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Moulana Syed Hadi Hasan Tel: (587) 320-1217

Email: haditaqvi@gmail.com

For Further Information : Tele Message: (403) 235-1212

OR visit: www.hussainicalgary.com

Suggestions: webenquiries@hussainicalgary.com

M e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n t

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In the Name of Allah, The Most Gracious, The Most Merciful

Salaam-un-Alykum I hope you all had an enjoyable and relaxing summer. After summer break, the Sunday School also kicked off its 2015-16 session under the leadership of Moulana Hadi Hasan as Principal and has adopt-ed the new title of ‘Hussaini School’ to reflect its roots. Over the summer, we invited Dr. Hasnain Rizvi from the USA to deliver a project management course to interested community members. We are thankful to Dr. Rizvi for his generous service to our community. The month of Zilhaj is a busy month. It has three Eid celebrations of Eid-ul-Adha, Eid-e-Ghadeer and Eid-e-Mubahila, as well as the wedding anniversary of Bibi Fatima (sa) and Imam Ali (as). Your Hussainia will insha-Allah, arrange appropriate programmes befitting these occasions. In addition, shahadat anniversaries of our fifth Imam, Imam Mohammad Baqir (as) and Hazrat Muslim bin Aqeel (as) are also in this month and will be commemorated by holding Majalis on these sorrow-ful days. Like previous years, we are working on the majalis programme schedule for the upcoming Aiyam-e-Aza of Muharram 1437 AH. A detailed schedule in this respect will be available during third week of this month.May Allah (swt) accept our limited efforts in His way and keep us all in safe custody. May He protect us from evil and guide us towards the path of Masumeen (as). Aameen Ws’Salaam Shabbir Rizvi

Al-Hujjat (atfs) Vol.3 - Issue No 12 - Dhul Hijjah -1436 / September 2015

In th i s i s sue :

A Marriage Made in Heaven: Ali (a) & Fatima (s)

2-3

The 5th Imam: Imam Baqir (a)

4-6

The Journey from Mecca to Karbala

7

The 10th Imam: Imam Naqi (a)

8-9

Zainab bint-e-Ali (s) / Peak of Eloquence

10

Eid-e-Ghadeer 11

The Event of Mubhila 12-13

Advertisements 13-14

Prayer Timings 15

Ayat of the Month/Pics 16

Res ide nt Aal im

The extraordinary virtues of Lady Fatima (peace be upon her) on one hand, her blood relations with the Prophet on the other hand, and the nobility of her family furthermore, caused many of the high-ranking supporters of the Prophet to propose to her; but all heard negative answers. Each time, the Prophet would usually answer them, saying: “Her matter is in the hands of her Lord.” The strangest case was the proposal of Abdul Rahman ibn Awf. A rich man who, by the customs of Age of Ignorance, looked at everything through the viewing window of materialism, he visualized a heavy dowry as a sign of the woman’s personal status and the superior position of the husband. He came to see the Prophet, saying: “If you will give Fatima to me in marriage, I will make her a dower of one hundred camels with loads of precious material from Egypt, along with 10000 Dinars in gold!” The Prophet was so displeased with this meaningless proposal that he took a handful of gravel and threw it towards Abdul Rahman and said: “You thought that I was a servant of money and wealth that you are expressing pride in your money and wealth!” (Tezkerat al-Khawas) Indeed, in Lady Fatima’s marriage proposal Islamic examples must be defined, the customs of ignorance suppressed, and the standards of Islamic values made clear. The people were speaking of these very things when suddenly it was heard everywhere that the Prophet wished to give his only daughter to Ali ibn Abi Talib (peace be upon him) in marriage. Imam Ali did not have access to worldly wealth and possessions, nor did he possess any of the standards of the Age of Ignorance; rather, instead he was from head to toe full of faith and real Islamic values. Indeed, this blessed historical marriage was a heavenly revelation, because the Prophet himself said: “An angel of God came to me and told me that God sends you greetings and says: ‘I have made Fatima the wife of Ali ibn Abi Talib in the highest heavens already, so you should also marry her to him on earth.'” (Dhakair al-Abqa) When Imam Ali went to the Prophet with his marriage proposal for Lady Fatima, his face was red with shyness. When the Prophet saw him, he became cheerful and smiled, asking him why he had come. But Imam Ali, because of the imposing presence of the Prophet, could not put forth his wish and, as such, remained silent. Aware of Imam Ali’s intentions, the Prophet said: “Maybe you have come for marriage proposal of Fatima?” He replied: “Yes, I have come for that very purpose.” The Prophet said: “Ali, before you, other men had come for proposal of Fatima. Whenever I informed Fatima of this matter, she would not show her approval. Right now, let me inform her of this conversation.” It is true that the marriage was heavenly and must take place. But especially because of the high status of Lady Fatima, and to demonstrate the respect and freedom of women in choosing their husbands, it was necessary that the Prophet of Islam should not go ahead in this matter without the consent of Lady Fatima. When the Prophet described the virtues of Imam Ali for his daughter, he said: “I wish to make you the wife of the best of God’s creation. What is your opinion?” Lady Fatima, who was submerged in shyness and modesty, lowered her head saying nothing and denying nothing. The Prophet raised his head and spoke this historical sentence, which is a proof for Islamic jurists today in relation to the marriage of previously unmarried girls: “God is the Greatest! Her silence is the proof of her agreement.” Following these events, the marriage contract was concluded by the Holy Prophet.

LADY FATIMA’S DOWRY

It is without doubt that the marriage of the Best of Men in the world with the Princess of the World’s Women must in every way be an example – one for all centuries and ages. Therefore, the Prophet turned to Imam Ali and asked: “Do you have something to stipulate as your wife’s dowry?” He replied: “May my parents be your sacrifice, as you well know, my belongings consist of nothing more than my sword, armor, and a camel.” The Prophet said: “That is right. Your sword is needed during battles with the enemies of Islam. And you must water your palm orchards with your camel and also use it on journeys. Therefore, you may only stipulate your armor as your wife’s dowry – and I give in my daughter Fatima to you against this very armor.” (Ihqaq al-Haq)This is one side of the story, but on the other side we read in narrations that Lady Fatima asked her father to make her dowry her ability to intercede for the wrongdoers of the nation on the Day of Resurrection. This request was granted, and Gabriel revealed this command to the Prophet from Heaven. (Akhbaru Duwal) The materialistic simplicity and spiritual magnificence of Lady Fatima’s dowry is an example for all of humanity. It is an example of how incorrect values must be torn down and replaced with pure values, of the custom of faithful men and women, and of the way of life for the true leaders of God’s servants.

