Ahle Bait (a.s.) in the Court of Yazid

The utterance of the word “Syria” reminds the believers of mournful words of Imam Sajjad (a.s.). Whenever he was asked about the place where his grief reached to its extreme, he replied “ Syria ! Syria! Syria !”


It is recorded in the books of histories that on 21st Rabiul Awwal, 61 A.M., on Wednesday the caravan reached Damascus . The author of Manaqib has related from Zaif and he related from his forefathers that Sohail Bin Sa’ad narrated “Once I had been to Baitul Muqaddas. In Syria I reached in such a locality where trees and streams were in abundance. The whole city was adorned lavishly. The doors and windows were draped with colorful silk curtains. The inhabitants of Syria were gay and cheerful. The women were joyously beating drums. I thought that there is no such festival of the people of Syria of which I am not aware. Suddenly I saw a few men talking among themselves. I inquired that there is some kind of Idd which I am not aware. They replied “O Sheikh you seem to be an Iraqi”. I said that I am Sohail Bin Sa’ad and I have seen the Holy Prophet (s.a.w.a.). They said that it is surprising that why not blood rains from thesky and why not the earth sinks. I said why is it so They replied the head of Imam Husain (a.s.) will be brought today from Iraq. I expressed surprise that how Syrian people cele­rate at the arrival of Husain’s head From which direction will it be coming hey pointed towards one of the doors, which was known as ‘Babe As Sa’aat’. In the meanwhile a horse rider appeared from that door carrying a spear in his hand, while a head placed on top of it, which had a remarkable resemblance to the Holy Prophet (s.a.w.a.). The rider was followed by a few women. I approached a young girl and asked “O child who are you?” She replied “I am Sakina, the daughter of Husain”. I said, “Can I be of any help to
you…” She said “O Sohail ask this rider to go further ahead so that the people may be busy in watching the head and thus they may be prevented from looking at the sight of the unveiled womenfolk of Holy Prophet (s.a.w.a.).”Then I went to this rider and said that you take this 400 Dinars from me and go ahead. He accepted the money from me and took the head to Yazid.”

Sayed has related that a man who was from the eminent Tabein (followers) that he became a re­cluse for a month. When he came in public again, people asked about the reason of seclusion. He replied that are you not aware what an enormous calamity and a huge disaster had befallen. Then he recited the following verses:

“O Son of Batool! As if the Holy Prophet (s.a.w.a.) was killed knowingly and deliberately. You were slain thirsty. They did not think of any reason or revelation while killing you. Reciting takbeer at your murder. Infact by your murder the oppressors have killed the takbeer and praise.”

One of the tortures of Syria as written by the author of Lohuf is about the prison in which Ahle Bait were imprisoned for approximately a year. The faces of the inmates were charred due to the scorching sunlight and the color of the skin was changed. And once after release from the imprisonment, when Imam Zainul Abedeen (a.s.) saw his aunt praying while sitting, he asked with surprise, “O Aunt you were not performing even optional prayers in sitting position, while today you are performing obligation prayers in this posture. “Tears came in the eyes of Janabe Zainab (a.s.), she said “While in prison, the food and water were supplied in such a meager quantity that I used to pass on my share of food and water to the children. Due to continuous starvation I have become so weak that I could not pray by standing straight.”

It is mentioned in some of the books that when they reached near the town of Balbak , the ruler of the city was informed. He sent his men for according wel­come to the army of Yazid. When the welcome party after seeing the caravan of orphans and Ahle Bait (a.s.) six Farsakh away from the town, started celebrating the welcome of army persons of Yazid. When Imam Zainul Abedeen (a.s.) saw there was celebration, he recited the verse which meant: “The afflictions and agonies of the time does not reduce. How long will we be plunged into turmoils? We are driven on unsaddled camels,-As if we are prisoners of Rome .”

Ibn Numa has narrated from Imam Ali Ibne Husain (a.s.) that, “We were twelve persons chained and shackled driven to Yazid, when we were made to stand in front of the accursed, I said: ‘O Yazid! By Allah what do you think (will be your fate) if the Holy Prophet (s.a.w.a.) will see us in this condition?’ Janabe Fatema (s.a.), the daughter of Husain said, “O Yazid! The daughters of the Holy Prophet (s.a.w.a.) are made prisoners’.

At this everybody started weeping. Even the family members of Yazid started to weep. In short the palaceof Yazid was filled with crying and wailing.

Imam (a.s.) under the same condition of captivity said: “Permit me to say something”. Yazid said “Speak up but don’t speak meaninglessly”. Imam (a.s.) said “It does not suit a person of my caliber to speak meaninglessly. Yazid do you wish that the Holy Prophet (s.a.w.a.) should see me in such a condition”. Yazid nodded at his soldiers and they unchained Imam (a.s.).

It is recorded in Masabih that Imam Sadiq (a.s.) said that my father told me when I asked from my father during the journey of Syria, what were you riding at? He replied: “On unsaddled camel, the head of Imam Husain (a.s.) was atop a spear, women were behind us on the bare backs of the camels and the oppressors with spears were moving around us when anyone of us used to cry the tyrants used to poke spears in his body. We traveled in the same condition until Damascus. When we entered Syria , a Syrian called and said “O
Syrians! (God forbid) these Ahle Bait are accursed.”

It is written in Kitabe Manaqib that it is quoted by Kitabe Ahmar from Auzaiee that when Imam Zainul Abedeen (a.s.) reached Syria in the court of Yazid. He instructed a speaker to mount on pulpit and calumniated the forefathers of Imam Zainul Abedeen (a.s.). The speaker did as he was told, not sparing a single unbecoming remark against Ahle Bait. When the speaker descended from the pulpit Imam (a.s.) rose and after praising Allah and sending salutations on the Holy Prophet (s.a.w.a.) said:

“O People! Those who are acquainted with me, know me and those who do not know me then recognize me. I am the son of Mecca and Mina, I am the son of Safa and Marwah. I am the son of the one who was elevated, who ascended so high that he went beyond the heights of Sidratul Muntaha. He drew so near to his Lord that the distance of two bows or even less remained in between. I am the son of one behind whose head whom the angels of heaven prayed in couples. I am the son of one who was killed unjustly. I am the son of one who was beheaded from the nape. I am the son of one who was not given water till his last breath. I am the son of one who rolled in his own blood in the sands of Karbala . I am the son of one whose turban and robe were looted. I am the son of one on whom angels of heaven have ept. I am the son of one was placed atop of spear and presented as a gift. I am son of one whose womenfolk were made prisoners and dragged from Iraq to Syria.

O People! Praise be to Allah, who tested us firmly and gifted us with the knowledge of Guid­ance, Justice and Piety. The way he gave the sign of deviation to our enemies. Allah bestowed six privilege on us Ahlebait. He bestowed knowledge, forbear­ance, bravery, generos­ity and love and respect for us in the hearts of the believers.”

Imam (a.s.) kept on saying such sentences that until signs of restlessness appeared in the audience. Yazid in order to keep the circumstances under control gestured towards the Muezzin to give Azaan. When he delivered testimonies Imam (a.s.) said “I too testify to one whom you testify”. When he testified the Prophethood of Holy Prophet (s.a.w.a.), Imam (a.s.) asked from Yazid, “O Yazid tell me whether Muhammad was your grandfather or mine? If you say that he was your grandfather then you are a liar and if you say that he is my grandfather then why did you slay my father and captivated our female kin” Then he turned towards the public and said “O Men! Is there anyone amongst you whose father or grandfather was the Holy Prophet (s.a.w.a.).” Thus the audience broke into mourning and crying aloud.

