ghaibatekubraa

Video

2015-01-16T23:50:00.002-08:00

Shia Meaning

2014-11-11T05:35:00.001-08:00

Meaning of Shia

The Appellation "Shia" in Quran and Hadith

The chat "Shia" agency "followers; associates of party". So, the appellation "Shia" abandoned has no abrogating or absolute acceptation unless we specify the baton of the party. If one is a Shia (follower) of the a lot of about appropriate servants, afresh there is annihilation amiss with getting Shia, distinctively if the baton of such affair has been assigned by Allah. On the added hand, if one becomes the Shia a actual beggarly adjudicator or a wrong-doer, he will accommodated with the (unavoidable) approaching of his leader. In fact, Quranpoints to/shows that on the day of Acumen humans will appear in groups, and anniversary accumulation has its baton in foreground of it. Allah, to whom accord Might and Beauty, said:

One day We will alarm every accumulation of humans by their corresponding Imams. (Quran 17:71)

In the day of judgment, the pre-planned approaching of the "followers" of anniversary accumulation awful depends on the pre-planned approaching of his Imam (gave/given that they absolutely followed that Imam). Allahtalked about in Quran that there are two types of Imams. Some Imams are those who allure humans to Hell fire. They are actual beggarly leaders of anniversary time in history (like Pharaoh, etc.):

And We fabricated them (but) Imams agreeable to the Fire; and on the Day of Acumen no advice will they find. In this apple We connected to anathema them; and on the Day of Acumen they will be a part of the hateful. (Quran 28:41-42).

Certainly, getting the associates of the parties of such Devil-related/evil Imams has been actual much/very abominably criticized/insulted in Quran, and the followers of such parties will accommodated the (unavoidable) approaching of their leaders. However, Quran aswell reminds that there are Imams who are selected/hired by Allah as Guides for the people:

"And We ASSIGNED from a part of them some Imams who GUIDE by Our ascendancy aback they were accommodating and believed durably in Our Signs." (Quran 32:24)

Certainly, the accurate followers (Shia) of these Imams will be the absolute affluent on the day of abiding from the dead. This way getting a Shia does not beggarly anything, unless we apperceive the Shia of whom. Allah talked about in Quran that Some of His about appropriate agents were Shia of His othermorally appropriate servants. An archetype was Augur of the approaching Abraham who was talked about in Quran accurately as the Shia of Noah:

"And a lot of absolutely Abraham was a part of the Shia of him (i.e., Noah)" (Quran 37:83)

(Notice that the chat "Shia" is acutely and absolutely used, letter by letter, in the aloft ballad as able-bodied as the afterward verse.) In addition verse, Quran talks about the Shia of Moses adjoin the enemies of Moses:

"And he (Moses) went into the city-limits at a time if humans (of the city) were not watching, so he begin therein two men fighting, one getting of his Shia and the added getting his enemy, and the one who was of his Shia cried out to him for advice adjoin the one who was of his enemy" (Quran 28:15)

In the aloft ballad of Quran, one is alleged the Shia of Moses (AS) and the added one is alleged the adversary of Moses, and the humans at that time were either the Shia or the adversary of Moses (AS). This way Shia is an official chat acclimated by Allah in His Quran for His top rank predictors of the approaching as able-bodied as their followers. Do you wish to say Augur of the approaching Abraham was(related to clandestine groups of people)? How about Augur of the approaching Noah and Augur of the approaching Moses?

If somebody calls himself a Shia, it is not due to any (related to clandestine groups of people)ism, nor any apparatus of new things. It is because Quran has acclimated the byword for some of His best servants. The aloft verses that I talked about in abutment of Shia, has acclimated this termamazing/surprising (or: single) anatomy (i.e., one accumulation of followers). This agency that it has appropriate meaning, such as: THE Shia of Noah (AS), THE Shia of Moses (AS). Aswell in the History of Islam, Shia has been distinctively acclimated for the "followers of Ali". The aboriginal alone who acclimated this appellation was the Messenger of Allah himself:

The Messenger of Allah (PBUH&HF) said: "The Shia of Ali are the absolute acknowledged (in a action or contest) in the day of abiding from the dead/rising"

Sunni references:

al-Manaqib Ahmad, as talked about in:

Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62

Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the attitude as follows: "We were with the Angelic Augur of the approaching if Ali came appear us. The Angelic Augur of the approaching said: He and his Shia will aquire conservancy on the day of judgment."

The "day of rising" may aswell accredit to the day of ascent of al-Mahdi (AS). But in added accustomed term, it agency the day of judgment. Aswell it is anecdotal that:

The Messenger of Allah said: "O Ali! On the Day of Acumen I will resort to Allah and you will resort to me and your accouchement will resort to you and the Shia will resort to them. Afresh you will see area they backpack us. (i.e. to Paradise)"

Sunni reference: Rabi al-Abrar, by al-Zamakhshari

What's more, it is anecdotal that:

The Messenger of Allah said: "O Ali! (On the day of Judgment) you and your Shia will appear against Allah appreciative and well-pleasing, and there will appear to Him your enemies affronted and arbitrary (i.e., their arch affected up).

Sunni references:

al-Tabarani, on the ascendancy of Imam Ali

al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, area 1, p236

A added complete adaptation of the attitude which has aswell been appear by the Sunnis, is as follows:

Ibn Abbas (RA) narrated: If the ballad "Those who accept and do about appropriate accomplishments are the best of the conception (Quran 98:7)" was showed/told about, the Messenger of Allah (PBUH&HF) said to Ali: "They are you and your Shia." He continued: "O Ali! (On the day of Judgment) you and your Shia will appear against Allah appreciative and well-pleasing, and your enemies will appear affronted with their arch affected up. Ali said: "Who are my enemies?" The Augur of the future(PBUH&HF) replied: "He who disconnects himself from you and blame you. And animated tiding to those who ability aboriginal beneath the adumbration of al-'Arsh on the day of abiding from the dead." Ali asked: "Who are they, O the Messenger of Allah?" He replied: "Your Shia, O Ali, and those who adulation you."

Sunni references:

al-Hafidh Jamaluddin al-Dharandi, on the ascendancy of Ibn Abbas

al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, area 1, pp 246-247

Then Ibn Hajar provides a awe-inspiring explanation/statement of opinions for the aboriginal tradition, saying:

The Shia of Ali are the Ahlussunnah aback they are those who adulation Ahlul-Bayt as Allah and HisPredictor of the approaching ordered. But others (i.e., added than Sunnis) are the enemies of Ahlul-Bayt in absoluteness for the adulation alfresco the edge/border of law is the abundant hatred, and that was the acumen for their assertive future. Also, the enemies of Ahlul-Bayt were al-Khawarij and their akin from Syria, not Muawiyah and added assembly because they were Muteawweloon, and for them is a acceptable reward, and for Ali and his Shia is a acceptable reward!

Sunni reference:

al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, area 1, p236

And this is how Sunni accomplished humans auspiciously accord with the (something that predicts the future) traditions in favor of "Shia of Ali"! They say that they are the absolute Shia!

Let us attending at one added attitude this way:

The Messenger of Allah said to Ali: "The aboriginal four humans who will access the Paradise are me, you, al-Hasan, and al-Husain, and our child/outcome will be abaft us, and our wives will be abaft our child/outcome, and our Shia will be on our appropriate ancillary and in our company."

Sunni references:

al-Manaqib, by Ahmad

al-Tabarani, as quoted in:

al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, area 1, p246

From the aloft pieces of evidence, the chat "Shia" is acclimated by Allah in Quran for His predictors of the approaching as able-bodied as their followers. Further, His adored Augur of the future, Muhammad (PBUH&HF) has over and over afresh acclimated this chat for the followers of Imam Ali (AS). The chat Shia is acclimated actuality in its appropriate meaning, and added than that, it is not in plural anatomy (Parties), rather the aloft verses and traditions are apropos to a appropriate party, (in added words), one alone party. If Shia meant (related to clandestine groups of people), neither Allah would use it for His top rank predictors of the approaching nor Prophet Muhammad (PBUH&HF) would accept accustomed them.

However there are some verses in Quran which uses the plural anatomy of Shia that is "Shi-ya'a" which agency "Parties/groups". This is a accustomed acceptation of this term, and not the appropriate acceptation in amazing/surprising (or: single) anatomy which has been accustomed in antecedent examples. Of course, alone one alone affair is accustomed by Allah and the blow are actual much/very badlycriticized/insulted because they accept afar from that (like annihilation abroad in the world) party. So it is bright why Allah criticized/insulted "Groups/Parties/sects" (plural form) who afar from that (like annihilation abroad in the world) accumulation in some verses of Quran. There can't be twomorally appropriate groups (with antagonistic ideas) at the aforementioned time, because amid the two leaders one is absolutely bigger and added qualified, and so the claims and the affidavit for accomplishing things of the added baton goes beneath question.

However I did not locate the exact appellation of "Ahlussunnah wal-Jama'ah", nor did I acquisition "al-Wahhabiyyah", "al-Salafiyyah" anywhere in the Angelic Quran or the traditions of the Augur of the future. I accede that we should chase the Sunnah of Augur of the future, but I would like to ascertain the abettor of the exact appellation here. We Shia are appreciative to chase the Sunnah of Augur of the future. However, the catechism is that which Sunnah is real/honest and which one is not. The chat "Sunnah" by itself does not serve the purpose of knowledge. All Muslims irrespective to their persuasions affirmation that they chase the Sunnah of Augur of the approaching (PBUH&HF). Amuse accredit to the commodity blue-blooded "Quran and Ahlul-Bayt" for a described/explained altercation this way.

It should be accustomed appropriate absorption that the Messenger of Allah never admired to bisect Muslims into groups. Augur of the approaching ORDERED all humans to chase Imam Ali (AS) as his abettor during his activity time, and as his Important Muslim religious baton afterwards him. Augur of the approaching admired everybody does that. But abominably those who listened to him were few and were accepted as "Shia of Ali" who were accountable to all array of (unfair analysis based on derma color, age, sex, etc.) and prosecution, and suffered from day one of the end of the Mercy to People, Muhammad (PBUH&HF). If every one (or say the majority Muslims) had obeyed what augur of the approaching wished, afresh there wouldn't abide any accumulation or academy aural Islam. Allah said in Quran:

"Hold fast to the Rope of Allah, all of you calm and do not separate" (Quran 3:103)"

The Rope of Allah which we should not abstracted from, are the Ahlul-Bayt. In fact, some Sunnieducated humans anecdotal from Imam Ja'far al-Sadiq (AS) saying:

"We are the Rope of Allah about whom Allah has said: 'Hold fast to the Rope of Allah, all of you calm and do not bend (3:103)'"

Sunni references:

al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, area 1, p233

Tafsir al-Kabir, by al-Tha'labi, beneath explanation/statement of opinions of ballad 3:103

So, if Allah criticizes the (related to clandestine groups of people)ism, He criticizes those who afar from His Rope, and not those who ascendancy fast to it! Aswell some said the Rope of Allah is Quran. This is aswell true. But by searching at the afterward attitude anecdotal by Umm Salama who said:

The Messenger of Allah said: "Ali is with Quran, and Quran is with Ali. They will not abstracted from anniversary added till they both acknowledgment to me by the Pool (of Paradise)."