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A M A R R I A G E M A D E I N H E A V E N : A L I A M A R R I A G E M A D E I N H E A V E N : A L I A M A R R I A G E M A D E I N H E A V E N : A L I A . S A . S A . S & F A T I M A & F A T I M A & F A T I M A S . AS . AS . A

LADY FATIMA’S TROUSSEAU For much of society throughout time, the dowry, trousseau, and wedding ceremony have been the three expensive formalities placed before families, with the traces of its rain of adversity remaining with the couple until the end of their lives. Sometimes verbal disputes or bloody fights have arisen as a result of these matters. In the end, whatever wealth we may have is wasted because of our imitations of one another and our tasteless, childish rivalry. To this day, traces of those ignorant thoughts are not rare in those who speak of Islam. Yet this dowry in itself – the trousseau of the Lady of Islam – must be a model for all. This might be surprising, but the Prophet ordered that Imam Ali’s ar-mor be sold and the money brought to him, which amounted to about 500 dirham. The Prophet divided this money into three parts: one part he gave to Bilal to buy a nice scented perfume and the other two parts were put aside for buying clothes and household goods. It is clear how simple and cheap these goods must have been, to have been bought with such an insignificant amount of money. In historical rec-ords, it has been written that the trousseau bought with this money consisted of 18 items, of which the most important are listed below: One large scarf for four dirham One piece of dress material for one dirham One bed made of wood and palm leaves Four pillows of sheep skin filled with a sweet smelling grass called Azkhar One woolen curtain One mat One hand mill One leather water-skin One copper wash-tub One large container for milking One large green-colored earthen pitcher These things accounted for most of the trousseau of the Lady of the Women of the Universe. THE WEDDING CEREMONY This ceremony took place for the establishment of a family, by which an important part of Islam’s history was changed, and by which the pure successors of the Prophet would all come into existence. The Prophet executed such a program that his enemies became jealous and his friends became proud! His actions urge others to ponder and even act upon it. Lady Umm Salamah and Lady Umm Ayman – two virtu-ous women of Islam and had great affection for the noble Lady Fatima Zahra – came to the Prophet of Islam and said: “O honorable Prophet of God! Indeed, if Khadija (peace be upon her) were alive, she would really be happy with the convening of Fatima’s wedding ceremony, isn’t that so?” Tears came into the eyes of the Messenger of God upon hearing the name of that devoted Lady, and he began remembering all of the kindness and generosity of Khadija, saying: “Where can a woman be found like Khadija? Those days when all of the people denied me, she confirmed me, placing all of her wealth and life in my hands for spreading of God’s religion. She was the very lady whom God ordered me to inform that an emerald castle will be granted to her in the exalted Heavens.” When she heard this, Umm Salamah said: “O Messenger of God, may my parents be your sacrifice! Whatever you say about Khadija is the truth, but at any rate, she welcomed God’s invitation and has rushed to the vicinity of His Mercy. Hopefully, God will house her in the best place in Heaven. But, the matter for which we have come to your blessed presence is something else, and that being this: your brother and cousin, Ali, wishes you to permit him to take his wife Fati-ma to his home, and in this way bring order to his life.” The Prophet asked: “Why didn’t Ali bring this proposal to me himself?” Umm Sala-mah replied: “Shyness and modesty prevented him.” Here, the Prophet told Umm Ayman: “Go and tell him to come here.” Imam Ali came and sat before the Prophet, but his head was lowered out of shyness. The Prophet said: “Do you wish to take your wife home?” While his head was still lowered, Imam Ali said: “Yes, may my parents be your sacrifice.” What is interesting to note is that, contrary to what is usual among those people who worship opulence and who begin planning months ahead of this ceremony, the Prophet happily said: “I will ar-range for it either tonight or tomorrow night.” Right then he gave the orders to arrange for the preparation of a very simple celebration that was full of spirituality and holiness. As for the formalities of this heavenly celebration and its ceremonies, it was conducted so simply and without trouble that hearing about it is quite astonishing for us these days. Imam Ali said: “A bit of the money from the armor I had sold previously had been given to Umm Salamah for safekeeping, and during the nuptial ceremony, the Prophet took ten dirham from her and gave it to me, saying: ‘Buy some oil, dates, and kashk with this money.’ I did this. Then the Prophet himself rolled up his sleeves and mixed these things together with his own hands, preparing a meal and serving the people with this very food. “Then he said, ‘O Ali, invite whom-ever you wish.’ I left for the mosque where many companions of the Prophet were gathered. I said, ‘Answer the Prophet’s invitation.’ They arose and headed together towards the Prophet. I told the Prophet that they were a large crowd; he covered the food with a sheet and said: ‘Show them in, ten at a time’, and so I did. The people kept going in, eating, and leaving, all the while the food seemed unabated. In all, seven hundred men and women ate from that (date and yogurt) dish with the Prophet’s blessing.” At the end of the ceremony, when all of the people had returned to their homes and the house became empty, the Prophet of Islam placed Lady Fatima on his left side and Imam Ali on his right and wished them good luck by spraying a bit of sacred saliva from his mouth on both Lady Fatima and Imam Ali and prayed for them, saying: “O Allah! They are of me, and I am of them. O Lord! Just as you removed every kind of filth and impurity from me, also re-move it from them, rendering them pure.” Then he said: “Get up and go home. May God bless both of you.” (Tarikh al-Zahra) Those who seek the material world and the weak believers who are under the influence of the material world’s sparkle, who see a family’s respect, honor, status, blessings and grandeur of the wedding ceremony in backbreaking, oppressive formalities and luxurious objects should examine this example and learn a lesson. They should see and gain inspiration from this event that is a lesson in humanity, and is the substance of the happiness of all boys and girls. Learn about and act upon the Islamic teachings in a practical way, as seen in the events of the proposal, dowry, trousseau, and wedding of Lady Fatima Zahra in the annals of history. “IN THE EVENT THAT ALI WOULD NOT HAVE BEEN CREATED, THERE WOULD HAVE BEEN NO ONE WORTHY TO BE FATIMA’S SPOUSE.”

- Prophet Muhammad (pbuh)

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A M A R R I A G E M A D E I N H E A V E N : A L I A M A R R I A G E M A D E I N H E A V E N : A L I A M A R R I A G E M A D E I N H E A V E N : A L I A . S A . S A . S & F A T I M A & F A T I M A & F A T I M A S . A c o n t i n u e dS . A c o n t i n u e dS . A c o n t i n u e d

BIRTH

The fifth Imam Mohammad Baqir (A.S.) was born on the 1st of the month of Rajab, 57th Hijrah, in the city of Madina. Because of the resemblance that he had with his grandfather he was named Mohammad and because of it that he analyzed the knowledge and made manifest its secrets he became known with the title of "Baqir". His father was Hazrat Sajjad (A.S.) and mother Fatimah who was one of the daughters of Imam Hassan (A.S.). He was the first Imam (A.S.) whose lineage ascended and reached the Prophet (P.B.U.H.) both from the paternal and maternal sides. His life history can be divided into two parts.

1. The period before his Imamate which is nearly 35 years and was the peaceful part of his life, led in Madina.

2. The Period of Imamate, which stretched, up to twenty years and is counted as the duration of the propagation and dissemination of Islamic knowledge and wisdom.