(Maqtal Abi Makhnaf, pg 135; Behaarul nwaar, vol 10, pg 233; Riyazaul Quds, vol 2, pg 328)

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By: Mohammed On 12/15/2012 11:57:00 pm

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The Holy Prophet (s.a.w.a.)’s endeavours in introducing Imamat

THE HOLY PROPHET (S.A.)’S ENDEAVOURS IN INTRODUCING IMAMAT

Some people have this absurd and obsti­nate passion of viewing all Islamic teachings from the microscope of the so called ‘modern thinking’. Usually, these people are of the opinion that “what is the point in discussing as to who was the Holy Prophet (s.a.w.a.)’s successor, a controversy that existed fourteen hundred years ago?. Let bygones be bygones. Today by debates and dis­cussions, we can neither raise Hazrat Ali (a.s.) to the seat of Caliphate nor deprive others of it? Also these discussions are a great obstacle in the path of Muslim unity.”

Those who indulge in such talks and take pride in calling themselves as ‘modern thinkers’, are in fact, miles away from the profound depth of the discussion and have formed the habit of view­ing everything with a superficial vision. This discussion is not restricted to roam in the lanes and bylanes of history but has much more to it.

THE NECESSITY OF DISCUSSION:

There’s no doubt about the fact that we are Muslims and for our success and prosperity, we have to shoulder some responsibilities ordered by Allah. It is compulsory for us to fulfill these re­sponsibilities and which cannot be fulfilled un­less and until we do it in exactly the way that Allah wishes. This is because fulfilling a task in a way which we desire will not relieve us of that responsibility. An obligation is fulfilled only when it conforms to the satisfaction of Allah. And this is possible only when we are sure that the task performed by us is the same as com­manded by the Almighty.

DIFFERENCES OF VIEW:

Keeping this view in mind, when we read different books of scholars belonging to different sects, we see a wide range of differences and contradictions between them. For example, let us take Namaz, all the Islamic sects are not united even on this fundamental branch. They all accept that Namaz is compulsory and has to be performed five times in a day. But the vital question is: “How should one perform this obliga­tory task?” Which is the correct method that can help man fulfill his obligation? Since, out of so many different ways of reciting Namaz, only one of them has been made compulsory by Allah.

WHOM TO FOLLOW?

Now the most important query is that whom should we refer to? Whom should we accept in order to be relieved of our responsibilities and stand contently in God’s domain?

PATH OF SALVATION:

On reaching this juncture, we see two paths. One that of the companions and caliphs and second that of the progeny of the Holy Prophet (s.a.w.a.). Now, which of these two paths should we adopt to fulfill our duties correctly, execute our obligations rightly and obtain the sat­isfaction of Allah? Now, you can realize the impor­tance of this love (of Ahle Bait) which is not con­fined only to history. It is a matter of selecting the path for our lives. The discussion is not restricted as to who was, or who was not the Caliph? But the point is that whose path can guarantee our sal­vation in the hereafter? Who can lead us to the fountain of Kausar in paradise? Therefore the point is that whom should we follow in fulfilling our religious duties?

UNIVERSAL RELIGION:

Another important aspect of this discussion is this that when we analyze the life and works of the Prophet of Islam(s.a.w.a.), it is quite evident that the religion brought by him (s.a.w.a.) was a uni­versal one which had come to stay till the Day of Judgement. It had to solve all the problems that it faced in the various eras and passing centuries. Astounding novel questions had to be answered and unimaginably difficult queries were to be replied.

The difficult conditions that prevailed at the advent of Islam and the unending series of ob­stacles in different stages of his life, did not give the Holy Prophet (s.a.w.a.) the opportunity of ex­plaining the details of the innumerable queries that one would face till Qiyamat. And even if he (s.a.w.a.) had the time to do so, the people of that period were unable to understand and grasp the concepts and pass it on to the next generations. Because, we find in books that the companion of the Holy Prophet (s.a.w.a.) were very cautious in asking him anything. They always waited for a Bedouin Arab to come and put a poser, so that when the Holy Prophet (s.a.w.a.) replies his ques­tion, they too would know something. When such was the attitude with regard to their day to day problems, how can one expect them to grasp the queries which would arise in the future? Since the people paid little attention to the legislative as­pect of Islam, the traditions in this regard, from the Holy Prophet (s.a.w.a.) are very limited.

REFUGE OF KNOWLEDGE :

Now if we ponder over what was discussed, we will see that after the demise of the Holy Prophet (s.a.w.a.), the matter was not that of gov­ernment only. It was of the centre of knowledge. In fact for establishing a government, it is sufficient to have either a disciplined military power or at least an emergency, where as it is not possible for everyone to possess so much knowledge that he becomes the centre of knowledge. After the Prophet of Islam (s.a.w.a.) a centre of knowledge was the utmost necessity of the time because the Holy Prophet (s.a.w.a.) was first a teacher and then a ruler. Now we will see that whether the Prophet had made any arrangements for fulfilling this ne­cessity or he had left it to his nation?

WAS THERE ANY ARRANGEMENT?

Not to have made any arrangement for a successor, after his demise seems a remote and distant possibility from the beneficent personal­ity of the Prophet of Islam (s.a.w.a.). Was it possible for the prophet who possessed the knowledge of the Unseen and who prophesized about Qaysar and Kasra, to remain unaware of the problems of the immediate future? While the Qur’an itself has mentioned time and again the deviation of the previous nations. When Abu Bakr could under­stand the significance of appointing a successor in his lifetime, it is unimaginable that the Holy Prophet (s.a.w.a.) did not pay due heed to it. It seems highly illogical.

WAS THE CHOICE GIVEN TO THE PEOPLE?

Likelihood is that he must have left this matter at the Islamic community’s expedi­ence or in the literal sense handed over the matter to the experts or in other words, left it in the hands of the Consultative Assembly.

This argument is senseless due to the simple reason that never before in the history of Prophethood, has any Prophet left the matter of selection of his successor in the hands of a Consul­tative Assembly nor had any nation been given the right to elect its own Caliph.

Anyway, even if we accept this theory for the sake of argument, then how come the Prophet of Islam (s.a.w.a.) did not go into the details of this all important matter while he was giving expla­nations for other trifle ones? He should have mentioned the desired qualities and characteris­tics of a caliph or described the constitution of the Consultative Assembly, its limitations and juris­diction. Or if the Holy Prophet (s.a.w.a.) had ap­pointed a Consultative Assembly why did the first caliph oppose it? And why in the selection of his successor, he used his personal views only And while writing the name of his successor why the second caliph did not say those ugly words which he had said when the Holy Prophet (s.a.w.a.) had asked for some ink and pen? Moreover, the Holy Prophet (s.a.w.a.) had not even gone into a state of uncon­sciousness while the first caliph used to loose his senses
time and again. Also, when the second caliph was on his death bed, why did he say that if Abu Obaidah Jarrah or Saalim, the freed slave of Abu Huzaifah were present, he would never have appointed a Consultative Assembly? It means that the Consultative Assembly was on compulsion and not a free choice. These contrasting differ­ences prove that the Prophet of Islam (s.a.w.a.) had not left the reins of leadership in the hands of the Islamic Community.

