. He was the author of thirty books and his brother,

Hasan penned fifty books and contributed in writing those

thirty books also. The distinction of the books of Husain Ibne

Saeed Ahwazi is that they are presented as models. He brought

Ali Ibne Mahziyar, Ishaq Ibne Ibrahim Huzaini and Ali Ibne

Rayyan to the Imam and was instrumental in their conversion

to Shia faith.1

2- Khairan, servant of Imam Ali Reza (a.s.)

He also had got the honor of seeing three Imams and was

among their confidants. Imam Hadi (a.s.) has appointed him as

his representative and asked him to use his mind about adju-

dicating matters, as his opinion is same as opinion of the Imam

and his obedience is same as obedience of the Imam.2

3- Abu Hashim Ja’far Dawood Ibne Qasim Ibne Ishaq

Ibne Abdullah Ibne Ja’far Ibne Abi Talib

He was present from the time of Imam Reza (a.s.) to Imam

Zamana (a.s.) and was also the representative of Imam Zamana

(a.s.). He was an extremely pious and religious person. He

passed away in 261 A.H. and was buried in Baghdad.

4- Abdul Azeem Ibne Abdullah Ibne Ali Ibne Hasan

Ibne Zaid Ibne Hasan Ibne Ali Ibne Abi Talib

He is included among the senior-most scholars of traditions,

prominent learned men of his time and the pious persons of

Islam. He was a companion of Imam Hadi and Imam Jawad

(a.s.). He is the narrator of numerous traditional reports. Of is

distinctions is the fact that he got all his beliefs approved from

Imam Ali Naqi (a.s.): Monotheism, non-attribution of corpor-

eality, creator of whole universe; finality of prophethood of the

Prophet of Islam; permanence of Shariah of seal of the proph-

ets, Imamate of Holy Imams (a.s.), Imam Ali (a.s.), Hasan, Hu-

sain, Ali Ibnul Husain, Muhammad Ibne Ali, Ja’far Ibne

Muhammad, Musa Ibne Ja’far, Ali Ibne Musa, Muhammad Ibne

688

Ali, Ali Ibne Muhammad. When Abdul Azeem stopped here, Imam (a.s.) said: After me, my son, Hasan Askari (a.s.) and

after him his son, the last Hujjat, whose name cannot be pro-

nounced before reappearance; he would go into occultation

and in the end he would reappear and fill up the earth with

justice and equity.

After that His Eminence, Abdul Azeem mentioned that Meraj,

questioning of the grave, Paradise, Hell, Siraat Bridge, Mizan

and Qiyamat were all true and after beliefs, he mentioned prac-

tical acts like: prayers, Zakat, fast, Hajj, Jihad, Amr bil Maroof

and Nahy Anil Munkar. Imam (a.s.) said:

Indeed this is the religion that Almighty Allah has chosen for

His servants.3

5- Ali Ibne Ja’far Haminawi

He was a resident of Baghdad suburbs and was the repres-

entative of Imam Hadi (a.s.). When Mutawakkil learnt of this

he threw him into prison and issued orders for his execution.

He requested the Imam to pray for him and when Imam

prayed, Mutawakkil fell suddenly ill and as ransom released all

prisoners. Under orders of Imam (a.s.), he moved to Mecca and

settled down there.4

6- Ibne Sikkit Ibne Yaqub Ibne Ishaq Ahwazi

He was among special companions of Imam Hadi and Imam

Jawad (a.s.) and was an expert of literature and grammar. So

much so that Mutawakkil appointed him as tutor of his sons.

One day the tyrant asked: Who are superior, my sons or Hasan

and Husain? In reply, initially Ibne Sikkit mentioned the excel-

lence of Hasan and Husain and then said:

Their slave, Qambar is also better than you and your sons.

Mutawakkil punished him by having his tongue pulled out

from behind his head and had him beaten so severely that he

passed away. Since he was mostly silent, he was referred to as

Ibne Sikkit (silent).5

1 Ahsanul Maqal, Vol. 2, Pg. 280

2 Ahsanul Maqal, Vol. 2, Pg. 280

3 Ahsanul Maqal, Vol. 2, Pg. 281

4 Ahsanul Maqal, Vol. 2, Pg. 282

5 Ahsanul Maqal, Vol. 2, Pg. 282

689

Wise sayings

• One who would be pleased with himself would displease

many.1

Man is supposed to monitor his deeds and he must ever be-

come proud of his acts as self conceit can destroy a person

anytime.

• One who is patient has single difficulty and one who

pleads has it doubled.2

When a person adopts patience, after the calamity he be-

comes eligible for divine rewards and only the effect of hard-

ship remains. One, who complains, becomes deprived of divine

rewards and is involved in the trouble of the world and

hereafter.

• Vain joking is an entertainment of fools and art of ignor-

ant.3

Sensible and educated people avoid such things that destroy

human dignity.

• Wakefulness makes one more desirous of sleep and hun-

ger increases taste of food.4

It means that if a person likes sleep and tasty food he should

first remain awake and then go to sleep and first he should eat

only when he is hungry.

• Remember those last moments, when you would be

among the family members, but neither a physician

would be of any use nor a friend.5

Alas, if man should become attentive to this end of the life of

the world; he would then create a revolution in his character.

When the people of the world are of no use while alive, how

they would be useful after death?

1 Ahsanul Maqal, Vol. 2, Pg. 257

2 Ahsanul Maqal, Vol. 2, Pg. 257

3 Ahsanul Maqal, Vol. 2, Pg. 258

4 Ahsanul Maqal, Vol. 2, Pg. 258

5 Ahsanul Maqal, Vol. 2, Pg. 259

690

Part 15

Imam Hasan Askari (a.s.)

691

56

Chapter

Life Sketch of Imam Hasan Askari (a.s.)

Birth: 10th Rabius Thani, 232 A.H.

Martyrdom: 8th Rabiul Awwal, 260 A.H.

It was 10th Rabius Thani, 232 A.H. when the eleventh suc-

cessor of Prophet from the series of Imamate arrived into this

world and Medina became illuminated with effulgence of the

elegance of Imamate.1

• He was named Hasan and his titles were: Zaki, Askari

and Ibnur Reza. His Kunniyat was Abu Muhammad and

his mother was Hudaisa or Sulail; regarding whom Imam

Ali Naqi (a.s.) said that she is pure of all defects and a

chaste lady. At the time of the birth of Imam Hasan As-

kari (a.s.), she was around sixteen years of age.2

• He was called Askari, because he resided in the locality

of Askar in Samarrah and it was called Askar, because it

was army cantonment of the regime. Mutawakkil had dis-

played his armies there in order to overawe Imam Ali

Naqi (a.s.).

But when the Imam made him see the heavenly armies, he

fell down unconscious.3

• The inscription on his finger ring said: “Glory be to the

one who has the keys of the heavens and earth,” or ac-

cording to another version it was, “Indeed I am present

before Allah.”4

• The ruler of his time was Wathiqbillah and after that Mut-

awakkil ruled till 247 A.H. In 247, Mustansir Ibne Mut-

awakkil came to the throne; in 248 A.H., Mustaeen came

to power; in 252 A.H. Motazbillah assumed power and he

had Imam Ali Naqi (a.s.) martyred by poison. In 255

Motadi came to power and in 256 A.H. Motamad Alallaah

692

came to the throne and he had Imam Hasan Askari (a.s.) martyred.5

• He was four years old when in 236 A.H., Imam Ali Naqi

(a.s.) was summoned from Medina to Samarrah and he

went along with his respected father to Samarrah. Before

departing from Medina, Imam Ali Naqi (a.s.) gathered the

elders of Medina and announced that his successor is

Hasan and he made a number of people testify.6

• After coming to Samarrah, one day he was standing on

the road and children were playing over there, when

Bahlool Dana passed from there. Seeing his loneliness

and sorrow, Bahlool said: Son, if you don’t have any toy, I

will get it for you; don’t be sad about it. He immediately

recited the verse of Quran that we are not created for

playing; the Lord of the worlds have created us for a par-

ticular aim and we have to go back to His court and give

account of our life.7

• The rulers of his time behaved with him just as they had

behaved with his ancestors. Mutawakkil had earned spe-

cial notoriety in his enmity to Aale Muhammad (a.s.) and

his oppressions were in no way less than Yazid Ibne

Muawiyah. Mustansir continued to tread in his footsteps.

Mustaeen had Mutawakkil imprisoned so what can kindness

could have been expected from him with regard to Imam (a.s.)?

Mohtadi had the Imam lodged in the prison of Salih Ibne Wasif

and instructed him to be extremely cruel to him. Thus he ap-

pointed Ali Ibne Yarmish and another person to persecute the

Imam, but later it was discovered that the two of them became

high-ranking believers and pious men. So he summoned them

and asked for the reason.

He said: Our prisoner fasts during the days and prays all

night. In such a situation we have no justification to harass him

and it is a good opportunity to gain the lesson of servitude

from him. When Bani Abbas heard this explanation from Salih,

they went away disappointed.8

• It is famous about Mustaeen that he bought a refractory

horse, which could not be tamed in any way. People ad-

vised him to make Imam Hasan Askari (a.s.) mount this

beast, so that he is also finished. Mustaeen liked the sug-

gestion and summoned the Holy Imam (a.s.). When Imam

693

(a.s.) went to the horse, it submitted to him most meekly and he mounted it. He rode it for sometime and then dis-mounted and asked if there was anything else he could

do. Mustaeen was ashamed and he gifted that horse to

the Imam as no one else could mount it and expression of

power of Imamate posed a continuous danger to the re-

gime.9

• When Ahmad bin Muhammad, a companion complained

about the oppressions of Mahdi Abbaside, the Imam told

him to remain patient as it would only long for five more

days; thus after five days, Mahdi died.10

• He was married to Lady Narjis, who was the paternal

granddaughter of Caesar of Rome and maternal grand-

daughter of Shamoun, successor of Prophet Isa (a.s.) and

she was extremely chaste and pious lady whom the Lord

of the worlds had given the honor to be mother of the

Last Proof.11

1 Shawahidun Nubuwwah, Pg. 210; Sawaiqul Mohriqa, Pg.

124; Nurul Absar, Pg. 110; Jilaul Uyun, Pg. 295; Irshad Mufeed, Pg. 502; Damatus Sakiba, Vol. 3, Pg. 163; Iqbalul Aamaal, Hadaiqur Riyaz

2 Jilaul Uyun, Pg. 295; Wasilatun Najaat, Pg. 411; Nurul Absar, Pg. 150; Shawahidun Nubuwwah, Pg. 210; Damatus Sakiba, Vol. 3, Pg. 122; Manaqib, Vol. 4, Pg. 125

3 Biharul Anwar, Vol. 12, Pg. 154; Wafayatul Ayan, Vol. 1, Pg. 135; Majmaul Bahrayn, Pg. 322; Damatus Sakiba, Vol. 3, Pg. 163; Tadkiratul Masoomeen, Pg. 222

4 Fusulul Muhimma

5 Tarikh Abul Fida; Nurul Absar; Tarikh Ibnul Wardi; Tarikh

Kamil

6 Damatus Sakiba, Vol. 3, Pg. 162

7 Sawaiqul Mohriqa, Pg. 124; Nurul Absar, Pg. 151;

Tadkiratul Masoomeen, Pg. 230

8 Tadkiratul Masoomeen, Pg. 223

9 Shawahidun Nubuwwah, Pg. 210; Usul Kafi, Chapter of the Birth of Imam Hasan Askari (a.s.)

10 Kashful Ghummah, Pg. 126

11 Jilaul Uyun, Pg. 298; Ghayatul Maqsood, Pg. 175

694

Knowledge and Perfections

• Mulla Jami writes that a man intended to meet Imam

Hasan Askari (a.s.) with his father and wanted to take

800 dirhams on loan from the Imam. By chance, the

Imam passed that way, but these two did not know the

Imam. The Imam himself approached them and gave 800

dirhams. They were amazed how he came to know about

what was in their mind?1

• A man who was condemned to prison requested the Imam

to pray for his release and felt ashamed to mention his

poverty. Imam (a.s.) prayed for his release and said: As

for that which you have not mentioned, I will soon send

you a hundred dinars.2

• mighty Allah give you patience and give you better in ex-

change. Thus that boy was stillborn; after that Almighty

Allah gave him another son.3

• Hasan Ibne Zareef asked about the time of reappearance

of the Imam of the time; he said it depends on divine exi-

gency and you did not ask about fever; its cure is that you

write:

O fire be cool and safe, and hang it in your neck; the fever

would be cured.4

• We should know that even if Tafseer Imam Hasan Askari

(a.s.) may not be directly written by the Imam it in any

way proves that Imam (a.s.) has given so many explana-

tions of Quranic verses that if his sayings are compiled a

book of Tafseer can be prepared and it is nothing aston-

ishing. It is for this purpose that the Messenger of Allah

(s.a.w.s.) had left Ahle Bayt (a.s.) with the Holy Quran

that they should explain and interpret it. Although the ac-

tual words of Quran have always been preserved with

Muslims, but inspite of that 73 sects came into being and

till now the system of division continues and every person

claims that his sect is compatible with this same Quran

and all other schools have come into being as a result of

deviation from Quran.5

• Imam Hasan Askari (a.s.), like other Holy Imams (a.s.)

had divine support that when he replaced the pen after

695

writing, the pen used to move by command of God and

the writing used to be complete. It is not surprising as

the Holy Imams (a.s.) did not have any other aim and in-

tention except that which is Divine Will; so Almighty Al-

lah also made them as a repository of Divine Will. In such

circumstances, they used to write only that which

Almighty Allah desired and when the job was to be ac-

cording to Divine Will; there were both possibilities for

Providence; to make the blessed hand of the Imam as a

means and also to rely on sincere intention of the Imam

and complete it through other means.

As ultimately their aim is same as the aim of God.6

• Sufficient to prove the expertise of Imam Hasan Askari

(a.s.) about the Holy Quran is that when Ishaq Kindi, the

mad philosopher of that time started writing Tanaquz

Quran, and began to claim that there were contradictions

in verses of Quran, Imam Hasan Askari (a.s.) asked a stu-

dent of Ishaq why he does not stop his teacher from such

things.

When he excused himself, the Imam said: At least ask him if

this contradiction is in the meaning that you derive or it is in

divine implication? If it is in divine implication, what was the

means of understanding it? And if it is in your understanding,

the author of a discourse is not responsible for anyone’s

understanding.

One day the student got an opportunity and posed that ques-

tion to Ishaq and he fell into bewilderment. He only asked:

Who asked you this? He said: It is the creation of my imagin-

ation. Ishaq said: How it came into your mind when your teach-

er cannot think of such a thing? Tell me the true source of this.

He said: His Eminence, Hasan Askari mentioned it. Ishaq said:

Now you have told the truth; none but a member of that house-

hold can make such a statement. Saying this he consigned all

his writings to the fire.7

This incident also proves that true understanding of Quran

depends on knowing the correct implication of God; otherwise

he would think that there are contradictions in Quran and most

interpreters of Quran are under this false impression. They try

to reconcile the verses of Quran as they could not understand

696

anything beyond the apparent meanings; and that is why they think that there are contradictions.

In spite of the fact that there was a large group of Muslims in

existence and among them there were so many accomplished

companions also yet Holy Prophet (s.a.w.s.) ordered attach-

ment to Progeny, because learning of Muslims and companions

is derived from schools and teachers and knowledge obtained

from schools and teacher is limited to apparent meanings. The

purified members of Ahle Bayt (a.s.) are those whom Almighty

Allah bestowed knowledge of realities through revelation and

inspiration and they are cognizant of divine implications; there-

fore there is no contradiction in the meaning explained by

them. Ishaq Kindi died, but other Kindis continue to be born in

every period and will continue to do so. Till this continues,

Islamic Ummah cannot become needless of interpretation of

purified Ahle Bayt (a.s.).

1 Shawahidun Nubuwwah, Pg. 211

2 Shawahidun Nubuwwah, Pg. 211

3 Shawahidun Nubuwwah, Pg. 211

4 Allamah Irbili (r.a.) has mentioned this incident.

5 Damatus Sakiba, Vol. 3, Pg. 165

6 Damatus Sakiba, Vol. 3, Pg. 179; Biharul Anwar, Uyunul Mojizat

7 Manaqib Ibne Shahr Ashob, Vol. 4, Pg. 424; Biharul Anwar, Vol. 12, Pg. 172; Damatus Sakiba, Vol. 3, Pg. 183

697

Miraculous Acts

Ja’far Ibne Sharif says: I came to the Imam in Samarrah after

performing Hajj and said: People of Jurjan are eager to meet

you; sometimes honor them by your Ziyarat. He said:

After 17 days you will reach your hometown on Friday, 3rd

Rabius Thani. The same happened and after announcement of

Ja’far Imam (a.s.) also appeared there and the cognition of

Imamate and its miracle was displayed at the same time; on

the contrary a person named Nazar Ibne Jabir requested the

Imam to pray for restoration of eyesight of his son, he passed

his hands over his eyes and cured his blindness and then re-

turned the same day.1

• A man wrote a letter to him without using ink and he

replied and also mentioned the name and father’s name

of the writer; after which he could not remain without ac-

cepting faith.2

• Abu Hashim says: Imam (a.s.) was walking towards the

desert, so I also accompanied him. On the way, I realized

that the amount I had taken on loan was due to be paid;

how I would repay it? Imam (a.s.) bent down and placed a

mark on the earth and said: Abu Hashim, pick it up and

repay your debt. Abu Hashim saw that it was gold; and he

preserved it according to his command. After walking for

some time, he realized that winter was near; what would

he do about warm clothes? Imam (a.s.) hit the ground

with the lash and said: Pick up this also. Abu Hashim took

that gold as well and on returning home calculated the

amount. The first piece was same in value of the amount

owed and the second was exactly as per his needs.3

• Once Imam (a.s.) clearly told Abu Hashim: You should not

feel shy to express your needs; we are perfectly capable

to fulfill them by command of God and it is our duty to

care for the needs of our followers.4

• Ismail Ibne Muhammad Ibne Ali Ibne Ismail Ibne Ali Ibne

Abdullah Ibne Abbas Ibne Abdul Muttalib says: I was sit-

ting on the road when Imam Hasan Askari (a.s.) passed

from there; I complained to him about my poverty. Imam

(a.s.) said: Even after burying two hundred gold coins,

698

you talk of poverty? I said: I possess nothing. Imam (a.s.) said:

Don’t lie, I am giving you a hundred dinars, but those two

hundred would not be of any use to you. After a long time when

he needed money, he could find nothing from that which he

had buried, but later he discovered that his sons had learnt

about it and taken it away. In this way the miraculousness of

the Imam (a.s.) was also proved.5

• Umme Khanam holds a distinctive rank in history of

Islam; she is also called as the owner of pebbles. She

used to meet the Holy Imams (a.s.) and seek proof of

Imamate and then have it marked on pebbles. She died

during the period of Imam Hasan Askari (a.s.). A son of

hers, Majma Ibne Sult Ibne Uqbah Ibne Samaan Ibne

Khanam, Ibne Umme Khanam began to search for Imam

Hasan Askari (a.s.) to seek the proof of Imamate from

him. By chance Imam noticed him and said: Bring me the

pebbles so that I may mark them for you. Majma Ibne

Sult was amazed how the Imam knew about it. Then he

assured himself by getting the pebbles marked.6

• Once during his time, there was a famine and Muslims

faced great hardships. All prayed for rain, but it was of

no use. So much so that a Christian monk came into an

open field and started praying. He hardly raised his

hands when it started raining and all Muslims were

shocked and many of them fell into doubts about their

faith. Same thing was repeated the next day and people

became more confident of the monk. When Imam Hasan

Askari (a.s.) learnt of this, he said: Call me when all have

gathered. As soon as the monk raised his hand, the Imam

removed the bone held between his fingers and the

clouds that had gathered went away again. The crowd

was amazed and the monk was also embarrassed. Imam

(a.s.) said: This rain is not because of the power of prayer

of this monk. He had a bone of a prophet and its miracle

is that when it is opened below the sky Divine mercy be-

comes impassioned; without it if the monk prays his

whole life he cannot cause rain. Thus after that the Imam

prayed and there was rain through which Muslim

699

community learned about the knowledge and miracle

power of the Imam.7

• This incident proved to be very detrimental to the life of

Imam (a.s.) as the regime of that time realized that the

world has become aware of his miracles and now in his

presence that regime cannot be successful. The first re-

action of that was the Imam was initially put in prison

and the warden was instructed to torture him as much as

possible and it was due to that torture that the Imam

could not live for more than twenty-eight years and

passed away as a result of poison in 260 A.H.8

1 Kashful Ghummah, Pg. 128; Mukhtarul Kharaij, Pg. 213

2 Damatus Sakiba, Vol. 3, Pg. 172

3 Mukhtarul Kharaij, Pg. 214; Biharul Anwar, Vol. 9, Chap. 4, Pg.272

4 Usul Kafi, Chapter of the Birth of Imam Hasan Askari (a.s.) 5 Kashful Ghummah, Pg. 128; Shawahidun Nubuwwah, Pg.

211

6 Usul Kafi; Shawahidun Nubuwwah, Pg. 211, Lucknow; Dam-

atus Sakiba, Vol. 3, Pg. 172; Elamul Wara, Pg. 214; Manaqib Ibne Shahr Ashob, Vol. 4, Pg. 441; Kashful Ghummah, Vol. 3, Pg. 314; Ghaibat Tusi, Pg. 132

7 Sawaiqul Mohriqa, Pg. 124; Kashful Ghummah, Pg. 129; Nurul Absar, Pg. 151; Akhbar Dual, Pg. 117

8 Sawaiqul Mohriqa, Pg. 124; Jilaul Uyun, Pg. 296; Anwarul Husainia, Vol. 3, Pg. 56

700

Wise Sayings

• Do not indulge in vain arguments as you would lose re-

spect and do not be too humorous as people would be-

come bold enough to talk to you.1

It is strange psychological point seen in our daily lives that

one who cracks too many jokes, his respect is lost and every-

one become bold enough to rebut him and same is the condi-

tion of one who disputes much; as his elegance goes away and

he becomes valueless in view of people.

• Humility is also that you greet anyone you come across

and if you enter a gathering, you should take seat at the

most unnoticeable place.2

It is an important point through which arrogance and pride

can be cured and if man becomes inclined to the reform of his

self, and wants to change his conditions, he does not have a

better choice.

• The most careful person is one who stops at doubtful

places and the most pious is one who observes all

obligations.

And the most religious is one who abstains from all prohib-

ited things and the most severe struggler is one who leaves all

sinful acts.3

• ·

A fool’s heart is in his tongue and the tongue of the

wise is in his heart.4

It means that a fool speaks before thinking, in this way the

tongue comes before his heart and the one who is wise, first he

thinks and then opens his tongue thus his tongue also inhabits

the heart.

• The sustenance that is guaranteed should not stop you

from the act which is made obligatory on you.5

The greatest weakness of man is that becomes ignorant of

his duties, which he should fulfill and spends all the time in

struggling for his sustenance, which is guaranteed by God.

• To express joy in presence of one who is in sorrow is

against good manners.6

In addition of being an ethical point, it is an expression of

hearty sorrow, which can be felt only by one going through the

701

same phase; when instead of giving him condolence, people are busy in pastimes.

• To train an ignorant person and to wean a person from

his habit is not less than a miracle.7

This can be realized only by one whose duties include train-

ing the ignorant people and to wean the humanity away from

the worst habits. He knows how difficult a task it is.

• Do not accord respect to a person through something

which might be inconvenient for him.8

This can be realized when believers intend to take out a

great personality in a procession or when they stay in his resid-

ence and do not give him any respite and consider it to be a

great honor. On some occasions, it is also noticed that they

force the religious scholar to walk for miles in order to show

respect to him and consider that also as a mark of respect.

Imam Hasan Askari (a.s.) prohibited such homage, because

homage is that, which should not cause discomfort.

• One who advised his brother in faith in isolation, re-

formed him and one who advised him before others,

made him defective.9

Rendering good advice is a very nice thing, but its method

and consequences should be kept in view; it should not expose

ones faults to the public and this way instead of reformation he

is degraded in public.

• One, who becomes attached to God, feels scared of the

company of the people.10

The greatest weakness of man is that he becomes so at-

tached to other human beings that he is fearful of standing on

the prayer mat in the court of God. And he feels scared of the

recitation of God’s discourse instead of speaking of God. Imam

Hasan Askari (a.s.) said that instead of becoming attached to

people and feeling afraid of God, you should become attached

to God so that you become aloof from those who have no

relation to God. And whose remembrance makes you oblivi-

ous of the remembrance of God. If you want attachment, you

should be attached to those who themselves remember God

and attachment to them is the best means of remembrance of

God.