THE SALIENT FEATURES OF IMAM'S CHARACTER

Imam Mohammad Baqir always put on new and clean dress. He perfumed himself and walked very comfortably, slowly and steadily. One day, some narrow minded ones criticized him saying your grandfather Ali (A.S.) used old and cheap clothes so why do you put on clean and new ones? He replied, since in those days all the people were poor Ali (A.S.) ought to have used old clothes and simple food. But today the people are leading their lives in comfort and luxury; hence, I should not use those clothes. The act of my grandfather in those days, was according to justice and leadership and my action and way of life today is also in accordance to the (norms of) Justice and leadership. About his manners and training, it is written that he never laughed loudly and always spoke in a calm and respectable way. He never became furious and enraged and with whosoever he met he would give him respect and shook hands with him and said, "this act (shaking hands) brings the hearts close to each other and puts an end to the enmities and hostilities." Although Imam (A.S.) wept much during his confidential conversation with God, but he did not weep loudly. Whenever he spoke he would start and end his talk with the name of God. He had gardens and fields in abundance and large number but he himself visited them like a farmer and shared the work with the cultivator and workers, took food with them, and talked to them. He was a master who had close working relations with his servants. Whatever agricultural products he received from his gardens and fields he would give it in the name of God. He fulfilled all the needs and requirements of his workers to such extent that he was one of the most generous men of his time in Hijaz. Sheikh Mufid writes about Imam (A.S.), "he had access to and acquaintance with all the branches of knowledge and intuitive learning. He led his life busy in the obedience of God. He was strong and balanced at the station of piety and rigidly honored his word, promises, and commitments. His piety, open heartedness, spiritual purity, and humanly conducts made all and sundry love him. And he trained them in Islamic ethics. Ibn-e-Hajar, who is a prejudiced Sunni scholar, writes about the character of Imam (A.S.) "Imam Mohammad Baqir (A.S.) had a clean, pure heart. His speech and talk was harmonies and in accordance with his practice. His conduct and dealing with people was humanly and Islamic. He was a great Gnostic and unmatched worshiper. He was so very ornamented and decorated with human qualities that I do not have the means and capacity to praise him." One of his slaves said about him, "Once I accompanied his graciousness to Mecca. When Imam (A.S.) sighted the house of God (Kaabah). He wept so much that he got feeble and nerveless I said to him, "Why do you weep so much?" He said, "Perhaps God may become kind to me because of these tears and tomorrow (on justice day) He may bless me with salvation. Then Imam stood for his prayers and lengthened the prostration. When he picked his head up, the place of prostration was wet with tears from his eyes." Mohammad bin Mankadir, who was a silly pious looking person, says, "Because of this that Imam (A.S.) worked too hard I said to myself he is after the material and I must stop and admonish him. So one day I saw him exhausted and perspiring due to ample hard work in the hot scorching weather. I went near him, saluted him, and said, "Oh son of the Prophet (P.B.U.H.), why are you so much after the wealth of the world? If death comes to you in such a condition what would you do then?" He said, "This is the best of my times because I work in it so that I do not become needy towards you people and others, and do not eat from the earnings of others. If God gives me death in this condition I will be much happy since I am busy in his prayers and obedience." I got informed about this point and knew that I was wrong. I apologized him, saying, "I wanted to admonish and advise you, but you admonished and informed me." Kulayni writes, "A group of the friends of Imam (A.S.) stated that one day we went to his house to offer him compliments. After salutation and enquiring after his health we found the Imam (A.S.) very sad, pensive and afflicted. When we asked about the reason of that sorrow. We came to know that the son of Imam (A.S.) was very much ill. We told ourselves if this son dies what a distress would Imam (A.S.) have to face? We bade farewell, and went back and on the next day returned back to enquire about the welfare of Imam. Fortunately, we saw the Imam (A.S.) in happy mood we told ourselves God has done a favor and cured the son and so Imam is happy. But then we learnt that the son had passed away. We enquired about the matter from him personally, as to why he was so troubled and pensive before the death but after it he was happy.

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Imam replied to us, "my son was ill and by virtue of human and paternal duty I was sad and uneasy and put in endeavor and efforts to get him cured and was asking God to get him cured. But since God deemed expedient that he dies and freed him off the pain and calamity, I submitted to His will and thanked God. We are agreed and contented upon His will and we love and like whatever he loves and wishes

THE KNOWLEDGE STATUS OF IMAM

Sheikh Tusi writes a man from among the Syrians visited Imam Mohammad Baqir (A.S.) and said, "Since you are a man of knowledge and learning your assembly is fruitful, valuable and worthy for me and so I attend your teaching session but I have enmity with you and your lineage." Imam did not reply him. After a few days that man fell ill. Imam (A.S.) visited him along with his friends and sat by his bed, and enquired after his health. When the Syrian man saw this graciousness and magnanimity of the Imam he extremely repented about what he had said, and was ashamed. He did not know what response to give to the Imam (A.S.). Imam (A.S.) gave orders about his food, treatment to his family members and prayed for him and got up. Not very long had passed that he got cured and left the ailment bed. Next day, he made it a point to reach the assembly of Imam (A.S.) and expressed repentance over what he had said and asked for apologies and became one of the permanent and everlasting friends of Imam (A.S.)

JABBIR FACES THE IMAM (A.S.)

The Prophet (P.B.U.H.) told one of his pious friends named Jabbir bin Abdullah, "Oh Jabbir! You will live and will see my son Mohammad Bin Ali Bin Al Hussain whose name in Torah (The Old Testament) is Baqir, convey my compliments (Salam) to him."The Prophet (P.B.U.H.) passed away and Jabbir remained alive for long times to come. One day, he visited the house of Imam Zain-ul-Abidin (A.S.) and came across a small child. He asked lmam Sajjad (A.S.), "Whose is this child?" He replied, "He is my son Mohammad Baqir (A.S.) who is the Imam of the Muslims next to myself." Jabbir got up and kissed the foot of Imam (A.S.) and said, "My life be sacrificed upon you, oh the son of Prophet (P.B.U.H.) accept the compliments (Salam) of your grandfather the Prophet of God (P.B.U.H.). He conveyed his compliments through me." Imam's (A.S.) eyes were filled up with tears and he said, "compliments and benediction be upon my grandfather the Prophet of God (P.B.U.H.) until the Sky and Earth are stable (firm) and upon you too, Oh Jabbir, that you conveyed his compliment to me."

THE TRAINING MODE OF IMAM (A.S.)

Since the knowledge and wisdom of Imam (A.S.) like the other Imams originated from the revelation therefore, he never failed to give a response. His personality of knowledge and wisdom had so graciousness greatness grandeur and magnificence that in his assembly the scholars were like children before a teacher. Whenever Imam (A.S.) sat in the session of teaching he shed the drops of knowledge and wisdom upon the hearts of his students like a saturated cloud. Every one benefited from it according to his own capacity and capability. In the year 106 Hijrah Hasham (the well known poet) went to Mecca and a group of Syrians were accompanying him. After the Hajj ritual was over, he sat in a corner of Masjid-ul-Haram to relax. Suddenly, he sighted Imam Mohammad Baqir (A.S.) sitting in a corner and people had surrounded him asking him questions about their problems and difficulties and listening to his response. Hasham became furious and inflamed and sent Nafey, one of the wise men, to ask questions from Imam (A.S.) and according to his idea enfeeble and debilitate him, and devalue him in the eyes of the people. The court scholar came forward, saluted and asked for his permission to make queries and interrogate him. Imam (A.S.) replied, "Do ask what ever you wish!"Nafeh asked him, "What was the length of the duration of period between Christ Essa (A.S.) and Mohammad (P.B.U.H.). Imam said, "In our opinion Five Hundred years." Nafeh asked, "The verse of the holy Qur'an which says "va-as-al" "you ask". Who was the one Prophet interrogated? Imam (A.S.) replied, "From the God's eternal table, wherein all the things were present." Nafeh asked, "From when and how long God has been present?" Imam (A.S.) said, "Woe to you, God is the creator of age. He is not a body and has not been born from anything so that he might need age and time." Nafeh was ashamed and said, "By God, you are the wisest man out of the people of your age.” A man asked a question from Abdullah Ummer, he could not reply him so he said, "This child is Imam Mohammad Baqir (A.S.) go to him and describe your problem whatever response he gives come and let me know too. That man went near him and enquired and got the correct answer. Then he came to Abdullah Ummer and reproduced the answer of the Imam (A.S.) before him. Abdullah Ummer replied, "These (men) are a family whom God has decorated with the ornament of knowledge and wisdom." The splendor and grandeur of the knowledge of Imam (A.S.) was so sublime and glittering that whosesoever there would be the talk about the Prophet's family. People said he is the sole heir of the knowledge and perfections of the Prophet (P.B.U.H.).