PROPHET (s. a. w.a.) HIMSELF APPOINTED A SUCCESSOR:

The third possibility is that the Prophet (s.a.w.a.) neither ignored the matter of successorship not did he leave it for the community but he appointed his successor during his very lifetime and he personally introduced him to the Muslim nation. The Holy Prophet (s.a.w.a.) had made prepa­ration for the appointment of his successor right at the advent of Islam. To prove this point, we would like to relate a few important events from the Prophet’s (s.a.w.a.) life which will make it clear as to how dear this matter was to him (s.a.w.a.) and how much concern did he show for it. Never was he negligent about successorship during his en­tire lifetime.

DHUL ASHEERAH:

The mission of Prophethood had just com­menced. The Prophet of Islam (s.a.w.a.) was propagating the divine message in secret and had not pro­claimed his mission. Even many of his near and dear ones were unaware of his mission when this verse was revealed:

“And warn your nearest relations, and be kind to him who follows you of the believers. But if they disobey you then say: Surely I am clear of what you do?

(Shuara, 26 : 216 – 218)

All the interpreters of Qur’an and historians have said the following while explain­ing this verse.

INVITATION AND ANNOUNCEMENT OF SUCCESSORSHIP:

The Holy Prophet (s.a.w.a.) asked Hazrat Ali (a.s.) to invite 40-45 leading personalities of Bani Hashim and prepare food for them. All the in­vitees were there on time. After the dinner Abu Lahab uttered such shameful words that the situation became inappropriate for the Holy Prophet (s.a.w.a.) to utter even one word. On the second day, a similar gathering was organized and once again all the arrangements were made by Ali (a.s.).

After the dinner, the Holy Prophet (s.a.w.a.) com­menced his speech thus: “A nations’ leader never lies to them. There is no God except Allah and I have been sent by Him for you and all the other people of the world. Beware! One day death will overtake you just as sleep overtakes you. And just as you get up from your sleep, similarly you will be raised on the Day of Judgement. The good will be rewarded and the evil punished. Heaven will be a permanent place of residence for the good while Hell will be the abode of the evil. I have brought for you the goodness of both the worlds, this (material) world as well as the hereafter. Allah the Almighty, has ordered me to invite you to­wards His Divinity and my messengership. Who amongst you will help me in my mission? Whoever does so, will be my brother, my successor, my heir and my representative?” Then, the Holy Prophet (s.a.w.a.) was quiet for sometime to see who answers his call. All the invitees hung their head and there was absolute silence. They were in some deep ponderance when all of a sudden Hazrat Ali (a.s.) stood up, breaking the prevalent silence, saying: “O Messenger of God, I will help you.” Then he (a.s.) stretched his hand towards the Prophet (s.a.w.a.) in order to confirm the agreement. The Holy Prophet (s.a.w.a.) gently asked Hazrat Ali (a.s.) to sit down and repeated his call. Once again, Hazrat Ali (a.s.) was the only one to answer him and like before, the Prophet (s.a.w.a.) asked him to sit down. For the third time, the Messenger of Allah (s.a.w.a.) repeated his call and none re­sponded except Hazrat Ali (AS). Hazrat Ali (a.s.) made his inten­tions of assistance and sacrifice very clearly in-front of all those present. Now, the Holy Prophet (s.a.w.a.) gave his hand in Ali (a.s.)’s hand and made a historic proclamation in that esteemed gathering.

PROCLAMATION OF SUCCESSORSHIP:

“My kith and kin, know you all, Ali is my brother, successor and heir amongst you.” Ac­cording to the book Seerah-e- Halabi, he (s.a.w.a.)
also said : “He is also my minister and inheritor (after me).” This historical incident can be re­ferred to in the following books : Tarikhe Tabari, Vol. 2, page 216, Tafseer Tabari, Vol. 9, page 74, Kaamile Ibn Atheer, Vol. 2, page 24, Seerah Halabi, Vol, I, page 221. For details refer ‘Al-Muraje-aat1 or ‘The Right Path1, Letter No. 20, dated 9th Zilhajj 1329 A.H. So, it is quite evident from this incident that when the Prophet of Islam (s.a.w.a.) declared his mission to the world, he also announced his suc­cessor. Or in other words the Holy Prophet (s.a.w.a.) commenced his propagation by the an­nouncement of Hazrat Ali (a.s.)’s successorship. It is said that these were the talks of the initial days of Islam but as Islam spread its roots far and wide, these talks were nullified and became void.

TRUTHFUL MESSENGER:

These accusations can be alleged by only those who do not hold the Prophet (s.a.w.a.) as “Truthful” and Trustworthy”, because if the Holy Prophet (s.a.w.a.), God forbid, did not fulfill his first promise, where is the guarantee for him keeping his remaining promises? Secondly, none of the books claim the cancellation of this oath by the Prophet (s.a.w.a.). On the contrary, we find many incidents in the Prophet (s.a.w.a.)’s lifetime when he had time and again announced H. Ali (a.s.) as his successor. When the Holy Prophet (s.a.w.a.) completed his proclamation about Hazrat Ali (a.s.), Abu Talib was told by those present, “You are commanded to listen and obey to your son’s orders.” This taunt also proves that the Prophet (s.a.w.a.) had promul­gated the mastership and caliphate of Hazrat Ali (a.s.). If it would have been otherwise, the people would never have passed such sarcastic comments at Abu Talib because brotherhood does not involve obedience of others.

THE CLAN OF BANI AMMIR:

Immediately after the Dhul Asheera invita­tion, the Prophet (s.a.w.a.) propagated Islam openly while the polytheists of Mecca were hell bent on opposing him. To propagate in such an environment and to strike a fountain of belief in such a rough land of polytheism was only possible by a great Ulul-ul-Azm Prophet like Hazrat Moham­mad (s.a.w.a.).

Hardships only increased along with time and there was no let down except for the months of Rajab Zeeqad, Zilhajj and Moharram in which the Arabs did not fight because they re­garded these as the forbidden months. The Holy Prophet (s.a.w.a.) took full advantage of these months. He went to different clans and met the incoming clans to Mecca inviting them to accept Islam. During these days, the Holy Prophet (s.a.w.a.) invited the clan of Bani Aamir to embrace Islam. A person by the name of Baihara Ibn Foraas thought unto himself that if he could take the Prophet (s.a.w.a.) from the Quraysh, he could conquer the entire Arabia. Therefore, he asked the Prophet of Islam (s.a.w.a.), “If we follow you then will you allow us to become your successor after you have gained victory with divine help?” He (s.a.w.a.) answered, “This affair is a divine responsibility. He will appoint whom so ever He pleases.” Baihara retorted: “We help you against the Arabs, lay out lives and when you succeed with divine help, then you give the authority to others? We do not accept such invitations.” (Seeratun Nabi, vol. 2, page 33,34, Tareekh Tabari, vo. 2, page 84, Tareekh–e-Payambar-e-Islam by Dr. Ibraheem Ayati page 176). This incident proves that many Arabs longed to grab the successorship of the Holy Prophet (s.a.w.a.). Some expressed it while others did not. Another thing, which becomes quite evi­dent from it, is that even the Prophet (s.a.w.a.) did not possess the right to nominate his successor. This was only the Almighty’s prerogative. The Prophet (s.a.w.a.)’s job was just to introduce his successor to the people. Therefore when even the Prophet (s.a.w.a.) does not hold the right in a particular affair, the question of the people elect­ing the successor does not arise at all.