• There is a limit and quantity for everything and more

than that is harmful. For example, there is a limit for

702

generosity and kindness, exceeding that a person enters the limits of squandering and a limit is fixed for precaution also, after exceeding which cowardice begins and

there is a limit for economy and moderation; too much of

it makes a man miserly; there is a limit for valor, its ex-

cess creates uncontrollability and the best way to discip-

line the self is to dislike for others what you dislike for

yourself.11

• There are five signs of perfection of faith of a believer: (1)

To recite Bismillah aloud (2) To prostrate on dust (3) To

wear a ring on finger of the right hand (4) To pray fifty-

one rakat prayers in a day (5) To recite the Ziyarat of

Imam Husain (a.s.) on day of Arbaeen.12

This tradition mentions points, which generally the Islamic

Ummah has ignored and instead made some distortions; other-

wise there are other signs of believers as well as Imam Hasan

Askari (a.s.) has mentioned another five points in other reports.

With regard to these signs, it is a brief request that Muslim

world has created different contradictions about Bismillah.

According to one: whether Bismillah is a verse or not?

Another dispute is that if it is a verse; is it a part of Surah

Hamd or it is a part of other Surahs as well.

If it is a part of Surah, is it to be recited aloud like the Surah

or softly in a special way.

According to school of Holy Imams (a.s.), Bismillah is a verse

of Quran and it is a part of every Surah (except Surah Taubah)

and to recite it aloud is also recommended, whether it is a

prayer in which the Surah is not recited aloud. And this meth-

od was customary from the time of Prophet and that is the

reason when Muawiyah did not recite Bismillah; there was a

furor that he has committed theft of a verse and made

it disappear.

Same is the matter of prostrating on dust; although Sajdah is

possible on the earth and that which grows out of it, provided

it is not used for eating and wearing; but the superiority of

earth is confirmed and in this one cannot deny the superiority

of dust of Kerbala. Prostrating on dust is a sign of humility and

to prostrate on dust of Kerbala is a means of stability of ser-

vitude as it is the greatest place of sacrifice and absorbed

703

in this dust are all remembrances which are the best means of remembrance of God.

Although it is accepted by all Muslims that it is recommen-

ded to wear a ring, some Muslim scholars emphasize on wear-

ing it in the left hand as Shia wear it on the right. Since it has

become a distinct feature of Shia, it is necessary to oppose it;

although this method is according to Sunnah of Prophet; but it

is necessary to leave this Sunnah so that there should be no

similarity with other sects and communities!

Imam Hasan Askari (a.s.) called the attention of believers to

this point as well that if people of other sects can abandon Sun-

nah of Prophet in your opposition, it is your duty also to contin-

ue following it to the letter and continue to make it as your dis-

tinctive quality, so difference becomes clear between those

who act on practice of Prophet and those who abstain from it

and that the true Islam is differentiated from mere claim of

Islam.

With regard to ring also it is worth noting that the Holy

Imams (a.s.) have also accorded importance to the inscription

on the ring as well and traditional reports mention the

inscription of every Imam’s ring, which shows that Imam had

made it also as a means of propagation of faith and every Imam

adopted that inscription, which was appropriate to his time and

necessary for fulfilling his aim; which can be realized only if we

study the inscription on the ring of each Imam.

Fifty-one rakats prayers comprise of seventeen rakats of ob-

ligatory prayer and thirty-four rakats of recommended prayer

which is considered necessary for perfection of duties and as-

cension of servitude.

Reciting Ziyarat of Imam Husain (a.s.) on Arbaeen day is also

an emulation of practice of Imam Sajjad (a.s.) and a protest

against Bani Umayyah as their persecutions did not allow sur-

vivors of Imam Husain (a.s.) to commemorate the fortieth day

of Imam Husain (a.s.) and after a year when they were released

from captivity in Syria they came to Kerbala and performed Zi-

yarat of Imam Husain (a.s.) and for the first time survivors saw

the graves of their dead, when more than a year had passed

since their martyrdom.

With the above points in view, it can be realized that Imam

Hasan Askari (a.s.) has not mentioned any obligatory acts in

704

the signs of faith; on the contrary, he has only mentioned recommended acts, which is an open sign that obligatory acts are

related to perfection of Islam and recommended acts are re-

lated to perfection of faith; a complete believer is not one who

may become oblivious of obligatory duties; it is one who along

with obligatory duties, takes care to perform recommended

acts as well and includes those recommended acts in his daily

program. He recites Bismillah aloud, prostrates on dust, wears a ring on his right hand, prays fifty-one rakat prayers daily and

is regular in reciting Ziyarat Arbaeen annually.13

1 Ahsanul Maqal, Vol. 2, Pg. 302

2 Ahsanul Maqal, Vol. 2, Pg. 302

3 Ahsanul Maqal, Vol. 2, Pg. 302

4 Ahsanul Maqal, Vol. 2, Pg. 302

5 Ahsanul Maqal, Vol. 2, Pg. 302

6 Ahsanul Maqal, Vol. 2, Pg. 302

7 Ahsanul Maqal, Vol. 2, Pg. 302

8 Ahsanul Maqal, Vol. 2, Pg. 303

9 Ahsanul Maqal, Vol. 2, Pg. 303

10 Ahsanul Maqal, Vol. 2, Pg. 303

11 Ahsanul Maqal, Vol. 2, Pg. 303

12 Usul Kafi

13 Mafatihul Jinaan

705

Martyrdom

Although the Holy Imams (a.s.) have always been targets of

oppression of the tyrants of the time and there was hardly any

ruler who had not made oppressing Aale Muhammad (a.s.) as

important aim of his regime, the life of Imam Hasan Askari

(a.s.) remained the target of a strange calamity, whose ex-

ample is not found in the lives of other infallibles also and its

most important secret is that the world of Islam had heard

since the time of the Prophet of Islam that: My twelfth suc-

cessor would be that proof of Almighty Allah who would fill

with justice and equity the earth, which would have been

fraught with injustice and oppression and bring down every

kind of regime.

Therefore rulers of every age were careful to assure that the

Mahdi of the time should not come into public. Till the period

of Imam Hasan Askari (a.s.) they were confident that Mahdi

would be the ninth descendant of Husain and not even eight

descendants of Husain have appeared; but by the time the peri-

od of Imam Hasan Askari (a.s.) arrived, every learned and in-

formed person realized that time was ripe for arrival of Mahdi

and that he would be among their descendants only.

Thus special surveillance was made on Imam Hasan Askari

(a.s.) and the same treatment began with his house as Firon

meted out to Bani Israel, only to ensure that the boy who is to

destroy the rule of Firon should not come into being.

So far it was the style of the rulers of the time that they used

to place the Holy Imams (a.s.) in prisons and if they feared re-

bellion of people or if the prison warden began to deviate un-

der influence of character of the infallibles, Imam was placed

under house arrest; but in case of Imam Hasan Askari (a.s.) the

regime faced a unique dilemma; it feared that if he was im-

prisoned, the jail wardens would be influenced by him and all

of them refused to persecute him. But if he was allowed to re-

main at home, it was feared that the last divine proof would

come into being, which endangered the rule. Thus in the begin-

ning he was housed in prison and the warden was issued spe-

cial orders to torture the Imam as much as he can; but when

706

this proved ineffective, they had him placed under house arrest in a part of his palace to keep an eye on him and that he may

not be able to develop any rapport with the people; but when it

was felt that this was a danger of making the soldiers posted in

the palace sympathetic to Imam (a.s.), they placed him under

house arrest in his own house. In this way the God of Musa ar-

ranged for the birth of another Musa, and on 15th Shaban, 255

A.H. that divine proof entered this world; whose prediction was

made since the time of Prophet and who was awaited by the

poor and deprived of every period. In this way, that danger be-

came real imagining which had made one sleepless.

With regard to the character of Imam Hasan Askari (a.s.), Al-

lamah Majlisi has quoted the statement of Ahmad Ibne

Ubaidullah Ibne Khaqan, governor of Qom in charge of trusts

who was extremely inimical to Ahle Bayt (a.s.). He states that I

have not seen in Samarrah anyone more pious and chaste than

Imam Hasan Askari (a.s.). It was the practice of my father that

when he came to the throne, he used to give a nice place to

him in the centre of gathering or address him as Ibne Reza. He

considered Imam Hasan Askari (a.s.) to be more respectable

than even the caliphs of Islam. Thus, when one day when I ob-

jected to him in private, he said: Son, there is no one better

than him in the whole world and if caliphate had come out of

Bani Abbas they would have been no one more eligible than

him. So much so that once the caliph arrived while the Imam

was there; and till he did not bid farewell to the Imam from an-

other door, he did not welcome the caliph or pay any attention

to him.

One day I said: If he is a descendant of Prophet, his brother

Ja’far is also like him; why he is not accorded so much respect?

My father angrily said: Beware, don’t compare Ja’far to him; he

is an extremely profligate and the Imam is extremely pious and

religious.

Caliphs were worried because of this and finally Motamid

had him martyred through poison and when it became public

knowledge that the Imam’s condition was deteriorating, they

summoned the physicians and along with the leaders of coun-

try ten scholars were also summoned who would testify that he

was ill because of a natural illness and that he was not

poisoned. Thus they testified and remained there till

707

the martyrdom of Imam. And because in his house there was only Aqeed, his slave and Saiqal, his wife; they continued to observe her carefully so that she may not deliver the boy who

was going to destroy their kingdom and no one knew that the

divine proof has already arrived four years ago.1

After demise of the Imam, the bier was prepared and appar-

ently the funeral prayer was also performed, but the search for

his successor continued till Ja’far claimed inheritance and he

tried to offer two hundred thousand dinars as bribe to my fath-

er, but he declined saying that Imamate is not obtained

through wealth; character is necessary for it.2

• Abul Adyan says: “I was a servant of Imam Hasan Askari

(a.s.), and carried his letters to different cities and

environs.

I had the honor to attend his service in his last illness.

When he gave me the letters for the last time, he said: ‘Go to

Madayan. Your journey will last for fifteen days. On the fif-

teenth day, you will return to Samarrah. Wails and cries from

my house will greet you. You will see me in the room where

corpses are given the ritual bath.” I asked, ‘Master!

In such a case, who will be the Imam after you?’ Imam Hasan

Askari (a.s.) responded, ‘One who will ask you about the replies

to my letters will be my successor.’ I requested, ‘Please

provide me more details.’ Imam (a.s.) replied, ‘He will lead my

funeral prayers.’ I pleaded again, ‘Please furnish more informa-

tion.’ He retorted, ‘He will inform you about what is there in

the bag.’ The aweinspiring personality of Imam Hasan Askari

(a.s.) prevented me from further inquiry about the bag.

I took the letters to Madayan and procured the ripostes. On

the 15th day, just as Imam Hasan Askari (a.s.) had predicted, I

entered Samarrah. Loud voices of wailing and crying echoed

from the house of Imam Hasan Askari (a.s.). I saw Ja’far, the

brother of Imam Hasan Askari (a.s.), standing on the door and

receiving condolences and consolation from local Shia. I said to

myself, ‘If this man is Imam, then it will be clear that the posi-

tion of Imamate has undergone a change. For I have seen him

drink wine, gamble and play musical instruments.’ I went to

him and offered my condolences. He did not ask me anything.

Afterwards Aqeed emerged from the house and said:

708

‘Master! Your brother has been shrouded. Come and lead his funeral prayers.’ Ja’far went ahead to lead the prayers. Around

him were some Shia including Samman and Hasan bin Ali alias

Salma, whom Mutamid killed.

When I entered the Imam’s house I saw that his corpse had

been shrouded and Ja’far bin Ali went forward to pray the fu-

neral prayer. As he was about to announce the Takbir, a young

boy with a wheatish complexion, curly hair, broad teeth, shin-

ing like a brilliant moon, came out of the house. He caught

hold of Ja’far’s robe and pushed him aside, saying, ‘Uncle!

Move aside. I am more worthy of leading the funeral prayers

of my father.’ Ja’far withdrew in a corner and his face went

colorless.

The child went ahead to recite the prayers on his father’s

dead body and buried him next to his father’s (10th Imam’s)

grave. Thereafter, he turned towards me and said: ‘O Basri!

Give me the replies of the letters that are with you.’ I handed

the letters to him and said to myself: ‘Two prophecies are

already fulfilled. Now only the third one, about the contents of

the bag remains.’ I went to Ja’far bin Ali and saw him sighing.

Hajiz Washsha said to him: Master, who is that lad? So that I

can establish the proof on him. He said: By Allah I had never

seen him and I don’t know who he is. We were sitting when

some residents of Qom arrived and asked about the condition

of Imam Hasan Askari (a.s.). When they were informed about

his demise, they inquired about the Imam after him. People

guided them towards Ja’far Ibne Ali. They saluted him and

offered their condolences. They wanted to know from him

about the money that they had brought along with themselves,

to whom did it belong and how much? Ja’far stood up from his

place, and while gathering his clothes, said: ‘They expect me

to know the unseen!’ Afterwards, a servant emerged from the

house of Imam Hasan Askari (a.s.) and announced, ‘The letters

of so and so are in your possession. You also have a bag

containing a thousand dinars. Of which, ten dinars are

coated with gold. They gave the letters and money to this ser-

vant saying, ‘The one who has sent you must be an Imam.’

Ja’far bin Ali came to Mutamid and narrated everything. Mut-

amid sent his soldiers to the Imam’s house that arrested and

709

brought Saqeel. Mutamid told her to surrender the child of Imam Hasan Askari (a.s.) who was born a few year ago.”3

With regard to his passing away, it is the statement of Aqeed

that when the poison took effect, he summoned me and said “O

Aqeed, boil for me some mastic water.” Aqeed obeyed and

after the water was procured, Saiqal, the mother of Imam

Zamana (a.t.f.s.) brought it to His Eminence.

His Eminence took hold of the vessel but his hands shook so

much that the bowl clattered against his teeth. The Imam let

go of the vessel and said: “Go inside the house where you will

find a boy in prostration. Bring him to me.”

Aqeed said: When I went inside to bring that boy I saw that

the boy was in a prostration and he had raised his index finger

to the sky. I saluted him. He shortened his Prayer. I said re-

spectfully: “The master has called you.” At that moment his

mother arrived and taking his hand brought him to his father.

When the boy came to His Eminence, he saluted him. His

face was glowing like a pearl; he had short hair and wide teeth.

When the eyes of Imam Hasan Askari (a.s.) fell upon him, he

wept and said: “O master of my family, give me this water so

that I may proceed to my Lord.” The young master complied

and taking up the bowl of mastic water brought it to the lips of

his father so that he may drink it. Then Imam Hasan Askari

(a.s.) said: “Prepare me for the ritual prayer.” That child kept a

towel before the Imam and made ablution for him by washing

his face and hands in turn. Then he did Masah of his head

and both feet. The Imam said: “O my son, I give you glad tid-

ings that you are the Master of the Time and the Proof of Allah

on the face of the earth. You are my son and successor. You are

born from me and you are M-H-M-D, the son of Hasan son of

Ali son of Muhammad son of Ali son of Musa son of Ja’far son

of Muhammad son of Ali son of Husain son of Ali Ibne Abi Talib

(a.s.) and you are from the progeny of Holy Prophet (s.a.w.s.)

and last of the Purified Imams (a.s.). And the Messenger of Al-

lah (s.a.w.s.) gave glad tidings about you and informed about

your name and patronymic. This was told me by my father from

his purified forefathers – blessings of Allah be on Ahle Bayt.

Indeed our Lord alone is worthy of praise and glorification.”

Imam Hasan bin Ali Askari (a.s.) spoke these sentences and

passed away at that very moment. May Allah bless them all.4

710

• The regime was concerned that no one should have any idea that he was poisoned, so they declared official

mourning and secretly the Imam of the Age performed

the last rituals and apparently the regime arranged for

them and there was chaos in Samarrah; when the bier

came out of the house, there was chaos everywhere and

men and women were crying uncontrollably till he was

buried next to his father.5

• Ali Ibne Isa Irbili, author of Kashful Ghumma has nar-

rated that once Mustansirbillah went to visit Samarrah

and he saw the mausoleums of Imam Ali Naqi (a.s.) and

Imam Hasan Askari (a.s.) and he saw a huge crowd of de-

votees and after that he visited the graves of his ancest-

ors where there was no one; they were absolutely desol-

ate and some were strewn with animal droppings. Seeing

this, some confidants said: Sir this is astonishing that

there is so much pomp on the tombs of Ahle Bayt (a.s.)

and nothing on the graves of your ancestors who were in

power and are still in power; there tombs are still desol-

ate. Can you not do something about it? Mustansir said:

This has no relation to rulership and power; it is a divine

matter and no power remains after death and after death

the matter is in the hands of the Lord of the worlds who

makes the graves of His sincere servants inhabited and

turns into ruins the graves of those who deviate from His

path and I or you have no say in it.6

The matter of the fact is that in this statement, Mustansir has

mentioned a strange point that if you want some position and

greatness after your death, it is not possible through power; it

is only possible through sincerity of faith, without which noth-

ing is possible in the world. And that is the reason when Saudi

rulers have razed the tombs of Jannatul Baqi and in their view

made the graves sign-less, true devotees continue to visit their

graves and there is quite some pomp over there whereas no

one is concerned about the graves of rulers and no one recites

Surah Fatiha with sincerity. No matter what official arrange-

ments are made, it is impossible for personality and greatness

to be created through it. This is by the grace of God; He gives

it to one He likes.

711

1 Usul Kafi, Book of Divine Proof, Chapter of the birth of Muhammad Ibne Hasan Ibne Ali; Manaqib, Vol. 5, Pg. 124; Irshad Mufeed, Pg. 505; Tadkiratul Masoomeen, Pg. 229

2 Usul Kafi, Book of Divine Proof, Chapter of the birth of

Muhammad Ibne Hasan Ibne Ali; Manaqib, Vol. 5, Pg. 124; Irshad Mufeed, Pg. 505; Tadkiratul Masoomeen, Pg. 229

3 Jilaul Uyun, Pg. 299; Sawaiqul Mohriqa, Pg. 124; Matalibus Soool, Pg. 292; Kashful Ghummah, Pg. 126; Damatus Sakiba, Vol. 3, Pg. 177; Elamul Wara, Pg. 218; Kamaluddin, Pg. 150

4 Kamaluddin, Pg. 150

5 Nurul Absar, Pg. 168; Arjahul Matalib, Pg. 468; Tadkiratul Masoomeen, Pg. 229; Jilaul Uyun, Pg. 292

6 Kashful Ghummah

712

Wives and Children

There is consensus between Shia and Sunni scholars that his

honorable wife was Saiqal or Narjis and he had only one son,

whose name was Muhammad and Kunniyat, Abul Qasim and he

is the last divine proof, to whom Imam Hasan Askari (a.s.) has

handed over all the relics of Imamate before his passing away

and it were he who had given him water to drink and who had

performed the last rites and removing Ja’far from there had

prayed the funeral prayers, after which he disappeared and

even though the regime tried their best, they could not locate

him; and in this way Almighty Allah fulfilled His promise that

He is in any case going to perfect His light no matter how

much it may be distasteful to the polytheists.1

With reference to his life history, the following incident has

been recorded in the history of Qom with regard to the respect

of progeny of Prophet. Abul Hasan Husain Ibne Hasan Ibne

Ja’far Ibne Muhammad Ibne Ismail Ibne Ja’far Sadiq, who was

very famous in Qom for profligacy and wine drinking; once he

came to Ahmad Ibne Ishaq Ashari, who was the official repres-

entative of religious trusts in Qom, and sought his help. Ahmad

Ibne Ishaq declined to meet him as he was well known for his

acts. By chance that same year, he went for Hajj and he passed

through Samarrah. He came to pay a visit to Imam Hasan As-

kari (a.s.) and prayed for audience, but the Imam refused him.

He wept and pleaded and at last permission was given to him.

He asked: Master why are you so angry with me? He replied:

You refused to meet a Sayyid. Ahmad Ibne Ishaq said: Master,

he is a drunkard and I refused because of his character. Imam

(a.s.) said: You should have accorded respect to the genealogy

of Sayyids. Ahmad Ibne Ishaq apologized and when he re-

turned home, and along with others Husain Ibne Hasan also

came to meet him, he stood up with respect. Husain asked

about the reason and Ahmad said: It is the command of Imam

Hasan Askari (a.s.) that the progeny of Prophet is to be respec-

ted no matter what their character is.

Husain thrashed his head in regret and broke up and threw

away all his goblets. He became engrossed in constant worship

after that and passed away in that same condition.2

713

Such incidents cause misunderstanding to some people that genealogy of Sayyids is higher than law of Shariah and for the

sake of Saadaat, the Islamic law of their ancestor can also be

trampled. Although it is never like this; the style of this incid-

ent shows that Imam Hasan Askari (a.s.) knew that after this

respect Husain Ibne Hasan would return to the right path leav-

ing wine; that is why he stressed more on relationship to

Prophet and realization of this relationship created a revolu-

tion in the life of Husain Ibne Hasan.

It means that ordinary people are duty bound to accord re-

spect to Saadaat because of their relationship to Prophet and it

is the duty of Saadaat that taking their genealogy they should

not do anything which is against the respect of their relation-

ship and should not cause defamation of Holy Prophet

(s.a.w.s.).

1 Sawaiqul Mohriqa, Pg. 124; Kamaluddin, Pg. 150; Jilaul Uy-un and Matalibus So-ool etc.

2 Tarikh Qom; Biharul Anwar, Vol. 9, Chap. 6, Pg. 326

714

Companions of Imam Hasan Askari (a.s.)

1- Abu Ali Ahmad Ibne Ishaq Ibne Abdullah Ibne Saad

Ibne Malik Ahwas Ashari.

He was an extremely reliable, trusted and pious man. He was

from the companions of Imam Jawad, Imam Hadi and Imam As-

kari (a.s.). Many prominent scholars came from his family and

the Imam has also praised him. He was also the representative

of Imam (a.s.) and had the honor of seeing Imam Zamana (a.s.).

He requested Imam Hasan Askari (a.s.) for shroud cloth and

the Imam told him not to worry, ‘you will get it’. Thus when he

died on road to Kermanshah, Imam (a.s.) sent his servant,

Kafur with the shroud and had him reach there miraculously.

He gave the shroud and then companions buried him after

praying the funeral prayers.1

2- Ahmad Ibne Muhammad Ibne Mutahhir

He is called as the special companion of Imam Hasan Askari

(a.s.), which is a rank above ordinary companions and stu-

dents. Thus during the last days of his Imamate, Imam Hasan

Askari (a.s.) sent his mother for Hajj and appointed Ahmad

Ibne Muhammad in charge of the journey and said:

Even if people return fearing thirst, you must continue your

journey; Insha Allah there is nothing to fear.2

3- Abu Sahl Ismail Ibne Ali Ibne Ishaq Ibne Abi Sahl

Ibne Naubakht

He was the greatest theologian of Baghdad and possessed a

sort of ministership. He has authored a number of books on dif-

ferent topics of which, Al-Anwaar fee Tarikhil Aimmatil Athar is particularly famous. He had the honor of seeing Imam Zamana

(a.s.) as well and when Mansur Hallaj invited him claiming that

he was the special representative of Sahibul Amr, he wrote

back: If you really have this post, prove it to me by making the

hair of my beard black and that I should not need to dye it.

Mansur realized his helplessness and refrained from replying;

but Abu Sahl mentioned this incident in gatherings all the time

and degraded Mansur forever and proved his claim baseless;

otherwise there was a possibility that a large number of people

would have got deviated.

1 Ahsanul Maqal, Vol. 2, Pg. 312; Kamaluddin, Shaykh Saduq 715

2 Ahsanul Maqal, Vol. 2, Pg. 314; Isbatul Wasiyya, Masudi 3 Ahsanul Maqal, Vol. 2, Pg. 315

716

57

Chapter

Bani Abbas

History of Islam is full of persecutions of Bani Umayyah.

From the martyrdom of Imam Ali (a.s.) till the tragedy of

Kerbala, which injustice was there in which Bani Umayyah did

not have a hand? And everyone’s blood was the responsibility

of one or other Bani Umayyah ruler. In spite of that the poet

has versified the persecutions of Bani Abbas in the following

words:

“By God, the persecutions of Bani Umayyah are not even one

tenth in comparison to oppressions of Bani Abbas. Bani

Umayyah oppressed the living and trampled the corpses after

death; but after that they stopped the persecutions; whereas

Bani Abbas even planned to wipe out the traces of graves and

every successor made one forget the persecutions of his

predecessor.