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IMAM'S (A.S.) CONVERSATION WITH A CHRISTIAN SCHOLAR

Imam Sadiq (A.S.) said, "one day myself and my father came out of the assembly of Hasham. We happened to pass by a place where a group of Christians had come to ask questions from their scholar. We too went there to see what was the affair. We saw an old man with gray hair and gray eyebrows sitting among them. We also sat among the aggregation. The followers of Jesus Christ were sitting before him like worthless children, and were asking him questions. The old man's eye caught the sight of my father Imam Mohammad Baqir (A.S.) and he said, "Are you from among us or from among the followers of Mohammad (P.B.U.H.)." My father answered from among the followers of Mohammad (P.B.U.H.). He said, "Are you from among the scholars or the ignorant"? My father said, "I am not from among the ignorant." The old man said, "Shall I ask you question or you will ask me." My father said, "You question me." The aged man was surprised. He had a look upon my father and said, "Oh servant of God, let me know about the time which is neither day nor night." My father replied, "Between the dawn and the sunrise." He asked, "From which time is it?" My father said, "From the times (hours) of the Paradise and the ailing ones gain their senses in this hour (time) and the pains become relieved and that one who had sleepless night goes to sleep at this time. The man said, "The people in paradise eat and drink but do not excrete anything is there any thing in the world similar to them?" My father said, "Yes the embryo which eats in the mother womb but nothing segregates from whatever it eats." The man said, "Let me know if there is anything in the world similar to your claim that the people in paradise eat and drink but nothing is lessened and shortened and that returns to its original shape." My father said, "Yes it is candle that if a hundred other candles are lit by it nothing gets lessened out of it." The Christian scholar got up from his place and said, "This man is wiser then me." When he knew that he was Imam Mohammad Baqir (A.S.) he embraced Islam.

IN THE ASSEMBLY OF HASHAM

Imam Sadiq (A.S.) said, "One of the years Hasham bin Abdul Malik traveled to perform Hajj. On that year, I too along with my father went to perform Hajj. I, in a congregation, said, "Praise is for the God who created Mohammad (P.B.U.H.) for the guidance of the people and made us revered and honorable by his existence. We are the selected ones of the God's creations and His caliphs on earth. Fortunate is the one who follows us and unfortunate is the one who opposes and has enmity with us." The brother of Hasham who was present among the people and was regarded as one of his special spies, reported what he had heard to Hasham. Hasham did not interrupt (pester) us in Mecca but when he reached back Syria he wrote to his representative in Madina, to send my father and me to Syria. The governor of Madina sent us to Syria. When we reached the assembly of Hasham we saw that all the Commanders had gathered over there. Hasham himself was seated upon the throne of authority and all the Commanders were standing before him. They had placed an aim at a distant place and all of them were aiming and shooting (arrows) at it. When we arrived in the court, Hasham held my father in respect, honored him then he said, "come close and you also take part in shooting." My father said, "I have grown old, excuse me." Hasham sweared and took oath that he would not let my father go. Obliged, my father held the bow and took aim. The arrow struck in the center of the point (aimed at). Again, he aimed another arrow at it. The arrow struck into the first arrow and split it into two and then struck the aim. He took a third arrow and took aim. The arrow struck the second arrow split it into two, and sat firm on the second place. Similarly my father continued up till the nineth arrow. Hasham said, "That is all, Oh Abu Jaffar (A.S.) you are the most expert of the people who shoot. Hasham was smoldering and burning in the fire of rage and had repented upon his action. Thereby, he took the decision to kill my father. And to get himself out of the condition he started saying with a glib-tongue (eloquently) "The tribe of Qureish should boast of it over the Arab and Ajam that they have got a person like you." Hasham enquired, "From where did you learn this expertise and mastery?" My father replied, "God has bestowed upon us completely every knowledge and perfection, as His favor." Hasham was greatly enraged and inflamed with my father's words and his face glowed red with anger. He hung his head down for a moment. Then he raised his head and said, "Are we and you not from the lineage of Abdul Manaf?" Was the Prophet (P.B.U.H.) not from Abdul Manaf so that God sent him for the patronage of the people? From where did you inherit this knowledge?" My father said, "we are a family of revelation and God has given us the specialties which he has not given to others. So that the Prophet (P.B.U.H.) told secrets to his son in law Imam Ali (A.S.), which he did not tell to the others. Similarly Imam Ali (A.S.) said in Kufa, "The Prophet (P.B.U.H.) opened a thousand doors of knowledge before me, so that from each of the doors a thousand other doors are opened." Oh Hasham, it is we who have inherited that knowledge and wisdom no other persons. Hasham remained silent and ordered that we be sent back to Madina honorably.

MARTYRDOM OF IMAM (A.S.)

Finally, Imam Mohammad Baqir (A.S.) after years of troubles, grief's, labor, and service to the Islamic culture was poisoned and martyred by the order of Hasham on the 7th of Zil Hijja 114 Hijrah at the age of 57 years. His pure and sublime body was buried beside the graves of other Imams in the graveyard of Baqi.

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Humility & humbleness (means) is to be pleased & contented with sitting in, an assembly at a place lower than ones

status & honor & saluting anybody one meets & abandoning dispute even if one is right - Imam Baqir (a)

5 T H I m a m5 T H I m a m5 T H I m a m ——— i m a m M u h a m m a d b a q i r i m a m M u h a m m a d b a q i r i m a m M u h a m m a d b a q i r a . s a . s a . s c o n t i n u e dc o n t i n u e dc o n t i n u e d

The map (on the left) shows the Route that Imam Husayn (A.S) took when he left Makkah for Iraq. The date was 8th Zilhijja 60 Hijri (10.9.680 AD). With him there were about 50 people including women and children of his family and friends. His uncle Ibn Abbas and his brother Mohammad-e-Hanafiya did not go with him. They came to bid farewell and tried to warn the Imam of the dangers ahead. Mohammad-e-Hanafiya told him that the Makkans and other pilgrims were wondering why he was leaving just one day before the Hajj. Imam left a letter with his brother which explained his position clearly. The letter read as follows: "I have not come out to stir emotions, to play with oppression. I want to bring the Ummah back to the path of Amr-bil-Marouf & Nahyi Anil Munker. I want to lead them to the path of my Grandfather and my father Ali Ibn Abi Talib." After leaving Makkah there were 14 places mentioned in history books where Imam either stayed or met people or gave sermons. 1. Saffah: Here Imam met Farazzdaq the poet whom Imam asked about conditions in Kufa. He said, ' He said, 'People's hearts were with you but their swords were against you.' Imam replied, 'Allah does what he wishes. I leave it to him who proposes the just cause. 2. Dhat-el-Irq: Here Imam's cousin Abdullah Ibn Jafar brought his two sons Auwn and Mohammed to their mother Hazrat Zainab and to help the imam. He tried to persuade the Imam to return to Madina but Imam replied, 'my destiny is in the hands of Allah.' 3. Batn-er-Rumma: Imam sent a letter to Kufa with Qais bin Mashir, met Abdullah bin Mutee who came from Iraq. When he heard of Imam's intention, he tried to stop him. He said