Sunni references:

al-Mustadrak, by al-Hakim, v3, p124 on the ascendancy of Umm Salama

al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, area 2, pp 191,194

al-Awsat, by al-Tabarani; aswell in al-Saghir

Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173

Then we can amount out that Imam Ali is * the Quran chat for chat *. That is, Imam Ali is the Strong Rope of Allah also, because they (Quran and Ali) are non-separable. In fact, there are a huge amount of traditions in absolute Sunni sources area Augur of the approaching said Quran and Ahlul-Bayt are clumsy to be afar and if Muslims wish to abide in the appropriate path, they should stick to BOTH of them. (Please accredit to the commodity titled: Quran and Ahlul-Bayt). Therefore, one can amount out that those who afar from Ahlul-Bayt are the (related to clandestine groups of people) who disconnected into religious groups and were criticized/insulted by Allah and His augur of the approaching due to their break (into two).

In fact, the assessment of majority is not a acceptable anticipation requirements to analyze the apocryphal from the truth. If you attending at the Quran, you will see that Quran actual much/very abominably criticizes mostby generally adage that "the majority do not understand", "the majority do not use their logic", "the majority chase their abrupt ideas"...

In addition verse, Allah said:

"You are the best nation (Ummah) that has been aloft up for the (benefit of) people. Youorder/prohibit the acceptable and forbid the evil..." (Quran 3:110).

The best nation is aswell the Ahlul-Bayt. Let us bethink that according to Quran, "nation" does not beggarly the accomplished people. This is even bright from the aloft ballad that such Ummah (nation) are aloft FOR benefiting the people. This way Ummah can be alone a subset of humans and not the accomplished people. In actuality one being can be a nation. Sometimes the act of a alone being ismore admirable than the accomplishments of the accomplished nation. This was the case for Prophet Muhammad, Imam Ali, as able-bodied as the case for Augur of the approaching Abraham, accord be aloft them all. Quran states that Abraham (AS) was a nation (Ummah), acceptation that his accomplishments was added admired than all added people. Allah stated:

"Lo! Abraham was a nation (Ummah) who was acquiescent to Allah, by attributes upright, and he was not of the idol-worshippers" (Quran 16:120)

So, one alone alone can be a nation in the accent of Quran. As for the Ballad 3:100, it is absorbing to agenda that some Sunni accomplished humans accept anecdotal from Abu Ja'far (Imam Baqir (AS)) that:

Abu Ja'far (AS) said about the ballad 'You are the best nation aloft up for the (benefit of) people...(3:110)': "The Associates of the House of the Augur of the future."

Sunni references:

Ibn Abi Hatam, as talked about in:

al-Durr al-Manthoor, by Jalaluddin al-Suyuti beneath explanation/statement of opinions of ballad 3:110 of angelic Quran.

Also Allah talked about in Quran:

"Of you who believe! Fear Allah and be with the truthful"

(Quran 9:119)

According to some Sunni Written/statements of opinion, "the truthful" agency Imam Ali (AS):

Sunni reference:

Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, two reports: one from Ibn Mardawayh by Ibn Abbas and the additional from Ibn Asakir by Abi Ja'far (AS).

This agency that humans should accept feared Allah and should not accept afar from Imam Ali (AS) afterwards the end of Augur of the approaching (PBUH&HF). This abominably did not appear at large, and therefore, adverse capacity followed it.

With account to the apple al-Siddeeq -- "The Truthful", there are abounding Sunni narrations in which the Messenger of Allah said:

The Truthful are three: Hazqeel (who was) the accepter of the ancestors of Pharaoh (see Quran 40:28), and Habeeb al-Najjar (who was) the accepter of the ancestors of Yaasin (see Quran 36:20), and Ali Ibn Abi Talib who is the a lot of honest and acceptable one a part of them (see Quran 9:119)."

Sunni references:

Abu Nu'aym and Ibn Asakir, on the ascendancy of Abu Layla

Ibn al-Najjar, on the ascendancy of Ibn Abbas

al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, area 2, pp 192-193

In end/end result, we accept apparent in this commodity that the appellation Shia has been acclimated in Quran for the followers of the abundant agents of Allah, and in the traditions of the Augur of the approaching for the followers of Imam Ali (AS). One who follows such actual able-bodied selected/hired Guide is safe fromthe arguments in the adoration and has grasped the Strong Rope of Allah, and has been accustomed the animated tiding of Paradise.

Side Comments

A Sunni brother wrote: Sunni agency the one who follows the traditions (Sunnah) of the Augur of the future, and this is accurate by the afterward ballad of Quran:

Certainly you accept in the Apostle of Allah an accomplished absolute archetype (beautiful arrangement of conduct) for him who hopes in Allah and the endure affair just mentioned day and remembers Allah much. (Quran 33:21)

My animadversion was as follows:

In the aloft ballad neither the chat "Sunnah" nor any of its acquired has been used. As I talked about earlier, Allah has acclimated the words/word choices of "Muslim" in its exact form, letter by letter, in the ballad 22:78. Aswell Allah acclimated the chat "Shia" afresh in exact anatomy in ballad 37:83 for the Augur of the approaching Abraham. However, Allah never acclimated the words such as "Sunni" or as "Ahlussunnah" for the followers of the Augur of the approaching (PBUH&HF).

If you say we do not acquisition such exact words/word choices, but we accept that the Augur of the approaching is our pattern, afresh one may say that Quran says in court/gives affidavit that Augur of the approaching Abraham (AS) was a arrangement for us as well:

"In fact, there is for you an accomplished absolute archetype (beautiful arrangement of conduct) in Abraham..." (Quran 60:4)

Notice that in the aloft verse, the byword which has been acclimated for Augur of the futureAbraham (AS) is absolutely the aforementioned as that of the antecedent quoted ballad acclimated for Prophet Muhammad (PBUH&HF). That is accurate for the afterward ballad as well:

Certainly there is for you in them (Abraham and his followers) an accomplished absolute example(beautiful arrangement of conduct) for him who fears Allah and the endure day; and whoever turns back, afresh absolutely Allah is the (surviving with no alfresco help), the Praised. (Quran 60:6)

Now amuse acquaint us if we can be alleged a Sunni because we chase Abraham's traditions? Certainly Prophet Muhammad followed the attitude of Augur of the approaching Abraham, yet Muhammad (PBUH&HF) was never alleged Sunni, as that result. (in about the aforementioned way), Augur of the approaching Abraham followed the traditions of Augur of the approaching Noah, but he was never alleged a Sunni. Quran talked about that he was a Shia of Noah.

The chat "Sunnah" has acclimated in Quran to accredit to the custom of God and the way Allah conducts the diplomacy and the rules administering the cosmos (Sunnatullah). But actuality we are discussing the chat Sunnah referred to the Augur of the approaching (PBUH&HF), and not the rules administering the universe. As such we are searching for the appellation such as "Sunnatu Rasoolillah".

All Muslims are Sunni by definition, but alone a accumulation of people, which are acclaimed to this name, are Sunni by label. How they got such characterization needs to be advised though.

Also, all Muslims are "obedient" by definition, but there is no appropriate accumulation a part of Muslims who are alleged "obedient". This shows that accepting a assertive appropriate by analogue does not force us to specify such appropriate in our label. In fact, in a lot of cases (not all cases) the characterization is just a(prejudiced brainy picture) and does not reflect the absolute attributes of the holder of such label. Sometime the characterization is acclimated to allure humans to specific adaptation of something which is begin aloof versions, anniversary of which is claimed to be real/honest one, by altered groups. So, it wouldn't be a acute practice, in general, to analyze the realness/honesty of something with its label.

Surely, the followers of the Augur of the approaching are declared to chase his Sunnah by definition. But were they alleged Sunni if Prophet Muhammad was alive? or even few years afterwards his death? In added words, the catechism to be answered is: If did the appellation "Ahlussunnah wal Jama'ah" appear into actuality in the history of Islam for a specific accumulation of Muslims?

Ghaibatekubraa Chat Room

2014-11-06T05:52:00.000-08:00

FreeWebSubmission.com

Introduction Prophetic speech

2014-11-02T10:46:00.002-08:00

Introduction

The Angelic Quran,which is the arch antecedent of religious anticipation in Islam, has accustomed abounding ascendancy to the alien meanings of its words for those who accord ear to its message. The aforementioned alien acceptation of the Quranic verses has fabricated the sayings of the Augur of the future(completing/going forth with/free) to the words of the Quran and has declared them to bestrict/excellent like the Quran. For as the Quran says: "And We accept showed unto you theMemory that you may explain to humans that which has been showed for them" (Quran, XVI, 44). And, "He it is who has beatific a allotment of the apprenticed ones a agent of their own, to say unto them His (things that are al of a sudden credible or understood) and to accomplish them grow, and to advise them the angelic accounting plan and Wisdom" (Quran, LXII, 2). And "And at all the agent givesyou, yield it. And at all he forbiddeth, (not do something) (from it)" (Quran, LIX, And, In actuality in the agent of Allah you accept a adequate example" (Quran, XXXIII, 21). It is in actuality accessible that such verses would not accept any absolute acceptation if the words and accomplishments of the Augur of the futureand his blackout and approval were not ascendancy for us just as the Quran itself is. This way the words of the Augur of the approaching are strict/excellent and accept to be accustomed by those who accept heard them orally or accustomed them through reliable transmission. Added than that, through such a in actuality absolute alternation of manual it is accustomed that the Angelic Augur of the approaching said, "I leave two things of bulk in the average of you in assurance which if you ascendancy on to you will never goaway from what's right: the Quran and the associates of my household. These will never be afar until the Day of Judgment." According to this and added in actuality accustomed hadiths the words of the Family and Domiciliary of the Augur of the approaching anatomy a bulk that is(completing/going forth with/free) to the (something that predicts the future) hadith.The Domiciliary of the Augur of the approaching in Islam accept ascendancy in religious sciences and areperfect in the account of the article and acknowledged orders of Islam. Their sayings, accustomed orally or through reliable transmission, are reliable and strict/excellent. Therefore, it is bright thatthe accustomed antecedent from which the academic and alien aspect of adoration is received/made from, which is a strict/excellent certificate and which is aswell the basal antecedent for the religious anticipation of Islam, consists of two parts: The Book (Quran) and the Sunnah. By the book is meant the alien aspect of the verses of the Angelic Quran; and by the sunnah, hadith accustomed from thePredictor of the approaching and his abundantly admired Household. Traditions of the Assembly In Shi`ism hadiths transmitted through the assembly are dealt with according to this principle: if they accord with the words and accomplishments of the Augur of the approaching and do not go adjoin the hadiths of the Domiciliary of the Augur of the future, they are acceptable. If they accommodate alone the angle or opinions of the assembly themselves and not those of the Augur of the future, they are not strict/excellent as sources for religious acknowledged orders. In this way the cardinal of the assembly is like the cardinal of any added Muslim. In the aforementioned way, the assembly themselves dealt with added assembly in questions of Islamic law as they would with any Muslim, not as anyone special.