This bloodshed began with Abul Abbas Saffah and reached

its peak during Mansur’s reign. Whichever ruler of Bani Abbas

came to the throne, his first aim was to harass the progeny of

the Prophet and to destroy their traces as well.1

As a result of this, when the descendants of Prophet raised

up their voices of protests, they became more victims of op-

pression. There were revolutions, but no revolution was suc-

cessful, because the people had no strength to rise up in revolt

in opposition of these persecutions. It was only the descend-

ants of Ali (a.s.) that they continued to remain targets of op-

pression and continued to raise their voices against injustice.

The Holy Imams (a.s.) in these hard times using their God-

given capability adopted a very wise way. As a result of esoter-

ic knowledge they knew about future failures so they did not

want to openly lead those revolutions; but on the other hand

717

they were also concerned about the duty of helping the oppressed so, they could not even stop them from raising their

voices against oppression; because to remain absolutely silent

in face of oppression is also against Islam. Thus they continued

to warn the revolutionary groups about their consequences,

but did not prohibit them in their steps; on the contrary

whenever there was a new persecution on them, they also

raised their voices against it and continued to give moral sup-

port to the revolutionaries. Thus in view of Abdullah Ibne Has-

an’s persecution by Mansur, he wrote a memorable letter of

condolence to him, which is the best means of comforting and

sympathy. He writes:

“In the name of Allah, the Beneficent, the Merciful. To the

righteous son and the chaste progeny:

So to say, if you and your family members have borne so

many hardships among the revolutionaries, you are not alone

in your pain and sorrow. I also face such calamities and perse-

cutions; but I have always adopted patience and restraint ac-

cording to command of God. Almighty Allah has ordered pa-

tience and forbearance on various occasions in the Holy Quran.

He told His Messenger:

“And wait patiently for the judgment of your Lord, for

surely you are before Our eyes…” (Surah Tur 52:48)

“So wait patiently for the judgment of your Lord, and

be not like the companion of the fish…” (Surah Qalam

68:48)

“And if you take your turn, then retaliate with the like

of that with which you were afflicted; but if you are pa-

tient, it will certainly be best for those who are patient.”

(Surah Nahl 16:126)

“And enjoin prayer on your followers, and steadily ad-

here to it; We do not ask you for subsistence; We do give

you subsistence, and the (good) end is for guarding

(against evil).” (Surah Taha 20:132)

“Who, when a misfortune befalls them, say: Surely we

are Allah’s and to Him we shall surely return. Those are

they on whom are blessings and mercy from their Lord,

and those are the followers of the right course.” (Surah

Baqarah 2:156- 157)

718

“…only the patient will be paid back their reward in full

without measure.” (Surah Zumar 39:10) “…and bear pa-

tiently that which befalls you; surely these acts require

courage.” (Surah Luqman 31:17)

“Musa said to his people: Ask help from Allah and be

patient; surely the land is Allah’s; He causes such of His

servants to inherit it as He pleases; and the end is for

those who guard (against evil).” (Surah Araaf 7:128)

“Most surely man is in loss, except those who believe

and do good, and enjoin on each other truth, and enjoin

on each other patience.” (Surah Asr 103:2-3)

“Then he is of those who believe and charge one anoth-

er to show patience, and charge one another to show

compassion.” (Surah Balad 90:17)

“And We will most certainly try you with somewhat of

fear and hunger and loss of property and lives and fruits;

and give good news to the patient.” (Surah Baqarah

2:155)

“And how many a prophet has fought with whom were

many worshippers of the Lord; so they did not become

weak-hearted on account of what befell them in Allah’s

way, nor did they weaken, nor did they abase themselves;

and Allah loves the patient.” (Surah Aale Imran 3:146)

“…and the patient men and the patient women…- Allah

has prepared for them forgiveness and a mighty reward.”

(Surah Ahzab 33:35)

“And follow what is revealed to you and be patient till

Allah should give judgment, and He is the best of the

judges.” (Surah Yunus 10:109)

My uncle and my cousin, remember that Almighty Allah does

not care that people have harassed His followers as in His view

there is nothing more preferable to Him. He also does not care

that the world accords respect to His enemy that if He had not

liked hardships and patience for his saints, the enemies of God

would not have dared to eliminate the holy saints and rule

comfortably. If He had not borne calamities for His saints, mar-

tyrdom of Zakariya and Yahya (a.s.) would not have occurred.

Your grandfather, Ali Ibne Abi Talib (a.s.) would not have been

martyred; the tragedy of Kerbala and the martyrdom of Imam

Husain (a.s.) would not have taken place. He has given respite

719

to oppressors and given them chance to do what they desire.

He has also mentioned this fact in Surah Zukhruf:

33 and Surah Mominoon: 55. The true merits of patience are

displayed in calamities and patience is the favorite quality of

Almighty Allah.

It is also mentioned in traditions that:

If there had been no concern to the discomfort of believer

the infidel would not have had any headache also.

This world is not even worth the wing of a mosquito.

If a believer takes refuge on a mountain peak Almighty Allah

would give the infidels to harass him so that the soul of his pa-

tience may be displayed.

When Almighty Allah likes a person, there is continuous des-

cent of hardships on him; he comes out of one and enters the

other.

For a believer, only two gulps are best: swallowing of anger

and bearing of hardship with patience and forbearance.

Companions of Prophet used to desire for their oppressors, a

long life, physical health and numerous children so that they

may do maximum oppressions and that companions may dis-

play as much patience.

So Uncle, cousin and brothers, all of you may adopt patience

and contentment. Remain patient of divine destiny.

Continue to obey Almighty Allah; fulfill the commands. May

God bestow to you unlimited patience and a goodly end. May

He save us through His power from every danger; He is the

hearer and the most proximate one to servants. May Allah,

have mercy on His chosen servant, Muhammad (s.a.w.s.) and

his Ahle Bayt (a.s.).2

This letter vividly describes the circumstances that descend-

ants of Imam Ali (a.s.) were facing and it can also be known

that the Holy Imams (a.s.) were not unconcerned about circum-

stances of oppressed and deprived were not aloof from the re-

volutionaries. Circumstances had not permitted them to rise up

in revolt; otherwise they were immune of every oppressor and

supportive of movement against every oppression provided

that its foundations lay on religion, faith, honesty and sincerity.

Such was the intensity of the calamities before Bani Abbas

could strengthen their power; what would have been the posi-

tion after they became established? It can be realized from the

720

same circumstances. Continuous imprisonment of Imam Musa Kazim (a.s.) by Harun and martyring him in a condition of captivity; Mamun’s making Imam Ali Reza (a.s.) as heir apparent

and then martyring him; making Imam Muhammad Taqi (a.s.)

as son-in-law and then making him target of persecution and

his poisoning at the hands of Motasim.

Mutawakkil’s efforts to destroy traces of grave of Imam Hu-

sain (a.s.) and such innumerable oppressions, which have come

before the Holy Imams (a.s.) and unscrupulous rulers of Bani

Abbas who tried to destroy the ones in whose name they had

seized power.

Imam Hasan Askari (a.s.) got a new share from these calam-

ities. The oppressors knew that the twelfth successor of the

Messenger of Allah (s.a.w.s.) would overthrow the tyrants and

after his arrival, oppression will be eradicated. They also knew

that he is the eleventh descendant so the complete direction of

persecutions was his being and everyone of them wanted to

eliminate him and to adopt such a plan that no blame should

come on them. It was very easy for the regime, but none can

destroy one whom Almighty Allah wants to save. So instead of

killing, the oppressors adopted the way of persecution as it

was the best way of expression of merits of patience. Oppres-

sions exceeded all limits, captivity, isolation, house arrest and

such severe hardships had to be faced; Imam was kept as a

prisoner in a part of the castle in which the tyrant took comfort

as this was the best recompense to descendants of Prophet in

view of Muslims. But in spite of all this, the last divine proof ar-

rived into this world and words of “The truth has come and

the falsehood has vanished…” proved true. The night of persecution came to its last stage and the sun of justice and equity

arose.3

1 Tarikhul Khulafa Suyuti

2 Biharul Anwar, Vol. 47

3 Elamul Wara, Biharul Anwar etc.

721

Part 16

His Eminence, the Master of the

age (a.s.)

722

58

Chapter

Life Sketch of His Eminence, the Master of

the age (a.s.)

Birth: 15th Shaban, 255 A.H.

May Allah, the High hasten his reappearance.

It was the most blessed hour of Friday morning on 15th

Shaban 255 A.H., when the last successor of Prophet of Islam

(s.a.w.s.) and twelfth and last of series of Imamate was born.1

Some scholars have mentioned 256 A.H.,2 as year of birth,

but the most popular version is of 255 A.H.

His respected father was Imam Hasan Askari (a.s.), aged

around 23 years at the birth of Master of Age (a.s.)3 and moth-

er was Lady Narjis Khatun, also called as Malika.

On paternal side, Lady Narjis Khatun was granddaughter of

Emperor of Rome, and from maternal side of Shamoun, suc-

cessor of Prophet Isa (a.s.). Imam Zamana (a.s.) is owner of

great nobility from paternal as well as maternal side and his

family possesses the greatest ranks of nobility.4

History of Lady Narjis’ arrival to Samarrah from Rome is nar-

rated in two parts: One related to Samarrah and the other to

Rome. Bushr Ibne Sulaiman Ansari is narrator of first part. He

was a descendant of Abu Ayyub Ansari. Narrator of second

part is Lady Narjis Khatun herself.

Summary of the first part is as follows: Kafur, a servant of

Imam Ali Naqi (a.s.) brought a message to Bushr bin Sulaiman

that Imam Ali Naqi (a.s.) has called him. When Bushr came to

the Imam (a.s.), he said: “Do you know how to deal in slaves?

Here is an amount of 220 gold coins; take it along with my

letter, to Baghdad Bridge. You will find a slave trading caravan

there. You will notice a lady in this caravan looking like a slave

723

girl and all would be trying to buy her, but she would neither give her consent nor remove the veil from her face. Just observe this until all are frustrated; her owner is upset and the

slave girl will say: My purchaser will come shortly. At that mo-

ment you give this bag of coins to the owner and my letter to

the slave girl, which is written in her own language, and the

matter will be settled automatically.” Bushr bin Sulaiman acted

according to Imam’s instructions exactly until the matter was

settled and he got this lady for 220 gold coins and brought her

to Imam (a.s.).5

After that Lady Narjis Khatun narrates her story: “I am

granddaughter of Empress of Rome. My marriage was ar-

ranged with my cousin with all glory and honor; thou-

sands were present on the occasion, but when the head priest

wanted to start marriage recitations, the throne broke up into

pieces and turned upside down, injuring many. The matter was

postponed considering it a bad omen. After sometime his

brother was selected for marriage and the same incident was

repeated. All were astonished and said that something weird

was behind it. In the night, I saw in a dream the Messenger

of Allah (s.a.w.s.) with Prophet Isa (a.s.) in a palace like the one which was decorated for my marriage. Isa (a.s.) paid great honor to Prophet Muhammad Mustafa (s.a.w.s.) and Imam Ali

(a.s.), and these elders said: “We asking for the hand of Malika,

daughter of your successor for our son, Imam Hasan Askari

(a.s.). Isa (a.s.) accepted the proposal most willingly and I was

married. After this, I often saw Imam Hasan Askari (a.s.)

in dream and asked in what way I could be present in his ser-

vice, and one day he said: An army from your country is going

to war, you join it. Very soon it would be defeated and ladies

will be taken as captives. Join those prisoners and come up to

Baghdad, after which I will arrange for your purchase.

Eventually it so happened and Imam Ali Naqi (a.s.) arranged

for her purchase and Lady Narjis reached his house. After that

she described another link of this incident and said: After my

dream wedding, I used to be in an anxious state of mind which

turned into serious illness. Until one day I saw Lady Maryam

and Lady Fatima Zahra (s.a.) in my dream and begged the lat-

ter to tell me what was the way to reach her grandson, to

724

whom her respected father had betrothed me. She told me that I should first recite the Kalimah and then it would be arranged.

(Because marriage is possible with a Christians lady but the

aim for which Almighty Allah had selected this relationship, for

its fulfillment is not possible without Islam, because effulgence

of faith cannot reside in a non-monotheistic womb).

So, as per her instructions I recited the dual formula of faith

and today am present in your service. Imam Ali Naqi (a.s.)

asked: Will you recognize the youth who promised you to reach

Samarrah? Without any doubt, she said. He introduced Hasan

Askari (a.s.) to her. Lady Narjis immediately recognized him

and he married her to his son immediately.6

(The word of ‘marriage’ in this incident itself is proof that

Lady Narjis Khatun was not a slave girl, as in Islam, marriage

is not necessary for permissibility of a slave girl; slavery is

enough for her to be permissible as is clear from a number of

verses of Quran in which slaveship is mentioned in opposition

to wives and it is a sign that slavery is different from married

life, and the two cannot come together, except when she is

slave of one person and wife of another.)

After that Lady Hakima binte Imam Muhammad Taqi (a.s.)

narrates: One day Imam Hasan Askari (a.s.) asked me to stay

at his house that night, as Allah was to give him a son. I said:

But there are no signs of pregnancy in Narjis Khatun. He said:

Allah sends His Hujjat in this world in this way; as Musa’s

mother also didn’t have signs of pregnancy, but at last he

came into this world and Firon was completely unaware of it.

Thus as per Imam’s wish, I stayed at his house and continued

to observe the circumstances all night, and even finished my

Namaz Shab but still there were no obvious signs of preg-

nancy. After sometime, I saw Narjis wake up, perform ablution

and after finishing Namaz Shab felt the pangs of birth.

I started reciting supplications. Imam Askari (a.s.) told me to

recite Surah Qadr. As I started the recitation, I felt the child in

the mother’s womb was also reciting it with me. After some-

time, a veil came between Narjis and me, and I was very upset,

when suddenly Imam (a.s.) said: Don’t worry, and removed the

curtain. I saw a moon-faced child prostrating to Qiblah, point-

ing to the sky and reciting Kalimah Shahadatain.

He even testified to all Imams (a.s.), and then said: “O Allah!

725

Fulfill my promise, complete my mission, approve my revenge and fill up the earth with justice and equity through

me.”

According to another tradition, at the time of birth many

birds flocked and circled around him as if wanting to sacrifice

on Imam (a.s.). On his right arm was inscribed:

“And say: The truth has come and the falsehood has

vanished; surely falsehood is a vanishing (thing).”7

And he (a.s.) was reciting 5th verse of Surah Qasas:

“And We desired to bestow a favor upon those who

were deemed weak in the land, and to make them the

Imams, and to make them the heirs.”8

According to instructions of Imam Askari (a.s.) a bird took

the child to the sky and brought him once everyday to his fath-

er. He was brought up in ethereal sphere. So much so, that

after some days, when Lady Hakima saw him, she could not re-

cognize him. Imam (a.s.) said: “Aunt dear, the growth of us

Ahle Bayt is different from that of ordinary people. We grow in

a month equal to the growth of a year in ordinary human be-

ings. Lady Hakima also heard all divine scriptures and the Holy

Quran from this child.9

(Please note that one of the secret of reciting Surah Qadr at

the time of birth may be description of angels descending from

the heavens on every Night of Grandeur with command of Al-

lah, and it is a sign that in every age there must be a Master of

Affair and the child, which has arrived was the Sahibul Amr.)

It is narrated by Muhammad bin Uthman Amari that on the

birth of Sahibul Amr (a.s.) Imam Askari (a.s.) ordered me to

perform Aqiqah of numerous animals and distribute five thou-

sand kilos of bread and same quantity of meat, and I did ac-

cordingly.10

We should know that for Aqiqah, sacrifice of one animal is

enough or distribution of its meat is also enough. But Imam As-

kari (a.s.) ordered a number of animals to be sacrificed and

ordered distribution of large quantity of meat and bread, which

not only highlighted the distinction of Sahibul Amr, but also en-

sured that a large part of population will be informed about

birth of Sahibul Asr. After that even if people cannot see him,

they would not be able to deny his existence. So that if I die

after a few years, no one will say that Hasan Askari left this

726

world without any issue. It was necessary to make public the news of the birth of Sahibul Amr as the future of the whole universe was connected to him and through him believers would

live in peace and security. It should not be that tyrant rulers by

denying his existence be assured and believers should be in-

volved in doubts.

Although this task was very difficult for Imam Hasan Askari

(a.s.), as his house was under strict surveillance of regime and

all efforts were focused to ensure that the last

Hujjat of Allah should not come into this world, but Provid-

ence had made complete arrangement of occultation against

this, and Imam (a.s.) also before the birth adopted complete

secrecy; but in spite of this when Ruhul Qudus took the Imam

under its charge and secured him from evil of unjust, Imam As-

kari (a.s.) considered another responsibility to be important

that his birth should be announced in the community, so that

the world knows about the arrival of the last successor of

Prophet, which would enable them to patiently face all troubles

and tragedies from rulers, and endure tribulations in this way.

His name is Muhammad and title, Abul Qasim, and it is one

of his distinctions that Holy Prophet (s.a.w.s.) gave him his

name and title in legacy, otherwise using both together is not

permitted, as most scholars prohibit use of the name of

“Muhammad” for him during Major Occultation.

His famous titles and names are as follows, through which

we are asked to mention him:11

1- Baqiyatullah: It is mentioned in traditional reports that at

the time of reappearance, when he will lean on wall of Kaaba

surrounded by 313 companions, first of all, he will recite this

verse:

“What remains with Allah is better for you if you are

believers…”12

That is: whom Allah had preserved for this day.13

2- Hujjat: This title is also used for other Infallible Imams,

but generally Hazrat Hujjat is meant for Imam Mahdi (a.s.)

only.

And it may be because through him Allah will complete His

proof both in material and spiritual sense and probably that is

why the inscription on his ring is: I am proof of Allah.14

727

3- Khalaf or Khalaf Salih: This title is also found in traditions of the Purified Imams (a.s.) and the fact is that he is the successor and inheritor of excellence of all prophets and messen-

gers (a.s.). As mentioned in Hadith Mufaddal, when he will

stand by Kaaba on his reappearance and say: Whoever wants

to see Adam, Sheeth, Nuh, Saam, Ibrahim, Ismail, Musa,

Yusha, Shamoun and Holy Prophet (s.a.w.s.) and Purified

Imams (a.s.) should look at me, as I am inheritor of excellence

of all prophets and successors.15

4- Shareed: (Exiled): The reason for this title is that due to

nonrecognition, society kept him away. And he has stated that

My honorable father willed me to keep away from society as

every friend of Allah has enemies, and the Lord of the Worlds

wants him to live.16

5- Gharim: (Debtor or Creditor): The reason behind this title

is that followers of Islam are indebted to him, and only he is

indebted to Commandments of Islam, to repay which he has

been preserved, and for which he is as restless as a debtor is to

repay his debt.

According to narrations another reason for this title is that in

this manner believers conveyed his rights to him through vari-

ous persons and used this title at the time of handing over the

monies, saying: Give it to my creditor (Gharim) and it was hun-

dred percent correct, because Imam (a.s.) had numerous rights

on followers whose fulfillment is necessary on the com-

munity.17

6- Qaim: The reason behind this title is that for the sake of

reformation of the world the ultimate uprising and revolution is

his responsibility. As Abu Hamzah has related in tradition of

Imam Baqir (a.s.), when he asked him: When all of you all are

establisher of truth, why only the last Hujjat is called as Qaim?

Imam (a.s.) replied: After martyrdom of Imam Husain (a.s.),

the angels said to Allah: Your beloved Prophet’s beloved son

was martyred and we could not even help him. Allah replied:

You have been preserved to help the last successor of Husain

(a.s.). After that, lights (Noor) of all Imams (a.s.) were brought

forth and the last was seen praying. Providence declared: This

is the Qaim who will stand up one day, and through him the

world will be filled with justice and equity.18

728

We should know that amongst titles of Imam (a.s.), for this title it is specifically mentioned that whenever this title is mentioned, one should stand up in respect. As Allamah Abdur Reza

bin Muhammad in his Taajiju Neeranil Ahzaan fi wa-

faate Sultane Khorasaan states that when Dibil Khuzai in his poem described Imam (a.s.), Imam Reza (a.s.) stood up at once

and kept his hand on his head and prayed for the early re-

appearance of the Imam; and this custom was adopted by Shia.

Obviously, its aim is not only expression of greatness of

Imam, as this custom could have been adopted with every

Imam (a.s.), rather with the mention of all elders; but its re-

striction only to Imam Asr (a.t.f.s.) shows that people are made

to practice standing up so that later when the real arising oc-

curs, and news of his arrival from Mecca is announced, we

should all immediately stand up and keeping our hand on our

head bow in acceptance, thus conveying that our head is also

ready for sacrifice in his way.19

7- Mahdi: This title is repeatedly mentioned in traditions of

Holy Prophet (s.a.w.s.), and that is why he is commonly known

by this title in the Muslim world. It is mentioned in traditions

that whoever denies the rising and appearance of Mahdi, has

in fact denied all commandments of Holy Prophet (s.a.w.s.).

The base of all commandments and teachings of Holy Prophet

(s.a.w.s.) is rising of Mahdi, and turning away from it,

means deviation from all commandments and teachings.20

8- Muntazar: It is his clearest distinction as all believers are

continuously waiting for him and traditions of Infallibles have

repeatedly emphasized this point and it is fixed as the greatest

of the deeds.21

Please note that awaiting is a great deed in the sense that it

is a practical act and not inactiveness and laziness and just to

sit in expectation of Imam (a.s.), leaving situation on its own,

without striving for a solution, is a kind of laziness and inact-

iveness and not awaiting. The fundamental requirements for

awaiting is to make preliminary arrangements. A person wait-

ing for an orator at a program unrolls the carpet and a person

waiting for leader of prayers in a Mosque, arranges the rows;

so how is it possible for a person waiting for the real Imam to

neither arrange the rows nor unroll the carpet of his senti-

ments? Every reformative act or movement in the world is a

729

unique example of waiting for Imam (a.s.), as nothing could be better.

We should also know that two merits are present in awaiting:

One is that a person only awaits for the one on whom he re-

lies and when trust vanishes, he stops waiting. Emphasis on

waiting for Imam is the best means of reliance of reappearance

of Imam. And another aspect of awaiting is that one is not sat-

isfied with present circumstances and is waiting for a better fu-

ture. As if through this training it is hinted that no matter how

much money, wealth or position a person acquires, he should

not consider his circumstances to be final, but considering the

deteriorating conditions of religion he should wait for a great

future and create favorable grounds for it, which would be a

period of peace and contentment for religion, and divine com-

mandments and teachings. Man’s personal peace and tranquil-

ity has no value if Allah’s religion is devoid of peace and

security.

9- Maae Maeen (Flowing Spring): This title hints at the verse

of Quran: “If Allah wants to absorb the water in earth, who can

bring flowing water in open?” It means that all flowing springs

in the world, are all miracles of divine mercy. In the same way

divine mercy demands the spring of knowledge and excellence

of Aale Muhammad (a.s.) will also be exposed and the whole

world would benefit from their favors and blessings. It would

revive the ground of hearts, like water of mercy enlivens the

dead earth.22

10- Ghaib:23It is the clearest quality of the Imam (a.s.), and

the Holy Imams (a.s.) have also given practical hints to it: for

example, in the last period, the Infallibles in most instances did

not meet their followers to get them accustomed to the period

of occultation and they might not be able to reject the Imam on

the pretext of occultation. The initial period of Imam Asr (a.s.)

was also as such that Lady Hakima Khatun who fulfilled all du-

ties of his birth, saw him only after a week, ten days and some-

times forty days. Same was the case of other companions and

family members, and many of them only saw him at his father’s

funeral pushing aside Ja’far and praying the funeral prayer.