Kufans were not faithful and could not be trusted. But Imam continued his journey. 4. Zurud: Imam met Zohair Ibn Qain. Zohair was not among the followers of Ahlulbait. But when Imam told him of the purpose of his journey Zohair gave all his possesions to his wife, told her to go home and said that he wished to be martyred with the Imam. 5. Zabala: Imam learnt from two tribesmen coming from Kufa of the death of Hazrat Muslim. Imam said, 'Innan Lillahe wa Inna Elaihe Rajeoon. Indallah-Nahtasib Anfusana.' 'We are for Allah and we shall return to Him who surely accouts for our sacrifices. Asadi Tribesmen tried to dissuade the Imam from his journey but he persisted. Here Imam told his companions the news of the death of Muslim and Hani and that people in Kufa were not prepared to be their helpers. Imam said, 'Those who want to depart leave now.' Hoards of various tribesmen who had followed the Imam in the hope of collecting the booty realised their false hopes and scattered to their own homes. Only 50 odd people remained. 6. Batn-e-Aqeeq: Imam met a man from the Tribe of Akrama who told him that Kufa was no more a friendly town and was now surrounded by Yazid's army. No one could get in or out of the town. But the Imam carried on. 7. Sorat: Imam stayed the night here and in the morning ordered his companions to take as much water as they can. 8. Sharaf: While the Imam was passing from this place, one of his companions shouted that he could see the approach of an army. Imam asked for a safe place, preferably a mountain behind them. A guide took them to the nearest mountain. 9. Zuhasm: It was here that Imam met Hurr's army of 1000 men. They were thirsty so Imam ordered his men to give them water. Imam himself helped several thirsty soldiers to drink. Even animals were given water to drink. Zohr prayers were led by the Imam and all followed him including Hurr's soldiers. [Here Imam told Hurr about many letters from Kufa. He said, 'O People of Kufa, you sent me your delegations and wrote me letters that you had no Imam and that I should come to unite you and lead you in the way of Allah. You wrote that we Ahlulbait are more qualified to govern your affairs than those who claim things to which they have no right and act unjustly and wrongly. But if you have changed your mind, have become ignorant of our Rights and have forgotten your promises, I shall turn back. But he was denied to turn back by Hurr's army and was lead to by-pass Kufa.] 10. Baiza: Imam reached Baiza the next day and delivered one of his most famous sermons. 'O People, the Prophet has said that if a man sees a tyrannical ruler transgressing against Allah and the Prophet and oppressing people but does nothing by word or action to change the situation then it will be just for Allah to place him where he deservingly belongs. Do you not see to what low level the affairs have come down... Do you not observe that truth has not adhered to and falsehood has no limit. And as for me, I look upon death as but a means of attaining martyrdom and I consider life among transgressors as nothing but an agony and an affliction.' 11. Uzaibul Hajanat: Here Imam stayed away from the army of Hurr and met Trimmah bin Adi. After having learnt about the Kufan abandonment of his envoy it was clear that he had no hope of support or even survival in Kufa. Nevertheless he refused an offer of safety, if not success extended to him. Trimmah pleaded to him to accept the offer of 20,000 trained men of his tribe to help him if he wanted to go to Kufa or he could retire to the mountains and safety. [Imam replied to Ibn Adi, 'May Allah bless you and your people. I cannot go from my word. Things are destined. It is clear from this reply that he was fully aware of the dangers he would face and that he had a certain strategy and plan in mind to bring about a revolution in the conscience of the Muslim Ummah. He did not try to mobilize military support which he could easily have done in Hejaz nor did he try to exploit whatever physical strength was available to him.] 12. Qasr-e-Bani Makatil: It was evident here that Kufa was no more his destination. As Hurr did not want to leave him, he by-passed Kufa and took a new route. Resting in the afternoon he uttered 'Inna Lillah.' His 18 years old son Ali Akber approached him and enquired. Imam said that in his sleep he had heard someone saying that these people were going to their deaths. Ali Akber asked, 'Are we not on the Right path. Death meant nothing to them. Death of this kind transforms into the glory of martyrdom. 13. Nainawa: At this place a messenger of Ibn Zaid brought a message for Hurr not to leave the Imam. The battered caravan passed through Ghaziriya to a place called Karbala. Imam sighed, asked for the name of the place. Someone said Karbala. Imam said, yes, this is the place of Kerbin-wa-bala. (a place of pain and torture.) Let us stop here for we have arrived at our destination. This is the place of our Martyrdom. This is Karbala. 14. Karbala: On the orders of the Imam, the tents were erected near the river which was a tributary of the River Euphrates some miles away. The date was 2nd Muharram 61 Hijri (3rd October 680 AD).

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T H E J O U R N E Y F R O M M A K K A H T O K A R B A L AT H E J O U R N E Y F R O M M A K K A H T O K A R B A L AT H E J O U R N E Y F R O M M A K K A H T O K A R B A L A

Born in Madina 5th Rajab 214 Hijri ( 8.9.829 AD). Died in Samarrah, Iraq 3rd Rajab 254 Hijri (1.7.868) aged 40 years. Period of Imamate 34 years. The period of Imamate of our 10th Imam coincided with the decline of the power of the Abbasid Empire. They were threatened by the Turks and had to move the Capital from Baghdad to Samarrah. He was only 6 years old when his father Imam Muhammad Taqi (as) was martyred in Baghdad when poisoned by Mu’tasim Billah Abbasi. Our Imam lived in Madina for the remaining 8 years of the reign of Mu’tasim and 5 years of the reign of Wathiq Billah. It was when Mutawakkil became caliph in 236 Hijiri (847 AD) the Imam was called over to the Abbasid capital Baghdad. Mutawakkil, was the cruelest and deadly enemy of the Ahlul Bayt (as) , who tried to drown the Grave of Imam Husayn (as) in Karbala’ by diverting the waters of the Euphrates River. But by a miracle the river water encircled the grave and did not go over it in spite of the fact that the surrounding ground was higher. When the Caliph failed in his action of drowning the grave he ordered that the whole area should be turned into farmland but when horses failed to take the plough over the grave, he realized his folly. Eventually he left the hallowed ground as it was but as long as he lived he forbade any pilgrimage to the Shrine of Imam Husayn (as) . History tells us that pilgrims to the grave of Sayyidush Shohada (as) did continue to go in spite of the danger to their lives. Indeed many were killed on their way to the Shrine but the enthusiasm to visit the grave never subsided. It was during the reign of Mutawakkil that our 10th Imam was brought to the presence of the Caliph from Madina to Baghdad. Yakubi writes in his history of the time that once the raiding party of soldiers found the Imam on his prayer mat and took him away to the caliph in the same state. Mutawakkil was engaged in his nightly drinking and frolics and asked the Imam to join him. Imam declined replying, “A liquor such as that was never yet combined with my flesh and blood”. The half-drunk caliph asked the Imam to read some poetry. Imam said that he did not indulge in such habits. But when the caliph insisted, the Imam recited the following lines (Ibn Khalikan narrated the story word for word). “Protected by valiant warriors they passed the night on the summit of their mountains but these mountains did not protect them. After all their power and pomp they had to descend from their lofty fortresses to the custody of the tombs. O’what a dreadful change their graves had hardly received them when a voice heard exclaiming, “Where are the thrones and the crowns and the robes of State? Where are now the faces of the delicate, which were shaded by veils and protected by curtains. To this the tomb replied. The worms are now reveling upon these faces. Long were these men eating and drinking, but now they are eaten by the worms in their turn.” Many wept listening to these words uttered by the Imam. Caliph left the Imam alone for a while, but still kept him under house arrest. In the end Mutawakkil died in the hands of his protectors, the Turkish guards, and his son Muntasir became the next caliph. Mutawakkil died in 250 Hijiri and Muntasir Billah assumed the caliphate. He ruled only 6 months. On his death Musta’een was enthroned. But soon he was also beheaded and succeeded by Mu’ta’z Billah. All this time our 10th Imam was either in Madina, or called by the Caliph to Samarrah where he spent the last days of his life under house arrest.