The assumption that the hadith possesses (something is in actuality what it claims to be), as(certified/promised) by the Quran, is not at all argued a allotment of Shi`ites or in actuality a allotment of all Muslims. But because of the abortion of some of the aboriginal rulers of Islam in absorption and absorption the hadith, and the excesses of a accumulation a allotment of the assembly and followers of thePredictor of the approaching in overextension hadith books, the bulk of hadith came to face a assertive bulk of difficulties. On the one duke the important Muslim religious leaders of the time prevented the autograph down and recording of the hadith and ordered any pages absolute texts of hadith to be burned. Soemtimes aswell any access in action in the manual and abstraction of hadith was forbidden. In this way a assertive bulk of hadiths were abandoned or absent and a few were even transmitted with a altered or twisted/partially untrue/lied about meaning. On the added duke accession habit/desire aswell won a allotment of accession accumulation of the assembly of the HolyPredictor of the approaching who had had the account of seeing his attendance and in actuality audition his words. This group, which was admired by the important Muslim religious leaders and the Muslim community, began an acute accomplishment to advance the hadith. This was agitated to such an admeasurement that sometimes hadith overruled the Quran and the acknowledged adjustment of a quranic ballad was even advised took abroad (or ended) by some humans through a hadith. Often the transmitters of hadith would biking abounding afar and buck all the difficulties of travelling in adjustment to apprehend a individual saying. A accumulation of outsiders who had beat the dress of Islam and aswell some of the enemies aural the ranks of Islam began to change and alter some of the hadith and soreduced the believability and (something is in actuality what it claims to be) of the hadith that was again heard and known. For this actual acumen Islamic accomplished humans began to anticipate of a solution. They created the sciences anxious with the activity adventure of abstruse men and chains of manual of hadith in adjustment to be able to acquaint the aberration amid authentic and apocryphal hadith. The Adjustment of Shi`ism in (verifying someone's identity) the Hadith Shi`ism, in accession to aggravating to (verify someone's identity) the alternation of manual of hadith, considers the accord of the altercation of the hadith with the Quran as a all-important action forits (something is in actuality what it claims to be). In Shi`ite sources there are abounding hadiths of the Augur of the approaching and the Imams with realchains of manual which themselves acerb defend/strongly authentic that a hadith oppositeto the Quran has no value. Alone that hadith can be advised authentic which is in acceding with the Quran. Basing itself on these hadiths, Shi`ism does not act aloft those hadiths which areopposite to the altercation of the Quran. As for hadiths whose acceding or altercation cannot be established, according to instructions accustomed from the Imams they are anesthetized by in blackout afterwards getting accustomed or rejected. Causeless to say there are aswell aural Shi`ism those who, like a accumulation a allotment of the Sunnis, act on any hadith at all which they arise to acquisition in altered acceptable sources. The Adjustment of Shi`ism in Following the Hadith

A hadith heard anon from the aperture of the Augur of the approaching or one of the Imams is accustomed as is the Quran. As for hadiths accustomed through (people who get amid two arguing parties to advice them agree), a lot of Shi`ites act aloft them if their alternation of manual is accustomed at evry footfall or if there exists audible affidavit about their truth, and, if they are cocerned with attempt of idea/belief which crave adeptness and activity of getting in actuality sure, according to the altercation of the Quran. Added than these two kinds of hadith, no added hadith has any (something is in actuality what it claims to be) apropos attempt of ideas/beliefs, the invalid hadith getting alleged "tradition with a individual transmitter" (khabar wahid). However, in alpha and architecture on the acknowledged orders of the Shari`ah, because of affidavit that accept been given, Shi`ites act aswell on a attitude which is about accustomed as relaible. Accordingly it can be said that for Shi`ism a assertive and in actuality accustomed hadith is in actuality bounden and accept to be followed, while a hadith which is not in actuality accustomed but which is about advised as reliable is acclimated alone in the detail of the acknowledged orders of the Shari`ah. Religious Arguments and Applicable Bases of Islamic Behavior

Preface:

All acclaim is due to Allah, who has adapted us to apperceive Him, and the greetings and accord be aloft the arch of the beatific Ones, Muhammad, who has gave us his mission, and aloft the arch of custodians, Ali, who has aswell accustomed us with his administration (Wilayat), and others of his(people or things that arise afterwards something else), the absolute Imams, distinctively the Allahï¿½s accepted blow and His affidavit to all humans Imam Mahdi (peace be aloft him), may Allah account us to be one of his agents in his (when one affair blocks the appearance of accession thing) and show/and obviousation, and connected abuse be aloft their enemies till the day of judgment. Afterwards that, whatever is the a lot of important to all of the abstruse and religious accomplished humans are the adeptness of religious arguments and the applicable bases of Imamiï¿½s beliefs, because it is the abject of a acceptance that one can save him from uncertainties.

Learning of such arguments is the a lot of atonement and accomplished knowledge, rather it is the mostserious and appreciative science a allotment of all branches of knowledge, including physics, analysis and added sciences which advance us to apperceive Allah closely, and by every authentic affair there will be credible one of the structural laws that aphorism over the nature, which point to/show arise getting its law-maker, and acquirements a such admired adeptness is accessible alone by alive Allah. Of advance the God has enabled us to abstruse a (good) abundant bulk of religious arguments and the applicable bases of Imamiï¿½s behavior from the Angelic Qur'an, the quoted Traditions from the Angelic augur of the approaching and the absolute Imams (peace be aloft them), the philoSophical,religious, estimation and added capacity of books and collect/make them in this book. The aboriginal and the endure acclaim are due to Allah. At the end I action the best whishes to all of the sponSors of ï¿½THE INSTITUTE OF AAL UL BAIT (A.S) LE AHYAA IT TURATHï¿½, abnormally to its admired Director, admiral and whoever approved their best to collect/make and broadcast this book. All acclaim is due to Allah, may He absolve us His absolution and pleasureness. Abu Talib Tajleel Tabrizi TheReligious centermost of Qum, Iran Angelic mont of Ramadhan, 1417 AH

The Abstraction of God

The Proveness of Necessary-Existence the Clever architect of Universal and the Architect of the Apple (May Praised His Glory)

In the Name of God the A lot of Kind, the A lot of Affectionate All acclaim is due to God and the greetings and accord is aloft the allowance of the Predictors of the future, and his blue-blooded Descendants and abuse be aloft their all enemies. The abstraction of God is something accustomed for all men In actuality man has some senses by which account something naturally; the abstraction of God is one of such thing, because the Angelic Qur'an says: [Then set your face cocked for adoration is the appropriate state, the attributes fabricated by God in which He has fabricated the man.] [1] In whatever is quoted from the words of the Ameerul Muamineen (Commander of the Faithful) Ali accord be aloft him says:

ï¿½I never did see a affair unless I perceived God be for it, with it and afterwards it.ï¿½ And in whatever is quoted from his accord be aloft him prayers, says: ï¿½O whose aspect shows His essence.ï¿½ And in whatever is quoted from the sayyed Al shuhada (Chief of the (people who die or ache a lot rather than accord up what they accept in)) Imam Hosain's (A.S.) adoration on the Arafat Day, says: ï¿½How with a something which actuality needs You can accompany a acumen aloft you, is there added than You accept added obviousation? If You became absence, so that You needs a affidavit topoints to/shows aloft You, dark be the eye that can not look/see You watching it, and the assistant whose accord does not allotment You adulation is loser.ï¿½ The charge of getting the abstraction of Godsomething accustomed The proveness of Allahï¿½s actuality is causeless of any affectionate of argument, but we allocution about actuality some of arguments as following: The aboriginal religious argument: The altercation of authentic humans The columnist says in Al-Asfar[2]: This is the action of authentic humans that accord a attestant aloft His Praised existence, again accord a attestant aloft His attributes by it, and again accord a attestant aloft His accomplishments by His attributesï¿½. Absolutely the Divine Book has talked about this action of authentic humans and says: [Is it not (good) abundant apropos your Aristocrat that He is a attestant over all things?] [3] I say: This altercation can be declared in altered ways, but we allocution abouttwo of them, which are afterpiece than added to it beneath here:

The Aboriginal statement:

Necessarily every one realizes the alien beings, or in added words: He realizes the existence[4] of beings, and acutely it is accustomed that there is a Necessary- Actuality getting a allotment of them, because contrarily all of the beings will be possible- existence, and beggared of a artistic could could could cause in their existence. It is aswell aboveboard accustomed that it is absurd to be all beings accessible actuality and beggared of added in their existence, because the added of all beings is non-existence, and absolutely the non exact will never be counted as a could could could cause to existent. This way necessarily it could be said that there is a Necessary-existence getting a allotment of all of the beings. This account does not depend on proving of any point of philoSophical issues, such as the basal existence,togetherness of existence, etc.

The additional statement:

In actuality we apprehend the alien existence, and (based on facts and added evidence) the existence: either all-important or possible, and in case of getting a possible-existence, again it needs accession existence, and so on. And the non- existence: is a aggregate of abolition and essence, and(based on facts and added evidence) the abolition is absent and void, and the aspect is something (in name only/very baby amount) and abstract and neither it has any absoluteness nor occupies any space, so it is accepted that the actuality is not beggared of non-existence. Acutely the Necessary-Existence is from the actuality itself and all of the accessible existences are depend on it. The columnist says in Al-Asfar: ï¿½This altercation is the best and arch of any added argument, because in actuality there is no average appellation in the altercation except it, so the action of (completing things/reaching goals) the aim is aforementioned as the aim, and it is as of accuracy abounding people. I say: ï¿½The authorï¿½s account (that there is no average appellation in the altercation except it), agency is the accessible beings of non necessary-existence, that it was as of proving the necessary-existence by it, which is alleged (rear end/away from the head)i demonstration, and it has to do with ascertain the could could could cause through the caused. His next account (the action of (completing things/reaching goals) the aim is aforementioned as the aim), agency is that this altercation becomes authentic through putting the manï¿½s accustomed advertent teachers/professors with one another, again one can apperceive the actuality of all-important admiring afterwards defective to apperceive annihilation added than Him. The additional religious argument: The altercation of achievability and charge The statement: In factthere is a being, so if the actuality was all-important to its essence, so that is which we required, but if it was accessible again necessarily it needs to a creator, again if the architect is the Necessary-existent, so that is which we required, but if it is a accessible existent, again it needs to accession creator, so if it was the aboriginal architect again it is a amphitheater which is necessarily void, and if it was an absolute series, again it is aswell void, because if the accomplished alternation are accessible actuality again the(one afterwards the other) itself all-important becomes a possible-existence tooï¿½ and its actuality through itself is absurd afterwards an alien creator, accordingly it is all-important to be there a architect out of it, so this alien architect necessarily will be a self-existence being, and that is what is required.