After this he divided period of occultation into two:

Ghaibat Sughra: (Minor Occultation) continued for around

seventy years, during which contacts were established through

730

different deputies by letters and question and answers, so that people get accustomed to faith in occultation, and the belief is

entrenched that favors and blessings do not end because of oc-

cultation; on the contrary system of guidance and instruction

continues.24

After seventy years of this training, the period of Major Oc-

cultation (Ghaibat Kubra) started, and was openly declared

that after this, questions won’t be answered directly, but will

have to be channeled through preserved teachings and schol-

ars would perform this function of deriving these laws. Who

guard their selves from selfish desires, who preserve their reli-

gion from dangers, obedient to commandments of their Master

and opposers of carnal desires. Only they would be the last

proof of Imam (a.s.), and through them guidance of Imam for

the community will be fulfilled. They will also derive the laws

from Quran and traditions and through meeting Imam (a.s.)

also. But since upto the time of reappearance list of persons

meeting Imam (a.s.) cannot be shown, and in this list also there

was risk of each of them becoming self-claimant, thus it

was openly declared that during Ghaibat Kubra, anyone claim-

ing to have seen or met Imam (a.s.), and bringing any report

from Imam (a.s.), which does not tally with general instructions

of Quran; should not be testified; his claim should be rejected

considering it to be an allegation; otherwise it would initiate

forging a new religion and the true faith will be destroyed.25

These restrictions also are ways of fulfilling duties of guid-

ance during occultation, as through it, misguidance is des-

troyed before its appearance and no innovation is created in

religion.

We should know that two types of ideas are prevalent with

regard to occultation of Imam (a.s.):

(1) Occultation of the person and (2) Occultation of

personality

Occultation of the person means that a person himself is un-

seen; he is secure and hidden at a place where no one can see

him, as is generally understood from the term of ‘occultation’

and thus it is said that a person is in occultation.

Occultation of personality means a person is before our eyes,

but his personality is not visible; like in the incident of Musa

and Firon; that Musa was present in the kingdom and lap of

731

Firon, but till the end Firon could not adjudge his personality and went on saying: Is it not the same child about whom soothsayers informed that he would be a great danger to my king-

dom?26

If narrations and incidents are minutely examined, the same

aim of occultation of Imam Zamana (a.t.f.s.) is seen. On the

basis of this occultation, all those incidents can be adjudged, in

which meeting Imam (a.s.) is mentioned. But his personality

was known after his disappearance. On the basis of this, those

narrations can be summarized, in which this topic is found;

that at the time of his reappearance, many will claim to have

met him on different occasions. Also during Hajj they had the

honor of meeting him face to face. It is a different thing that

we were unable to know that he is Imam Zamana (a.t.f.s.), and

today after reappearance, this fact is realized.27

From some aspects, the former meaning of occultation is ac-

curate, and generally people are deprived from seeing his

blessed elegance. But despite complete occultation the series

of meetings supports the other meaning. Anyway, occultation

is of those specialties of Imam Asr (a.s.), due to which he can

be called as manifestation of divine attributes as if Allah, with

other attributes of beauty and excellence, has also deemed him

to be a manifestation of his occultation. Although it is different

that there is no possibility of seeing in divine occultation, and

in Imam’s occultation there is possibility, on the contrary a cer-

tainty of seeing him. By it can be said about Imam’s occulta-

tion, that it is the easiest unseen among all unseen realities of

Islam, which a person can easily have faith in.

When a Muslim already has faith in Allah’s invisibility;

where there was neither possibility of seeing Him in the past,

nor in the future; and on occultation of Messenger (s.a.w.s.),

when he saw him in past, but will not see him in this world ac-

cording to general Islamic beliefs. And when he has faith in

Hereafter, which was unseen in past and will certainly be vis-

ible in future, and the ultimate result of this world, what is the

difficulty in having faith in Imam’s occultation, where seeing

was there in past as well as in future, and only present period

is called period of occultation, and there is no question of per-

manent occultation?

732

Imam’s occultation only can enable one to adjudge his reappearance also as the meaning of his reappearance is not

transfer from a nameless place or Green Island to a particular

place; on the contrary it is removal of veil from our eyes, which

hangs between Imam (a.s.) and his followers, or it is the ending

of uncertainty of personality, which is there because of divine

exigency and due to which personality is not being introduced

properly, although it is possible that he is visible to us regu-

larly or occasionally and perhaps Almighty Allah has hinted to

this point in Hadith Qudsi: “Do not underestimate any of Our

servants, he may be a friend (Wali) of Mine.” Due to our weak

surroundings, we distinguish personalities by their dress and

outward adornment and elegance, whereas the estimation of

Awliya of God is completely contrary. Thus under any circum-

stances there is a possibility that we underestimate a person

and look at him contemptibly, and later he turns out to be Al-

lah’s friend, and we become responsible for mistreating a

friend of God. It is mentioned in traditions that whoever insults

My friend has challenged Me for war. I consider My friend’s

honor as My honor, and his insult is My insult. Honor of the be-

liever is connected to divine honor, and their insult too is equi-

valent to divine insult.

We should know that three types of subjects are discussed

regarding Imam Asr (a.t.f.s.):

(1) Occultation (2) Reappearance (3) Awaiting

The first two are related to his holy being, and the third is

connected to our duties. After defining occultation, reappear-

ance and waiting, three subjects related to them need to be

elaborated further.

Regarding occultation, our duties during occultation; regard-

ing awaiting, signs of reappearance, and regarding reappear-

ance specialties of government; and elaboration tasks that

Imam Zamana (a.t.f.s.) would undertake after reappearance

and how he would fill this world fraught with injustice and op-

pression, with justice and equity?

1 Wasilatun Najaat; Usul Kafi, Chapter of the birth of Master of Time; Wafayatul Ayan; Rauzatul Ahbab; Tarikh Ibnul Wardi;

Yanabiul Mawaddah; Tarikh Kamil; Tabari; Kashful Ghumma;

Jilaul Uyun; Nurul Absar; Irshad Mufid; Jami Abbasi; Elamul

Wara; Anwarul Husainia; Manaqib Aaimma Muhaddith Dehlavi

733

2 Ghuniyatush Shaykh; Ikmaluddin

3 Musnad Imam Reza, Pg. 7

4 Jilaul Uyun, Pg. 298; Ghayatul Maqsood, Pg. 175

5 Muntahiul Aamaal, Vol. 2

6 Muntahiul Aamaal, Vol. 2, Chap. 14

7 Surah Bani Israel 17:81

8Surah Qasas 28:5; Shawahidun Nubuwwah, Pg. 212, Luc-

know, 1905

9 Wasilatun Najaat, Pg. 418; Ghayatul Maqsood, Pg. 75; Kashful Ghumma; Ikmaluddin; Muntahiul Aamaal; Biharul Anwar

10 Ikmaluddin, Shaykh Saduq

11 His complete titles are mentioned by Allamah Husain Nuri

in Najmus Thaqib; Tadkira Khawasul Ummah, Pg. 204; Elamul Wara, Pg. 24; Rauzatush Shohada, Pg. 439; Kashful Ghumma, Pg. 131; Sawaiqul Mohriqa, Pg. 124; Wasilatun Najaat, Pg.

420; Jilaul Uyun,

Pg. 298

12 Surah Hud 11:86

13 Ahsanul Maqal, Vol. 2, Pg. 329

14 Ahsanul Maqal, Vol. 2, Pg. 329; Kashful Ghumma, Pg. 138

15 Ahsanul Maqal, Vol. 2, Pg. 329

16 Ahsanul Maqal, Vol. 2, Pg. 330

17 Ahsanul Maqal, Vol. 2, Pg. 330

18 Ahsanul Maqal, Vol. 2, Pg. 330

19 Muntahiul Aamaal

20 Muntahiul Aamaal

21 Sawaiqul Mohriqa; Kitab Daniyal, Chap. 12, Verse 12; Anwarul Husainia, Vol. 2, Pg. 57, Mumbai

22 Ikmaluddin; Ghuniya Tusi; Ahsanul Maqal, Vol. 2, Pg. 332

23 Nurul Absar, Pg. 152, Egypt 1222 A.H. quoted from Kitabul Bayan

24 Majalisul Momineen, Pg. 89; Ihtijaj Tabarsi, Pg. 245; Rijal Amma, Pg. 135; Jazeera Khizra, Pg. 6; Anwarul Husainia, Pg.

55

25 Ihtijaj Tabarsi, Pg. 283; Al-Mahdi, Pg. 182

26 Hayatul Qulub

27 Biharul Anwar, Vol. 51, Pg. 351

734

Duties during occultation

Allamah Shaykh Abbas Qummi (a.r.)1 has mentioned eight

duties during Imam’s occultation, which are the best way to

elaborate Imam’s occultation and essence of awaiting, and

without which neither faith in unseen can be complete nor a

person is included amongst awaiters of Imam Zamana (a.t.f.s.).

Following is a brief summary of eight duties:

1- To remain aggrieved and sorrowful: The fact is that if a

person realizes the truth of Imam’s occultation and losses in-

curred because of it, joy and pleasure will disappear from his

life.

Worst conditions of the world, unlimited torture and oppres-

sion of the contemporaries, destruction of Islamic system,

mockery of divine teachings, and such numerous things, due to

which losses of Imam’s occultation are estimated, and this per-

ception is enough for a man to weep.

Then if it is true that Imam is most beloved personality of

man, how is it possible that the favorite be out of sight and the

lover is neither anxious nor restless? And that he is forgetful of

him in such a way that excluding special dates and occasions,

he does not even feel his presence or absence.

In Dua Nudbah all these circumstances are described in de-

tail; and that is why it is called Dua Nudbah so that one should

pay attention to its topics and feel the true pain of Imam’s oc-

cultation, which is not possible without crying and lamentation.

And perhaps that is why it is emphasized that it should be re-

cited on Eid days: Eidul Fitr, Eid Qurban, Eid Ghadeer and on

Fridays, as according to Islamic laws, this day is like Eid as Eid

day is a day of extreme joy for man, and on this day it is the

duty of a lover to feel separation of his beloved to weep for

him.. As Imam Muhammad Baqir (a.s.) said that when it is a

day of Eid, sorrows of Aale Muhammad (a.s.) are refreshed, as

we see our rights usurped by others, but do not protest be-

cause of divine exigency. All infallible Imams from Imam Ali

(a.s.) to Imam Askari (a.s.) mentioned the sorrows and losses of

occultation and pointed out that true prosperity will be only

manifested when our Qaim reappears and before that true

peace cannot be expected from any incident of the world so

735

that a believing man should not despair even in worst circumstances, and at the same time he should be content with these

conditions, which would weaken his faith.2

It won’t be useless to state here the narration of Sudair Sair-

afi, he says:

“I, Mufaddal bin Umar, Abu Basir and Aban bin Taghlib came

to our master Abi Abdullah as-Sadiq (a.s.) and saw him sitting

on the floor and covered with Khaibari sheet made of hair, his

neck was open and his sleeves folded up. He was crying like

the mother having only one son laments his death.

The signs of sorrow were apparent from his face and its ef-

fects were spread on his cheeks. Tears had moistened the hol-

lows of his eyes and he was saying: My master, your occulta-

tion has taken away my night’s sleep; it has narrowed my bed

for me, and has snatched away solace from my heart. My mas-

ter your occultation has turned my tragedies into atrocities of

eternity!

The loss of one after other perishes a crowd and a multitude.

No more I feel the tear that drops from my eye, and the

moon that faintly leaves my chest from spots of tragedies and

past calamities, except that it exemplifies before my eye the

greatest and cruelest catastrophes, the most dismal and dis-

dainful mishaps, mixed with your wrath, and calamities

coupled with your anger.”

Sudair says: Our hearts and minds were overwhelmed by

that terrifying scene and mortifying view. We thought that it is

the sign of a dreadful shattering or times have brought him a

calamity. So we said, “May Allah never bring tears into your

eyes O son of the best of creation. Why are you weeping and

what has led you to this lamentation?”

Sudair says: Imam Sadiq (a.s.) took a deep sigh that his chest

expanded and his fright enhanced, and he said, O, you, I looked

at the Book of Jafr this morning, and that is the book that en-

compasses the knowledge of deaths, trials and tribulations and

the knowledge of all that has been and all that will be until

Judgment Day, which Allah, glory be to His name, has exclus-

ively imparted to Muhammad and the Imams (a.s.) after him. I

saw therein the birth of our Qaim and his disappearance and

its protraction and the length of his lifespan and the trials of

believers; and after him in that period and doubts in their

736

hearts due to the length of his disappearance and apostasy of most of them from their religion and their removing the cord of

Islam from their necks, about which Allah, glory to His name,

has said, We have fastened to every man’s neck his fateful bird,

which is Wilayat. So emotions overpowered me and grief over-

whelmed me.”3

Respected readers! If our circumstances and evil deeds can

upset Imam Sadiq (a.s.) and make him weep hundreds of years

ago, then is it not our duty, that during occultation Nudbah at

least on Fridays with sincerity, and cry on our state of affairs.

In this way love for Imam Zamana (a.t.f.s.) may appear in us

and we will not forget him for a moment, as Imam himself

states: We never forget out followers, nor overlook their care;

we want that their trust in us should endure and also the re-

sponsibility of their security is upon us.

2- Waiting for rule and peace of Aale Muhammad (a.s.): This

waiting is deemed as the best deed during occultation. And this

clearly shows that the rule of Aale Muhammad (a.s.) will cer-

tainly be established one day, and it is responsibility of believ-

ers to wait for this day, prepare grounds for this and always

keep trying to create a favorable atmosphere.

Now when will this period come? This is a divine secret con-

cealed from creatures; rather it is mentioned in traditions that

when Amirul Momineen (a.s.) was wounded and his compan-

ion, Amr bin Hamaq asked: Master, what is the end of these

calamities? He replied: After 70 Hijri. Amr asked: Is there

peace after that? Imam didn’t reply and fainted.

After that when Imam regained consciousness, again he

posed the same question, he replied: Certainly, after every

calamity there is ease; but this lies in the hands of God.4

After that Abu Hamza Thumali asked Imam Muhammad

Baqir (a.s.), about this narration, that 70 Hijri has passed, but

the troubles continue? Imam replied: After martyrdom of Imam

Husain (a.s.), Allah’s anger intensified, so He postponed

the period of ease.5

After that Abu Hamza asked the same question to Imam

Sadiq (a.s.); he replied: Certainly Allah’s anger doubled this

period. Afterwards when people disclosed this secret, Allah

made it completely confidential, and now no one can know this

matter. And it is the duty of every man to wait for this time, as

737

even if one dies awaiting for reappearance, he will be included among companions of Qaim Aale Muhammad (s.a.w.s.).6

3- To pray for the well-being of Imam: Obviously supplication

is a remedy for everything beyond the capability of a person,

and when during occultation, the security of Imam (a.s.) is not

at all in our hands, and we ourselves are alive on his mercy, so

it is our duty to continuously pray to Allah for Imam’s well-be-

ing and never to be careless of our duty. “Allaahumma kun le

waliyyekal Hujjat ibnil Hasan…” which is generally recited during prayers and after that is an important dua for the well-be-

ing, ease and reappearance of Imam (a.s.) and his just rule,

which a believer should never be forgetful of.7

4- To give Sadaqah for Imam’s well-being: Actually Sadaqah

is a practical aspect of desire for well-being of a person; that is

he is not merely praying verbally; but arranging a practical act

for removal of his troubles; no other way is better than this ar-

rangement. Supplication is best for those who cannot afford to

give Sadaqah. But those who are capable of this and only re-

main content with supplications; it means that they are

only making verbal claims and cannot spend a few cents for

the well-being of Imam (a.s.), whereas whatever one possesses

is through the blessings of Imam (a.s.), and whatever they are

going to acquire in future is also through him.8

5- To perform Hajj on behalf of Imam (a.s.) or send someone

as proxy: Which is an old tradition amongst Shias, as persons

practically represented the Imam of their time and Imam ap-

preciated their act. It is mentioned in the incident of Abu

Muhammad Dualji that someone paid him to perform Hajj on

behalf of Imam Asr (a.t.f.s.). He took along his profligate son,

as a result of which, he met a young person on plains of Arafat

who said: Don’t you feel ashamed that people give you money

for proxy Hajj and you give this money to sinful persons? Very

soon you will lose your eye as you have committed a highly

blind act. The narrator says: Forty days after returning from

Hajj, he lost the eye that the young man had pointed to.9

6- To stand up on mention of name of Imam Asr (a.t.f.s.):

Especially when the word ‘Qaim’ is mentioned as this hints at

the rising of Imam (a.s.). And to stand with thought of his up-

rising is an appreciation of love, devotion and slavery, which

can never be ignored.10

738

7- To pray for religion and faith during occultation: Imam Sadiq (a.s.) said to Zurarah: Most doubts will be created regarding our Qaim; a large number of people will fall into doubt.

Thus it is the duty of every person in that period to pray for his

faith and remember the Imam. According to narration of Abdul-

lah Ibne Sinan from Imam Sadiq (a.s.), one should at least re-

cite, “Ya muqallebal quloob sabbit qalbee ala deenik” as it is the best and a brief supplication for well-being of faith and religion.11

8- To seek refuge of Imam Zamana (a.t.f.s.) during

calamities:

As this is also the best way to strengthen faith and to fortify

relations; and Almighty Allah has given strength and capability

to the Holy Imams (a.s.) that they can solve the problems of

plaintiffs as Abu Tahir bin Bilal has narrated from Imam Sadiq

(a.s.) that whenever Almighty Allah wants to send bounties to

inhabitants of earth, He makes from Holy Prophet (s.a.w.s.) up

to the last Islam a medium and after passing through their

courts, the blessings reach the people. And when He wants any

deed to be accepted in His court, He makes it to pass from

Imam Zamana (a.t.f.s.) to the Prophet gives it shelter in His

majesty and then honors it with His acceptance. As Imam Asr

himself had mentioned in his letter to Shaykh Mufid (r.a.), that

your circumstances are not concealed from us my eyes, and we

have complete information of your hardships and continu-

ously monitor your circumstances.

Allamah Majlisi (r.a.) has narrated in Tohfatuz Zaireen that those who have a need should write their request on a piece of

paper and keep it on graves of the Holy Imams (a.s.) or keep in

dust and consign it to a stream or river; Imam Zamana (a.s.)

would fulfill this need. This application ( Areeza) can be addressed to any of Imam’s four special representatives (Nawwab

Arba); if Allah wills, they would present it to the Imam like they

used to do so during their lifetime and Imam (a.s.) will fulfill

the aim as he used to fulfill during that period.12

1 Muntahiul Aamaal, Vol. 2, Chap. 14, Part VI

2 Ahsanul Maqal, Vol. 2, Pg. 410

3 Ahsanul Maqal, Vol. 2, Pg. 412

4 Al-Kharaij wal Jaraih

739

5 Ghaibat Shaykh Tusi, Kafi

6 Ahsanul Maqal, Vol. 2, Pg. 414

7 Ahsanul Maqal, Vol. 2, Pg. 415; Najmus Thaqib

8 Ahsanul Maqal, Vol. 2, Pg. 416

9 Al-Kharaij wal Jaraih; Ahsanul Maqal, Vol. 2, Pg. 417

10 Ahsanul Maqal, Vol. 2, Pg. 417

11Shaykh Nomani, Kulaini; Ahsanul Maqal, Vol. 2, Pg. 418

12 Ahsanul Maqal, Vol. 2, Pg. 419

740

59

Chapter

One who denies the advent of Mahdi

Study of Islamic traditional reports clearly show that Holy

Prophet (s.a.w.s.) during his lifetime had explained most of the

future events upto Judgment Day and elaborated the system of

guidance arranged by Almighty Allah.

While explaining the verse of Ulil Amr, he also mentioned

names of all those whom Allah had delegated the position of

guidance and who were responsible for guidance till Judgment

Day.

Regarding this the subject of ‘Mahdi’ is also prominent,

which has been repeated and through which the community is

explained that the being of Mahdi is necessary for the universe

and the world cannot come to an end until Mahdi does not

come into open to guide the world and fulfill the duty of re-

forming the community.

The definition of ‘Mahdi’ is that he would be a guide who

would not be needful of anyone else’s guidance in his leader-

ship; on the contrary, he would be guided by Almighty Allah

and would fulfill the duty of guiding the world.

So clear was this subject in the Muslim community that

Muslims of every period were in search for a Mahdi, and at

times some people themselves claimed to be Mahdi or contem-

porary rulers named their children Mahdi in order to take ad-

vantage of a title popular in the community. And that it may be

explained to them that Mahdi, whose advent was prophesied

by the Holy Prophet has already taken birth in his house.

Like ‘Mahdi’, the subject of ‘Qaim’ was also such that it is re-

peatedly mentioned in narrations, and with such emphasis

that from medieval period of Imamate the community started

searching for a ‘Qaim’ and whenever those circumstances

741

developed and oppressions reached to a level when in the view of people appearance of ‘Qaim’ was supposed to take place,

people began to search for a ‘Qaim’ more intensely and impa-

tiently began to await for this reformer through whose rising

humanity would be reformed and situation of the world would

change.

On most occasions it was seen that people came to Infallibles

and asked, “Are you Qaim Aale Muhammad?” or their son

whose Imamate they declared and called their

attention to him, whether he was the ‘Qaim’? That is so es-

tablished was belief of ‘Qaim’ and the view that he would des-

troy injustice and oppression that whenever there was injustice

and oppression and need for justice and equity was perceived,

the thought of searching for a ‘Qaim; arose and since Holy

Prophet (s.a.w.s.) had left imprint of reformation of community

in his family and posterity, people often searched for him in

this family only, and reposing their last hopes of reformation in

every member of his family, mentioned him as ‘Qaim’.

Infallible Imams also maintained this arrangement that on

one side they continued to explain that they were not ‘Qaim’,

or time was not ripe for the uprising of Aale Muhammad (a.s.).

Qaim was to come after that. On the other hand, at the men-

tion of the word of ‘Qaim’ they at once stood up as a mark of

honor to him, which clearly meant that ‘Qaim’ denotes a great

personality at whose mention his ancestors stand up, as Mes-

senger of Allah (s.a.w.s.) stood up to show greatness of Lady

Zahra (s.a.). But from the aspect of reality there was a finer

point in this also, that the infallible Imams through this act

wanted to explain that the task of ‘Qaim’ was not limited to rise

up alone and reform the world, while people watch silently; as

followers of Musa (a.s.) said: Go on and do your duty along

with Harun; we will sit here and wait for you. This stand of

Bani Israel was not at all acceptable to Infallible Imams as they

wanted to train their followers on the contrary.

When ‘Qaim’ is mentioned, we stand up immediately so that

we should know that when Imam appears in person, we would

not be mere audiences. On the contrary it is our duty to stand

along with him in the movement of reforming the world, as

only at the mention of name, his ancestors stood up in respect.

742

The standing up of Prophet for Lady Fatima (s.a.) was to honor her and not her name. And this rising of his was not connec-

ted to other titles; it as only related to the word of ‘Qaim’,

which openly meant that their name demanded standing up

and it is an important Islamic duty to participate in rising and

to participate in Jihad with this personality.1

It is the teaching and practice of Islamic scholars that

whenever the successor of Prophet is mentioned by this title,

they stand up and mean to say that they are ready to rise up

with the Imam. The delay is only of reappearance and after

that they would help him in every possible way to reform the

world.

‘Mahdi’ and ‘Qaim’ are different terms, but denote interre-

lated facts; the word of ‘Mahdi’ shows that reforming the world

isn’t possible through a self-made or worldly reformer. It re-

quires a person whose guidance is arranged by Providence and

Allah has made him Mahdi and responsible for guidance.

‘Qaim’ hints that the task of reforming cannot be fulfilled sit-

ting at home; rising up, troubles, tribulations and crises have

to be faced, and we would have to confront universal crises of

injustice and oppression.2

A point worth noting is that Infallible Imams faced storms,

tolerated calamities and confronted Pharaonic and violent

forces of Bani Umayyah and Bani Abbas, but despite all this,

they were not mentioned by the title of Qaim.

The rising of Imam Husain (a.s.) in Kerbala, Imam Sajjad’s

(a.s.) stand against Yazid and Yazidiyyat, Imam Baqir (a.s.) and

Imam Sadiq’s (a.s.) uprising against tyranny of Bani Umayyah

and Bani Abbas; Imam Kazim (a.s.) and Imam Reza’s (a.s.) rise

against tyranny and oppression of Harun and Mamun, Imam

Jawad (a.s.), Imam Naqi (a.s.) and Imam Askari’s (a.s.) stand

against contemporary rulers was obvious.

Among these most risings are not armed, but despite this,

neither it can be imagined that Imams surrendered themselves

to tyrants, nor it could be thought that they kept themselves

aloof from the circumstances, and watched the destruction of

their community. They always took a stand according to appar-

ent possibilities and informed the rulers of their oppression

and injustice, they even warned the people also of the atrocit-

ies of regimes. They advised Safwan Jammal to the extent that

743

giving camels on rent to those rulers amounted to a wish of their well-being, and wishing for well-being of a ruler is not

permissible in any way. In spite of all the struggles, these infal-

libles were not mentioned as ‘Qaim’ and themselves used to

say that Qaim will be come later. Meaning that the task before

the last Qaim is going to be most important of all and his re-

volution will be last and permanent. His duty is not to oppose

or destroy tyranny, but to uproot injustice and tyranny.