HADEES-E-MANZELAT:

When the Holy Prophet (s.a.w.a.) was leaving Medina for the ‘Tabook’ war, the hypocrites were very active in the city and were on the look out for opportunities to attack Islam. On the other hand, the disbelievers were also waiting for a chance to attack Medina. Dangerous planning of hypo­crites, and disbelievers on one side and the necessity of presence of the Holy Prophet (s.a.w.a.) in war front on the other side created such a vexed problem that the Prophet (s.a.w.a.) had to say to Ali (a.s.): “It is necessary for either me or you to stay here (in Medina).” Saying this, he appointed Ali (a.s.) as his successor. (Ref: Tabaqat-e-Ibn Saad, Majma-uz-Zawaaed of Haithami). Then, he (s.a.w.a.) left for war along with the army. The hypocrites tried to gain undue advan­tage of this occasion by spreading rumors that because the Holy Prophet (s.a.w.a.) was not happy with Hazrat Ali (a.s.), hence he (s.a.w.a.) did not take him along to the battle field. Things reached to such limits that Hazrat Ali (a.s.) had to go to Holy Prophet (s.a.w.a.) and explain to him the whole situation. On this occasion, the Prophet (s.a.w.a.) said the Hadees-e-Manzelat on which both, Shia and Sunnis, agree. The tradition is as follows:

“You are unto me like Aaron was unto Moses except that there is no Prophet after me.” There are a few things which attract attention in this tradition.

1. ALLAH APPOINTED:

Hazrat Moosa (a.s.) did not appoint Hazrat Haroon (a.s.) as per his own desire. But, he had asked the Almighty to do so. To which Allah responded and appointed Haroon (a.s.) as Moosa (a.s.)’s succes­sor. “And make one from my progeny my minister, my brother Haroon. Make my back stronger by his help and make him my partner in my affair.” (Surah Ta Ha, 20 : 29-32).

Moosa (a.s.)’s prayers were accepted thus:-”He said:O  Moosa, Your prayers are answered.” (Surah Ta Ha, 20: 36).

Then Hazrat. Moosa (a.s.) said to Haroon (a.s.) “And Moosa said to his brother Haroon. You fulfill my duties in our nation as my successor. Reform and guide them. Do not follow the path of the corrupt.”

(Surah Araf, 7:142).

2. A SUCCESSOR WITHOUT DOUBT:

On pondering over the above two verses we see that in the first verse, the word ‘minister’ has been used, while in the second verse theword “Caliph” and “Successor” is utilized. That is to say that Hazrat Haroon (a.s.) was Hazrat Moosa (a.s.)’s minister as well as Caliph. Nobody had the right to minister ship of caliphate in the presence of Hazrat Haroon (a.s.). The same rule applies for Ali (a.s.) too. He (a.s.) also was the successor and minister of the Holy Prophet (s.a.w.a.), without doubt.

3. PEOPLE’S DISOBEDIENCE :

Hazrat Moosa (a.s.) asked and his prayers were answered. But did the people follow or obey Hazrat Moosa (a.s.)’s successor and submit to his com­mands? The Holy Qur’an narrates thus : “And when Moosa (a.s.) returned to his people, wrath­ful and in violent grief, he said: “Evil is it that you have done after me. Did you turn away from the bidding of your Lord? And he threw down the tablets and seized his brother by the head, drag­ging him towards himself. He said : “O son of my mother! Surely the people reckoned me weak and had well nigh slain me. Therefore make not the enemies to rejoice over me and count me not among the unjust people.” (Surah Araf, 7:150).

Without any analysis or explanation, we shall present before you a few lines from the sermon of Hazrat Ali (a.s.) which will bring to clear light the similarities between Hazrat Ali (a.s.) and Hazrat Haroon (a.s.). [Although above verses exactly suit to the conditions after the Prophet (s.a.w.a.)'s demise]. “When I saw that people have forcefully worn the cloak of Caliphate, I turned my face away from it and wondered whether I should attack without hands and legs (friends and supporters) and get back my right or should be patient on the dark­ness of blissful ignorance? Darkness, that would make old people senile, young men, old and the believer dead due to unbearable oppression (in his fight against corruption). I observed that patience is better (than the other approach). So there was a thorn in my eyes and a bone in my throat. I was seeing my inheritance and my right (caliphate) being frittered away.” (Nahjul Balagha : Sermon 3)

Neither Hazrat Haroon (a.s.) was obeyed by the Israelites nor was Hazrat Ali (a.s.) by the Muslims. The only difference was that Hazrat Moosa (a.s.) returned to the Israelies while we can meet our Prophet (s.a.w.a.) only on the day of judgement. And he (s.a.w.a.) would be saying only this to the Muslims “You have treated (my progeny) very badly after me.”

4. SIMILARITIES :

In Hadees-e-Manzelat, the Holy Prophet (s.a.w.a.) said” “You are unto me…” Such words are also found in other traditions too. In another place, he (s.a.w.a.) says “Surely Ali is from me.” These words reflect the intimacy and prox­imity between the two, showing that there is no difference or gap whatsoever between them. Ali (a.s.) shared the work-load of the Prophet (s.a.w.a.)’s prophethood. In fact, it was Hazrat Moosa (a.s.)’s prayer to make Hazrat Haroon (a.s.) his partner in Prophethood. If Hazrat Haroon (a.s.) can be Hazrat Moosa (a.s.)’s partner in messengership and if this belief leads to “association in Prophethood”, than let it be because it has been endorsed by Qur’an and that which is supported by Qur’an cannot be wrong.

The word “from me” not only reflects the intimacy and proximity between the two but is also an indicator of Hazrat Ali (a.s.)’s greatness. For, it shows that except for prophethood, he was the Prophet’s equal in everything like infallibility, greatness, leadership, intercession, obedience, superiority, love, rights, etc. And why not after all both of them were created from one light.

It’s not appropriate to further lengthen the discussion. Otherwise the article would take the shape of a book. Before ending the discussion, let us hint towards a few important points.

HADEES-E-SAQLAIN:

A leader is he who is referred to by the people. They look upto him to solve their problems. To prevent from straying off, they hold him tightly. In Islamic terminology, a leader is he who saves mankind from going astray. Thus, leader­ship is not mere ostentation. Now, let us see what the Holy Prophet (s.a.w.a.) has advised us in order to save ourselves from going to the wrong path. Whom should we catch hold of? The one who has been ordered to catch hold of is the true successor of the Holy Prophet (s.a.w.a.). Now, we analyze Hadees-e-Saqlain with this background. Yes, it should be known that this tradition is very authentic and holds no place for any doubt whatsoever. The Holy Prophet (s.a.w.a.) has quoted this tradition innumerable times. In Sahih Tirmidhi, the tradition is found as:
“I am leaving behind amongst you such things that if you catch hold of them, you will never go astray. One of them is greater than the other. The book of Allah, it is the divine rope which is suspended from the sky till the earth. The other is my progeny. These two will never separate from each other till they meet me at fountain of Kauthar. Be careful of how you treat them after me.”

AHLE-BAIT ARE THE LEADERS:

The word “Ahle-Bait” is used in the tradi­tion which proves that leadership will always be their right. Another fact which comes to light from this tradition is that the Holy Prophet (s.a.w.a.) did not announce his successor only for his immediate future but till the day of judgement. That means we have to follow them (the Ahle-Bait), tread their path and always be with them. Those who are ordered to be clung unto are more worthy of caliphate and leadership. Therefore the Ahle-Bait should be followed by Ummat.