The fifth religious argument:

Oneself as a affidavit The God said: [We will appearance them our signs in the horizons and in themselves, till it is bright to them that it is the truth.][9] Ameerul Muamineen (A.S) said: ï¿½He who knows his God.ï¿½[10]

Oneself as a proof:

Knowing The God by agency of alive oneself, this way we admit Allahï¿½s existence, bleared pictures (in your mind), knowledge, backbone and His added qualities. Man himself is a abundant library that, contains all books of (worshipping one god), starting from the easiest appropriate to thehardest one; from the a lot of aloft to the a lot of inferior; it contains the simple books that the a lot of artless (because of a abridgement of understanding) humans can abstraction them, in accession to added books that the are aloft the compassionate of the greatest scientists and the a lot of smartpeople. Allah has accustomed to every man (from the everyman to the accomplished what he requires from the book of (worshipping one god), anniversary assorting to his adeptness and understanding, with no charge to buy/own/receive it from the outside, appropriately he has no alibi to accord up itï¿½s study, and alive Allah by agency of alive himself. Manï¿½s actuality (Soul and body) hugs/supportshuge bulk of secrets, as it has been quoted from Ameerul Muamineen accord be aloft him that said: Do you anticipate you are a baby planet? In you the apple as a accomplished has beenhugged/supported, you are the bright book, and by its belletrist the hidden meanings appear[11].

It has been accepted in (body structure) ((related to the body/medical affliction of the body)) that the physique of every man contains fifty thousand bilback cells, and this bulk of beef are ten bags times added again the bulk of the accomplished apple residents, every corpuscle is an beastly that has its own life.[12] Manï¿½s physique is the treasury of secrets, all scientists in their altered authentic fields accepted their (inability to do something) to apprehend the aspect of the physique and its whereAbouts of knowledge, imagination, memorization, abysmal thinking, will, love, hate, sadness, happiness, sleep, awakens, authentic attention, etc, for neither the physique nor those altitude areable to be touched/real. As Allah the God said: [And they ask you about the soul-say: the physique is one of the commands of my Lord, and you are not accustomed annihilation of apperceive ledge but a little.][13] Briefly, the world-as able-bodied as man-is a determinative book to apperceive The God; account of this book is absorbing and easy, but actual hard; absorbing and simple because, every one can apprehend it, even thechildlike (because of a abridgement of understanding) people; and actual harder because its all secrets arevery harder to understand, and the science iduring the accomplished centuries could alone adeptness a baby allotment of them, it is just like Allahï¿½s law-based book which can be calmly accustomed on one hand, as The God said; [And absolutely we accept fabricated the Qur'an simple for memory, but is there anyone who will mind.][14] On the added duke it is actual harder to be accustomed but whoever is entitled, as Allah said: [But none knows its estimation except Allah, and those who are durably abiding in adeptness say: We accept in it, it is all from our lord.][15]

One of the evidences of God in a man is: His new and capricious conditions. Al Kulaini has quoted a Attitude in Usool Al Kafi relates from Abi Al Aujaa from Abi Abdullah accord be aloft him that told him in a Tradition: ï¿½Woe is you! How arise you do not see the One who hasshown you his backbone in yourself; your getting if you had not been, your advance afterwards getting infant, your backbone afterwards getting weakest, your weakness afterwards getting strong, your affection afterwards getting healthy, your bloom afterwards getting sicknesses, your calmness afterwards your anger, your angerafter your calmness, your anguish afterwards your happiness, and your beatitude afterwards getting sad,your adulation afterwards your hatred, your abhorrence afterwards your love, your able desire/formal accommodation about something afterwards getting patient, your backbone afterwards your able desire/formal accommodation about something, your endure afterwards your dislike, your animosity afterwards your beastly desire, your admiration afterwards getting frightened, your abhorrence afterwards your desire, your achievement afterwards animosity that there is no hope, yourfeelings that there is no achievement afterwards hope, your anamnesis of what admitting had forgotten, yourforget ness of what you knows for certainï¿½ He went on talking about Allahï¿½s potentialities which are put in me till1 started to doubtable that something will arise amid me and him".[16]

The sixth religious argument:

The altercation of arrangement and adjustment This affidavit is received/got from watching the nature; it is an easy-and actual harder proof. Its accessory (reason for accomplishing or adage something) the simple ancillary of it lies in watching/following attributes for it is (able to be done or reached) to every beastly being, matures arrangement too is able to be touched/real and calmly credible even to the weakest observer. The adversity of this affidavit lies in the actuality that all concrete sciences in actuality analysis the arrangement of existents in nature; every exact represents a affection of physics, every detail and every problemshows/tells about a law of nature, all natures existents are fabricated of altered formulas of creation, huge bulk of formulas some of which are credible to man, others are hidden of which authentic researches accept explored but a little, beastly inventions are annihilation but exploring and authoritative use of the qualities that call things and beings of attributes if took apart, installed or affiliated calm according to the laws of conception which ascendancy them. The law agency is a system, every law has its appropriate arrangement which commands/rules/(has anyone address down what is said) its proofs; the added physics of attributes aggrandize in creasing mans adeptness ofthe laws of nature; the added way to apperceive The God becomes; never the less, the accustomed and arid inferior aims adeptness mislead the people, authoritative their hearts blind-for absolutely it is not the eyes that are blind, but dark are the hearts which are in the breasts. The accepted ancillary of this affidavit is simple too; we will out band it in a simplified appearance barefaced for everyone, there afterwards we will accompaniment its authentic and algebraic theorization.

Some simple examples:

If a band of chaplet is cut, can the chaplet of the chaplet them selves achieve their aboriginal (one afterwards the other) appearance and position? Can a allowance or a architecture able-bodied advised and able be accidentally fabricated of artery and added materials? Can some colors accidentally angle next to anniversary added to draw a admirable landscape? Can a nice carpeting be accidentally fabricated of the black absolute threads?! Can the beastly physique with this admirable able minute anatomy be accidentally found? These were simple examples to appearance the affidavit of system. The Angelic Qur'an describes the accomplished apple as getting Divine signs; as a mother of actuality the cosmos is a abundant book whose accountable knows Allah, and every law that controls the actuality of the creatures is one of the signs of this book. The Qur'an in 40 verses describes the creatures of the apple by the chat (sign), as these verses: [And one of his signs is the conception of the blast and the apple and the(many altered kinds of humans or things) of your tongues and color.] [17] And [Do they not see the birds, captivated aback in the average of the sky? None with holds them but Allah; a lot of absolutely there are signs in this for a humans who believe.][18]

There are abounding verses, which accredit that the creatures of the apple are agency to apperceive Allah; added verses point to/show that account the book of the cosmos in creases the adeptness to apperceive Allah. All apple creatures accept some authentic system, this way the breadth of time of the for apple amphitheater about itself never increases or decreases even already minute: aswell the time of aurora and dusk at every day of the year is identical to the aforementioned timing on the aforementioned day every year, for the apple amphitheater about the sun all forth the canicule of the year is authentic and awful organized. In account the book of the apple we should alpha with ourselves for our existence, as a accomplished is an organized system. The beastly physique is composed of cells, anniversary of which is a active absolute beastly that has its own authoritative babies and its own movement, its own diet its own movement, its own animosity and its own functioning, every individual corpuscle maintains a appropriate function. Corpuscle bulk in every beastly physique is abutting to (50000) bilbacks of cells[19], which is ten thousand times of apple population. Every accumulation of about the aforementioned beef added to some unliving actual composes a tissue; these beef accept their appropriate own function, and every agency of physique is fabricated of some tissues, altered organs compose the physique system, like the digestive arrangement which takes afar aliment distributing it to the blow of the organs casting out the excretions. The breathing-related arrangement is accession admirable device, by agency of which the lungs yield the Oxygen from the air pumping it via the claret through the veins and arteries, this way the claret carries the Oxygen to all organs; the bodyï¿½s charge to oxygen is apparent. Reproductive arrangement is amazingtoo; every allotment of this arrangement has its appropriate beef which functions in a appropriate way. Scientistï¿½s studies and researches to apperceive the wonders of the corpuscle continue. The things we accept talked about were simple examples; there are huge numbers of wonders in all locations and fields of creation, appropriately in their adjustment and system, which represent altered agency to apperceive Allah.

Allah the Inventor has accustomed man the ability of thinking, abysmal cerebration and apology of adeptness to apperceive his God betterly, viz by agency of acumen the wonders of conception [And I accept not created the jinn and the men except that they should serve Me.][20] Serve Me agency is to apperceive Me. Sciences are not mans invention, rather man is like a hen that picks sciences from with in the layers of creatures- even inventions are accountable to this fact; they are alone fabricated to apperceive beings and creatures and accept their qualities. Proving the arrangement (by mathematic calculations) By agency of mathematics we can prove the actuality of the cosmos creator, this way anxiously cerebration aloft the apple creatures arrangement of actuality through `studying the probabilities of basic a assertive architecture at random. Calculating the probabilities of basic a assertive body in a accidental way If a brick is put on the ground, and accession brick fell on it accidentally; the anticipation that the additional brick will abatement on one of its two advanced faces is ; the anticipation of falling over the added brick in an active position is The anticipation of falling in a position in actuality alongside to the aboriginal brick with no movement abroad from the capital point to the larboard or appropriate ï¿½ in case we affected the bulk of movement abroad from the capital point to be 45 degrees ï¿½ will be If we accept the amplitude of the brick 10cm, the anticipation of falling on its advanced ancillary on top of the added artery advanced ancillary is absolutely If we accept the breadth of the brick 20cm, the anticipation of falling on its continued ancillary on the added artery continued ancillary is exactly. As a aftereffect of this, the anticipation that the additional brick may absolutely abatement on the aboriginal brick equals:

= The anticipation of three artery falling in this way equals:

The anticipation of four artery falling in this way equals: 1 x 1 x 1 = 1 _ 540000 540000 540000 157464000000000 This agency that one anticipation is adjoin of added than 150 thousand bilbacks probabilities. (as a result), the bulk of probabilities that leads and controls the abatement of 26 artery absolutely fit on anniversary added equals some thirty two abstracts in accession to fifty seven zeros; the anticipation is alone one adjoin all these chances. If we wish to accept the bigness (in a bad way) of this amazing number, we should accomplish an assumption; accept we bisect all the clay of the apple ï¿½ even the clay of the sea cheers down to the abyss of thirty thousand beat into baby atoms[21] in a way that anniversary accumulation of one actor atoms avalanche in a individual (m/m) 2; afterwards thatwe accept that the admeasurement of every individual atom equals the admeasurement of earth; adding there afterwards anniversary atom into a bulk according to the bulk of all the atoms of earth, the blueprint will be: ________1_______ 10 Billions X 10 Billions Appropriately we can angel the bulk of probabilities in arandom agreement of a 20000 artery building!! Following the aforementioned adjustment of anticipation (made beforehand) how is the apple to be congenital if every individual man of it is composed of (50 thousand bilback cells)? Is it accessible that this affably organized apple to be congenital accidentally any able adeptness able Maker?! The seventh religious argument: The affidavit of acumen The aberration amid the affidavit of the arrangement and the affidavit of acumen is: Discussing the affidavit of arrangement is allotment of the law of conception that applies to the accomplished world. Arrangement or adjustment means: Law. The affidavit of acumen is added than the affidavit of arrangement ï¿½ Acumen means: Accomplishing something for a assertive aim, and the charge of application the able affair at the appropriate abode to adeptness the adapted aim, the man who does this plan at the appropriate time and place, never accomplishing annihilation at accidental is alleged (wise).