His rule will not oppose a single tyrant ruler; on the contrary

he would have to face all forces of deviation in Islam and disbe-

lief. Along with deviated Muslims, he would confront Jews,

Christians, deniers, idolaters and irreligious at one and the

same time and obviously for such a great confrontation re-

quires such strength and such a big struggle needs such

determination.

By way of example it can be said that like during a critical

period of Islam, Imam Husain (a.s.) with a handful of his com-

panions staged an uprising against forces of injustice with full

power, in the same way this successor of Husain (a.s.) will rise

up against tyrants and oppressors of the world with a few spe-

cial companions. Only those would recognize the greatness of

this rising who are acquainted with the significance of rising of

Kerbala, and only those would value the courage and bravery

of this Qaim who are cognizant of the meaning of reformation,

revolution, struggle and uprising. Providence has made this

last proof responsible for a great Kerbala, so in order to keep

up the attribution and to declare greatness of Jihad, the re-

sponsibility of last duties is entrusted to Imam Husain (a.s.)

only. As it is mentioned in narrations that in the beginning

of Rajat, the first to reappear would be Imam Husain (a.s.) and

only he would fulfill the duties of funeral of Imam Asr (a.t.f.s.),

so that the funeral rites of an Infallible are performed by only

by an Infallible, and it would be clear to the world that this is

the last Kerbala whose victor is the last successor of Husain

Ibne Ali (a.s.).

That is why you would also see that in traditions, Imam Asr

(a.t.f.s.) is introduced as son of Husain (a.s.) and after Imam

Husain (a.s.) the holy Imams are called sons of Husain (a.s.) of

whom Imam Zamana (a.t.f.s.) is called the last son of Husain.

744

Anyway, the being of a Mahdi and a Qaim is necessary for reformation of the world, showing the truth of Holy Prophet

(s.a.w.s.) and fulfillment of divine guidance. Now if Mahdi is

denied, it would denote that the whole system of guidance is

defective and whole statement of Holy Prophet (s.a.w.s.) is

false, which is against Islamic nature. Therefore it is clarified

in traditional reports that whoever denies Mahdi (a.t.f.s.),

has denied all laws revealed on Holy Prophet (s.a.w.s.) just as

the same announcement was made in the first stage at

Ghadeer Khum, and now in the last stage, it is done with re-

gard to reappearance of Imam Asr (a.t.f.s.). First is connected

to the last. History of Aale Muhammad (a.s.) is connected con-

tinuously. Here, “First is Muhammad, last is Muhammad and

all of them are “Muhammad” is true.

1 Muntahiul Aamaal

2 Muntahiul Aamaal

745

Signs of Reappearance

Signs of reappearance of Imam Asr (a.t.f.s.) are of two types:

(1) Definite and (2) Indefinite

Some signs are definite, the occurrences of which is neces-

sary under any circumstances; some signs are indefinite, after

which the Imam may appear or may not. Thus it is clearly pos-

sible that these signs may not occur and Imam may appear,

and also that these signs may appear and Imam’s appearance

be delayed.

A summary of both types of signs is given below, but first it is

necessary to point out that these narrations were issued hun-

dreds of years ago, and narrators belonged to that period; they

related events of hundreds of years in future, associated to

people of that period. Therefore it is almost impossible to de-

cide the implication of the words used in these reports; wheth-

er they are used in literary or metaphoric sense.

If the reports were related to Islamic laws, it could have been

said that in explanation of laws ambiguity and abridgement is

against eloquence and opposed to the purpose, but the prob-

lem is that these reports are not connected to practical laws;

on the contrary they are with regard to happenings and events

and responsibility of explaining them is not on one who is issu-

ing those statements; rather such ambiguity and conciseness is

required so that people of every period, according to their

mental ability, decide the meaning,and prepare to welcome the

appearance of Imam (a.s.), as soon as they perceive the ap-

pearance of those signs. Otherwise if they were clearly de-

scribed and man concludes that the signs have not appeared as

yet, he would become assured that Imam’s is not going to ap-

pear as yet and might get involved in more serious evils.

The only question remains is what was the need of mention-

ing such signs? But its most obvious reply is that whenever In-

fallibles hinted at those coming events and said that a time is

to come when the world would be fraught with injustice and

oppression; but it will not be the end; instead a Qaim of Aale

Muhammad will appear and reform the universal conditions

and fill the world with justice and equity, which would previ-

ously be fraught with injustice and oppression.

746

This created two contrary imaginations in the minds of community: On one hand people became distressed on hearing

about injustice and tyranny and secondly good news of re-

appearance of Qaim (a.t.f.s.), assured them. This led to the

question we are already witnessing such bad situations even

today; that tyrannies of Bani Umayyah and Bani Abbas are be-

fore us even now, and if the world is not truly full of injustice

and tyranny now, and when it will be truly filled with injustice

and tyranny, what will be the condition then? After that when

will one get peace and contentment? As knowing its signs is

necessary, so that oppressed and helpless get some satisfac-

tion, and also the oppressed, tortured, helpless and voiceless

could get some peace by that rosy future, and it was the re-

sponsibility of Infallibles also to describe the signs symbolic-

ally; so that the oppressed of every period would feel peace

and tranquility nearer and pave way to contentment as numer-

ous believers will be targets of despair and despairing of hope

in Allah’s mercy is itself denial and a manifest error.

After this brief introduction, the actual signs of reappearance

are mentioned, which are of seven types according to scholars:

1- Advent of Dajjal

Who is mentioned in all books of the Muslim world, and his

different attributes are also described; that he would be riding

an ass: he would be one-eyed, the second eye being on his fore-

head; a high class sorcerer; he would call towards pleasures.

His army will have all instruments of dance and music. He will

tour various areas and mobilize his army to mislead people; un-

til Imam (a.s.) will appear and either he directly or under his

leadership, Prophet Isa (a.s.) will destroy him.

These reports show that it is a description of a human being,

but Dajjal itself is an attribute meaning cheater and deceiver

that is why scholars have taken its symbolic meaning, and ac-

cordingly those fraudulent regimes are Dajjal’s people, who

have mesmerized the whole world, and their sights are on im-

perialism and labor; as they look with one eye having closed

the other. And the Seeing Eye is displayed on the forehead, as

everyone is staring at its glow and shine, and numerous people

are present as his vehicle; who in the language of the Holy

747

Quran are also called asses as if the whole society is like a donkey. Allah knows best what is right.1

2- Call from the Sky

Various calls from the sky are mentioned in narrations.

One group is in the month of Rajab, of which the first call will

be: “Know that the curse of God is on the liars,” the second call

would be, “The near event draws nigh.” and the third would

arise from circumference of the Sun that Amirul Momineen is

returning to the world to take revenge.2

Then second group of calls would be in the month of Ra-

madhan; on 23rd the good news of reappearance will be

announced.

The third group will be at the time of reappearance, when

the arrival of the Imam (a.s.) at Mecca will be declared from

the edge of the Sun, with his complete lineage and this an-

nouncement would be heard all over the world after which the

faithful would hasten to pay allegiance and to help him.

Another devilish call would arise against him, which would

mislead many Muslims like it did in the Battle of Uhad.3

3- Advent of Sufyani

He would be Uthman bin Anbah and he would be a descend-

ant of Yazid bin Muawiyah. First he would establish his rule in

Damascus, Hums, Palestine, Jordan and Qansereen, and later

send his army all around. A part of it would go to Baghdad and

kill the believers of Najaf and Kerbala, second would go to

Medina and kill people over there, and then turn to Mecca, but

will not be able to reach it. Third part will go to Damascus and

face the army of Imam Asr (a.t.f.s.), and all of them will be

killed. The army going to Mecca will consist of three hundred

thousand men and they will be buried in a desert; only two of

them would survive: one will go to Mecca and give news of

Imam’s victory and the other will go to Damascus and inform

Sufyani of the destruction of his army. After this Sufyani him-

self will turn to Kufa and Imam’s army would dominate; he

would flee from there until he would be killed by Imam’s army

in Baitul Maqdas.4

In this report also, the name and lineage is mentioned, but

both these descriptions are used symbolically in common

748

parlance. As Ayesha while instigating Uthman’s murder, did not mention him by name; but mentioned ‘Nathal’ on the basis

of similarity as some other name could be used in this way.

Same is the condition of lineage, as a murderer cannot be re-

lated to anyone else except Yazid bin Muawiyah. Just like

Yazid’s father had included Ziyad in his lineage due to similar

characteristics.5

Anyway, appearance of such humans and such force is neces-

sary, and Allah knows when it will be revealed that the present

force is that same force, which is compared to Sufyani, and

time is ripe for reappearance and Jihad of Imam. Therefore be-

lievers should always be ready for this Jihad, and they should

never be forgetful of their duty.

4- Killing of Nafse Zakiyyah

A respected and pure soul from descendants of Holy Prophet

(s.a.w.s.) will be slain near Kaaba between Rukn and Maqam

and after that Imam (a.s.) would appear. Obviously when no

details are mentioned in traditional reports any respected per-

son at any time can be killed and Imam Asr (a.s.) can appear

thereafter, as the present regimes are always ready to shed

the blood of descendants of Allah’s Messenger (s.a.w.s.).6

5- Advent of Sayyid Hasani

From Dallam and Qazwin will appear Sayyid Hasani, whose

lineage reaches upto Imam Hasan Mujtaba (a.s.). He will raise

voice in support of Imam (a.s.) upon which a large army of Tali-

qan will gather around him and he would turn to Kufa, and des-

troy forts of the tyrants on his way; at the same time it would

be known that Imam Asr (a.t.f.s.) has appeared and is advan-

cing to Kufa. Sayyid Hasani will come to Imam (a.s.) and ask

for proof of his Imamate and then pay allegiance to him. But

amongst his companions, four thousand persons will label the

miracles as sorcery and refuse to pay allegiance like rebels of

Naharwan and would be killed.7

6- There would be a solar eclipse in the middle of Ramadhan

and a lunar eclipse at the end, which generally does not hap-

pen and is not considered practical.8

7- Image of a hand or face would become visible in the sky

near the Sun; it is a sign that the Imam is coming and

749

Providence wants that the whole world to know this; and no doubts should remain. If even now anyone cannot see the Sun

in daylight, there is no remedy for such a blind one.9

Appearance of a form or face in the Sun probably is a hint

that the power of Imamate stretches from the earth to the sky,

and just as the first Imam proved his Imamate and servitude by

turning back the Sun; in the same way, the last Imam will also

express his Imamate through the Sun, and prove his being like

a bright day.

Making the Sun a medium, also hints to the fact that the

complete system of Earth is subservient to revolution of Sun,

and revolution of Sun is under control of Imam (a.s.). Thus one

who can change revolutions of sun and bring back the Sun

from west; how can he not be able to change the system of Uni-

verse? And how will he be unable to revive sinking faith and

Islam? It is a contradiction.

1 Ahsanul Maqal, Vol. 2, Chap. 14, Part 7, Pg. 423; Irshadut Talibiyyin, Pg. 397; Ghayatul Maqsood, Vol. 2, Pg. 71; Ainul Hayat, Pg. 126; Kitabul Wasail, Pg. 181; Qiyamatnama, Pg. 7; Sahih Muslim; Lamat Sharhe Mishkat, Abdul Haqq

2 Ahsanul Maqal, Vol. 2, Pg. 427

3 Ahsanul Maqal, Vol. 2, Chap. 14, Part 7, Pg. 427; Kitabul

Ghaib

4 Kitabul Ghaibat, Pg. 267; Ahsanul Maqal, Vol. 2, Pg. 424; Biharul Anwar, Vol. 13

5 Ghayatul Maqsood, Pg. 134, quoting from Faraidus Simtain, Hamuyini

6 Elamul Wara, Pg. 262; Ahsanul Maqal, Vol. 2, Pg. 425

7 Ahsanul Maqal, Vol. 2, Pg. 426; Hadiyan Barhaq, vol. 2, Pg.

939

8 Ahsanul Maqal, Vol. 2, Pg. 426

9 Ahsanul Maqal, Vol. 2, Pg. 426

750

Indefinite Signs(4)

The list of indefinite signs is very long and some have in-

creased them from hundreds to thousands and the fact is that

many are not signs, but details of the world being fraught with

injustice and oppression. Therefore every evil is found in them.

By way of signs the following are mentioned:

1- Collapsing of Kufa Masjid wall.

2- Flowing of a stream from banks of Euphrates into the

streets of Kufa.

3- Flourishing of Kufa after its destruction.

4- Flow of water in Najaf River.

5- A stream flowing from Euphrates to Najaf.

6- Appearance of a comet near Aries.

7- Severe famines the world over.

8- Earthquakes and epidemics in most cities.

9- Frequent killings and murders.

10- Decorating of Holy Quran with jewellery, gold decora-

tions in Masjids and tall minarets.

11- Destruction of Masjid Barasa.

12- Appearance of a fire in the East, which will last for three

or seven days.

13- Spreading of redness all over the sky.

14- Plunder and killings all over Kufa.

15- A group of people being transformed into apes and

swine.

16- Coming out of black flags from Khorasan.

17- Heavy rains in Jamadius Thani and Rajab.

18- Arabs will become absolutely profligate.

19- Non-Arab rulers will turn scandalous and shameless.

20- Rising of a star from East, whose glow will be like Moon,

but slanting on both sides.

21- Spreading in the whole world of oppression, calamities,

impiety, vices and profligacy, about which Amirul Momineen

Imam Ali (a.s.) said in his sermon that: When people would for-

get the prayers, trusts will be betrayed. Lying would be con-

sidered lawful. Usury will become common. Bribes would be

rampant. Tall buildings would be constructed. Religion will be

sold in exchange of worldly gains. Fools will be in power.

751

Advice will be sought from women. Relationships will be broken off. Carnal desires will be widely followed. Bloodshed

will be considered minor. Forbearance will be looked upon as

weakness and oppression will be considered a matter of pride.

Kings and rulers will be sinners and transgressors. Ministers

shall be liars. The general public shall be dishonest. Reciters of

Quran

will

be

transgressors.

False

testimony

will

be

acceptable.

Sins would be committed openly. Laying false allegations will

be a common. Sinfulness and rebellion will be rife. The Quran

will be looked down upon. Mosques will be decorated.

Minarets will be elevated. Evil people would be accorded

honor. Rows, instead of displaying unity would present a scen-

ario of strife. Hearts of people will be distant from each other.

Oaths and promises will be readily broken. That which has

been promised will come near. Greed for wealth will impel

people to take women as partners in business. Voices of sing-

ers will rise up and they shall find much audience. The lowly

shall become leaders of community. Male and female singers

shall be procured on payment. The people of this age will curse

people of the past. Women will ride (horses). Women will re-

semble men and men will resemble women. Witnesses will

testify without being asked to do so and other people without

recognizing the truth and in other than religion they will give

deep thought and give testimony. World would be given pre-

cedence over hereafter. Apparently they would be like wolves,

but their hearts will be more rotten than carrion. They shall be

stinking and more bitter than aloe. At that time all would say:

‘Hurry up, hurry up. At that time, Baitul Maqdas will be the

best place to live in. And a time will come upon the people that

everyone will desire to reside in Baitul Maqdas.”

Many other signs are mentioned through which that period

can be visualized, when injustice, tyranny, impiety and vices

will be prevalent, and justice, righteousness, faith and religion

will expire.

1 Ahsanul Maqal, Vol. 2, Chap. 14, Part 7, Pg. 427

752

Specialties and Distinctions of Imam Asr (a.t.f.s.) Amongst these specialties some are related to his own self,

and some are related to his additional attributes and

excellence.

And in some his style of governance and the distinctive posi-

tion of his period of rule are announced. Collectively these spe-

cialties are summarized by Allamah Shaykh Abbas Qummi

(r.a.) into 46 different types:1

1- His Holy effulgence holds a special position among Holy

luminaries, as mentioned in traditions of Meraj.

2- His nobility of lineage is derived from Holy Imams (a.s.)

and also from Emperor of Rome and Shamoun, successor of

Prophet Isa (a.s.).

3- When he was born, Ruhul Qudus took him to the skies and

trained him in the sacred atmosphere.

4- He has a special house named Baitul Hamd, where a lamp

is lighted since his birth and it will continue to glow till his

reappearance.

5- He is bestowed with the name and title of Holy Prophet

(s.a.w.s.): Abul Qasim, Muhammad.

6- During occultation it is prohibited to mention him with the

name of Muhammad.

7- Successorship ended on him and he is the Last Successor.

8- He was bestowed with occultation from the very first day

and he remained under the charge of proximate angels.

9- He didn’t have to bear the company of infidels, polytheists

and hypocrites.

10- He didn’t have to stay under the rule of any tyrant ruler.

11- On his back is the seal of Imamate like seal of Prophet-

hood of Holy Prophet (s.a.w.s.).

12- He is mentioned by titles in heavenly scriptures; his

name is not mentioned.

13- Numerous signs are mentioned for his reappearance.

14- His reappearance would be announced through a call

from heavens.

15- During his reign, the speed of time would reduce as if the

movement of the heavens will slow down.

753

16- He will reappear with the Mushaf (scroll) of Amirul Momineen (a.s.).

17- A white cloud would shade him continuously.

18- His army will include angels and jinns.

19- Passage of time will not affect his health.

20- During his reign, fear and hatred between animals and

humans will end.

21- Many dead will come back to life under his reign and join

his forces.

22- The earth would discharge all its treasures before him.

23- Greenery will be so abundant during his reign as if this

land is some other land.

24- Understanding of people will reach perfection through

his blessings.

25- His companions will possess extraordinary power of hear-

ing and sight; they would hear the Imam from four Farsakh

(about 22 Kms).

26- His companions and supporters would also have long

lifespans.

27- His companions and supporters would be free from

illness.

28- Each of his supporters would be given strength equal to

that of forty men.

29- By the grace of his light, people would become needless

of Sun and Moon.

30- He would be holding the flag of Holy Prophet (s.a.w.s.).

31- The armor of Holy Prophet (s.a.w.s.) will fit him perfectly.

32- He would have a special cloud, which would carry him to

various places.

33- The practice of Taqayyah (Dissimulation) will be no more

during his age; and the domination of liars and oppressors will

be over.

34- His dominion will extend to all corners of the world.

35- During his period, the Earth will be filled with justice and

equity.

36- His judgments would be according to knowledge of

Imamate, and only apparent testimonies would not be con-

sidered sufficient.

37- He would enforce law that would not have been applied

till that time. For example if a 20 year old youth is ignorant of

754

religious laws, he would be executed immediately as he already had five years of grace after attaining maturity to learn about

laws of religion.

38- He would disclose the knowledge of those 25 letters,

which was not disclosed so far, as prophets and divine saints

(Awliya) have disclosed only two out of 27 letters.

39- Swords will descend from the heaven for his companions

and helpers.

40- Even animals would obey his companions and helpers.

41- He will cause streams of water and milk to flow from the

stone of Musa (a.s.) in Kufa.

42- Prophet Isa (a.s.) will descend for the sky to help him and

would pray behind him.

43- He would kill the accursed Dajjal about whom every

Prophet had warned his community.

44- Seven Takbirs would not be allowed on the bier of any-

one else after Amirul Momineen Ali (a.s.), except him.

45- His Tasbih is from 18th to end of the month; that is for

about 12 days, whereas for remaining Infallibles, it is for a day

or two.

46- His rule will connect to Judgment Day, as he himself will

rule or the pure Imams will return, or his children will rule, all

this will continue up to Judgment Day, as Imam Sadiq (a.s.)

used to say:

“There is rulership for every people for which they await Our

kingdom would appear at the end of time”2

Severe differences of opinion are seen among scholars re-

garding his rule, ranging from seven to 19 years and even 49

years.3 After that he would be martyred and Imam Husain

(a.s.) will perform his funeral rites; later the rule of Holy

Imams would continue, who will have again arrived after ap-

pearance of Imam Asr in this world, and under them pious

saints and children of Wali Asr (a.t.f.s.) will rule, and this will

go on till Judgment Day. But what does a year mean in his rule,

and seven or 19 years points out to what quantity, and what

will be the type of Rajat? Would all Holy Imams come or only

some?

In Rajat, will the past timetable be considered or it will come

in some other style or form? Whether the rule would be of

Imamate type of the past or some other way? Then do the

755

pious saints imply the Holy Imams or their special companions, or pious people from descendants of Imam Asr (a.t.f.s.)?

These are facts about which neither details are clarified nor

can any person take a firm decision. Differences in traditional

reports is also seen as well as in deductions and conclusions of

learned scholars. Only this much faith is necessary that after

reappearance of Imam Asr (a.t.f.s.), Holy Imams will return and

establish their rule as Almighty Allah has promised the believ-

ers power and rule in this world before Judgment Day, and has

also declared that oppressed will have the opportunity of tak-

ing revenge from oppressors. Moreover, their presence is also

necessary, because after martyrdom of Imam Asr (a.t.f.s.) the

earth should not be void of Divine Proof and this should contin-

ue till dawn of Judgment Day. The religion of Allah should dom-

inate all religions, and kingdom of faithful be established, fear

should change into peace, and flag of this religion should flut-

ter all over the world, which was considered as the most liked

religion in Ghadeer Khum. Worship of Allah be prevalent and

idolatry be finished, and on every believer’s tongue be only one

sentence: “Praise be to Allah, Lord of the worlds”, as declared

in Dua Nudbah.

1 Ahsanul Maqal, Vol. 2, Chap. 14, Part 2, Pg. 343

2 Ahsanul Maqal, Vol. 2, Pg. 334

3 Irshad Mufid, Pg. 533-537

756

Four Special Deputies

These gentlemen were entrusted with the task of deputation

during period of Minor Occultation, and they fulfilled the du-

ties of an ambassador. Their duty was not to deduce religious

commandments through Quran and Sunnah; their function was

to carry problems of community to Imam Zamana (a.t.f.s.), and

after getting their reply convey it to the community. Although

this does not demand extraordinary knowledge, understanding

and expertise in deductions; and any generally qualified person

can fulfill this task, but keeping in mind the circumstances of a

lengthy occultation, Imam Asr (a.t.f.s.) selected in that period,

persons who were highly learned and of excellent character, so

that the community be aware even during Minor Occultation,

that deputation of Imam (a.s.) cannot be performed by any

common man. And also realize that self-knowledge and under-

standing is not to be used, and God forbid, if there is breach of

trust, Imam is present there to correct it, and his connection

with the community is in force. Therefore such high caliber

persons were selected. So that when the stage comes of utiliz-

ing expertise of Ijtihad and all apparent connections of the re-

forming Imam would be severed how important would be the

loftiness of knowledge and deeds of deputies and advocates of

that time? And the Holy Imams have clearly hinted so in their

respective periods about qualities of points of reference of reli-

gious commandments.

Following in brief are biographies of four Special Deputies of

Imam Asr (a.t.f.s.):1

1- Uthman bin Saeed Amri

He was a companion and special representative of Imam Ali

Naqi and Imam Hasan Askari (a.s.).2 As a cover, Uthman

traded in edible oils and had set up a shop so that monies of

Imam may be collected from those who came in guise of cus-

tomers, and also to deliver the answers of their questions re-

ceived from Imam (a.s.); due to this he is also called Samman

(butter seller).3

Ahmed Ibne Ishaq Qummi, a renowned scholar, says that I

said to Imam Ali Naqi (a.s.): “My master, many a time, I go

757

away and then come to your vicinity, yet I am still not able to find access to you every time I come. So whose word should we

accept and whose order should we obey?” The Imam (a.s.) said:

“This is Abu Amr. He is trustworthy and honest. He is the trust-

worthy man of the past and my man of trust in my lifetime and

after my death. Whatever he says to you, he says it from us;

whatever he delivers to you, he does so from me.” And after

the demise of tenth Imam, I asked Imam Hasan Askari (a.s.), he

replied exactly in the same manner. With regard to a group

coming from Yemen, Imam said to Saeed: Go and collect the

funds from them as you are trustworthy, and when people

asked: You have raised his status too high, Imam replied: Uth-

man Ibne Saeed is my representative, and his son is the repres-

entative of my son.

After the martyrdom of Imam Hasan Askari (a.s.), Imam Asr

(a.t.f.s.) too retained Uthman Ibne Saeed as his representative.