 THE LAST MOMENTS AND THE INCIDENT OF PEN AND INK:

The Holy Prophet (s.a.w.a.) was worried about the people’s security even on his death bed. He said: “Give me a paper. Let me write down something by which you can never go astray.” On this, the second caliph remarked, “He is speaking in state of instability (of mind), (i.e.) He does not know what he is saying). You have the book of Allah and the book of Allah shall suffice for us.”

These words lead to a heated argument among those present. The Holy Prophet (s.a.w.a.) had arranged for his successorship even while breathing his last few breaths, but the Muslims did not care nor did they accept. Well, its an entirely different story that when the first caliph was jotting down his will while in a state of overwhelming, none dared to say that he was writing in a state of instability (of mind) and that the book of Allah is sufficient for us. From these discussions, this fact is revealed that the Holy Prophet (s.a.w.a.), from Dhul Asheera to death bed, i.e. from the beginning to the end
of his prophethood, had made all the possible ar­rangements for his successorship and left no stone unturned to make this matter clear. Now, to say that because the Quraysh were against Hazrat Ali’s (a.s.) caliphate and because of the fear of this opposition, he was not given caliphate is sheer stupidity. One should not turn away from the truth just because some people detect it. Just as those who did not like the concept of paying Zakat (Alms) were forced to do so, similarly the Quraysh should have been forced to accept Hazrat Ali (a.s.)’s caliphate. If fear of opposition is the crite­rion, then today we should turn away from Islam because the disbelievers are opposing ‘it. And finally as we had sufficient discussion on Ghadeer, we thought it advisable not to discuss it over here.

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By: Admin On 12/06/2012 10:37:00 am

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Spiritual attachment with the Imam of the Age (a.t.f.s.)

During the period of Ghaibat, it is the responsibility of every being, rather of every believer, that he establishes a spiritual contact with the Imam of the Age (a.t.f.s.). When a person acquires the recognition of the Imam, a unique relationship is established wherein the heart, as per its capacity becomes a reflection of the characteristics and ethics of the Imam (a.t.f.s..).  Allah the Almighty informs us in the Holy Quran,'O those who believe! Be patient and enjoin patience amongst one another and remain in contact. And be careful of your duty to Allah lest you succeed.'(Surah Ale Imran (3): 200) The above verse has been explained by the Holy Imams (a.s.) in various exegesis of the Holy Quran thus - O those who believe! Remain patient and steadfast during the period of Ghaibat of the Imam of the Age; be steadfast upon the right path as compared to your enemies and remain in contact with the awaited Imam. Obey the laws and regulations of Islam as laid down by Allah for surely in it is your success.(Tafseer al-Burhaan by Sayed Haashem al-Bahraani (r.a.) under the aforementioned verse)  Some people harbor the misconception that since we are living our lives in the period of the major occultation, it is impossible to maintain 'contact' with the Imam and there is no way by which we can have a relationship with the Imam of the Age (a.t.f.s.). It is important that we clarify this point over here.   As regards the traditions that are available on this matter, it is true that during the period of the major occultation, the person who claims that he can meet the Hidden Imam (a.t.f.s.) whenever he desires is a liar. It is equally true, however, that during this period there are numerous instances of people having been blessed by a visit from the Imam (a.t.f.s.), either in person or through a spiritual experience like a dream.  A little attention to this point will clarify all doubts about the matter of contact with the Hidden Imam (a.t.f.s.). For surely this grace - the opportunity to meet the Hidden Imam (a.t.f.s.) - is a direct consequence of the love and benevolence of the Imam (a.t.f.s.) himself.  Secondly, it is not necessary that contact be maintained only by regular meetings in person. A relationship need not be established only through physical contact. Rather, a relationship through spiritual means can also be defined as a contact. In reality, it is the establishment of this spiritual relationship that confirms the distinguished status of a believer.. And this is the relationship that every believer can establish and through which he attains such heights of recognition and eminence that he always perceives himself to be in the honoured presence of the Holy Imam (a.t.f.s.) and conducts himself and his affairs as if he is constantly under the watchful eyes of the Imam (a.t.f.s.). We have the example of Sayyed Ibne Taoos (r.a.) who narrates in the 'Supplication on the Day of Friday':  'O Allah, I seek nearness to You through a sincere heart (I consider myself lowly before your Might and Majesty), and to your representative - Imam-e-Zamana (a.t.f.s.) through an obedient body (my body is subservient to the commands of the Imam and I seek benefit from the parts of my body such that the Imam is pleased with my actions) and to the Holy Imams (a.s.) through a humble heart (I prefer them over myself and seek obedience to them)." (Jamaal al-Usboo', pg. 152)  Sayyed Ibne Taoos (r.a.) has drawn our attention to establishing a relation with the Imam of the Age (a.t.f.s.) and even guided us along this path. He outlines how one should present his questions before the Imam (a.t.f.s.) and seek a response from him. In his advice to his son, he (r.a.) mentions:  'O my son, if ever you are presented with a difficulty, the solution of which you desire to seek from Imam Mahdi (a.t.f.s.), may our lives and souls be sacrificed upon him, then remember the tradition reported by Muhammed Ibn Yaqub Kulaini (r.a.): One day a person came to Abul Hasan (a.s.) and asked him, "If a person wishes to place his desires before his Imam, just as he would place it before Allah, then what should he do?" Imam (a.s.) replied, "If he has any desire, then he must bring it to his lips (he must express his desire); he will receive the reply for it."  It is necessary to clarify the above statement of the Imam. The statement indicates in a simple manner that if one has any needs then he must present it through the medium of prayers and tawassul (seeking help through the mediation of the Imam). It is true that the Imam (a.s.) is aware of the deepest secrets of our heart; nevertheless, he (a.s.) prefers that his followers put forth their desires verbally and express their helplessness with sincerity. The absolute contact of Sayyed Ibne Taoos (r.a.) and his nearness to Imam (a.t.f.s.) was such that the latter (a.t.f.s.), with his benevolence and special grace, had blessed him with deep knowledge and hidden insights. Sayyed Ibne Taoos (r.a.) continued to bask in the shade of Imam's (a.t.f.s.) generosity till the end of his life. Such was the perfection of his recognition that Sayyed Ibne Taoos (r.a.), while speaking to his son about the conditions of the reappearance of the Imam (a.t.f.s.) quotes the following verse and says:"Allah preserves whatever He wishes. And obliterates what He wishes"(Surah Ra'ad (13): 39)  'If the above verse were not present in the Holy Quran, I would have informed you easily about the day and the time of Imam's (a.t.f.s.) reappearance, may our lives be sacrificed upon him!'  Sayyed Ibne Taoos (r.a.) and praying for the Imam of the Age (a.t.f.s.) Sayyed Ibne Taoos (r.a.) held the recitation of supplication in high regard. He encouraged establishing a personal and private relation with the Holy Imams (a.t.f.s.) as well. For the sake of brevity, we are unable to delve much into the supplications of Sayyed Ibne Taoos (r.a.), though it is sufficient to say that a comprehensive book can be compiled on this topic.   In his book, "Jamaal al-Usboo'", on the topic of the Etiquette of Supplication, Sayyed Ibne Taoos (r.a.) writes, "An important aspect to be remembered from the etiquette of supplication is that one should prefer supplicating for Hazrat Baqiyatullah, Imam-e-Zamana (a.t.f.s.) before seeking one's own desires."  He continues, "At the time of seeking their desires from Allah, believers should first remember the desires of Imam-e-Zamana (a.t.f.s.). Thereafter, the believer should express his needs. Do not perform prayers, fast or supplicate out of habit. Remember, each person is tested through his own actions which may lead to a false impression and one cannot rely upon such actions. Your prayers, fasts and supplications should principally be for the sake of Imam-e-Zamana (a.t.f.s.) and then for yourself. This is because the continued existence this world and its elements are contingent to the blessed presence of the Imam (a.t.f.s.). When your very existence is protected by the existence of another personality, how can it be that we prefer ourselves over that exalted personality? Rather, it is incumbent that we prefer his needs over our own and his desires over our own. And this action itself will be a measure of our servitude and obedience for surely he (a.t.f.s.) is not in need of our prayers and fasts. He (a.t.f.s.) is needless of them. It is we who need him (a.t.f.s.). It is through him that our shortcomings and defects will be corrected and we will enjoy a peaceful and happy life."  Regarding the actions for the holy month of Ramazan, Sayyed Ibne Taoos (r.a.), writes in his book "al-Mazaar" about the supplication which is to be recited before dawn (Seher) as follows: "It is the duty of every believer in the nights of this month that before and after every supplication, he remembers the holy personality of Imam-e-Zamana (a.t.f.s.) - the representative of the All Merciful Allah amongst His creatures on the face of this earth. This is because he is the owner of all that the one who fasts needs. Allah has entrusted him with all affairs.'(Kitab-e-Imam-e-Zamana (a.t.f.s.) wa Sayyed Ibne Taoos (r.a.), pp. 90-93)  Sayyed Ibne Taoos (r.a.) has enumerated several supplications through which one can reach Imam-e-Zamana (a.t.f.s.). These supplications are mentioned in several books. He has also narrated several incidents wherein people have had the glad opportunity to meet the Holy Imam (a.s.). Scholars have suggested that instances, wherein the visitor's name is not mentioned, is Sayyed Ibne Taoos (r.a.) himself.  Imam-e-Zamana (a.t.f.s.) and supplications Imam-e-Zamana (a.t.f.s.) has true affection for those who love him. The extent of his fondness and the importance he gives to their remembrance in his prayers is highlighted by Allamah Majlisi (r.a.) and Mohaddes Noori (r.a.). They have both narrated that Sayyed Ibne Taoos (r.a.) said, 'One morning, after Seher, I visited the Sardab (cellar of the house of Imam Hasan Askari (a.s.) in Samarra) for offering prayers when I saw that Imam-e- Zaman (a.t.f.s.) was beseeching Allah,  'O Allah! Our Shias have been created from our light and the remainder of our earth (teenat). They have sinned in the hope of our love and benevolence. If their sin is related to Your Exalted Self, then You forgive them. We will be satisfied with Your forgiveness. And if their sin is related to the rights of their brethren, then You correct their shortcomings and grant them from the part of Khums which is our right so that they may be satisfied with it. Protect them from the fire of Hell and do not gather them along with our enemies in Your punishment.'  On reflecting on the words of Imam's (a.t.f..s.) invocation, we are overcome with shame and remorse. The blessed personality, whose continued presence ensures the existence of this world and its sustenance - the Imam of the Age (a.t.f.s.), - prays for sinners like us and seeks forgiveness that we may be saved from Hellfire. For us sinners, who are the direct recipients of his love and affection, is it right that we forget him and remove his remembrance from our hearts and minds? Or rather, shouldn't we ensure that we fill our hearts and minds with his remembrance to such an extent that not a moment of our life passes by without his remembrance?   O Allah! Grant us the taufeeq that we develop the sincere love of our Imam in our hearts! Aameen!