Ghadir Khumm Remembered

2014-11-02T04:05:00.002-08:00

Ghadir Khumm Remembered on Added Occasions

Key to symbols

The accident of Ghadir Khumm was remembered and referred to on abounding occasions afterwards the 18th of Dhu'l Hijjah - in arguments (ihtijaj) and Adjurations (munashadah) and in added situations.

Click on the book symbols/pictures beneath to see the described/explained references abetment up anniversary key big account in which this accident was remembered and spread. For example, to see how abounding Sunni sources almanac the anathema of Imam 'Ali [a] in the year 35 AH adjoin those Companions who banned to admit/recognize/respond to this accident - bang here: .

Reminders by Imam 'Ali [a]

Imam 'Ali [a], in person, reminded others who saw the accident of Ghadir and the attitude of the Messenger of Allah [s]; these contest include:

On the day of Shura (Election Day for 'Uthman)

During the canicule of 'Uthman's aphorism

The Day of Rahbah (year 35 AH) if abounding Companions stood up and bore attestant that they abounding and heard the attitude of the Predictor of the approaching [s] aboriginal hand, twelve of whom were the humans (who were allotment of a study, etc.) of the Fight of Badr.

- area the area of Rahbah is acutely acicular to/showed.

- area this accident is talked about after allocution about of Rahbah.

The Fight of al-Jamal, year 36 AH area he reminded Talhah b. 'Ubaydullah.

The Day of the Rukban (riders) area several assemblage said in court/gave proof.

The Day of Fight of Siffin (year 37 AH).

Reminders by added associates of the Ahl al-Bayt (Household of the Predictor of the future)

Other than Imam 'Ali [a], the blow of the Ahl al-Bayt [a] aswell reminded humans apropos this event:

Argument (ihtijaj) by Fatimah al-Zahra' [a]

Adjuration (munashadah) by Imam al-Hasan [a]

Adjuration (munashadah) by Imam al-Husayn [a]

Those who approved to adumbrate the accident of Ghadir Khumm and their certain approaching

Certain Companions of the Predictor of the approaching [s] did not admit/recognize/respond to, whenjudged/decided by Imam 'Ali [a] on the day of Rahbah and Rukban, that they had apparent the accident of Ghadir Khumm and heard the Predictor of the approaching [s] absolute those acclaimed words. Imam 'Ali [a] again accursed adjoin them and they suffered in altered ways, such as by acceptable dark or application a derma disease.

Historical narrations appearance these Companions to accept included:

Abu Hamzah Anas b. Malik (d. 90, 91 or 93 AH)

Al-Bara' b. 'Azib al-'Ansari (d. 71 or 72 AH)

Jarir b. 'Abd Allah al-Bajali (d. 51 or 54 AH)

Zayd b. Arqam al-Khazraji (d. 66 or 68 AH)

Other Adjurations and arguments

Adjuration (munashadah) of adolescence with Abu Hurayrah

Argument (Ihtijaj) of Abd Allah b. Ja'far with Mu'awiyah

Ihtijaj in (proving something as false)/denial of Amr b. al-'Asi

Ihtijaj of Amr b. al-'Asi with Mu'awiyah

Ihtijaj of Ammar b. Yasir on day of Siffin

Ihitjaj of Asbagh b. Nubata in a sitting with Mu'awiyah

Munashadah of a man with Zayd b. Arqam

Munashadah of an Iraqi man with Jabir b. Abd Allah al-Ansari

Ihtijaj of Qays al-Ansari with Mu'awiyah in Madinah

Ihtijaj Darmiyyah al-Hajwaniyyah with Mu'awiyah

Ihtijaj of Amr al-Awdi

Ihtijaj of Umar b. Abd al-aziz, the Umayyad important Muslim religious baton

Ihtijaj of Ma'mun, the Abbasid important Muslim religious leader, with jurists

Location of Ghadir Khumm

2014-11-02T03:26:00.001-08:00

Location of Ghadir Khumm

Ghadir Khumm is located between Makkah and Madinah near al-Juhfah. It was the place where pilgims (hujjaj) from different areas of a country would part company and take different routes for their respective homes.

Al-Tariq ila Ghadir Khumm, I'dad Kamal Sayyid, Mu'assasat Ansariyan li-Tiba'ah wa nashr, Qum, Iran)

The nature of the land along the coastal line of the Red Sea.

A sketch of the path taken the Predictor of the future (PBUH) in his historic Hijrah.

A sketch of the borders/boundaries of the Miqat and Al-Haram al-Makki.

Al-Ghadir spring that might be the historic spring that was referred to/was given a ticket in history books in the big picture of the Goodbye Holy trip (Hajjat al-Wada')

Al-Ghadir mountain where waters run and valleys form in seasons of rain.

Palm trees that grew after stoppage of visitors and their eating of dates in the valley.

Event of Ghadir Khumm

2014-11-02T01:33:00.000-07:00

Event of Ghadir Khumm

Key to symbols

The following is a description of the historic event of Ghadir Khumm. Click on the booksymbols/pictures below to see the described/explained references backing up each important thing of this event. The separation into contexts enables one to see how well each part of the event is (certified/promised) in the sources.

For example, to see how many Sunni sources record the sentence spoke by the Predictor of the future [s] to appoint Imam 'Ali [a] - man kuntu mawlahu fa `Aliyyun mawlahu - click here: .

The Goodbye Holy trip

Ten years after the moving (from one place to another) (hijrah), the Messenger of Allah [peace and blessings be upon him and his Child/outcome] ordered to his close followers to call all the people in different places to join him in his last holy trip. On this holy trip he taught them how to perform the holy trip in a correct and brought together (as one) form.

This was first time that the Muslims with this importance gathered in one place in the presence of their leader, the Messenger of Allah [s]. On his way to Makkah, more than seventy thousand people followed Predictor of the future [s]. On the fourth day of Dhu'l-Hijjah more than one hundred thousand Muslims had entered Makkah.

Date

The date of this event was the 18th of Dhu'l-Hijjah of the year 10 AH (10 March 632 CE).

Location

After completing his last holy trip (Hajjatul-Wada'), Predictor of the future [s] was leaving Makkah toward Madinah, where he and the crowd of people reached a place called Ghadir Khumm (which is close to today's al-Juhfah). It was a place where people from different areas of a countryused to greet each other before taking different routes for their homes.

(something that is suddenly shown or understood) of Qur'anic Verse 5:67

In this place, the following verse of the Qur'an was showed/told about:

"O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Qur'an 5:67)

The last sentence in the above verse points to/shows that the Predictor of the future [s] was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people.

The Religious speech

Upon receiving the verse, the Predictor of the future [s] stopped on that place (the pond of Khumm) which was very hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman [r] to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks.

On this day the Messenger of Allah [s] spent about five hours in this place; three hours of which he was on the pulpit. He said nearly one hundred verses from The Beautiful Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech.

The following is a part of his speech which has been widely narrated by the Sunni traditionists:

Tradition of the Two Serious Things (thaqalayn)

The Messenger of Allah [s] declared:

"It seems the time approached when I will be called away (by Allah) and I will answer that call. I am leaving for you two precious things and if you stick to them both, you will never go away from what's right after me. They are the Book of Allah and my Child/outcome, that is my Ahlul Bayt. The two will never separate from each other until they come to me by the Pool (of Paradise)."

[See also: Hadith al-Thaqalayn: A Study of its tawatur]

Admission/response/recognition of Authority

Then the Messenger of Allah continued:

"Do I not have more right over the believers than what they have over themselves?"

People cried and answered:

"Yes, Of Messenger of God."

Text (nass) of the Name/label

Then followed the key sentence representing the clear name/label of 'Ali as the leader of the Muslim ummah. The Predictor of the future [s] held up the hand of 'Ali and said:

"For whoever I am his Leader (mawla), 'Ali is his Leader (mawla)."

[In some narrations the word used was wali rather than mawla - with the same hint/result/effect]

The Predictor of the future [s] continued:

"Of God, love those who love him, and be hateful to those who are hateful to him."

These were the important parts of the speech of the Predictor of the future [s]. There are also more described/explained versions of this religious speech which are recorded by many Sunni authorities.

'Coronation' of Imam 'Ali [a]

[under development]

(something that is suddenly shown or understood) of Qur'anic Verse 5:3

Immediately after the Predictor of the future [s] finished his speech, the following verse of the Qur'an was showed/told about:

"Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion." (Qur'an 5:3)

The above verse clearly points to/shows that Islam without clearing up matter of leadership afterPredictor of the future [s] was not complete, and completion of religion was due to announcement of the Predictor of the future's immediate (person or thing that comes after something else).

Hassan b. Thabit's poetry

Immediately after the Predictor of the future's speech, Hassan b. Thabit, the Companion and poet of the Messenger of Allah [s], asked for his permission to compose a few verses of poetry about Imam 'Ali [a] for the audience. The Predictor of the future [s] said: "Say with the blessings of Allah". Hassan stood up and said: "Of people of Quraysh. I follow with my words whathappened before and saw by the Messenger of Allah [s]. He then composed the following verses at the scene:

He calls them, (on) the day of Ghadir, their Predictor of the future

In Khumm so hear (and listen to) the Messenger's call,

He said: "Who is your guide and leader? (mawlakum wa waliyyukum)"

They said, and there was no apparent blindness (clearly):

"Your God, our guide, and you are our leader

And you won't find from among us, in this, any disobedient,"

He said to him: "Stand up Of Ali, for I am

pleased to announce you Imam and guide after me (min ba'di imam(an) wa hadiy(an)),

So whomever I was his leader (mawla), then this is his leader (mawla)

So be to him supporters in truth and followers,"

There he prayed: "Allah! Be a friend and guide to his follower

And be, to the one who is Ali's enemy, an enemy"

Promise of Loyalty

After his speech, the Messenger of Allah [s] asked everybody to give the promise of loyalty to 'Ali [a] and congratulate him. Among those who did so was 'Umar b. al-Khattab, who said:

"Well done Ibn Abi Talib! Today you became the Leader (mawla) of all believing men and women."

Number of Companions in Ghadir Khumm

Allah ordered His Predictor of the future [s] to inform the people of this name/label at a time of crowded full of people so that all could become the narrators of the tradition, while they went beyond a hundred thousand.

Narrated by Zayd b. Arqam: Abu al-Tufayl said: "I heard it from the Messenger of Allah [s], and there was no one (there) except that he saw him with his eyes and heard him with his ears."

(something that is suddenly shown or understood) of Qur'anic Verse 70:1-3

Some Sunni (people who give their opinions) further report that the first three verses of the chapter of al-Ma'arij (70:1-3) were showed/told about when an argument rose up after thePredictor of the future [s] reached Madinah. It is recorded that:

On the day of Ghadir the Messenger of Allah called for the people toward 'Ali and said: "Ali is the mawla of whom I am mawla." The news spread quickly all over city-based and areas away from cities. When Harith Ibn Nu'man al-Fahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he rode his camel and came to Madinah and went to the Messenger of Allah [s] and said to him: "You commanded us to say in court/give proof that there is no god but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe (does not eat food) during the month of Ramadhan and we obeyed. Then you commanded us to offer holy trip to Makkah and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and(forced (on people)/caused an inconvenient situation) him upon us as our master by saying `Ali is the mawla of whom I am mawla.' Is this (something forced on people/an inconvenient situation)from Allah or from you?"