As a special deputy and representative of Holy Imams (a.s.),

he displayed such wonders that people were amazed. He in-

formed about the amount of money and distinguished lawful

and unlawful amounts without looking, and mostly replied

without hearing the questions.4

We should know that this testimony from Imam Ali Naqi (a.s.)

and Imam Hasan Askari (a.s.) that “his word is my word and

his message is my message”, hints at such a position, for which

he can be considered as Imam’s righteous follower and ‘secure

from mistakes’ also. Alas! If any claimant of faith could have

got this certificate from Infallible! The period of Uthman Ibne

Saeed’s deputyship was five years.

2- Muhammad Ibne Uthman Ibne Saeed Amri

He was also appointed by Imam Hasan Askari (a.s.) as the

representative of his son. But when Uthman Ibne Saeed passed

away, a letter of condolence arrived from Imam Zamana

(a.t.f.s.) as follows: “Indeed we belong to Allah and to Him we

shall return! We submit to His command and are satisfied with

His decree. Your father has lived in good fortune and has

passed away with dignity. May Allah’s mercy be upon him, he

has joined his friends and masters. Your father was always in

the affair of the Imams (a.s.) and whatever would bring him

near to Allah. May Allah brighten his countenance! May Allah

758

give you more reward…and from the success of that departed one it is sufficient that he had a son like you, who would succeed him in his place and invoke mercy for him. And I also say

that thanks be to my Lord, because the hearts of Shias are

happy because of what Allah had made in you. May Allah help

you and make you succeed. May He be your guardian and pro-

tector.”5

Allamah Majlisi (r.a.) mentions referring Ghaibat Tusi that after the death of Uthman Ibne Saeed, Imam Asr (a.t.f.s.) sent

this message about his son: “And his son, may Allah protect

him, has always been our man of trust during lifetime of his

father (a.s.). He is to us like his father and in his place. He or-

ders according to our command and according to our command

he acts. May Allah protect him from all calamities.”6

The pious daughter of Muhammad Ibne Uthman Ibne Saeed,

Umme Kulthum says: Abu Ja’far Muhammad Ibne Uthman

Amari had a number of books. He had written them on the sub-

ject of fiqh on the basis of his learning from Abu Muhammad

Hasan (a.s.) and the Patron (a.s.) and from his father Uthman

Ibne Saeed, who had procured his knowledge from Abu

Muhammad and from Ali Ibne Muhammad (a.s.).

They included books titled The Books of Drinks. Kabira,

mother of Kulthum, daughter of Abu Ja’far (a.s.) mentioned

that the books reached Abul Qasim Husain Ibne Ruh at the

time of the final will to him and they remained in his posses-

sion.7

According to Muhammad Ibne Uthman Ibne Saeed, Imam

Zamana (a.t.f.s.) comes to Hajj every year and even meets the

people, but people cannot recognize him; as I too last met him

in the Hajj while he was busy reciting this supplication near

Kaaba, “O Allah! Fulfill my promise!” and then went near

Mustajaar and recited this Dua, “O Allah! Give me the oppor-

tunity to take revenge from enemies.”8

He functioned as a special representative for forty years.

3- Husain Ibne Rauh

He was a special friend of Muhammad Ibne Uthman, but out-

wardly his position was lesser than Ja’far bin Ahmad and

people thought the fourth deputy would be Ja’far bin Ahmad.

759

So when the last moments of Muhammad Ibne Uthman ar-

rived, Ja’far bin Ahmad sat by his head and Husain Ibne Rauh

at his feet. But as soon as Muhammad Ibne Uthman read the

message of Imam (a.s.) that Husain Ibne Rauh has been ap-

pointed as special deputy, immediately Ja’far bin Ahmad made

him sit at the head and himself sat at his feet, as no one is

more aware of circumstances better than Imam (a.s.), and it is

our duty to submit before his command.9

In some narrations, it is mentioned that he (Husain Ibne

Rauh) was more competent in preserving secrets of Imamate,

and his behavior with all the people was such that everyone

thought him to be having similar views and was proud that Hu-

sain Ibne Rauh was associated with them. And in those days of

deputation and legateship more importance was accorded to

secrecy and determination rather than excellence in know-

ledge, as even in thousands of calamities, security of Imamate

should not be compromised at any cost.10

Imam’s descriptions for Husain Ibne Rauh were thus, “We

know him, may Allah let him know all that is good, and His

pleasure, and may He render him fortuitous by success. We

came across his letter. He is our man of trust on the position

he is. He is before us in the position and rank that please him.

May Allah increase His favors upon him; He is the All-Mighty

Guardian. And praise belongs to Allah; there is no partner for

Him. And may Allah bless His Messenger, Muhammad and his

Progeny and salute them many salutations.” His period of spe-

cial deputation was twenty-one years.11

4- Abul Hasan Ali Ibne Muhammad Samari

He was appointed by Husain Ibne Rauh, on Imam’s order,

and he fulfilled duties of deputation and ambassadorship in an

orderly manner, passing on monies of people to Imam (a.s.) un-

til his last moments approached and people inquired: Who will

be your successor? He replied: It is not in my authority as Allah

best knows His ways, and this is the message from Imam,

which I received just now:12

“In the name of Allah, the Merciful, the Compassionate.

“O Ali Ibne Muhammad Saymoori, may Allah enhance the re-

ward of your brothers for you, as you shall die within six days.

Tie up your affairs together and do not appoint any

760

successor to carry out your duties after your final transfer.

The full occultation has begun and there shall be no appear-

ance but after Divine permission, high His name is, and that

shall be after lengthy times, and the hardening of the hearts,

and the earth’s repletion with inequity. Individuals who will

claim they have seen me will come to my Shia. Behold, who-

ever claims seeing me before rise of Sufyani and the call, is a

liar and a slanderer. And there is no power except through Al-

lah, the High, the Great.”13

Along with prohibiting successorship and legateship the

mention of claimants of Mushahida (meeting at will) with

Imam is clear proof that it does not denote that encounter

means casual meeting; on the contrary Mushahida means

deputyship in which regular meetings are held and messages

are exchanged. Imam has rejected such encounters and called

the claimants of such representation as liars and slanderers. If

the meeting is one sided and someone describes his meeting or

asks something on any occasion from Imam (a.s.), or seeks help

in any problem and he is guided; all these things are beyond

the limits of an encounter. In fact a person claiming encounter

says: Hand over your problems and monies to me and in my

next meeting I will present them to Imam (a.s.), and get the

replies from him. Such claims, in fact, are claims of special

deputyship, which was related to Minor Occultation, and in

Major Occultation no such arrangement exists.14

After this analysis, the subject of meeting Imam Asr (a.t.f.s.)

is absolutely clear, but two things are worth noting:

1- A person should be confident that he is Imam Asr (a.t.f.s),

the devil should not deceive in the name of Imam (a.s.), and a

person should pass away from the world in this fraud.

2- The meeting should be kept secret and not made public,

because he does not have any proof, and in this way everyone

gets the right to reject, and this, at times may become the re-

jection of Imam’s meeting or even construe to be an insult to

the Imam; the responsibility of which rests on claimant, as the

rejector still have the right to reject.

His period of special deputation was only for three years and

after that Major Occultation began.

1 Whose details are mentioned in Kifayatul Muwahhideen;

Ahsanul Maqal, Vol. 2, Chap. 14, Part 8, Pg. 436

761

2 Muntahiul Maqal, Al-Mahdi, Pg. 181

3 Ayanush Shia, Vol. 4, Chap. 3, Pg. 16; Kafi, Vol. 1, Pg. 342

4 Kafi, Vol. 1, Pg. 342; Al-Mahdi, Pg. 181; Ihtijaj, Tabarsi; Biharul Anwar, Vol. 51, Pg. 346

5 Biharul Anwar, Vol. 51, Pg. 349; Kamaluddin, Vol. 2, Pg.

188; Ghaibat Tusi, Pg. 219

6 Biharul Anwar, Vol. 51, Pg. 349; Kashful Ghumma, Vol. 3, Pg. 357; Ghaibat Shaykh Tusi, Pg. 219

7 Ghaibat Shaykh Tusi, Pg. 178; Biharul Anwar, Vol. 51, Pg.

316

8 Biharul Anwar, Vol. 51, Pg. 351

9 Ghaibat Shaykh Tusi, Pg. 326; Biharul Anwar, Vol. 51, Pg.

354

10 Al-Kuna wal Alqab, Vol. 1, Pg. 91; Biharul Anwar, Vol. 51, Pg. 359

11 Biharul Anwar, Vol. 51, Pg. 356-358; Ghaibat Shaykh Tusi, Pg. 227

12 Biharul Anwar, Vol. 51, Pg. 360

13 Biharul Anwar, Vol. 51, Pg. 361; Ghaibat Shaykh Tusi, Pg.

352; Kamaluddin, Vol. 2, Pg. 193; Ayanush Shia, Vol. 4, Part 3, Pg. 21; Qamusur Rijal, Vol. 3, Pg. 51

14 Muntahiul Aamaal; Al-Mahdi; Ihtijaj Tabarsi; Muntahiul

Maqal

762

60

Chapter

Communications during Major Occultation

Without any doubt, occultation of Imam Asr is of two types:

Minor Occultation, which started in 260 Hijri and ended in 329

Hijri, during which various deputies functioned as mediums

between community and Imam (a.s.). Through them messages

and questions were exchanged and replies received.

Uthman bin Saeed, Muhammad bin Uthman, Husain bin

Rauh and Ali bin Muhammad Saymoori were those trusted per-

sons, whom Imam Zamana (a.s.) honored with his special rep-

resentation and through them only functions of guidance and

leadership were fulfilled.1

After that the period of Major Occultation began and the

series of special deputies stopped and system of common rep-

resentatives started and a general announcement was made

that during Major Occultation persons having particular attrib-

utes will be points of reference for Muslims and only through

them would the task of guidance be fulfilled.

Protection of community and Islam will be their responsibil-

ity and protecting them and guiding them will be Imam’s

responsibility.

Thus the system of open deputation and representation

ended but the work of guidance and security went on. There

were numerous instances when Imam fulfilled his duty of guid-

ance and protection of his common deputies. And whenever

they committed an error, or were in danger and Islam was

threatened, Imam fulfilled the duty of guarding them. It is a

different thing that death is inevitable and nobody is to live

forever. So at times sacrifice for truth was more beneficial for

Islam; in such instances, protection and guidance is not

763

required; but other than this, in normal conditions Imam is always concerned and he is fulfilling the function of security.

The basic difference between Minor and Major Occultation is

that during Minor Occultation, identity of representatives was

decided, and in Major Occultation their qualities are determ-

ined. May be the reason for adopting this way was that if qual-

ities were determined in the beginning, every person would

pose with those qualities and mobilize devotees around him-

self; claiming representation of Imam.

That is why Imam (a.s.) determined personalities rather than

attributes, so that people would observe them and study their

conditions and decide for themselves what qualities and excel-

lence they possess. After that they may decide what type of

persons are needed for representing Imam (a.s.), and what

learned persons and owners of magnificence and courage are

required,

whom

Imam

(a.s.)

entrusts

representation.

For whenever attributes will be mentioned, any Tom, Dick and

Harry won’t come into the picture, but his character would be

compared with those deputies, and then decided whether he is

entitled to Imam’s representation or not.

Among evidence of Imam’s protection are included letters re-

ceived from him during Major Occultation, in which after men-

tioning safety of community and guidance of responsible

people of community, he has assured the Muslim community,

that although he is in occultation, he has not gone away from

the world. Occultation implies not seeing from your side and

not from me. I am invisible to you and you cannot see me, but

you are not away from my view. I am continuously looking at

you and observing your conditions and situations. You would

be in danger if I become careless of your conditions, and

Imamate too will be endangered, as an Imam cannot be neg-

lectful of his community. Even after his exit from seen world,

he keeps an eye on conditions of the community, and on Judg-

ment Day also I will be witness of their acts. We are present

and alive and only the curtain of vision is there between you

and me, as I neither live in any other country nor some other

world. I am amongst you, a sharer of your troubles and dis-

tress, and I see your pains and sorrows, and I am also there

with you in Hajj, and I am there with you shoulder to shoulder

in Ziyarat of our ancestors, also sometimes I lead some in

764

reciting Ziyarat. It is a different thing that on the basis of effect of occultation they cannot sense my prayers and presence. And

when on recitation of Ziyarat of Imam Zamana (a.t.f.s.), I reply

to their salutations, they are jolted, but its true effect is felt

only after I am gone.

There is no defect in my supervision and care, and I super-

vise every moment of yours, the proof of which are those let-

ters I have written to my devoted servants of religion, also

mentioning facts in them.

Below is the translation of two letters, which Imam Zamana

(a.s.) wrote to Shaykh Mufid (a.r.), which shows the greatness

of the Shaykh and Imam’s love and regard.

In one letter, he states:

“This letter is for the worthy brother and righteous friend,

Shaykh Mufid Abu Abdullah Muhammad Ibne Muhammad No-

man, may Allah always maintain his honor, it is from the posi-

tion achieved due to the covenant taken from the people:

In the name of Allah, the Beneficent, the Merciful. So to say:

Peace be on you, O friend who is sincere in the religion of Allah

and is successful in certainty in us. We are thankful for our ex-

istence to Allah, except Whom there is no God. And we ask Al-

lah for blessings and mercy upon our Prophet Muhammad and

the Progeny of Muhammad.

And may He always give you divine opportunity to help truth

and increase your rewards for speaking up in our favor.

We announce that we have been permitted to honor you with

our letter and entrust you with responsibility of our friends,

who are present around you. May Almighty Allah befriend

them due to His obedience and may He suffice them in their

important matters. May Almighty Allah help you against

pledge-breakers who have gone out of religion of God. Then

consider what I am explaining to you and convey it to those

whom you trust, if Allah wills. If we are in such a position that

we are away from habitations of oppressors and it is due to

hidden wisdom that Almighty Allah considered best for us and

the believer followers of us, till material wealth is in control of

transgressors. Inspite of all this, we are perfectly cognizant of

all your affairs and problems and nothing regarding you is con-

cealed from us. We have received information about the dis-

grace and humility suffered by you all due to most of you

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acting in opposition to the ways of your predecessors, regarding which you may not have received any information.

And that we are concerned about you and we do not forget

you and if this attention and favor had not been there, calamit-

ies would have befallen you and your enemies would have des-

troyed you. Therefore fear Almighty Allah and help us to save

you from this mischief. Anyone whose death is near shall be

killed in this mischief and one who has obtained his desire

shall remain safe and this mischief is a sign of distance and

proximity of our commands and prohibitions, although

Almighty Allah would perfect His light, even if it is detestable

to disbelievers.

Remain attached to dissimulation and keep away from stok-

ing the fire of ignorance that the bigotry of Bani Umayyah has

created. You should gain lessons from the incidents that would

occur this year in Jamadiul Awwal and you should wake up

from sleep of carelessness on witnessing that which occurs im-

mediately after that.

A clear sign would be visible to you in the sky and a similar

sign from the earth. In the eastern lands, there would be disap-

pointing events and an atheist power would gain control on

Iraq. Due to their evil deeds, the livelihood of Iraqis would re-

duce. After that calamities would be dispelled and the evil ones

and polytheists would be destroyed.

Their destruction would cause happiness among righteous

and people from all corners of the world would come for Hajj.

Each of you should do that, which we like and keep away

from that, which we dislike. Because our kingdom shall appear

all of a sudden and at that time, repentance would not be ac-

cepted from anyone. No one would be able to escape

punishment.

Almighty Allah has guided you through divine inspiration and

given you Taufeeq of guidance through His mercy.”2

This letter was received three years before death of Shaykh

Mufid (a.r.) in the month of Safar 410 A.H. and the second let-

ter also is nearly on same subject. From these letters one can

clearly sense perpetual freshness and each sentence of it holds

eternal status. Believers should make special note of the fol-

lowing points in these letters, and always pray for good

Taufeeq:

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1- Imam Asr (a.s.) has ranked those who struggle in path of truth and serve the religion of Islam, as “worthy brothers”.

2- Imam (a.s.) is always in contact with his followers; but

does nothing without permission of God; he even writes a letter

only when Allah’s commands him to.

3- Imam (a.s.) lives far away from area of oppressors and is

also near to believers, as both are protected and task of reli-

gion is also fulfilled.

4- All troubles of community are due to their impiety and ir-

religious persons, who left path of righteousness and neglected

divine covenant.

5- Imam (a.s.) is never oblivious of caring for community, and

its living proof is existence of community, otherwise oppressors

would have eliminated it.

6- Dissimulation is best. Neglecting it is to invite destruction,

but along with it, service to Islam should also go on.

7- Impiety of rulers of Iraq would cause lack of sustenance,

which is seen even today that people are starving because of

oppressors.

8- Iraqi tyrants would be destroyed and believers and God-

fearing persons would be elated, if Allah wills.

9- The troubles of Hajj will be over, and a period of ease

would arrive, Hajj would be performed under the supervision

of Imam (a.s.), if Allah wills.

10- It is duty of believers to perform acts, which bring them

nearer to Imam (a.s.) and to avoid displeasing him. In action,

irreligiousness, insulting laws of Islam, lying, making allega-

tions, disunity, selling of conscience, thanklessness, underes-

timating duties, inviting to prohibitions are acts which dis-

please Imam Zamana (a.s.), and which will be accounted for

very strictly after reappearance. May Allah give us all Taufeeq

to become proximate to Imam (a.s.) and to keep him satisfied.

1 Muntahiul Aamaal, Vol. 2, Chap. 14

2 Ihtijaj Tabarsi, Vol. 2, Pg. 596; Biharul Anwar, Vol. 12, Chap. 31, Pg. 764

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Those who met the Twelfth Imam (a.s.)

They are of two types:

1- Those who met Imam (a.s.) during Minor Occultation.

2- Those who met him during Major Occultation.

The list of visitors of Major Occultation continues by grace of

Allah, hence it is impossible to number them and till visitations

and meetings go on their number would go on increasing, as

Muhaddith Noori (r.a.) has narrated 100 such incidents and

Shaykh Qummi (r.a.) has narrated only onefourth; other schol-

ars and writers have narrated other incidents, and this contin-

ues till today. Therefore here we quote only those incidents in

which, in addition to meeting, an aspect of general benefits is

also found. Following is list of some visitors of Minor

Occultation:

1. First deputy, Uthman bin Saeed Amri

2. Second deputy, Muhammad bin Uthman Ibne Saeed Amri

3. Third deputy, Husain bin Rauh Naubakhti

4. Fourth deputy, Ali bin Muhammad Samari

5. General ambassador, Hajiz, Hilal and Attar Baghdadi.

6. Asimi Kufi

7. Muhammad bin Ibrahim bin Mahziyar Ahwazi

8. Muhammad bin Salih Hamadani

9. Basami and Asadi Raazi

10. Qumm bin Alaa Azerbaijani

11. Muhammad bin Shazan Nishapuri

12. Ahmad bin Ishaq Qummi

13. Abul Adyan (Before Occultation)

14. Abul Qasim bin Raees

15. Abu Abdullah bin Farukh

16. Masroor Tabbakh

17. Ahmad and Muhammad bin Hasan

18. Ishaq Katib Naubakhti

19. Sahibul Gharra

20. Sahibul Surratil Makhtuma

21. Abul Qasim bin Abi Jalis

22. Abu Abdullah Kindi

23. Abu Abdullah Junaidi

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24. Muhammad bin Kashmar and Ja’far bin Hamadan

Dinwari

25. Hasan bin Harawan and Ahmad bin Harawan Isfahani

26. Zaidan Qummi

27. Hasan bin Nasr, Muhammad bin Muhammad, Ali bin

Muhammad bin Ishaq, Hasan bin Yaqub Azadi.

28. Qasim bin Musa, Ibne Qasam bin Musa, Ibne Muhammad

bin Harun, Ali bin Muhammad. (Kulaini)

29. Abu Ja’far Riqaa (Qazwin)

30. Ali bin Ahmad (Fars)

31. Ibnul Jammal (Quds)

32. Majruh (Merv)

33. Saheb Alf Dinar (Nishapur)

34. Muhammad bin Shuaib bin Salih (Yemen)

35. Fazl bin Zaid, Hasan bin Fazl, Ja’fari, Ibnul Ajami (Misr)

36. Sahibul Mauludain, Sahibul Maal (Nasibain)

37 Abu Muhammad bin Mujana (Ahwaz).1

38. Haseeni

Other than these, we don’t how many fortunate persons were

there whose account was not included in books, but under oth-

er topics; like Lady Hakima who was the first visitor of Imam

Zamana (a.s.), but her mention is not under list of visitors, but

under services of assisting in birth, or other people before

whom Imam Hasan Askari (a.s.) himself presented Imam

Zamana (a.s.) and who witnessed the blessed countenance of

the Imam before start of Minor Occultation.

I hinted at their names because the real aim is not to prepare

a list of visitors of Imam (a.s.) during occultation, but to men-

tion those who visited Imam Qaim (a.s.), and after whose testi-

mony it is only fallacy and obstinacy to deny the birth and ex-

istence of Imam Asr (a.t.f.s.).

Some visitors of Major Occultation described by Shaykh Ab-

bas Qummi are as follows:2

1- Ismail Harqali: Whose illness was incurable and he visited

Sayyid Ibne Tawus, and after this contacted Imam Asr (a.t.f.s.),

and when Imam passed his hands, the disease went away, even

traces were not to be found, and in place of a sore a clear

skin appeared on his legs.3

2- Sayyid Muhammad Jabal Amili: Whom the regime wanted

to induct in army by force. He fled from Lebanon; after

769

roaming for five years arrived in Najaf Ashraf. Upset by circumstances, he prayed much for increase in sustenance, but

when no result came, made a program to send an Areezah.

Every day he went out of Najaf and put Areezah in the river.

After 39 days, he met a person on the way, dressed as an

Iraqi and having a Lebanese accent. He asked: Why are you

sending Areezah since 39 days, is the Imam (a.s.) unaware of

your plight? Sayyid Muhammad was amazed and wanted to

shake hands with him. While shaking hands the subtlety of the

hands made him feel that he is Imam Asr (a.t.f.s.), because he

had heard such report about his blessed hands. When he

wanted to kiss his hands, he vanished. (Please note: this does

not mean that Areezah proved futile, but the fact is that due to

Areezah he was honored with a meeting.).4

3- Sayyid Atwa Hasani: Author of Kashful Ghummah has nar-

rates from his son: My father belonged to the Zaidi sect and

disliked us due to our Imamiyah religion. One day in his in-

tense illness he said: Until your master does not cure my ill-

ness, I won’t change my faith. After a part of the night had

passed, he was heard shouting: Run, meet you master. All of us

ran out, but could see no one. We only heard from our father

that a gentleman had arrived and passed his hand and the pain

vanished. After that we saw his confidence and that he did not

have any discomfort.5

4- Allamah Majlisi has quoted in Minhajus Salah from Ibne

Tawus that Sayyid Raziuddin Muhammad bin Muhammad bin

Muhammad Aawi was arrested by the regime. Becoming fed up

with it, he appealed to Imam Zamana (a.s.), and Imam ordered

him to recite Dua Ibrat, he said: I do not know this Dua. Imam

said it is in Misbah. He said I have not seen it.

Again he said: It is there in it. When he awoke, he saw a pa-

per in the book. He recited it immediately and ruler’s wife saw

in dream that Amirul Momineen Ali (a.s.) was saying: If my des-

cendant is not released, your husband would be destroyed.

She awoke and told her husband of the dream and he was

freed immediately.6

5- Mir Ishaq Astarabadi: Allamah Majlisi has narrated that he

said: On way to Mecca, I was separated from my caravan and

was very upset. I appealed to Imam Asr (a.t.f.s.), who arrived

and ordered me to recite Hirze Yamani. I was thirsty; he gave

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me water and corrected my recitation, and carried me with him.

We reached Mecca nine days before the caravan. My family

publicized that I possessed miracles and that I came to Mecca

through folding of the earth.7

6- Sayyid Ibne Tawus has narrated in Farajul Humoom on the

authority of Abu Ja’far Muhammad bin Harun bin Musa Talak-

bari from Abul Husain bin Abul Baghl that he said: I had some

pending matter with Abu Mansur bin Abu Samhan in which a

dispute developed and due to fear I went underground.