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By: Admin On 10/12/2012 04:26:00 pm

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Imam Mahdi (as): The Only Path to Global Security

Again, the world is paying for its deeds. Widespread global unrest, murders, killings, plunder, pillage, confusion, commotion, shortages and scarcities in the market, high prices of commodities, unreliability, straitening of sustenance, etc. are all results and consequences of human vices and misdeeds. Allah the Almighty has drawn the attention of man towards this stark reality in the Holy Quran long back.

"Mischief is manifest in the land and the sea for what the people have earned. "
(Surah Rome (30), Verse 41)

Habitually, we tend to blame others for our ills and absolve ourselves. The question is that if everybody is acquitted, then who is to be convicted? The fact is that all of us are jointly and severally responsible. The Messenger of Allah (s.a.w.a.) cautioned,

"Each one of you is responsible."

The Holy Quran states,

‘Each man has been made responsible as per his capacity’.

Rather, the duties that have been imposed on man are far beneath his ability. If the reformation and improvement is not within our ability, it is not our responsibility either. Our liability is confined to the extent of our capacity, be it a city, a village, a locality or a house. If we are completely helpless and powerless, then in the least, we have power over our own selves. We can certainly take steps towards the improvement and betterment of our own selves. Today, if we look at ourselves, instead of others, and strive to the best of our ability to improve, train and purify our inner selves, slowly, its effects will be there for all to see. Gradually, our house will become a home, our locality will be safe and secure, our village will improve and our city will change for the better. As we move from mischief towards improvement, from sins to piety, from evil to good, we will notice that insecurity has transformed into security, killings and murders into brotherhood and fraternity, loot and plunder into honesty and trustworthiness, scarcity into abundance, unreliability into dependability and straitening of sustenance into prosperity and affluence.

When the talk is about mischief, generally, the thought of sins arises and vices like lies, backbiting, slander, abandonment of the obligatory acts and perpetration of the prohibited acts, all appear in the mind. All these are the worst kinds of sins. None has the license to defy his Lord, Allah the Almighty. Divine laws are not man-made laws, where manipulating law-breakers perennially exploit the loopholes. These are divine laws where there is no scope for excuses and pretexts.

Our disobedience and defiance of Allah the Almighty is the cause of our problems and difficulties. But the greatest mischief of man and his biggest sin is the denial of the holy being appointed by Allah as His representative, His Friend and His Caliph on the earth and whose love and obedience has been made obligatory on one and all. None has been allowed to cite excuses for his disobedience, or even being indifferent to his mastership.

In a Hadis-e-Qudsi, Allah the Almighty says,

"The greatest obedience is the acknowledgement of My Unity, the verification of My Prophet’s Prophethood and submission before those introduced by the Prophet as his successors, and they are Ali Ibn Abi Taalib and the pure Imams from his progeny."

Another Hadis-e-Qudsi declares,

"O Muhammad! If anyone of My servants worships Me to the extent that he becomes like dust particles or dries like a tree but comes to Me refuting your mastership (Imamat), I will never forgive him. Except for the fact that he acknowledges your mastership. "

In the first tradition, the acknowledgement of Ahle Bait’s (a.s.) mastership has been regarded as the greatest worship, and in the second, its refutation has been deemed as unforgivable. Rather, rejection of the mastership of the Ahle Bait (a.s.) is the destruction of all good deeds performed.

In Surah Yunus (10): Verse 98, the Holy Quran mentions the incident of the people of Prophet Yunus (a.s.). Constant disobedience of Allah’s Prophet by this nation had resulted in an impending divine chastisement. But when they repented sincerely from the depth of their hearts, refrained from violation of Allah’s commands and became His obedient servants, divine chastisement was dispelled.

The same applies for us as well. The difficulties and calamities of this nation will come to an end only if the people forsake the pseudo-divine leaders (mystics and tantriks) and return to the door of the Ahle Bait (a.s.). The day this nation acknowledges the mastership of the Imam appointed by Allah and introduced by the Messenger of Allah (s.a.w.a.), and will become completely obedient and submissive before him, it will undergo a noticeable transformation. In the words of the traditions,

"It will be fraught with justice and equity as it would be filled with injustice and oppression."