The Predictor of the future [s] said : "By Allah who is the only god! This is from Allah, the Mighty and the Beautiful."

On hearing this Harith turned back and went ahead/moved forward towards his she-camel saying: "O Allah! If what Muhammad said is correct then throw/sexual relationship on us a stone from the sky and subject us to extreme pain and torture." He had not reached his she-camel when Allah, who is above all defects, threw/thrown at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the praised, caused to descend the following verses:

"A questioner questioned about the punishment to fall. For the do not believers there is nothing to turn away/avoid it, from Allah the Lord of the Rise." (70:1-3)

AL-Hajj: A worship and Education

2014-11-02T01:29:00.001-07:00

AL-Hajj: A worship and Education

The Islamic worship is the most ideal school to which there is no equal, and from which there isno go without in the building of people and sense of right and wrong. Also, it is distinguished as the educational environment that people falls into (without being forced), and it is given to every individual ignoring his age, conditions, and degree of understanding. The Islamic worship also covers all walks of society without exception. Even though those conditions are considered the best positions for the worshipper, even if a part of them were completed due to the different levels of under tending and blending in, this (something you choose to do, but is not required)act surely leaves its marks over and over again in the deep soul, the subconscious and feeling. Islamic worships have (completing/going along with/free) effects and goals, but each has its ownweird qualities, and the holy trip (AL-Hajj) is one of them. Here we try to briefly talk about theseweird qualities as follows:

1-When the pilgrim advances to practice this pillar with all excited interest (in something) and excitement in the Holy and untouchable House of God by calling:

"Oh! God I have answered you , there is no companion for you, for you are the thanks, blessings and worship, there is no companion for you" This carries the meaning of coming forward and the desire for choosing a direction, it elevates the saying of the absolute togetherness of God and the complete (feeling emotionally connected with another) to Him, and it is clearly shown/includedby Al-Ihram as an attitude compatible with the desire and plan/purpose. So, when the Muslim makes "Ihram" he washes/swims himself to purify his body and soul, and all what has been attached to this life in terms of (wanting, more than anything else, to buy and own lots of nice things), to enter into the hands of God and His safe area (of a city or town) without any material sub-consciousness, and to rid him from its extremely importantities and all the symbols connected to it. He brings a proof to this by taking off his clothes and wearing those of Ihram, which are the minimum needed thing of clothing and of this life. This exists along with leaving allblessing with perfumes, designs, and symbol of richness. So, he comes forward from his own will, looking forward to meet God only, leaving all other existence in life that attracts him to it, and makes him busy with it, therefore practicing the meaning to his call " no companion for you".

2- After that, when he directs himself to area (of a city or town) (AL-Haram), and at all times before taking off the Ihram, he denies himself the shadow of sunlight unless for need, this is a further support for his feeling that he is completely exposed to the God. So he comes forward to God alone, leaving everything beneath him every desire and fear except for Him and from Him. He is exposed to God, there is no shadow except His, no heat except His, no strength except His, no safety/safe place except to Him, and no authority except His. All this is an attitude sign for his feeling, the reality of (worshipping one god) and the submission to God the (like nothing else in the world) source of authority.

3- When the pilgrim comes for circumambulation (Tawaf) with the thousands of people in one voice, one clothing, one call, and one circle, touring and touring around one center "The Kaaba", moving in one direction: old and young, the prince and the employed, the king and the community, the rich and the poor, the white and black, the man and woman, all those are an expression of many faces: First, the literal response to God is again an expression of attitude for feeling totally submitted to Him, just as the planets in their orbits move around the sun by His order:" I have answered you and there is no companion for you". Second, it is an expression of the total equality among people, as members and groups, males and females, nations, levels and colors, which is expressed in the Quran in the verse: "O you people, we have created you out of male and female, and made you nations and tribes so you may know each other, truly, thehighest-quality of you, in the sight of God, is the best in conduct" (AL-Hujurat,13). And third, it reflects the bringing together (as one) feeling of the Muslims, and the practical hint/result/effectof this feeling. These two meanings, equality and togetherness, are the companions of all the AL-Hajj ceremonies from the beginning to the end, even the mere fact of their one meeting, one clothing style, one call, and one move is a (good) enough evidence to that indication.

4- Then, when the pilgrim jogs between Al-Safa and Al-Marwa, he feels that he is ridding himself of his sins and removes them from his inside, he walks away towards God, he even feels his escape from this world to Him the God, his neglect of all beneath Him, and looking (for)safety/safe place to Him. All that, in addition to what the literal meaning of submission to the Godcarries in terms of signals during Tawaf .

5- In Arafat, where sorrow for sin is accepted, people cleans himself of his sins, and gets rid of his complex. In Al-Muzdalifa he sleeps under heaven to further strengthen his feeling of total fall under His authority. In Mina, he (in a way where one thing represents something else) throws the gravel to insult and expel all (people who badly mistreat people) and devils in the life of people, and if he were lead into them, or got attached to them, they will over ride, enslave, and mislead him, and cracks his faith in God. After his loyalty to/promise to God to rid himself of the false god, he comes back to renew his Tawaf with all the previously talked about feelings and meanings. As for man's refusal, during Ihram, to kill the animals, no matter how small they are, like an ant, is nothing but a mean to strengthen his feeling that there is no way for one thing to be over another and there is no way for the strong over the weak, but the way is for God Only all His creatures; therefore, everything before God is equal.

6- This brief picture gives the Muslim a simple understanding of his Hajj ceremonies, and it is one face of the many faces to their contents. Every time we observe deeply into the Hajj, and we practice its ceremonies, contents, meanings and (understandings of deep things) are exposed to us, which are (completing/going along with/free) to each other, just like what happens in prayer. The more the Muslim embarrasses (in front of many people) himself to his God in his prayer, and increases in observance of its meanings and actions, the more his conscious would be united with them, and the more contents would be exposed to him, as if he was praying for the first time. So, the feeling of the person that he is surely known by God, and under His care and concern, provides him with a very interesting/intelligent mental peace, and a renewed feeling for all that is connected to God in terms of values, and what is contained in the meaning of total submission. So, the belief systems that reflects the realities of the never-ending existence, and the moralities that express the roots of people and his good nature, and his true interests in life, are the bases from which starts laws, which in turn reflects the true needs of the human being that are connected to his roots and invariable people/(the kindness of people). Also, worship, in its most important faces, is the most complete education to which Islam has submitted the individual and society, in order to build the Islamic society in the hearts. And, within all the faces of education in Islam, the aim is, among other things, to make the good rise from within the human being in the first place, the formation of helpful person free in himself, and a free society and people/(the kindness of people) from all reasons of violence of overriding pressure.

Introduction

2014-11-02T01:18:00.000-07:00

Introduction

A very important event happened at a place called Ghadir Khumm on the way back from the LastHoly trip (hajj) of the Prophet Muhammad [s]. This site tries to capture the details of what happened there, the sources that record it, the people who narrated it from the time of the Companions of the Predictor of the future [s] to recent times, and the (unavoidable) future of those who knowingly denied it.

Purpose

The Ghadir Khumm site is the result of a project that has been going for over a year, and is still continuing. It tries to capture all the detail spent time with/related to this historic event of thename/label of Imam 'Ali [a] by the Predictor of the future [s] as his immediate (person or thing that comes after something else) - and to make it easily available to world. All the sources of thisevent in books of Qur'anic explanation/statement of opinions (tafsir), tradition (hadith), history (ta'rikh), and other (related to school and learning) books from educated people of Islam will be captured. As much as possible, each narrator - from the time of the Predictor of the future [s] and his Companions down to our recent times - would be identified and comments about his/herlife story and reliability would be made available. Most of this material would be in Arabic, and we hope to get the extremely important parts translated into English with your help.

We would like to locate each of the references and make the relevant pages available through the Islamic Sources Storage place which would be linked from the relevant parts of the Ghadir Khumm site. This would allow a researcher to (check for truth/prove true) the quotation and possibly help him or her to locate the books themselves. Many narrations are already linked in such a way to the image of their source. With your help, we aim to locate as many of them as possible, both published works as well as books, from libraries and private collections throughout the world.

The research that is the basis of this data bank of information has been done by some of our great educated people (see below). Through this particular effort/try, we hope to make this information 'come alive' and become much easier to access and digest. We hope that this will help gulf the terrible lack of information that (continues to exist/continues to do hard or annoying things) among most Muslims regarding this very important and historic event.

Progress so far

It is very hard to be exact about what percentage work is completed and how much is outstanding. This is because of the complex difficulty of the project and the range of sources being used. However, we estimate that about 30-40% of the available narration data has been captured so far. There is also a lot of (related to a story of a person's life) information for the transmitters that has not yet been captured. Also, a described/explained discussion on the meaning and hint/result/effect of Ghadir Khumm is now being prepared.

Those who explore this site in detail will be able to see the wide range of sources and contexts that even the 30-40% of data covers.

Admissions/responses/recognitions

The credit for the wealth of detail contained within this site goes mostly to the works of three great Shi'ah educated people:

Sayyid Hamid Husayn Musawi Lakhnawi (d. 1306 AH)

(author of 'Abaqat al-'Anwar)

The great educated person `Allamah Aqa Buzurg Tehrani, who is the author of al-Dhari`ah ila tasanif al-Shi`ah, wrote about Sayyid Hamid Husayn and his masterpiece 'Abaqat al-'Anwar:

(He is) one of the greatest of Imami people who study God (mutakallimun) and one of the greatest and deeply learned of Shi`i educated people who lived in the early part of this century. He was extremely learned, and had long/big knowledge and mastery over the Islamic traditions and history and reached such a station in it that none of his (other people of about the same age)or anyone of those who came after him, or even most of the famous people of theprevious/coming before centuries, have been able to reach. He spent his entire noble life inexploring/understanding the mysteries of religiosity and in the defence of Islam and the world ofhonest religion. I don't know of anyone in the last thing just mentioned centuries who waged a jihad like him and sacrificed everything in his possession in the way of everlasting truths. The times, in all ages and periods, will never see a compeer of him in his research, his long/bigknowledge, his (high) quality, intelligence, and the hugeness of his memory and keeping/holding onto/remembering.

Aqa Buzurg Tehrani says about the `Abaqat: "It is the greatest of books collected/made on the subject (ie. Imamate) from the beginning of the Islamic time in history to the present." And what he says about the author and his book is perfectly representative of the opinion of leading Shi`ieducated people on this matter.

Allamah 'Abd al-Husayn Ahmad al-'Amini al-Najafi (d. 1390 AH)

(author of Al-Ghadir fi al-kitab wa al-sunnah wa al-adab)

Sayyid 'Ali al-Husayni al-Milani (may Allah extend his life)

(author of Khulasat `Abaqat al-'Anwar)

We would also like to thank everyone else who helped realise this project and who are helping in our efforts to improve and perfect it.

The Shi'ah Encyclopedia team takes responsibility for any errors or mistakes (where something was left out) and we will try to correct it once we become aware of it.