One day I went to the tomb of Imam Musa Kazim (a.s.) and

requested Abu Ja’far to close the doors as I wanted to appeal to

Imam in private. He closed the doors and I was busy with pray-

er, Dua, Ziyarat and Munajaat. Suddenly I saw a youth who sa-

luted all Imams in Ziyarat, except Imam Zamana (a.s.). I was

surprised and wondered as to which religion did he belong? I

wanted to ask something when he said: Recite Dua

Faraj, and then taught me the Dua, “Yaa man Azharal

jameel…” in the end of which is “Yaa Muhammadu Yaa Ali iki-fyani fa innakoma kafiyaan Wansurani fa innakoma Nasiraan”.

After concluding, I searched from him, but he was not there. I

asked Abu Ja’far and he said: The doors were closed; it was

Imam Zamana (a.s.) who came to your rescue.8

Note: There are various supplications called Dua Faraj, of

which this Dua is also one. Supplication beginning with “Ya

Imaada man la imaada lahu” is also called Dua Faraj.

7- Abu Rajeh Hammami: Allamah Majlisi narrated his incid-

ent as follows: He owned a public bath in Hilla. There was a

ruler in Hilla called ‘Marjaan, the younger’. Some people re-

ported to him that Abu Rajeh abuses companions of Prophet.

So he got Abu Rajeh arrested and ordered him to be beaten.

They beat him so severely that each part of his body was in-

jured and they hit at his mouth so much that his teeth were

broken. Then they pierced his tongue with a thick iron needle.

Then they pierced his nose and put a rope through it. After that

he was given over to the ruler’s men to take him around the

lanes of Hilla in this manner and ordered that he should be

thrashed from every side.

It happened in this way and the poor man fell down ex-

hausted; people thought that he was dead. They informed the

771

king and he ordered his execution. Those present in the court wanted to know what purpose would be served by his execution. Since he was an old man this much punishment was

enough for him. He was already dead, so he should be left

now, and he would die his natural death. Why should the king

take the responsibility of his death? When people petitioned

much, he ordered his release. Since he was seriously injured,

his relatives carried him home like a corpse, everyone was sure

that he would not survive that night as no sign of life remained

in his body.

However when people came to see him the next day they

found him in perfect health and physically fit, engrossed in

ritual prayers. His teeth, that had been broken, were back in

his mouth in a perfect condition. The wounds of his body and

face had healed so completely as if he never had any injuries in

the first place. They were shocked at this and asked him how

that came to be? He replied: I was looking at death with my

own eyes. Since my tongue could not move, I was unable to ut-

ter any supplication, so I prayed to Allah in my mind and be-

seeched my master. When the greater part of the night had

passed, I saw that the complete house was lit by luminosity and

my master, His Eminence, the Master of the Time was stroking

my face and saying: Now get up and go to your family. You are

perfectly all right now. Thus when I got up in the morning, I

was absolutely healthy as you can all see. Shamsuddin

Muhammad bin Qaroon says: By Allah, Abu Rajeh was a frail

and thin man, having a sallow complexion; he was very ugly

and had a small beard. I used to visit the same public bath he

frequented and I always saw him in the above condition. But

that morning when I went to see him with other people, I saw

him physically strong, his limbs were powerful and his height

had also increased. The beard was also bigger than before and

the complexion had a pinkish hue. It seemed as if he were a

young man of twenty years. And he remained like that till his

end. When the news of his miraculous recovery spread, the

governor of Hilla summoned him; who one day before had seen

him in a very serious condition; but now he was perfectly cured

and there was no sign of any injury and his teeth were also in-

tact. The ruler was highly impressed by this and filled with

awe. Previously when he sat at the place of Imam Zamana

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(a.s.) in Hilla, he used to turn his back to it, but after this incident, he began to sit facing it and also changed his behavior

with people of Hilla. He used to forgive their mistakes and ac-

ted nicely with everyone in general. But all this was of no use

to him and he died after some days.9

8- Allamah Majlisi says in Biharul Anwar: I heard from some

reliable scholars that during British rule in Bahrain, they ap-

pointed a Sunni Muslim as governor despite the fact that ma-

jority population was Shia. There was also a particular Sunni

minister who was an enemy of Shia. One day he brought a

pomegranate to the governor. On the pomegranate, the names

of Abu Bakr, Umar, Uthman and Imam Ali (a.s.) were found,

together with the inscription that these were the four Right-

ful Caliphs of Muslims. [ “La Ilaaha Illa Allah, Mohammed

Rasool Allah, Abu Bakr wa Omar wa Othman wa Ali Kholefa’a

Allah” ] The minister claimed that this was a natural miracle and a sign from Allah that Shia belief was incorrect. He urged

that now the Shia should not be regarded as Muslims and be

asked to become “true” Sunni or be killed or made to pay the

taxes of non-Muslims. The governor was delighted at this oc-

currence and summoned Shia scholars and put three alternat-

ives to them. The Shia were amazed when they saw the fruit

and asked for three days to return with their reply. This time

was granted to them and they went away wondering what to

do. Finally they decided to seek help from the Holy Imam (a.s.).

Three pious scholars were selected and each one was to go out

of the city into the wilderness and pray for assistance of Holy

Imam (a.s.). On first two nights, the first two scholars spent the

whole night in prayers and supplications, but with no success.

On third night, the third scholar, saw an impressive personality

approach him at dawn. The man asked him what the problem

was. He replied that if he was truly his Imam, he would surely

know the problem. The Holy Imam (a.s.) then replied that he

was aware of the difficulty and not to worry. He told the schol-

ar to go with the governor to the minister’s house the next day,

and insist on going to the terrace. There he would find two

moulds with false inscriptions. They are fitted to the growing

fruit so that, as it became larger, the words became engraved

on it. He further told him to ask the minister to break open the

fruit and witness the power of Allah. The next morning matters

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proceeded as the Holy Imam (a.s.) had ordered. When the minister was told to take everybody to the terrace, he went pale

and began to make excuses. At the governor’s insistence, he

reluctantly led them to the place, where they found the articles

as described by the Holy Imam (a.s.). Eventually the governor

asked the minister to break open the fruit. When he did so,

black dust flew from it and smeared his eyes and beard. And

when the truth came out he asked:

How did you come to know? Isa replied: My master, who is

the twelfth Imam, told me. When truth and falsehood was

clear, he at once declared his acceptance of Shia religion at

the hands of Muhammad Ibne Isa.10

9- Aqa Mirza Abdullah Isfahani relates in Riyazul Ulama, that Abul Qasim Muhammad bin Abul Qasim Hasmi was an intelligent Shia man and Rafiuddin Husain was a prejudiced Sunni;

the two were good friends and used to argue with each other.

Abul Qasim called Rafiuddin Nasibi (prejudiced) and Rafiuddin called him Rafidi (heretic). One day they were sitting in Atiq Mosque in Hamadan and arguing who was superior Ali (a.s.) or

Abu Bakr? Abul Qasim proved from various verses and tradi-

tions. Rafiuddin narrated the incident of cave and Abu Bakr’s

relationship with Holy Prophet (s.a.w.s.).

Abul Qasim prolonged his reasoning and said: Who can com-

pete with Ali (a.s.); Ali (a.s.) was the standard-bearer of Holy

Prophet (s.a.w.s.), husband of his daughter, ornament of his

bed on the night of Hijrat, destroyer of idols of Kaaba and a

manifestation of excellence of all prophets, and nobody had as

much honor. At last Rafiuddin said: We will ask the first person

who enters the Mosque, his would be the last word.

Abul Qasim accepted it. After a while a youth entered and

Rafiuddin presented his case. The youth recited a couplet and

the matter was thus: “People ask me of superiority of Ali (a.s.)

and I feel the description of superiority itself is an insult to Ali.

Is it not an insult for a sword to say that it is sharper than a

stick?” Rafiuddin was bewildered and as per his statement was

compelled to accept the religion of Aale Muhammad

(s.a.w.s.).11

10- Aqa Sayyid Muhammad Rizvi Hindi has narrated an incid-

ent on the authority of Shaykh Baqir Ibne Shaykh Hadi (r.a.)

the second caretaker of Najaf Ashraf that a person worked in a

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public bath at Najaf Ashraf; he was a firm believer and very pious. He served his old father with dedication and even lifting

him, making him sit and feeding him was his responsibility. He

only went for prayers and Ziyarat of Imam Zamana (a.s.) every

Wednesday eve. On one such occasion, he was delayed and

was returning alone, when suddenly he saw an Arab. He

feared that that very soon even his clothes would be looted.

The Arab asked: “Where are you going?” He replied, “Masjid

Sahla.” Then he asked: “What is there in your pocket?” I

replied: “Nothing.” He said: “Take out immediately what you

have.” He again denied. Now the Arab scolded him and he put

his hands in his pocket and remembered that he had purchased

some raisins for his children and they were still in his pockets.

He offered them to him. He said: Go back and serve your fath-

er. Visiting Masjid Sahla is not more important than serving

the father.

As a matter of fact, this believer got this honor because of

serving his father that he was able to meet Imam Zamana (a.s.)

and the aim for which he used to visit the place was fulfilled.

That is why the Imam said: Now go and serve your father, as

no other task was left, and if going to Masjid Sahla was not ap-

propriate, Imam would have restrained him from the first.

Anyway, service to parents is very important. So much so

that it is mentioned in narrations that if parents stop you from

taking part in Jihad and they are fearful of it, then serving

them for an hour is better than a year’s Jihad in the way of Al-

lah. It is narrated from Imam Sadiq (a.s.) from Holy Prophet

(s.a.w.s.) by which it is possible to conclude the nature of faith

and Islam, and also know that during Major Occultation there

is possibility of one more Jihad, that is serving parents. May

the merciful Lord bestow every believer with Taufeeq for this

Jihad.

1 Ghayatal Maqsood, Vol. 1, Pg. 121 (S. No. 5-37)

2 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 368

3 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 369

4 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 373

5 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 376

6 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 376

7 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 378; Biharul Anwar, Vol. 12, Chap. 24, Pg. 52

775

8 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 379; Biharul Anwar

9 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 374; Sultanul Mufarraj An Ahlil EImaan, Sayyid Ali Ibne Abdul Hamid Teli

Najafi

10 Kashful Ghumma, Pg. 133; Kitab Badaiul Akhbar, Pg. 150; Mulla Ismail Sabzwari, Safinatul Bihar, Vol. 1, Pg. 536, Najaf Ashraf; Ahsanul Maqal, Vol. 2, Pg. 387

11 Ahsanul Maqal, Vol. 2, Chap. 14, Part 5, Pg. 390

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Letters and communications

Like scholars have mentioned about persons honored with

meeting Imam Asr (a.t.f.s.), they also mentioned letters and

communications issued by Imam Asr (a.t.f.s.) during occulta-

tion which are called “Tauqiyaat” These communications con-

tain many topics, laws, supplications and Ziyarats. There are a

number of special letters as well, which were sent under differ-

ent reasons and pretexts.

Among personal letters are three letters written to Shaykh

Mufid (a.r.): In one he is mentioned by the title of “Just brother

and righteous friend”; in the second, he is called, “helper of

truth and motive of word of truth”. The first letter is dated Sa-

far 410 A.H. and the second, 23rd Zilhajj 412 A.H. After that,

on his death, Imam also recited some couplets, which are en-

graved on the grave of Shaykh Mufid (r.a.).1

The gist of the third letter is that a question was asked re-

garding a pregnant woman who died. They asked: What is to

be done about the unborn child? He replied: She would be

buried along-with the child. People were preparing for her

burial when a rider came and informed that the child be taken

out and the woman buried. The child was taken out, and when

later the Shaykh came to know about it, he decided not to is-

sue any decree in future. That: if that rider had not corrected

the mistake, I would have been responsible for the death of an

innocent child. After taking this decision, he was at home when

a message arrived from Imam (a.s.) that this decision was com-

pletely wrong: It is your duty to issue verdicts and our job to

verify them.

From this event, in addition to the unseen help of Imam

Zamana we also realize how much love he has for his followers,

and how he does not want them to be helpless at all.

The Imam’s purpose is also that in every period there should

be scholars to solve problems. And after that if they commit a

mistake, which is related to rights of worship and innocent

bloodshed, I will check them; otherwise mistakes in matters of

rights of Allah are pardoned by Allah Himself and He is the

most Merciful of Merciful ones. If He can pardon sins of a

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common man, why He cannot pardon mistakes of a scholar who is giving sacrifices in His way and enduring pains in that

path?

Regarding religious problems, Allamah Tabarsi has men-

tioned a letter addressed to Ishaq Ibne Yaqub in which various

replies were found, gist of which is that if the question per-

tains to a deniers then our denier is not one of us, and if the

question is about people like Ja’far, his example is like that of

the son of Prophet Nuh (a.s.) and brothers of Yusuf (a.s.).2

(From this some have concluded that son of Nuh (a.s.) was

worthless as per the commandments of his father and was not

on his path, but when brothers of Yusuf (a.s.) committed

treachery with him, he pardoned them in the end, and in this

manner the oppressors turned repentant.)

As for “Fuqaa” (A drink prepared from barley extract) it is

unlawful to drink it. And as for “Shilmaab” (A non-intoxicant

drink and its use in present age is common); it is not doubtful.

And as for your property, till you do not purify it, do not use

it.

Then anyone who wants to send it to me and anyone who

does not want to be separated from it, then what Allah has be-

stowed to us is better than what Allah has given you.

As for reappearance and advent, it solely depends on will of

Allah and those who fix a time for it are liars.

As for the saying of those who think that Imam Husain (a.s.)

has not been slain is a kind of disbelief, denial, deviation and

misguidance.

“But as for the problems which will occur in the future, you

should refer to narrators of our traditions for their verdicts; as

they are my proofs to you, and I am Allah’s proof to them.”

As for Muhammad bin Uthman Amri, may Allah be pleased

with him and his father, he is trustworthy and reliable one of

mine and his writing is my writing.

As for Muhammad bin Ali bin Mahziyar Ahwazi, then very

soon, Allah would reform his heart and remove his doubt.

As for the money that you sent me; it is not acceptable to me,

except that money which is pure. And the compensation for a

singing girl is unlawful.

As for Muhammad bin Shazan bin Naeem, he is Shia of us,

Ahle Bayt (a.s.).

778

As for Abul Khattab Muhammad bin Ali Zainab Ajdaa, then he and all his associates are accursed and you don’t cultivate

the company of those who harbor their beliefs. And my fore-

fathers and I are aloof from them.

As for those who are in possession of our funds in a way that

they consider it lawful for themselves and spend it; they have

in fact devoured (Hell) Fire.

As for Khums, it is lawful for our Shias till reappearance, so

far as their children are pure and not involved in sinful

activities.

As for the funds sent to us and after which they fell into

doubts and became regretful of having paid it to us, then any-

one who wants we would return to him and we are not needful

of the money of those who harbor doubt with regard to Allah.

As for the cause of occultation, Almighty Allah has said:

“O you who believe! Do not put questions about things

which if declared to you may trouble you…”3

Each of my forefathers in his time was compelled by oath of

allegiance to tyrant ruler and when I reappear, I would not be

having allegiance of any tyrant on my neck. As for how people

would benefit from me during occultation, it is like getting be-

nefits from sun concealed by clouds. And I am the security for

people on the earth just as stars are security for inhabitants of

heavens. Therefore do not ask what you are not in need of and

do not put yourself into undue trouble. And pray more for an

early reappearance, as in it lies your success.

And peace be on those that follow the guidance.4

1 Ihtijaj Tabarsi, Vol. 2, Pg. 596

2 Ihtijaj Tabarsi, Vol. 2, Pg. 542

3Surah Maidah 5:101

4 Elamul Wara, Pg. 258; Kashful Ghumma, Pg. 140; Majalisul Momineen, Pg. 190; Ihtijaj Tabarsi, Vol. 2, Pg. 543; Ghaibat Shaykh Tusi, Pg. 176

779

Longevity

One of the discussions regarding Imam Mahdi (a.s.) is that of

longevity. In fact this discussion arises because of doubts re-

garding Imam Mahdi (a.s.) that appear in the Muslim world.

Their purpose is to make mankind neglectful of such a re-

former, whose task is to destroy injustice and tyranny and es-

tablish justice and equity. Day and night he is waiting for Al-

lah’s order for this great task. Otherwise if political aim had

not been present in it a Muslim’s questioning longevity and

permanence is against dignity of Islam and faith and against

belief in Quran and traditions.

A Muslim in any case believes that life and death is in control

of Allah, and He only prolongs or shortens the lives of human

beings. In this system of exigency such persons are also in-

cluded who die in wombs, and persons who even in worst cir-

cumstances do not die. If He wanted to give death to a person,

a powerful man like Sulaiman also passed away before his

army, and if He wanted to keep alive, Musa (a.s.) lived even in

Firon’s palace.

Ibrahim (a.s.) survived in Nimrod’s inferno; Yunus (a.s.) in

the belly of whale. If He wished, the sleep of folks of the Cave

prolonged and with His wish Uzair (a.s.) came back to life.1 If a

person keeping faith on such system of Lordship, has doubts

about Allah’s Proof and Mahdi of this Age, it means that he

does not have faith in Allah’s power, and in his view all past

events were fables of old, or he has some particular dispute

about existence of Mahdi on the basis of which, he wants to

make it doubtful in some way or another.

History contains record of persons living for hundreds and

thousands of years, like Zulqarnain (3000 years), Prophet Nuh

(2500 years), Saam Ibne Nuh (500 years), Qainan (900 years),

Mahlail (800 years), Auj Ibne Unaq (3300 years), Nufayl Ibne

Abdullah (700 years), Rabia Ibne Umar (600 years), Arafakh-

shad (400 years), Duraid Ibne Zaid (456 years), Prophet Sulai-

man (400 years), Kaab Ibne Jamjama (390 years), Nasr bin

Rahman (390 years), Qays bin Saidah (380 years), Umar bin

Rabia (333 years), Umar bin Dusi (400 years), Umar bin Tufayl

(200 years) and no one has denied this information.2

780

From Islamic point of view, Prophet Idris (a.s.) and Khizr (a.s.) and being of Dajjal and accursed Iblis is among certainties, whose ages have exceeded thousands of years and Proph-

et Isa (a.s.) is continuously living in heaven, waiting to descend

to the Earth.

Under these circumstances, to argue against longevity is

neither correct from aspect of beliefs, nor from aspect of

history.

Moreover, according to numerous testimonies of history and

hundreds of traditional reports Messenger of Allah (s.a.w.s.)

said: “Mahdi is my twelfth successor, from descendants of

Fatima, from descendants of Husain; he would be the ninth

successor of my son, Husain (a.s.).3 The being of Mahdi is

already established on the basis of undeniable narrations of

Prophet. His reappearance is also imminent in any case, and if

from the duration of the world, a day remains, Almighty Allah

will prolong it until Mahdi appears and fills up the earth with

justice and equity just as it would be fraught with injustice and

tyranny.

Between both these two certainties only two possibilities re-

main: Either Mahdi should die, and then come back to life dur-

ing the time of reappearance and establish a universal revolu-

tion, or that he should be living and present and taking stock of

situations and preparing grounds for his last revolution.

The first possibility is wrong according to religion as well as

science. If according to religion it is accepted, it would mean

that the world is devoid of divine proof and the Prophet has

already said that if the world is devoid of divine proof, its exist-

ence is impossible, and the Earth will swallow its dwellers. And

according to science, the coming back to life of a person after

death and without any preparations and creating such a great

revolution is unimaginable. And if Allah’s power is included in

it, then there is no need of life and death. The God who can en-

liven a dead person can also keep him alive for a thousand or

two years and nothing is beyond His power.

On the basis of this after reconciling all three possibilities of

Islam that the birth of Mahdi has definitely occurred and his

reappearance is definite and the earth cannot be devoid of di-

vine proof, brings us only to a conclusion that Mahdi is alive

and he is continuously watching the situation and is busy in

781

preparing for His universal revolution. In times of need, he also renders help to his deputies and also prepares ground for

his reappearance. He is also awaiting order of Allah for his re-

appearance. As soon as he receives Allah’s permission, he

would at once begin his mission and fill the earth with justice

and equity like it would be fraught with injustice and oppres-

sion, if Allah wills.

1 Hayatul Qulub

2 Ghayatul Maqsood, Pg. 301; Elamul Wara, Pg. 270

3 Lamat Shaykh Abdul Haqq; Tirmidhi Urdu, Vol. 2, Pg. 411,

Nazirul Haqq Qadri

782

Traditional reports and Confessions

Holy Prophet (s.a.w.s.) said: There would be a Mahdi also in

my community.1

Holy Prophet (s.a.w.s.) said: Allah will create a person in my

progeny who would fill up the earth with justice and equity.2

Holy Prophet (s.a.w.s.) said: Even if a single day remains in

the tenure of the world, Allah would prolong it until a person

from my Ahle Bayt comes having same name as mine.3

The Mahdi of this community will lead Isa Ibne Maryam (in

prayers).4

Mahdi is a fact, he would be from Bani Qinana, Quraish, Bani

Hashim and from the descendants of Fatima (s.a.).5

I give you glad tidings of Mahdi who is from my progeny and

Quraish.6

We seven descendants of Abdul Muttalib are leaders of

Paradise: Myself, Ali, Hamzah, Ja’far, Hasan, Husain and

Mahdi.7

Mahdi of my progeny will be from descendants of Fatima.8

Allah would prolong the last day of the world to such an ex-

tent that a person would come from my progeny and Ahle Bayt

who would fills up the earth with justice and equity.9

Ali is the Imam of my Ummah and the awaited Qaim would

be his descendant; who would fill up the earth with justice and

equity.10

Mahdi would be from descendants of Husain.11

Husain! You are Sayyid son of Sayyid and brother of Sayyid,

you are Imam, son of Imam and brother of Imam, you are Huj-

jat son of Hujjat and brother of Hujjat and a father of nine Huj-

jats of whom the ninth will be Qaim.12

The advent of Mahdi is imminent, and it will be when the

world is filled with injustice and oppression.13

Imam Mahdi was born in Samarrah, which is at a distance of

20 farsakhs from Baghdad.14

Imam Hasan Askari has kept his son’s birth a secret, due to

fear of the ruler.15

Imam Mahdi was born in Samarrah and his birth was kept

secret. He is in occultation from the lifetime of his father.16

783

Imam Mahdi was born on 15th Shaban, 255 Hijri and disappeared from people in Samarrah.17

Imam Mahdi was born on 15th Shaban, 255 Hijri and Imam

Hasan Askari entrusted him to Allah, to whose custody Musa

(a.s.) was entrusted.18

Imam Mahdi was born from Lady Narjis on 15th Shaban, 255

Hijri.19

Caliphate

of

the

Messenger

of

Allah

(s.a.w.s.)

has

reached Imam Mahdi through Imam Ali and He is the last

Imam.20

Imam Mahdi is the twelfth Imam.21

Imam Mahdi is from descendants of Fatima. According to a

version he was born in 255 Hijri, and after sometime went into

occultation.22

Imam Mahdi went into occultation after his birth, and he

would reappear in the last period of time.23

After taking birth, he became a Qutub.24

Shias view about Muhammad Ibnul Hasan is correct.25

Imam Mahdi went into occultation for perfection of attrib-

utes.26

Imam Mahdi went into occultation after taking birth in 256

Hijri.27

Imam Mahdi disappeared into Sardab after taking birth.28

The age of Imam Mahdi (a.s.) at the demise of Imam Hasan

Askari (a.s.) was 5 years; he did not return after going into oc-

cultation29

His titles are: Al-Qaim, Al-Muntazar and Al-Baaqi.30

He is alive like Isa, Khizr and Ilyas (a.s.) etc.31

Imam Mahdi is the Qaim (one who will rise) and Muntazar

(awaited), he will appear like a Sun and remove darkness of in-

fidelity ( Kufr) from the world.32

Prophet Isa (a.s.) will descend after reappearance of Imam

Mahdi (a.s.).33

1 Abu Saeed Khudri in Sahih Tirmidhi, Pg. 270

2 Abdul Rahman Ibne Awf in Iqdud Durar

3Abdullah Ibne Masud in Tirmidhi and Sunan Abu Dawood

4Abu Saeed Khudri in Iqdud Durar

5 Qatadah in Iqdud Durar

6 Sawaiqul Mohriqa

784

7 Sunan Ibne Majah Mojam Tibrani, Hafiz Abu Naeem Isfahani, Iqdud Durar

8Umme Salma in Sunan Abu Dawood

9 Abu Huraira in Sahih Tirmidhi

10 Ibne Abbas in Manaqib Khwarazmi

11Huzaifah Ibne Yamani quoted by Hafiz Abu Naeem

12 Sulaiman Qunduzi in Yanabiul Mawaddah

13 Shaykh Mohiuddin in Futahat Makkiyah, Shaykh Abdul

Wahab Sherani in Al Yawaqeet Wal Jawahar

14 Muhammad Ibne Talha Shafei in Matalibus So-ool

15Ali Ibne Muhammad Ibne Sabbagh Maliki in Fusoolul

Muhimma

16Allamah Jami in Shawahidun Nubuwwah

17 Allamah Jamaluddin in Rauzatul Ahbab

18 Shaykh Abdul Haqq Mohaddis Dehlavi in Manaqibul

Aimmah

19 Abdur Rahman Sufi, in Miratul Asrar

20 Allamah Shahabuddin Daulatabadi in Tafseer Bahre

Mawaej

21 Mulla Ali Qari in Sharh Mishkat

22 Allamah Jawad Saabaati in Baraheen Sabatiya

23Shaykh Saduddin in Masjid Aqsa

24Ali Akbar Ibne Asadullah in Mukashifat

25Shah Waliullah Muhaddith Dehlavi in Risala Nawadir

26Mulla Husain Maibazi in Sharh Diwan

27 Tarikh Dhahabi

28Ibne Hajar Makki in Sawaiqul Mohriqa

29 Wafayatul Ayan

30 Tadkiratul Khawasil Ummah, Sibte Ibne Jauzi

31 Arjahul Matalib

32Fazl Ibne Ruzbahan, Ibatalul Baatil

33Jalaluddin Suyuti, Durre Manthur

785

Special features of the Rule of Imam Asr (a.t.f.s.) 1- In the beginning, his style of functioning will be same as

that of the Messenger of Allah (s.a.w.s.) in the beginning of his

mission, because till his time Islam would have changed to

such an extent as if he will have to start Islamic propagation

anew, and there cannot be severe retribution in a new system.