Today, our most important responsibility is that we believe in the infallible Imams (a.s.) appointed by Allah the Almighty and abhor their enemies. Moreover, we should also invite others towards these holy personalities, a series that begins with Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and ends with Hujjat Ibn al-Hasan, Imam Mahdi (a.t.f.s.).

By: Admin On 10/07/2012 09:42:00 am

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Criteria for paying allegiance to Imam-e-Asr (a.t.f.s)

Imam Ali (a.s.) has narrated the criteria for allegiance. The companions will
testify in front of Imam-e-Asr (a.t.f.s) to abide by the below mentioned provisions:

1. They shall never rob

2. They shall never indulge in evil actions

3. They shall never abuse any Muslim

4. They shall never kill anyone unjustly

 5. They shall never humiliate anyone

6. They shall never attack anyone’s house

7. They shall never hit anyone unjustly.

8. They shall never hoard gold, silver, wheat and jowar

 9. They shall never consume the right of an orphan

10. They shall never bear witness without absolute surety

11. They shall never destroy a mosque

12. They shall never drink wine

13. They shall never wear silk clothes

14. They shall never obstruct anyone’s path

15. They shall never spread terror on the streets

16. They shall never indulge in homosexuality

17. They shall never hoard food grains and wheat

18. They shall be content with little.
19.They shall be partial towards purity.

20.They would stay away from uncle anness.

21. They will enjoin good

22. They shall forbid evil

23. They shall never wear thickclothes

24. Clay and mud will be their headrest

25. They will struggle in Allah’s Way as one ought to struggle.

Then Imam-e-Asr (a.t.f.s) will pledge the following:

1. He (a.t.f.s.) will travel with them.

2. Will wear the same clothes as them.

3. Will employ the same mode of  transportation as them. 

4. Will work as per their desire.

5. Will be happy and content with little.

 6. With Allah’s Help, they will fill the earth with justice and tranquility just as it would have been filled with injustice and tyranny.

7. Will worship Allah in a m anner that He should be worshipped.

(Ilzaamun Nasib, pg 201, Roozgaarhaai, vol. 1, pg. 465, tradition 564, Muntakhabul Asar, pg 469)

Imam (a.t.f.s.) will take allegiance from his companions on these criteria (mentioned earlier) and once the companions fulfill the criteria, then Imam (a.t.f.s.) will remain with them and spend his life alongside them. This highlights the intense love and affection of Imam (a.t.f.s.) for his companions. ‘May my father, my mother, my family, myself and my wealth be sacrificed upon you, O my Master, O Saahebuz Zamaan!

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By: Admin On 9/18/2012 05:14:00 pm

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Imam al-Mahdi (as); How He Guide us

There was a pious man called Syed Muhammad Jabal Amili who was traveling through the desert with a caravan of people, when he got lost.

Syed Muhammad Jabal Amili searched and searched for the caravan but could not find them. It became dark as night set in. He was all alone in the hot desert, tired, hungry and frightened.

He was about to give up and prepare himself for death when he suddenly saw some water. He went to the water, drank some and then did wudhu (ablution) and offered his Salaat (prayer).

After his Salaat he did not have any more strength and lay there waiting for death.

All of a sudden he saw a person riding a horse getting closer and closer to him.

When the horse rider reached Syed Muhammad Jabal Amili he said Salaam to him and asked him what the matter was. Syed Muhammad Jabal Amili explained that he had lost his caravan and was hungry.

Horse rider asked him why he did not eat the melons that were lying beside him. Syed Muhammad Jabal Amili asked the rider not to make fun of him as he had searched all over for food.

Horse rider said he was not joking, and ask to look behind him. Syed Muhammad Jabal Amili looked and there were three melons.

Imam al-Mahdi (as): How he guide us?Horse rider then told him to eat one of them and to take the other two with him and pointed out the direction he was to go in. He also told Syed Muhammad Jabal Amili that at about sunset he would reach a tent and from there he would be guided to his caravan.

Then Horse rider disappeared. Syed Muhammad Jabal Amili says that was when he realized that it was our 12th Imam, Imam al-Mahdi (as).

Syed Muhammad Jabal Amili did as he was told and sure enough the next day at sunset he reached the tent and was directed to his caravan.

The duties of each and every Muslim in the time of Ghaibat-e-Kubra (Major Occultaion) is:

1. To be the caretakers of Islam.
2. To pray for the safety of 12th Imam, Imam al-Mahdi (as) and give Sadaqah for his safety.
3. Ask Allah (SWT) to make 12th Imam, Imam al-Mahdi (as) appearance soon, so that he may come and fill the world with truth and peace.
4. Whenever the name of 12th Imam, Imam al-Mahdi (as) is said, you should stand, placing your right hand on your head and bow your head. You should also recite Salawaat after his name.

Conclusion: Holy Prophet Muhammed (p.b.u.h) has said that if someone dies without knowing the Imam (as) of his time, his death is that of an unbeliever. We must therefore carry out our duties to our 12th Imam, Imam al-Mahdi (as) who is still alive and in Ghaibat (concealment).
Although we cannot see our 12th Imam, Imam al-Mahdi (as), but he can see us and knows when we are in need of his help and comes to help us.

By: Admin On 9/06/2012 12:03:00 pm

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In a salutation recommended by Hazrat Wali-e-Asr (a.t.f.s.), we learn of some other duties

1. The destruction of every enemy of religion.

 2. The end of the enemies of religion and their leaders

3. To act stringently with the transgressors

4.  To bring down every standard representing the oppressors and tyrants 

5. To grind to pieces all forces hostile to religion

 6. To disrupt the armies that aim to cause damage to the true religion

7. To destroy those pulpits, which are employed solely to spew venom against Islam

8. To break the swords of the enemies of religion

9. To exterminate the idols

10. Convert strong forts into ruins

11. To close all the doors of mischief and corruption

12.To destroy the palaces of oppression

13. To bring out all the treasures from the earth

14. To establish supremacy over heights and pits

From the abovementioned points one can safely assume and understand that after the reappearance of the radiant light, the responsibilities of Hazrat Wali-e-Asr (a.t.f.s.) will not be limited to narrating the rules but also establishing in totality the perfect religion of Allah. He has to carry out a unique task that has not been performed by anyone till date. The task of all the divine messengers (a.s.) was only to convey the divine message and not its implementation. ‘…only the delivery of the message is (incumbent) on us’ ‘You are only a warner…’

‘You are not a watcher over them’

The duty of the Messenger of Allah (s.a.w.a.) was to communicate the  message to the nation. His responsibility was to warn the people of the dangers (of disobeying Allah). He (s.a.w.a.) did not exercise control or authority over the people (i.e. he could not compel them to obey divine commands) O Apostle! Deliver…

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By: Admin On 9/06/2012 11:13:00 am

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The Condition of Shias before Reappearance of Imam Zamana(a.s.)

Our Master,the Chief of the Believers, Imam Ali Ibne Abi Talib (a.s.) says: “The world is a prison for the believers and heaven for the disbelievers.”

The Holy Infallibles (a.s.), in their traditions and narration, have often condemned love for this material world. They (a.s.) have warned the believers, time and again with words like “the heart which is filled with the love for this world can never attain the love for the hereafter.” The reason being that man is so fascinated by looking at the adornments of this world that he forgets his True Creator, his objective and purpose of life. Therefore Imam Ali Ibne Abi Talib (a.s.) says: “One who is engrossed in this world, Long hopes have indeed deceived him, Remember death will be sudden, And grave is the real chest for (human) deeds.”