HARDSHIPS SUFFERED BY THE IMAM DURING THIS PERIOD

Caliph Mu’tasim remained preoccupied with war against the Byzantines and also with the troubles created by the Abbasids tribesmen in Baghdad. But he did not harass the Imam who carried his responsibilities peacefully. After Mu’tasim, Wathiq Billah too, treated the Imam fairly. But later when he was succeeded by his brother Mutawakkil, son of Mu’tasim, the period of persecution and tortures began in full scale for the Imam and for all members of his family. This ruler exceeded all his predecessors in bearing animosity towards Ahlul Bayt. Our 10th Imam’s main occupation in Madina, whenever he was left in peace by the Caliphs in Baghdad, was to impart his knowledge to the people. He attracted pupils in large numbers from the provinces where adherents of Ahlul Bayt were strongest, namely Iraq, Persia and Egypt. During the Eight years of the Caliphate of Mu’tasim and throughout the period of Wathik we do not hear that the Imam was molested. One of the most famous traditions he is said to have related, that had been written in the Sahifa by the hand of ‘Ali Ibn Abi Talib (as) at the direction of the Apostle of God, and inherited by the Imams from generation to generation is related. It was that the Prophet had defined faith (Iman) as contained in the hearts of men, and that their works (A’amal) confirm it, whereas surrender (Islam) is what tongue expresses which validates the union. (Masudi,Muruj’l Dhahab.V.vii p 382). Although the person of the Imam was not touched by the tyrannical caliphs for a while, they were always suspicions about his activities. Masudi narrates one such occasion when our Imam was called by Mutawakkil who was not happy about the methods of teachings in the schools in Madina. Mutawakkil asked the Imam a question. “What does a descendant of your father have to say in regard to Al-Abbas ibn Abdul Muttalib?” Imam answered, “What would a descendant of my father say O’Amir, in regard to a man whose sons required his people to obey, and who expected his sons to obey God.” Caliph was pleased with this reply and let the Imam go.” And in the same connection Masudi quotes another incident, which Ibn Khalikan has incorporated in his description of our 10th Imam ‘Ali Al-Hadi (as) “Secret information had been given to Mutawakkil that the Imam had a quantity of arms, books and other objects for the use of his followers concealed in his house, and being induced by malicious reports he was led to believe that the Imam aspired to the Empire.Once Mutawakkil sent some soldiers of the Turkish guard to break in on him when he least expected such a visit. They found him quite alone, locked up in his room, clothed in a hair shirt, his head covered with a woolen cloak and his face in the direction of Makka. He was reciting Verses of the Qur’an expressive of God’s promises and threats, and having no other carpet between him and the earth than sand and gravel. He was carried off in that attire, and brought in the depth of the night, before Mutawakkil. When the caliph asked his captors about the arms and ammunitions found they said, there was nothing in the house which presents a threat to the throne. The caliph was ashamed of his misdeeds and let the Imam go.

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T H E 1 0 T H I M A M : I M A M A L I N A Q I T H E 1 0 T H I M A M : I M A M A L I N A Q I T H E 1 0 T H I M A M : I M A M A L I N A Q I A . SA . SA . S

During the Sixteen years of the Imamate, Imam ‘Ali Naqi (as) had become famous throughout the Islamic world. Those who loved to learn the teachings of Ahlul Bayt always flocked around him. In the 4th year of Mutawakkil’s reign the Governor of Madina Abdallah ibn Hakim started harassing the Imam. He sent hostile reports against him to Baghdad. He wrote to the Caliph that the Imam was assembling lot of supporters here which could be a danger to the security of the State. Imam became aware of this animosity and in order to counteract, he wrote a letter to Mutawakkil explaining the personal enmity of the Governor of Madina against him. As a political step Mutawakkil was quick to dismiss the Governor. At the same time he sent a regiment under the command of Yahya ibn Harthama who explained to the Imam in a friendly way that the caliph wished him to stay in Baghdad for a while. He can then come back to Madina. The Imam knew well the motives behind this request. He realized that the polite invitation meant his banishment from his ancestral city. But to refuse to go was equally impossible for it would have resulted in forcible departure. Leaving the sacred city was painful to him as it had been for his respected forefathers, i.e. the Imam Husayn (as) in 60 Hijri, Imam Musa ibn Ja’far in 170 Hijiri and Imam ‘Ali Al-Ridha’ in 200 Hijri and also of his father Imam Muhammad Taqi in 220 Hijri. This type of harassment had almost become a heritage. Mutawakkil’s letter was respectful to the Imam and the military detachment which was sent to escort the Imam was actually a deceitful show. So when the Imam reached Samarrah and the Caliph was informed, he neither arranged for any reception no for his stay. He was ordered to be accommodated in the wilderness of the city with beggars. Although the Ahlul Bayt as the descendants of the Prophet were gladly associated with the poor and the destitute, and they did not covet luxurious living, Mutawakkil meant to insult the Imam. The Caliph him over to the custody of his Secretary Razaqi and prohibited his meeting with others. It was almost a house arrest for the Imam. It has been seen during the imprisonment of Imam Musa ibn Ja’far (as) that his moral charm had softened the cruel hearted guard’s attitudes towards the Imam. In the same way Razaqi was also impressed by the greatness of the Imam ‘Ali Naqi (as) and began to provide for his comfort. This leniency could not remain hidden from Mutawakkil who transferred the Imam to the custody of Sa’id, a cruel and ruthless man in whose imprisonment he spent twelve years. In spite of all the hardships he had to suffer there, the Imam passed his time in Ibadah. He prayed during the night and fasted during the day. Although confined within the four walls of the house in Samarrah, his fame spread rapidly throughout the Provinces of Iraq. Every household in the city of Samarrah seemed to know the whereabouts of the Imam and somehow they got knowledge of Islam and of Ahlul Bayt from him. Fadhl ibn Khaqan, a secret follower of Ahlul Bayt , had risen to the post of Minister in the cabinet of Mutawakkil solely by virtue of his intellectual and administrative merits. On his recommendation, Mutawakkil ordered that the Imam’s imprisonment be changed to a house arrest. He granted him a piece of land and allowed him to build a house and live there. Sa’id was directed to keep a close watch over the activities of the Imam. His house was often searched for subversive activities but nothing was ever found. During this period too, Imam ‘Ali Naqi (as) set an admirable example of trust in God, ignoring all worldly gains. In spite of permanent residence in Samarrah, the Imam neither made a protest to the Caliph, nor did he ever ask for any favors. The same worshipping and hermit-like life that he led during his imprisonment was passed in this state of house arrest. The tyrant changed his behavior but the saint had maintained his own. Even in such circumstances he was not allowed to live peacefully. His followers were not allowed to approach him openly to gain the true Islamic knowledge from the Imam. But he endured all hardships for the sake of giving knowledge to all who sought that from him. Mutawakkil knew that and continued with persecuting the followers of the Imam. Another event of these wretched times was equally painful. Ibn as-Sakkit of Baghdad, the acknowledged scholar of lexicography and syntax, was tutor of Mutawakkkil’s son. One day the cruel ruler asked him: “Are my two sons more respectable than Hasan and Husayn?” Ibn Sakkit was a true follower of Ahlul Bayt. On this question he could not control his feelings and flatly replied, “Not to speak of Hasan and Husayn (as), Imam ‘Ali’s slave Qamber is more respectable than both of your sons”. Hearing these words Mutawakkil was outraged and ordered that Ibn Sakkit’s tongue should be cut off. The order was carried out immediately leading to the death of the most excellent artist of the time and a true follower of Ahlul Bayt. Imam ‘Ali Naqi, was not himself physically connected with these events, but each of these was a like a blow of the sword not striking the neck but torturing the soul. Mutawakkil’s cruelties caused common hatred and even his own children set their hearts against him. One of them Al-Muntasir, conspired with his slave Al-Rumi to murder his father while he was asleep using his own sword, thus the world had a sigh of relief. The death of the tyrant and the caliphate of al-Muntasir were proclaimed. After the assuming of power, Al-Mustasir revoked the unjust orders of his father. The Visiting of the Shrines of Najaf and Karbala were permitted without any restrictions. The tombs received minor repairs. The Caliph’s conduct towards Imam ‘Ali Naqi (as) was also fair. But this Caliph’s life was short and he died after a brief rule of only six months. After him, Al-Musta’een too displayed no maltreatment towards the Imam. As stated, Imam ‘Ali Naqi (as) had built a house in Samarrah and did not go back to Madina either of his own free will or under the orders of these rulers. Due to his continued stay there and the lack of interference by the regime, the students, thirsty for knowledge, thronged around him to learn the teachings of Ahlul Bayt. This alarmed Al-Mu’taz so much that he decided to end the sacred life of the Imam. He arranged through some courtiers to mix poison in his food. The Imam died soon after eating the poisonous food. Imam ‘Ali Naqi’s conduct and moral excellence were the same as those displayed by each and every member of this sacred house. Whether in Imprisonment, confinement or freedom, in every case these sacred souls were engaged in worship and in helping the poor and the needy. Totally refraining from desire, greed and worldly ambitions, they lived dignified in misfortune, dealt fairly even with their foes. To help the destitute, were the qualities marking their conduct. The same virtues were reflected in the life of Imam ‘Ali Naqi (as) . During imprisonment, the Imam had a grave dug up ready by the side of his prayer mat. Some visitors expressed concern or surprise. The Imam explained, “ In order to remember my end I keep the grave before my eyes.” The Imam died in Sarammara, the funeral was attended only by his son Imam Hasan al Askari who led the funeral prayers and arranged his burial, laying him to rest in his house.