Holy Prophet (s.a.w.s.) himself said: Islam was strange in the

beginning and would become strange in the end; glad tidings

to strangers.1

2- Like Prophet Dawood (a.s.), his judgments would be based

on personal knowledge; he won’t need witnesses and evid-

ences. He will judge crimes through appearance of people and

would deal accordingly.2

3- A special cloud would serve as his vehicle; it will have

thunder and lightning etc., which was not available even to

Zulqarnain. He will mount the cloud and tour various surround-

ings propagating religion of Islam and establishing it system.

4- By the blessings of his being, the Earth will discharge all

its treasures, and production will increase so much anyone will

take as much as he likes and a voice will say: “Take as much as

you want; there is no shortage in divine treasure trove.” Such

would be the state of abundance growth that if a lady were to

travel from Iraq to Syria, she will not have to step on anything,

but greenery. Till Damascus her steps will not be on any

dry land, but on the green vegetation.3

5- There would be such peace in the world that even fear and

hatred would disappear between humans and animals. Chil-

dren will play with snakes and scorpions, and the wolf and

sheep will drink from the same pool; so much so that even if a

lady travels from Iraq to Damascus with her luggage on her

head no wild animal will harm her and no fear of any kind

would be there.4

6- By blessings of his reappearance, special kinds of danger-

ous diseases will be finished, and believers will live a life of

health and peace.

7- Passage of time will not affect him and he will appear as a

young man of 40 years. As mentioned in tradition of Imam

Reza (a.s.) when someone asked: Are you Qaim? He replied:

786

No, can’t you see how old and feeble I have become; and the Qaim, in spite of age would appear as a youth of forty; he

would be my fourth descendant.5

8- He will have all relics of prophets and successors. Gar-

ment of Ibrahim (a.s.), staff of Musa (a.s.), ring of Sulaiman, ar-

mor, turban, slippers and shirt of Prophet of Islam (s.a.) and

Zulfiqar of Imam Ali (a.s.). When Sayyid Hasani will ask for

proof of Imamate, he would produce these items.

9- His blessed body won’t produce a shadow, like in case of

Holy Prophet.

10- The earth will be illuminated with his blessed light in

such a way that life will go on without light of sun and moon.

11- The earth will be like a dirham coin on his palm, and he

will know what is going on in the world without any hindrance.

12- During his period, believers will attain excellence in

knowledge, intellect, sagacity and wit. When he passes his

hand of mercy over the head any man, his knowledge and un-

derstanding will become perfect. He would instruct his repres-

entatives that if one of them does not understand a problem,

he should look at his palm as imprints of all knowledge and

laws will be found in it.6

13- All modern minarets, chambers and designs in mosques,

which were not there during period of Messenger of Allah

(s.a.w.s.) will be destroyed and will be returned to their origin-

al Islamic simplicity.

14- Masjidul Haraam and Masjidun Nabi will be renovated

and all useless construction would be corrected. Maqam

Ibrahim will also be reinstated to its original location.

15- So prominent and brilliant would his blessed light be that

everyone will see him easily, and all would feel him to be in his

own area.

16- His flag will be flag of help of Messenger of Allah

(s.a.w.s.), whose pole will be made from throne of Allah; it will

destroy the oppressor it overshadows. Members of his army

will be strong like sheets of iron, and every believer will have

strength of forty men.7

17- Joy of reappearance will also enter graves of believers.

They will congratulate each other, and some will come out to

help Imam (a.s.). As mentioned in Dua Ahad: O Allah! Even if I

were to die before reappearance, at reappearance make me

787

arise from my grave, with my shroud on my shoulders, an open sword in my hand, spear shining and on my tongue be the

words of Labbaik! Labbaik!

18- He would liquidate the debts of all his followers and en-

dow them with gifts and wealth; except that the debt should

not have been spent in prohibited ways, otherwise he will also

punish it.

19- He will destroy all heresies and bring back mankind to

law of Prophet of Islam (s.a.w.s.); so much so that thousands

having wrong belief will demand him to return, and he will

eliminate them all.

20- He will only maintain relations with those who are real

and sincere believers. Hypocrites and sycophants will have no

status. He will destroy enemies of Aale Muhammad (s.a.w.s.),

Bani Umayyah, Bani Abbas, killers of Imam Husain (a.s.), Nas-

ibis and Khwarijis and will not leave a single man alive who ap-

proves the evil deeds and oppressions of previous people or

community.8

O Allah, hasten his reappearance and ease his advent and

make us among his helpers and supporters.

For details about the rule of Imam of the Age (a.s.) refer:

Muntakhabul Athar Fil Imaamith Thani Ashar

1 Yanabiul Mawaddah, Muntakhabul Athar

2 Irshad Mufid; Muntakhabul Athar

3 Kamaluddin; Muntakhabul Athar, Part 2, Chap. 36

4 Yanabiul Mawaddah

5 Biharul Anwar

6 Muntakhabul Athar

7 Muntakhabul Athar, Part 2, Chap. 49

8 Uyun Akhbare Reza

788

61

Chapter

Imam of the Age and Salaam, Dua, Namaz,

Ziarat, Istighasa, Method of Ziyarat and

Meeting

Amirul Momineen (a.s.) had stated that as if I can see

Mahdi astride a horse, riding to Wadi Salam reciting the

words:

Laa ilaaha illallaah H’aqqan H’aqqan; Laa ilaaha illallaah

Eimaanan wa S’idqan. Laa ilaaha illallaah taa’bbudan wa

riqqan. Allaahumma Muizzu kulli mominin wah’eedin wa Mud-

hillu kulli Jabbaarin wa A’needin… and so on.1

Salaam

Jabir (r.a.) has narrated from Imam Muhammad Baqir (a.s.)

that whoever survives till the time of the Qaim, should greet

him in the following way:

As Salaamo a’laikum yaa ahla baitin nubuwwah wa ma’danil

ilm wa mauz”a-ir Risaala.2

Muhammad Ibne Muslim narrates that Imam Muhammad

Baqir (a.s.) has said that he should be greeted as follows:

As Salaamo a’laika yaa baqiyyatallaahi fee arz”ihi.3

Imran Ibne Dahir narrates that Imam Ja’far Sadiq (a.s.) was

asked: Can the Qaim be greeted as Amirul Momineen? He

replied: Never, this title is only for Imam Ali (a.s.). You may

greet the Qaim as ‘Baqiyyatullaah’.4

Dua

This well-known Dua is quoted from Imam Mahdi (a.s.) him-

self and is mentioned in Mafatihul Jinaan and other books of supplications:

789

Allaahummar

Zuqna

Taufeeqat’

T’aa-a’

wa

bo’dal

Maas’eeyah.5

One of his supplications is: Yaa Maalikar Riqaab wa Haazim-

al Ahzaab, Yaa Mufattih’al Abwaab, Yaa Musabbibal Asbaab;

Sabbib lanaa Sababan. Laa Nastat’ee’u Lahu t’alaban.6

Another famous Dua is: Ilaahi A’z’omal balaa, wa barih’al khi-

faa.7

Shaykh Amri taught the following Dua to Abu Ali Ibne Hum-

am during occultation of the Imam: Allaahumma a’rrifni nafsak

fe innaka illam to-a’rriffni nafsak lam a’arif nabiyyak.8

Namaz

The following Namaz Hajat is narrated from the Imam of Age

(a.s.) that one Friday eve pray two rakats Namaz in each of

which when you recite Surah Hamd; when you come to “Iyy-

aaka Na’budu wa iyyaaka Nastae’e’n” you should repeat it a

hundred times and recite Zikr of Ruku and Sajdah seven times

each. After Namaz, you can ask for your needs and Insha Allah

they would be fulfilled.9

Istighatha

Imam Ja’far Sadiq (a.s.) has said that if a person loses his

way and is much troubled, he should supplicate as follows:

Yaa S’aalih’, Yaa Aba S’aalih’ arshidoona ilat’ t’areeq

rah’imakumullaah.10

The Messenger of Allah (s.a.w.s.) has said in the report of

Abul Wafa that when circumstances take such a worse turn

that the sword is upon your neck, you must pray as follows:

Yaa maulaayi, Yaa s’aah’ibaz Zamaani ana Mustagheethum

bika.

The Master of Affair would indeed help you.

This report clearly shows that knowing all circumstances of

the universe and from the aspect of power to be useful to all

and to help them is the basic condition, without which no one

is eligible to be called as an Imam.

Imam Mahdi (a.s.) taught a prisoner Dua Ibrat through which

he was freed. And Amirul Momineen (a.s.) came in the dream

of the wife of the ruler and warned the ruler that if he does not

release him, he would be eliminated:

790

Allaahumma inni as-aluka yaa Raah’imal abaraat wa yaa kaashifal karabaat. Yaa rabbi inni maghloobun fan tas’ir.11

Prescription for cure

Shaykh Ibrahim Kanami has mentioned in Baladul Amin that

Imam Mahdi (a.s.) said that if you write this Dua with Khake

Shifa in a new utensil and wash it and make the patient drink

it, he would be cured:

Bismillaahir Rah’maanir Rah’eem. Bismillaahi daa-un wal

h’amdu lillaahi shifaa-un. Wa laa ilaaha illallaahu kifaaun.

Wash shaafi shifaa-un. Wa huwal kaafi kifaa-un, Idh-habil ba-

sa bi rabbin naasi shifaa-un. Laa Yughaadir-hu Saqmun wa s’al-

lallaahu a’laa Muh’ammadin wa aalihin Nojabaa-u.12

Ziyarat

Sayyid Ibne Tawus has mentioned in Jamalul Usbu that a per-

son saw the Imam of the Age on Sunday, reciting the Ziyarat of

Amirul Momineen (a.s.) in the following way:

As salaamu a’lash Shajaratin Nabawiyyah wad darajatil

haashmiyyatil muz”eeyatil muthmira…(Complete Ziyarat is

mentioned in Mafatihul Jinaan)

And peace be on those who follow the guidance.

1 Biharul Anwar

2 Ghaibat Tabarsi

3 Kamaluddin

4 Biharul Anwar

5 Misbah Kafami

6 Manhajud Dawat

7 Jannatul Mawa

8 Kamaluddin

9 Kunuzun Najah, Tabarsi

10 Najmus Thaqib

11 Jannatul Mawa

12 Biharul Anwar

791

"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)

Document Outline

- Chapter 1

- Chapter 2

- Chapter 3

- Part 1 - The Holy Prophet (s.a.w.s.)

- Chapter 4

- Present

- Upbringing

- Daily Activities

- Future of Islam

- Third year of Hijrah

- Fourth year of Hijrah

- Fifth year of Hijrah

- Sixth year of Hijrah

- Seventh year of Hijrah

- Eighth year of Hijrah

- Ninth year of Hijrah

- Tenth year of Hijrah

- Wives

- Children

- Relatives

- Paternal Aunts of Prophet

- Companions of Holy Prophet (s.a.w.s.)

- Chapter 5

- Birth

- Place of Birth

- Early Life

- Marriage

- Proclamation of prophethood

- Reaction

- Migration

- After migration

- Marriage of Lady Fatima (s.a.)

- Battles

- Khyber

- Hunain

- Farewell Hajj

- Chapter 6

- Chapter 7

- Difference between Jihad and defense

- Religious defense

- Chapter 8

- Chapter 9

- Chapter 10

- Part 2 - Imam Ali Ibne Abi Talib (a.s.)

- Chapter 11

- Distinctive qualities

- Literary Excellence

- Children and Wives

- Companions

- Chapter 12

- Chapter 13

- Scholars who agree that the tradition of Ghadeer is Mutawatir

- Chapter 14

- Part 3 - Lady Fatima Zahra (s.a.)

- Chapter 15

- Distinctive Qualities

- Two misconceptions

- Virtues of Zahra

- Tasbih of Fatima (s.a.)

- Chapter 16

- Chapter 17

- Chapter 18

- Chapter 19

- Chapter 20

- Part 4 - Imam Hasan (a.s.)

- Chapter 21

- Academic Excellence

- Morals and manners

- Valor

- Worship

- Martyrdom

- Wives

- Chapter 22

- Chapter 23

- Antecedents of the peace treaty

- Chapter 24

- Chapter 25

- Childhood

- Special merits and excellence

- Youth

- Period of Imamate

- Martyrdom

- Allegations

- Part 5 - Imam Husain (a.s.)

- Chapter 26

- Wives

- Children

- Chapter 27

- Chapter 28

- First Prelude – Personality of Imam Husain (a.s.)

- Second Prelude – Yazid

- Third Prelude – Suicide or Martyrdom

- Fourth Prelude: Victory and Defeat

- Fifth Prelude – Imam Husain (a.s.) and Shariah

- Background

- Chapter 29

- Chapter 30

- Chapter 31

- Chapter 32

- Effects of Revolution

- Chapter 33

- Imam Husain (a.s.) – Medium to act on Quran

- Imam Husain (a.s.) and Quran

- Imam Husain (a.s.) and statements of Holy Prophet (s.a.w.s.)

- Manners of expressing sorrow for Imam Husain (a.s.)[1]

- Causes of lamentation for Imam Husain (a.s.)[1]

- Virtues of weeping (1)

- Mourning Assemblies (Majalis) before birth of Imam Husain (a.s.)[1]

- Mourning Assemblies (Majalis) after birth of Imam Husain (a.s.)

- Mourning Assemblies after martyrdom of Imam Husain (a.s.)[1]

- Ranks of Martyrdom (1)

- Lessons from Kerbala

- Part 6 - Translation of Dua Arafah of Imam Husain (a.s.)

- Chapter 34

- Chapter 35

- Part 7 - Imam Ali Ibnul Husain (a.s.)

- Chapter 36

- Children

- Wives

- Zaid the martyr

- Worship

- Morals and Manners

- Sahifa Kamilah

- Chapter 37

- Miracle acts

- Chapter 38

- Chapter 39

- Chapter 40

- Method of Supplicating

- Causes of acceptance of Supplication

- Some supplications are not accepted

- Part 8 - Dua Sahar Janab Abu Hamza Thumali

- Chapter 41

- Chapter 42

- Part 9 - Imam Muhammad Baqir (a.s.)

- Chapter 43

- Good manners and morals

- Martyrdom

- Inscription on finger ring

- Chapter 44

- Academic excellence

- Miraculous acts

- Wives and Children

- Companions and students

- Wise sayings(1)

- Part 10 - Imam Ja’far Sadiq (a.s.)

- Chapter 45

- Chapter 46

- Evidences of Imamate

- Miracle acts

- Practical wonder acts

- Martyrdom

- Wives and children

- A Clarification

- Companions

- Wise Sayings

- Chapter 47

- Life Sketch

- Imamate and politics

- Reality of Jurisprudence

- Sources of jurisprudence

- Main sources of Ja’fari Jurisprudence

- Ja’fari Jurisprudence and reason

- Reality of Ja’fari Jurisprudence

- We and Ja’fari Jurisprudence

- Part 11 - Imam Musa Ibne Ja’far (a.s.)

- Chapter 48

- Wives and Children

- Chapter 49

- Confessions

- Miracles

- Morals and Manners

- Inscription on the finger ring

- Worship

- Chapter 50

- Faith

- Knowledge

- Jurisprudence

- Actions

- Service to humanity

- Self accounting

- Good Manners

- Chapter 51

- Sketches of Politics

- Chapter 52

- Companions and students

- Part 12 - Imam Ali Ibne Musa Reza (a.s.)

- Chapter 53

- Medical Wisdom of Imam Reza (a.s.)

- Confessions

- Miracles

- Inscription on the ring

- Mourning for Kerbala Tragedy (Azadari)

- Martyrdom

- Wives and Children

- An excellence

- Companions and Students

- Wise sayings

- Issue of heir apparency

- True causes of heir apparency

- Part 13 - Imam Muhammad Taqi Jawad (a.s.)

- Chapter 54

- Martyrdom

- Wives and Children

- Miraculous acts

- Confessions

- Wise sayings

- Inscription on the finger ring

- Companions and students

- Part 14 - Imam Ali Naqi Hadi (a.s.)

- Chapter 55

- Knowledge and perfections

- Miracles

- Martyrdom

- Wives and Children

- Inscription on the finger ring

- Companions

- Wise sayings

- Part 15 - Imam Hasan Askari (a.s.)

- Chapter 56

- Knowledge and Perfections

- Miraculous Acts

- Wise Sayings

- Martyrdom

- Wives and Children

- Companions of Imam Hasan Askari (a.s.)

- Chapter 57

- Part 16 - His Eminence, the Master of the age (a.s.)

- Chapter 58

- Duties during occultation

- Chapter 59

- Signs of Reappearance

- Indefinite Signs(4)

- Specialties and Distinctions of Imam Asr (a.t.f.s.)

- Four Special Deputies

- Chapter 60

- Those who met the Twelfth Imam (a.s.)

- Letters and communications

- Longevity

- Traditional reports and Confessions

- Special features of the Rule of Imam Asr (a.t.f.s.)

- Chapter 61

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Part 1 - The Holy Prophet (s.a.w.s.)

Chapter 4

Present

Upbringing

Daily Activities

Future of Islam

Third year of Hijrah

Fourth year of Hijrah

Fifth year of Hijrah

Sixth year of Hijrah

Seventh year of Hijrah

Eighth year of Hijrah

Ninth year of Hijrah

Tenth year of Hijrah

Wives

Children

Relatives

Paternal Aunts of Prophet

Companions of Holy Prophet (s.a.w.s.)

Chapter 5

Birth

Place of Birth

Early Life

Marriage

Proclamation of prophethood

Reaction

Migration

After migration

Marriage of Lady Fatima (s.a.)

Battles

Khyber

Hunain

Farewell Hajj

Chapter 6

Chapter 7

Difference between Jihad and defense

Religious defense

Chapter 8

Chapter 9

Chapter 10

Part 2 - Imam Ali Ibne Abi Talib (a.s.)

Chapter 11

Distinctive qualities

Literary Excellence

Children and Wives

Companions

Chapter 12

Chapter 13

Scholars who agree that the tradition of Ghadeer is Mutawatir

Chapter 14

Part 3 - Lady Fatima Zahra (s.a.)

Chapter 15

Distinctive Qualities

Two misconceptions

Virtues of Zahra

Tasbih of Fatima (s.a.)

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Part 4 - Imam Hasan (a.s.)

Chapter 21

Academic Excellence

Morals and manners

Valor

Worship

Martyrdom

Wives

Chapter 22

Chapter 23

Antecedents of the peace treaty

Chapter 24

Chapter 25

Childhood

Special merits and excellence

Youth

Period of Imamate

Martyrdom

Allegations

Part 5 - Imam Husain (a.s.)

Chapter 26

Wives

Children

Chapter 27

Chapter 28

First Prelude – Personality of Imam Husain (a.s.)

Second Prelude – Yazid

Third Prelude – Suicide or Martyrdom

Fourth Prelude: Victory and Defeat

Fifth Prelude – Imam Husain (a.s.) and Shariah

Background

Chapter 29

Chapter 30

Chapter 31

Chapter 32

Effects of Revolution

Chapter 33

Imam Husain (a.s.) – Medium to act on Quran

Imam Husain (a.s.) and Quran

Imam Husain (a.s.) and statements of Holy Prophet (s.a.w.s.)

Manners of expressing sorrow for Imam Husain (a.s.)[1]

Causes of lamentation for Imam Husain (a.s.)[1]

Virtues of weeping (1)

Mourning Assemblies (Majalis) before birth of Imam Husain (a.s.)[1]

Mourning Assemblies (Majalis) after birth of Imam Husain (a.s.)

Mourning Assemblies after martyrdom of Imam Husain (a.s.)[1]

Ranks of Martyrdom (1)

Lessons from Kerbala

Part 6 - Translation of Dua Arafah of Imam Husain (a.s.)

Chapter 34

Chapter 35

Part 7 - Imam Ali Ibnul Husain (a.s.)

Chapter 36

Children

Wives

Zaid the martyr

Worship

Morals and Manners

Sahifa Kamilah

Chapter 37

Miracle acts

Chapter 38

Chapter 39

Chapter 40

Method of Supplicating

Causes of acceptance of Supplication

Some supplications are not accepted

Part 8 - Dua Sahar Janab Abu Hamza Thumali

Chapter 41

Chapter 42

Part 9 - Imam Muhammad Baqir (a.s.)

Chapter 43

Good manners and morals

Martyrdom

Inscription on finger ring

Chapter 44

Academic excellence

Miraculous acts

Wives and Children

Companions and students

Wise sayings(1)

Part 10 - Imam Ja’far Sadiq (a.s.)

Chapter 45

Chapter 46

Evidences of Imamate

Miracle acts

Practical wonder acts

Martyrdom

Wives and children

A Clarification

Companions

Wise Sayings

Chapter 47

Life Sketch

Imamate and politics

Reality of Jurisprudence

Sources of jurisprudence

Main sources of Ja’fari Jurisprudence

Ja’fari Jurisprudence and reason

Reality of Ja’fari Jurisprudence

We and Ja’fari Jurisprudence

Part 11 - Imam Musa Ibne Ja’far (a.s.)

Chapter 48

Wives and Children

Chapter 49

Confessions

Miracles

Morals and Manners

Inscription on the finger ring

Worship

Chapter 50

Faith

Knowledge

Jurisprudence

Actions

Service to humanity

Self accounting

Good Manners

Chapter 51

Sketches of Politics

Chapter 52

Companions and students

Part 12 - Imam Ali Ibne Musa Reza (a.s.)

Chapter 53

Medical Wisdom of Imam Reza (a.s.)

Confessions

Miracles

Inscription on the ring

Mourning for Kerbala Tragedy (Azadari)

Martyrdom

Wives and Children

An excellence

Companions and Students

Wise sayings

Issue of heir apparency

True causes of heir apparency

Part 13 - Imam Muhammad Taqi Jawad (a.s.)

Chapter 54

Martyrdom

Wives and Children

Miraculous acts

Confessions

Wise sayings

Inscription on the finger ring

Companions and students

Part 14 - Imam Ali Naqi Hadi (a.s.)

Chapter 55

Knowledge and perfections

Miracles

Martyrdom

Wives and Children

Inscription on the finger ring

Companions

Wise sayings

Part 15 - Imam Hasan Askari (a.s.)

Chapter 56

Knowledge and Perfections

Miraculous Acts

Wise Sayings

Martyrdom

Wives and Children

Companions of Imam Hasan Askari (a.s.)

Chapter 57

Part 16 - His Eminence, the Master of the age (a.s.)

Chapter 58

Duties during occultation

Chapter 59

Signs of Reappearance

Indefinite Signs(4)

Specialties and Distinctions of Imam Asr (a.t.f.s.)

Four Special Deputies

Chapter 60

Those who met the Twelfth Imam (a.s.)

Letters and communications

Longevity

Traditional reports and Confessions

Special features of the Rule of Imam Asr (a.t.f.s.)

Chapter 61