But man continues to tread the path on account of his ignorance and wrong doings. He keeps on committing sins conveniently forgetting that he has to face Allah. A believer on the other hand, in order to save himself from these delusions controls his desires, suppresses his basic in­stincts and strives not to let the material world deviate him from his goal, bearing in the pro­cess unlimited difficul­ties and calamities. Therefore, the life of a believer has been com­pared to a prison. These facts stand applicable to all ages and eras. But as for the last days or the last time (i.e. the period before the re­appearance of Imam Mahdi [a.s.]) there has always been a special mention. This is the time when injustice and tyranny will reach its pinnacle. As it has been narrated from reliable tradition, “like the world will be filled with injustice and tyranny.” This will be the time, when none will be safe from its troubles and mischief.”(Surah Anfaal, Verse 25)

In this period of tumult, the conditions of the believers will change from bad to worse. Our rightly guided Imams (a.s.) have fore­warned us about this time, its conditions and how one should act in it to be safe.

Come let us study the traditions which have mentioned the conditions of Shias in these times.

First Condition: Detest and Enmity

The narrator states that I heard Imam Ali (a.s.) saying: “What will be your
condition when you will neither be with any Imam to guide you nor any  ther visible lender. In this condition, you (O Shias) will show enmity towards each other.”

(Kitab al-Ghaibah, Shaikh Tusi , pg. 207)

Second Condition: Disputes

During this time, the disputes will reach a magnitude that even the Shias and the be­lievers will not be spared. Ameerul Momineen Ali (a.s.) told Malik bin Zumrah : “O Malik bin Zumrah! What will be your condition when there would be terrible contro­versies among our Shias,” saying this Imam (a.s.) interlaced the fingers of both his hands to show how the Shias would be involved in disputes. The reality is such that it can be said that the Shias have begun to like controversies. Sometimes it seems that people eagerly await a topic to create a controversy and consequently confusion. The gravity of this un-soundness is such that people even fight and dispute in a serious matter like the mourning of Imam Husain (a.s.). Some people seem to have adopted the profession of creating di­visions taking pleasure to see the believers fight amongst themselves, in total contrast to the Divine Command: “And hold firmly to the rope of Allah (love of Ahlul Bait (a.s.)) together and do not be divided (amongst yourself).”

(Surah Ale Imram, Verse 153)

It is these disputes that have delayed the reappearance of the light of the Universe, our Imam (a.s.). As he (a.t.f.s.) has said in the Tawqee (communication) to Sheikh Mufeed

(r.a.), “Had your hearts been united and had you lived in unison, our meeting with you would not have been delayed.”

Ameerul Momineen (a.s.) said: “By Allah, the One in whose absolute control is my life, you will not see Shias except that some of them will spit on the face of others and some will be called liars.”

The significant point is that Imam Ali (a.s.) is swearing by Allah, sufficient
enough to express the seriousness of the matter. If we see the condition of Shia society today, we find the prophecies of Imam (a.s.) being actualized. We accuse some people of not attending majlis in our Imambaras and Aashoor Khaanas and in retaliation, do not go to their majlis. Sometimes the matters stoop to the level of hurling abuses. Whereas the Almighty Allah says in a Hadith-e-Qudsi, “Whoever insults a believer, it is as if he has
declared war against Me.” Patience, forbearance, self control and ignoring minor mistakes – all these qualities are confined only to the books. Maturity of character is rarely found. It is incumbent upon every believer to prevent any one who is trying to stir up trouble or create a controversy between two Shias or two groups. Otherwise, we will be answerable to Imam-e-Zamana (a.s.). We must remember that when the accursed Satan meets failures at all front, he resorts to stirring disputes and controversies.

Third Condition: Hardening of the hearts

One of the special characteristics of the human heart is that it keeps transforming and changing from one condition to another. In fact, heart is known as “Qalb” in Arabic, due to this very reason. Due to the prolonged
occultation of Imam-e-Zamana (a.s.), many Shias will despair of reappearance. This hopelessness and despair will lead to the hardening of their hearts. Firstly, let us try to understand what “hardening of heart” means. It refers to that condition when the heart refuses to accept reality and the person remains adamant in his stand. So much so that he even denies a reality which is more clear than the bright sun. Thus, in the last era, the people will begin to deny the pure existence of Imam-e-Zamana (a.s.). Now let us see what sins cause the hardening of hearts. Excessive sins, love of this world, forgetting death and not remem­bering it, uttering and listening to useless talks (words) like music, etc., trying to please some wealthy people, leaving worship, being en­grossed in the accumulation of wealth and property, stinginess, severing off the ties of relationship, break­ing promises, etc. are some sins which re­sult in the hardening of hearts.

On the other hand, those people who remain immune from the hardening of hearts during the period of occultation will be given a place adjacent to the abode of die Holy Infallibles (a.s.) in paradise.

Fourth condition: Helplessness

Ibne Uqba has quoted Imam Ali (a.s.), who said, O Shias! I see that you are busy in search of grass like camels, but are unable to find. it.”

(Ghaibat-e-Nomani, pg. 192, Tradition. 3)

The time of occultation is a period of gloom and despair. The condition of Shias will be such that they will be running helter-skelter, sometimes to the West and at other times to the East. They will hasten towards water only to find it to be a mirage. After being utterly bereft of hope, they will realize that nothing can save them and solve all their difficulties except their Master’s (Imam (a.s.)) reappearance. The Shias will call with a sinking heart,

“Hasten! Hasten! O my Master! Master of the Age!”

Therefore, we find the traditions exhorting the people, “Pray more for the
reappearance, for in it is your salvation.”

Fifth Condition: Under the Yoke of Oppression

The Almighty Allah has mentioned in the Holy Quran, “And We desired to
bestow a favor upon those -who were deemed weak in the land, and make them the Imams, and make them the heirs.”

(Surah Qasas, Verse 5) This verse shows that in the last era, the Shias will be under the yoke of oppression; they shall be rendered helpless. The atrocities committed upon them will shatter them. But they will not discard their faith. The entire world will try to debase and deride them. Neither they will be respected nor be given any preference. On the other hand, the evil will be preferred and honored in the society. They will be more popular and famous. The Shias will be surrounded by the jaws of injustice from every side. Akrama bin Saase says that I heard Ameerul Momineen (a.s.) say: “These Shias will not achieve freedom till their condition is like the goats before a hungry and ferocious lion unable to decide whom to attack. Neither shall they have any superiority nor would they have any refuge from their helplessness. There will be clamor to surround them and oppress them to the maxi­mum possible extent. Being treated like orphans and destitute, they will be so oppressed that they will scream, O Allah! It is unbearable!” Then the Almighty will solve all their prob­lems through His Proof. Under such circumstances those people who remain steadfast in their  eligion will be  ew.We can remain safe from such corruption and turm oil and achieve success in these tests and trials. We must recite Dua-e-Ghareeq (Prayer of the Drowning), also known as Dua-e-Hareeq (Prayer of the Burning), during or after the prayers. The Dua begins with the phrase, “O Allah! O Beneficent! O Merciful! O the One Who transforms the hearts! Make my heart steadfast upon your religion!” Aameen.

By: Admin On 9/03/2012 04:04:00 pm

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