ISLAM

2014-11-01T23:21:00.000-07:00

ISLAM

Indroduction:

Islam agrees with Christianity, in general, on the afterward points.Islam fighters (for something)the asceticism of Jesus. As a amount of fact, it is an acutely important allotment of the Islamic teaching to abundantly account Jesus and to accept in his holiness, and that he lived in this apple as a authentic getting chargeless of any sin. From the Angelic Qur'an:

"When the angels said: 'O Mary! Absolutely God gives you acceptable account of a chat from Him whose name is the Messiah, Jesus, Son of Mary, aces of attention in this apple and the actuality afterwards death, and of those who are awful accustomed by God.' " 3:45

2. Islam declares the asceticism of Mary, the mother of Jesus. No Muslim can agnosticism the appropriateness and abstention of Mary. She, according to the Qur'an, had been the a lot of blue-blooded a part of the women of the nations: "And if the angels said: 'O Mary! Certainly God has called you and fabricated youpure and has adopted you aloft the women of all nations. 'O Mary! Be acquiescent to your Lord,flat yourself and bow with those who bow (in worship).'" 3:42-43

3. Islam declares that Jesus was miraculously built-in from a abstinent mother with no father. From the Angelic Qur'an: "And allocution about Mary in the book. If she withdrew to a abode east of her family. She buried herself from them; again We beatific to her Our angel, and he appeared to her as a man in all respects. She said: 'I attending (for) safety/safe abode in God adjoin you if you are about right.' He said: 'I am abandoned a Agent of Your Lord to admission to you a authentic boy.' She said: 'How can I accept a son, and no bitter has yet affected me, nor accept I been (involved with sex and sex-related things)?' He said: 'So (it will be). Your Lord says: "It is simple for Me; and that We may accomplish him a assurance to men and a benevolence from Us. And it is a amount said with authority. Again sheunderstood/created him; and withdrew with him to a limited place. And the (very agitated feelings)of accouchement collection her to the block of the palm-tree. She said: 'Oh, would that I had died afore this, and had been a affair absolutely forgotten. So a articulation came to her from below her: 'Grieve not, absolutely your Lord has accustomed a beck below you. And agitate arise you the block of the palm-tree, it will bead on you alpha accomplished dates. So eat and alcohol and be pleased. Again if you see any human, say: "Surely I accept promised a (not bistro food) for the account of the Helpful, so I will not allege to any animal today." 19:16-26

4. The Qur'an attributes to Jesus abounding of the miracles which are talked about in the Gospel. According to the Angelic Qur'an, Jesus was permitted/given ability by God to cure the sick, (bring aback to life) the dead, and accomplish the dark see: "... and He (God) will accomplish him (Jesus) a agent to the accouchement of Israel (saying): 'I accept arise to you with a assurance from your Lord that I actualization for you, out of clay, the affinity of a bird, and I breathe into it, and it becomes a bird by permission of God. I alleviate him who was built-in blind, and the (someone with a bad derma disease), and I accession the asleep by permission of God. And I advertise unto you what you eat and what youstore in your houses. 'Lo! Herein absolutely is a assurance for you, if you are to be believers.' " 3:49

In accession to this, the Angelic Qur'an credits to Jesus a phenomenon that is not recorded in the gospels: Jesus batten acutely while he was in the cradle: "Then she came to her humans with him, accustomed him. They said: 'O Mary, you accept in actuality brought a aberrant thing. O sister of Aaron, your ancestor was not an angry man, nor was your mother an (involved with sex and sex-related things) woman.' But she acicular to him. They said: 'How should we allege to a one who is a adolescent in the cradle?' He said: 'I am in actuality a assistant of God. He has accustomed me the Book and fabricated me a augur of the future; and He has fabricated me adored wherever I may be, and He has ordered/prohibited on me adoration and abstention so continued as I live. And to be affectionate to my mother; and He has not fabricated me rude, un-blessed. And Peace be on me the day I was born, and the day I die, and the day I am aloft to activity (in the Afterwards now).' " 19:27-33

Wilson: The credibility of agreement, by your explanations, accept become clear. I apperceive that the followers of altered religions accept differed on the affair of Jesus Christ. Some of them can be advised anti-Jesus because they abjure his asceticism and the asceticism of his mother, do not accept in his miracles and adios his truth; some of them are neutral, neither for nor anti-Jesus; and some of them are pro-Jesus, assertive in his asceticism and accepting all his article and assertive in his miracles. According to your explanation, Muslims should be advised pro-Jesus, as able-bodied as the Christians themselves. What charcoal now is to see the credibility in which the Muslims and the Christians disagree apropos Jesus.

Chirri: The breadth of altercation amid Islam and Christianity, apropos Jesus, includes the afterward points:

1. Although Islam accepts the asceticism of Jesus, it denies his God/godlike quality. According to the teaching of Islam, Jesus is no god. He is not God, nor is he affiliated with God. He is aces of(almost holy) account and abundant respect, but he is not aces of worship. Islam is (refusal to accord in or aback down in any way) in its (worshipping one god). God is abandoned One, and there is no God but He, the God, the Ever-Living, the Self-Subsistent, the Absolute in life, knowledge, and power. Jesus is not ever-living. He was built-in beneath than 2000 years ago, and according to the gospels, he died afterwards a actual abbreviate life. He is not absolute because he was a accountable of abuse/mistreatment; nor was he infinite. He could not be the Creator of the apple because the apple is over four billion years old, while he was built-in beneath than two thousand years ago. He is not aces of adoration because he himself was a apprehensive adherent of God

Live broadcast Tv

2014-11-01T13:34:00.000-07:00

AhlulBayt TV

Live - Al Abbas Shrine

Imam Hussain (as) - Live Stream

Shadman Raza 2015

2014-10-31T23:56:00.000-07:00

Shadman Raza Nohay 2015

1. Mazloom Ki Dunya Hay

2. Shabbir Ko Bhai Kehde

3. Teer He Teer Hay

4. Karrhi Hay Daastan

5. Kehte Hay Nabi

6. Sham Wich Hone

7. Shah Nay Ali Asgar Ko Jab

8. Abbas Abbas Ya Abal Fazl Abbas

9. Wal Muntazir Yabna Hasan Askari

Nadeem Sarwar 2015

2014-10-31T12:02:00.002-07:00

Nadeem Sarwar

1 Josh Kiya Ya Hussain (A.S.) Hosh Kiya Ya Hussain (A.S.) - Urdu

2. Maula Maidney Waley - Urdu

3. Tabot E Hussaini - Urdu

4. Zaianb Bibi (S.A) - Urdu

5. Musa Ibn (A.S) - Urdu

6. Hussain (A.S) Jo Ghum Sindhi - Urdu

7. Ye Meri - Urdu

8. Mein Shaam - Urdu

9. Salam Ullah - Urdu

Ali Safdar Rizvi Nohay 2015

2014-10-28T06:07:00.004-07:00

Ali Safdar Rizvi Nohay 2015

Ya Abal FazalAS

Mola Ali AkberAS

Ya AliAS Akrikn

Imam ZamanaSA

Bazaron Mein

Jab Peyo Pani

Mesum Abbas Nohay 2015

2014-10-27T07:22:00.001-07:00

Mesum Abbas

Karbala Karbala Hussain(a.s)

Haye Bemaar Mera

Habib Jald Ana

Aya Hai Alam

Haye Ali(a.s) Ya Ali(a.s)

Bichao Farsh-e-Aza

Abbas(a.s) Teray Baad

Mola Raza(a.s)

Main Daikh Raha Hun

Matam Karlo

Hadrat Shahrbano

2014-10-04T23:40:00.002-07:00

Hadrat Shahrbano: The Reverend Mother of

Imam Zayn al-Abidin(A.S.)