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T H E 1 0 T H I M A M : I M A M A L I N A Q I T H E 1 0 T H I M A M : I M A M A L I N A Q I T H E 1 0 T H I M A M : I M A M A L I N A Q I A . S A . S A . S C O N T I N U E DC O N T I N U E DC O N T I N U E D

Hazrat Zainab (pbuh) the daughter of Imam Ali (pbuh) and Hazrat Fatimah Zahra (pbuh) and the granddaughter of Prophet of Islam, Hazrat Muhammad Mustafa (pbuh), reflected in her character the best attributes of those who brought her up. In sobriety and serenity she was likened to her grandmother Hazrat Khadijatul Kubra (pbuh); in chastity and modesty to her mother Hazrat Fatimah Zahra (pbuh) - the Mistress of the Ladies of the Worlds; in eloquence to her father Imam Ali (pbuh); in forbearance and patience, and in bravery and tranquility of the heart to her brothers Imam Hassan (pbuh) and Imam Hussein (pbuh) - the Masters of the Youth of Paradise, respectively. Her face reflected her father's awe and her

grandfather Prophet of Islam, Hazrat Muhammad Mustafa's (pbuh) reverence. On the 11th Muharram, 61 AH, after the battle of Karbala, the caravan of the captives were marched through the city of Kufa and Shaam. For one year they stayed captives in Damascus prison. Bibi Zainab (sa) faced Yazid after the Tragedy of Karbala very bravely and told him of the wrongs he had done. She also gave very good lectures whenever she got a chance; she therefore enabled the people to know the principles and practices of Islam and the wrong and merciless killings of the followers of Imam Hussein (pbuh) in the battle of Karbala by Yazid and his cruel army. Due to her honesty, bravery and truthfulness, Islam spread through Shaam. Then they were released from prison, Bibi Zainab (sa), along with the rest of the members of Ahlul Bayt (as) went to Medinah. Even in Medinah, she continued preaching. Islam spread rapidly. The governor of Medinah became very frightened and wrote to Yazid that Bibi Zainab (sa) was in Medinah and was spreading Islam quickly and that she would break his empire. Yazid gave orders that Bibi Zainab (sa) should leave Medinah and settle in a village outside Medinah. Later on from there she was sent to a town called Misar, which is in Egypt. She continued spreading Islam there as well. Yazid became very scared so he once again ordered that she be taken prisoner and brought to Shaam. When she arrived at a small village on the boundary of Shaam, she remembered where Imam Hussein (pbuh) head had been kept on a farm under a tree. When she found the tree, she started crying. A man of Shaam, who was a follower and friend of Yazid, saw her and hit her with a spade on her head. She collapsed and died. That is how this small town came to be known as As-Syed Zainab. According to historians, Bibi Zainab's husband - Abdullah Ibne Jafar-e-Tayyar bought the surrounding land and made the Rauza/Ziyarat especially in the name of Bibi Zainab (sa). Hazrat Zainab's shrine in the town of 'Sit Zainab', Damascus, the capital city of Syria (Shaam), has granted her name to the town awarding it more beauty, spirituality and fame. The holy tomb of Hazrat Zainab (pbuh), is a haven and refuge for the disheartened ones from around the world. The shrine with regard to its elegance, magnificence, splendor, grace, nicety, decoration and beauty is the most beautiful and marvelous not in Damascus, Syria (Shaam) alone but in the Arab and Islamic world.

They are life for knowledge and death for ignorance…

Amir al-mu'minin describes herein the members of the Prophet's family ;

They are life for knowledge and death for ignorance. Their forbearance tells you of their knowledge, their outer self of their inner self, and their silence of the

wisdom of their speaking. They do not go against right nor do they differ (among themselves) about it. They are the pillars of Islam and the asylums of (its)

protection.

With them right has returned to its position and wrong has left its place and its tongue is severed from its root. They have understood the religion attentively and carefully, not by mere heresy or from relaters, because the relaters of knowledge

are many but its understanders are few.

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Z A I N A B B I N TZ A I N A B B I N TZ A I N A B B I N T --- EEE --- A L I A L I A L I S . AS . AS . A

N A H JN A H JN A H J --- U LU LU L --- B A L A G H A B A L A G H A B A L A G H A S E R M O N : 2 3 8S E R M O N : 2 3 8S E R M O N : 2 3 8

“MAN KUNTU MAWLA FA HAZA ALIYYUN MAWLA” -PROPHET MUHAMMAD [S] ON THE AUSPICIOUS DAY OF GHADEER.

Praise be to Allah (s.w.t), who had perfected His religion and completed His favour with the establishment of Imam Ali ibn Abi Talib (a.s)’s authority. Praise be to Allah (s.w.t), who blessed us to be among those who cling and hold to the Wilayat of Amir al Momineen (a.s) and all the Imams (a.s). Alhamdulilah for the greatest blessing we have been granted, to have been guided and shown the light of the truth. Eid al-Ghadeer is a festive day observed by Shia Muslims on the 18th of Dhu al-Hijjah in the Islamic calendar. This day is to celebrate the appointment of Ali ibn Abi Talib by the Islamic prophet Muhammad as his immediate successor, as per Shia belief. It marks the anniversary of Muhammad’s sermon, described in Hadith of the pond of Khumm, in which he stated, Whomsoever’s master (maula) I am, Ali is also his (maula) master. O’ God, love those who love him, and be hostile to those who are hostile to him.” Shia Muslims celebrate the day with a tradition of taking a mass oath to reassert their commitment to Islam, in the same manner as individual Shia adults take an oath on reaching adulthood. This they believe to be continued from the period of their Imam. A few months before his passing on, Muhammad – living in the city of Medina – made his last religious pilgrimage to Makkah in a trip referred to as The Farewell Pilgrimage. There, atop Mount Arafat, he addressed the Muslim masses in what came to be known as The Farewell Sermon. After completion of the Hajj, or religious pilgrimage, Muhammad turned back towards his home in Medina. On the trip there, he stopped at the pond of Khumm (at present Al-Johfa) and appointed Ali as the master of believers and also took a covenant about his mastership from those who were present. The exact meaning of the word Maula (master) is a matter of disagreement among the major sects of Islam; the tradition is recorded in both Shia and Sunni authentic books of traditions but they disagree on the interpretation of the tradition and the event, specifically the word Maula. There are also minor differences in the exact words of the tradition but that is the case for many repetitive traditions found in a single book of tradition as well. The tradition recorded in authentic Muslim books such as Sahih Muslim is that after the pilgrimage, Muhammad ordered a gathering of Muslims to come to the pond of Khumm and there he nominated Ali to be the master (Maula), which the Shias interpret based on the events and the words of the tradition to be an announcement of Ali’s successorship to the Prophet, while the Sunnis believe that it was just praise of Ali (a.s) that the Prophet intended to announce in front of his companions among whom were also some who did not like him, and hence the stoppage for two days and the event as well. The wording of the sermon in Shia accounts is as follows:

Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (Maula), this Ali is his master (Maula); and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the Greatest, Mighty and the Majestic.

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E I DE I DE I D --- EEE --- G H A D E E RG H A D E E RG H A D E E R A S F A R I Y A ZA S F A R I Y A ZA S F A R I Y A Z

“IF MUHAMMAD (S) “DOES NOT SPEAK OUT OF HIS OWN DESIRE” [53:3]

THEN WHOSE COMMAND DID THEY REJECT WHEN THEY REJECTED THE WILAYAH OF ALI IBN-E ABI TALIB (A)”

- asfa riyaz

The 24th of Zil-Hajj marks the anniversary of the auspicious occasion of Eid-e-Mubahila. This is the day of victory of Muslims over Christians. The event of Mubahila occurred in the 10th of Hijrah. Historical perspective of Eid-e-Mubahila. Najran was a fertile land located in the Northern mountaneous region of Yemen about 20 Kms from Sanaa. About 40,000 Christians inhabited the land divided into 73 small towns. They were idol worshipers historically just like the Arabs but a priest named Femeon, a constructor by profession, preached Christianity in the area of Najran and soon all the population converted to Christianity and Najran became a powerful center of activities of Christians. They also constructed a church and named it 'Kaba-e-Najran'. They prayed and offered various offerings there which resulted in an annual income of about two hundred thousand Dinars which was used for the

priest who lived and studied there. After the conquest of Makkah when Islam started spreading rapidly and the warring groups came under the flag of Islam, the Holy Prophet(pbuh) starting sending emissaries to the tribes who had not yet accepted Islam. In 10 A.H. a similar message was sent to the Christians of Najran and they were offered either to accept the teachings of Islam or live in the protection of Muslims and give 'Jazia' - a kind of fee for protection services. When the Bishop of Najran received this message, he invited all the scholars and influential people of Najran and asked them to think and find a solution to this situation. This news spread rapidly among the masses and some people got infuriated as well but the Bishop of Najran pacified them and advised them to be mindful of the military might of the Islamic regime and try to find a peaceful solution. CHRISTIAN MISSION HEADS TO MADINA After deliberations, it was finally decided to send a mission to Madina and have a dialog with the Muslims. A 14 member deligation headed by Aqib Saidawar and Abu Harisa started off for Makkah. Abu Harisa was considered as the greatest Bishop and scholar of the Christian world at that time and Aqib Sadawar was the biggest strategist and negotiator of the time. When the delegation reached Madina, the people got impressed by their lavish dressing and pomp and show since it was the first time that a mission had arrived in such a manner. When they entered the Masjid-e-Nabawi, the Prophet Mohammad(pbuh&hf) looked at the precious stones, gold and silk clothes that they were wearing and turned away his face and did not pay any attention to them. After a while when no one noticed their pomp and show, they got out of the Masjid-e-Nabawi and met Hazrat Usman and Ubaid-ur-Rehman outside and asked them as to why they were invited by the Muslims and then treated in this manner. Usman mentioned that he did not have a clue about that but if they consult Imam Ali(AS), he would be able to tell them what was going on. They took the delegation with them and arrived at the house of Imam Ali(AS) and mentioned about the whole incidence to him. Imam Ali(AS) said to the delegation that they were wearing dresses of silk and ornaments of gold which depicted their superior mentality and that they should take them off and dress simply. Only then the Prophet(pbuh&hf) would allow them to visit him and entertain them. When they followed the instructions of Imam Ali(AS), they were allowed to visit the Prophet Mohammad(pbuh&hf) after the Prayers of Asar and have discussions with him. PROPOSAL OF MUBAHILA After exchange of views on several issues, the delegation did not seem to be willing to accept the observations about the incorrect beliefs of Christianity and the logical explanations proving the incorrectness of their beliefs. At that time Allah(swt) send down the famous Ayat-e-Mubahila of the Quran: “AND UNTO HIM WHO DISPUTETH WITH THEE THEREIN AFTER THE KNOWLEDGE HATH COME UNTO THEE, SAY ! (O\' OUR APOSTLE MUHAMMAD !) (UNTO THEM) COME YE, LET US SUMMON OUR SONS, AND (YE SUMMON) YOUR SONS, AND (WE SUMMON) OUR WOMEN AND (YE) YOUR WOMEN, AND (WE SUMMON) OURSELVES AND THEN LET US INVOKE THE CURSE OF GOD ON THE LIARS ! [3:61] Prophet Mohammad(pbuh&hf) recited this Ayat and invited them for Mubahila - praying to God(swt) to destroy and banish the liars. Mubahila became necessary since the Christian delegation was adamant to accept the truth. After some hesitations the delegations asked to be given one day to reconsider their options and then accepted to have the Mubahila after two days. In their consultations among themselves, the grand Bishop Abu Harisa told his companions that if tomorrow, Prophet Mohammad(pbuh&hf) brings his companions and his tribesmen and military might with him for Mubahila then they should accept the challange without fear but if he brings only the members of his family, then never

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T H E E V E N T O F M U B A H I L AT H E E V E N T O F M U B A H I L AT H E E V E N T O F M U B A H I L A

The Prophet Mohammad (pbuh & hf) selected a place close to Madina for the Mubahila which was then cleaned and prepared by Hazrat Salman Farsi (r.a.) and the next day the Christian delegation reached the designated place. A number of muhajirren and ansaar also gathered at the site. The Holy Prophet Mohammad (pbuh & hf) took with him Imam Hasan (AS), Imam Hussain (AS), Bibi Fatima (s.a.) and Imam Ali (AS) and headed towards the site in a manner that Prophet Mohammad (pbuh&hf) was leading the group holding Imam Hasan (AS) and Imam Hussain (AS) and Bibi Fatima (s.a.) was behind him and Imam Ali (AS) was behind Bibi Fatima (SA). Prophet Mohammad(pbuh&hf) sat down under a tree with these weighty personalities and said that when I pray to God, you all should say 'Ameen'. When the Christian delegation saw a woman, two children and only one man with the Prophet(pbuh&hf), they got scared and worried and Abu Harisa said "O my Christian friends, I am seeing such bright faces that if they pray that God move this mountain from its place then the mountain will be moved. I warn you do not have Mubahila with them or you all will be destroyed and banished." The Christian delegation was still amazed and frightened when the brother of Abu Harisa, Karz ibn-e-Alqama stated that "O my fellows, it appears that Mohammad (pbuh&hf) is the same last apostle and prophet that has been mentioned in our sacred books. We should not have Mubahila with them because anyone who had Mubahila with the prophets in the past as well were destroyed. Look around you and observe that the signs of your destruction are appearing.\" When they looked around, they observed that the entire atmosphere had changed and it appeared that a furious storm is in offing. RESULT OF THE MUBAHILA Witnessing this, they backed off from the contest and requested that their friendship be accepted. Prophet Mohammad(pbuh) accepted their request and asked Imam Ali(AS) to write the agreement according to which they Najran tribes accepted to pay \'Jazia\' and live under the protection of the Muslims. This victory is a unique one in the history of this world.

Page 13

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