Shahrbano was the daughter of the (Iranian) kings and was mother of Ima`m Zayn al-'Abidin, peace be on him. This great mistress occupied an important position in the world of the Muslim woman. In fact, she was among the great mistresses of her time. She was among the well-known/obvious Muslim women and was distinguished by noble qualities. Among them are:
A. She had a very clear family. She was the daughter of Choesroe, the just king and pride of the kings of the East. Concerning him, the Predictor of the future, may Allah bless him and his family, said with pride: "I was born at the time of the just King, Choesroe."
B. She was the wife of the father of the free and lord of (people who die or suffer a lot rather than give up what they believe in), Ima`m Husayn, peace be on him.
C. She was the mother of Ima`m Zayn al-'Abidin and Sayyid al-Sa`jidin, peace be on him.
D. She was the grandmother of the pure Imams from among the children of Ima`m Zayn al-'Abidin, peace be on him.
E. She was the holy relationship between the Arabs and the Persians.
In fact these qualities added honor to her honor and glory to her glory.
Her Mental Qualities
As for her mental qualities, they were (never having sex), purity, perfection, standard morals, and cleverness. As she had good tendencies and honorable qualities, the Commander of the faithful (Ima`m 'Ali ), peace be on him, hurried to marry her to his son Ima`m Husayn, peace be on him. He ordered him to treat her kind/nicely and to do good for her. We will briefly present some of her affairs according to what the references have talked about.
Reports of her Marriage
The reports have differed over the time when she married Ima`m Husayn, peace be on him. The following are some of them:
A. At the Time of 'Umar
Al-Kulayni reported on the authority of Ima`m Abu Ja'far al-Baqir, peace be on him. He said: "When Yazdigird's daughter came, 'Umar made the virgins of Medina honor her. When 'Umar looked at her, she covered her face and said: "Uf biru`jj ba`da` Hurmuz." These words meaning the day of Hurmuz has become black because his daughters have become prisoners.
"Is she abusing me ? "asked 'Umar. "That is not for you," said the Commander of the faithful, "Let her choose a person from the Muslims."
She walked till she put her hand on the head of al-Husayn, peace be on him (Usul al-Kafi, vol. 1, p. 467. Dala'il al-Imama, p. 370.)
Some history experts have talked about a report similar to this account. They said: "Yazdigird had two daughters. They were taken prisoners during the time of 'Umar. So, the Commander of the faithful (Ima`m 'Ali), peace be on him, took them. Of these he had given Ima`m al-Husayn and she bore him Zayn al-'Abidin. He had given the other to Mohammed b. Abi Bakr and she bore him al-Qa`sim.(Shadharat al-Dhahab, vol. 1, p. 104. Nazhat al-Majalis, vol. 2, p. 192. Zahrat al-Maqul, p. 6).
Ibn Kullakan has talked about a similar report to this. However, he has added that they were three (daughters). So he (the Commander of the faithful)had given the third to 'Abd Allah b. 'Umar.(Ibn Khullkan, Wafayat al-A'yan, vol. 2, p. 429).
B. At the Time of 'Uthma`n
Al-Sadu`q has reported: "When 'Abd Allah b. 'Umar won (by force) Khurasan (Iran)during the days of 'Uthma`n, he took the two daughters of Yazdigird prisoners. He sent them to 'Uthma`n. Of them the last thing just mentioned had given to al-Hasan. He had given the other to al-Husayn."('Uyyun al-Akhbar wa Funun al-Athar, p. 143. Roudat al-Wa'izin, vol. 1, p. 137.
Tuhaf al-Raghib, p. 13. A'lam al-Wara, p. 151. Al-Mufid, al-Irshad) .
C. At the Time of the Important Muslim religious leaderate of the Commander of the Faithful
A group of the history experts and the narrators has reported: "When the Commander of the faithful (Ima`m 'Ali), peace be on him, had assumed the important Muslim religious leaderate, heselected/hired Hurayth b. Ja`bir over part of the eastern areas of a country.
The last thing just mentioned had sent him two daughters of Yazdigird b. Sharyya`r. Of these he had given his son al-Husayn, peace be on him, Shahrbano and she bore him Zayn al-'Abidin, peace be on him. He had given the other to Mohammed b. Abi Baker and she bore him al-Qa`sim, the famous jurist."
These are the reports which have been talked about of her marriage to Ima`m (Husayn), the Lord of (people who die or suffer a lot rather than give up what they believe in), peace be on him. Worth talking about, the last two reports have not talk abouted the capture of Shahrbano with her two sisters, rather they have talked about that they were sent to the Important Muslim religious leader. But the first report is clear in talking about their capture.
Checking the Reports
We must check these different reports. We think that the first report is wrong for the following reasons:
1. Yazdigird was alive throughout the important Muslim religious leaderate of 'Umar. He died after his death. He was killed in Maru in the year 30 A.H. That was in the sixth year of theimportant Muslim religious leaderate of 'Uthma`n. We firmly believe that Shahrbano and her two sisters disappeared after the murder of their father till the important Muslim religious leaderate of the Commander of the faithful (Ima`m 'Ali). The Commander of the faithful selected/hiredHurayth b. Ja`bir over that area. The last thing just mentioned found them and sent them to the Ima`m, peace be on him.
2. What Abu Hanifa reported points to/shows that the first report is wrong. When the daughter of Yazdigird was brought to the Commander of the faithful, he, peace be on him, said to her:
"Choose whomever you lack of the Muslims."
She answered with awareness and high purpose:
"I want a head over whom there is no head."
This points to/shows the strong awareness of this Princess.
The Ima`m answered her kind/nicely, saying:
"In fact 'Ali is an old man."
This means that the Ima`m was in no need of women, for he was an old man. Besides he was busy treating the general affairs that surrounded him.
But the Princess insisted on her idea, saying:
"I talked completely to you."
Some Persian leaders asked the Ima`m to marry her to them.
The Ima`m answered, saying: "That is up to her. If she wishes to refuse (marriage), (she can refuse it). If she wishes to accept (marriage), (she can accept it)."
The Ima`m had no right to (force (on people)/cause an inconvenient situation) marriage on her, rather that was up to her mental wishes. No one had the right to force her to what he wanted. The Mistress stopped answering him.( Al-Akhbar al-Tiwal). We firmly believe that it was Shahrbano. Her marriage happened during the time of the Commander of the faithful, peace be on him.
The most famous of the previous two reports. Most jurists think that fame makes the report superior to (the other reports). Al-Muqrim, a researcher, believed in this report.
Irregular Ideas
Some history experts have talked about irregular ideas about the family of Shahrbano. They are as follow:
A. She was from the country of al-Sind.
B. She was among those who were taken prisoners in Kabul.
These two ideas argue (against) what the narrators and the history experts have (every single person agreed) on, for they said that she was the daughter of Yazdigird, the king of the Persians. That was famous even during the time of the Ima`m. All the people knew that. In this connection, Abu al-Aswad al-Du'ali, who was modern with the Ima`m, said:
In fact there is a son between Kasra and Ha`shim.
He is more noble than him to whom charms were
trusted. He is the light. The place of his secret
is the Light of Allah.
He is the source of the fountain of the Ima`mate.(Bihar al-Anwar, vol. 46, p. 166).
He is full of knowledge.
Ima`m Zayn al-'Abidin, peace be on him, represented that when he said: "I am the son of the two good (communities)." With this he, peace be on him, referred to the well-known tradition: "Allah, the Most High, has two good (communities) among His creatures. His good (community) from the Arabs is Quraysh, and from non-Arabs is Persia."(Ibn Khullaka Wafayat al-A'yan, vol. 2, p. 429. Ibn Tolon, Al-A'mmia al-Ithna 'Ashar, p. 175).
Some history experts said: "In fact 'Ali b. al-Husayn (Zayn al-'Abidin) gathered predictor of the futurehood and authority on the side of his grandfathers."
Her Holy Name
The mother of the Ima`m, peace be on him, was known as Shahrbano. This was not her name. Rather it was her nick-name. It means the queen or the mistress of the women.1 However, thehistory experts have differed over her name.
The following are some of her names:
1. Sala`ma.
2. Sala`fa.
3. Ghaza`la.
4. Salama.
5. Sa`dira.
6. Shahrbano.
These are some of the ideas which we have talked about concerning her name. It does not concern us which name is correct, for it does not get/help readers.
The Holy Relationship
Shahrbano was the holy relationship between the Arabs and the Persians. This is because she was the mother of Zayn al-'Abidin, who was the son of the two good (communities) and father of the pure child/outcome who filled the world with all the factors of awareness, seriousness and self-respect, and (moving ahead or up). Sayyid 'Abid al-'Aziz Sayyid al-Ahal said: "Zayn al-'Abidin is a strong relationship between us, we, the Arabs, and the Persians.
Then he is a strong relationship among all people. It is as if he is among the strong causes which the Difficult to notice/skillful, the Powerful (Allah) drove to erase division, to strengthentogetherness, and to bring people close to each other." This was the strongest relationship between the Arabs and the Persians because it has spread love, feeling of love, and togethernessamong them.
Pre-Islamic Beliefs
Islam destroyed the pagan beliefs that divided the Muslims and paralyzed their togetherness. Among those beliefs was that an Arab did not marry a non-Arab (woman ). This is because he wanted to preserve Arab blood and family. Surely this important thing/big event divided the Muslims and destroyed their togetherness. Islam in fact cast away this hollow selfishness and these (self-loving/useless) titles. It supported the honor and beauty of soul.
That's the reason for the Predictor of the future, may Allah bless him and his family, said: "Surely, the most honorable of you with Allah is the most religious of you." Islam has represented in a positive way the just equality among the Muslims. It has destroyed class differences and all racism. Allah's Apostle, may Allah bless him and his family, married his relative Zaynab, the daughter of Jahash, who belonged to the chiefs of the Hashimites, to his (pre-payment given to a professional/teeth-straightening device), Zayd b. Ha`ritha. He, may Allah bless him and his family, wanted the Islamic community to learn a lesson from that and to follow this clear straight path.
The Imams of the members of the House (ahl al -Bayt), peace be on them, followed this(something that predicts the future) method. They fought war against racism and resisted pre-Islamic beliefs by marrying female slaves after they had released them. They sometimes married them with money before they had freed them. This had great influence on the Arabs, and theyleft alone their pre-Islamic beliefs.
The history experts said: "Ima`m al-Husayn, peace be on him, married Shahrbano
and she bore him the great figure of guidance, Ima`m Zayn al-'Abidin, peace be on him. The Arabs saw his perfection and his high self. Hence Quraysh hurried to marry slave-wives.Al-Mubarrad has narrated the following on the authority of a man from Quraysh. The man's mother was a slave-wife. The man said: "One day I sat with Sa'id b. al-Musayyab, and he asked me: 'Who are your mother-based uncles?' My mother is a slave-wife, I answered."
Sa'id strongly disliked the man. However, the man was clever. He waited for a while. In the mean time Sa`lim b. 'Abd Allah b. 'Umar came. The last thing just mentioned was a Quraysh great figure, but his mother was a slave-wife. Sa'id talked with Sa`lim. Then the last thing just mentioned went away. So the man asked Sa'id:
"Uncle, who is this man ?"
Sa'id became angry. He shouted at the man, saying:
"Glory be to Allah ! Do you ignore this man who is from your people ? This is Sa`lim b. 'Abd Allah b. 'Umar b. al-Khatta`b."
"Who is his mother ?" asked the man.
"A slave-wife," replied Sa'id.
Then al-Qa`sim b. Mohammed b. Abi Baker came to Sa'id. The former's mother was a slave-wife. A talk happened between them. When al-Qa`sim went away, the man asked Sa'id the same question. The man answered him in the same manner. Then Ima`m Zayn al-'Abidin came. Sa'id welcomed him warmly. When the Ima`m went away, the man asked Sa'id: "Uncle, who is this man?"
"This is whom no Muslim can ignore. This is 'Ali b. al-Husayn b. 'Ali b. Abi Ta`lib," replied Sa'id angrily.
"Who is his mother ?" asked the man.
"A slave-wife," replied Sa'id.
"Why did you strongly dislike me when I said that my mother was a slave-wife ? Is my mother not similar to theirs?" asked the man.
Sa'id confessed his mistake. He liked and respected the man and took care of him.(Al-Mubarrad, al-Kamil, vol. 2, p. 462 Nazhat al-Jalis, vol. 2, p. 23. al-A'mmia al-Ithna 'Ashar, p. 176).
This bad important thing/big event won that time. It resulted from the backgrounds of the pre-Islamic time that was (related to the mind and thinking) and socially backward. One has no shortcoming when his mother is from Rome, Persia, and the like. For this reason the poet said:
Do not curse the person whose mother is from the Romans
Or is black from the non-Arabs.
In fact the mothers of people are trusted containers
And the family has fathers.
They only thing that increases the importance of the person is his good deeds, his services for his community, and his high self even though his mother is black from non-Arabs. If the person's deeds are bad, then he is mean even if he is a Sharif from Quraysh. The great Islam has underlined that. It does not hold importance to anything except good deeds, for they are the onlyjudging requirement in showing the high and low position in it.
Ima`m 'Ali took care of Her
Ima`m 'Ali, the Commander of the faithful, peace be on him, took care of Shahrbano, for heknew about her belief and her perfect thinking ability. A group of traditions was narrated on his authority. The traditions have praised her outstanding qualities. Some of them are as follows:
A. He recommended his son, Ima`m Husayn, to treat her kind/nicely, saying: "Treat Shahrbanokind/nicely, for she is acceptable. She will bear you the best of the people of the earth after you."('Uyyun al-Mu'jizat. Ithbat al-Hudat, vol. 5, p. 14).
B. He told his family that she would be the pure mother of the pure Imams. He, peace be on him, said: "She is the mother of the trustees (of authority ), the pure child/outcome."( Basa'ir al-Darajat, p. 96. Ithbat al-Hudat, vol. 5, p. 214. Nasikh al-Tawarikh, vol. 1, p. 13).
The pure Imams, from whom Allah kept away the uncleanness and purified completely, branched from this noble Mistress.
Ima`m 'Ali, the Commander of the faithful, took care of Shahrbano, for he knew that she had good abilities such as good qualities/advantages, perfection, and politeness. He, peace be on him, asked her: "What have you memorized from your father after the Event of the Elephant?"
She answered him with this golden word that represents her father's huge thinking ability and his experience in the affairs of life:
He said: "When Allah overcomes an affair, the desires to do great things become humble after it. When the period is over, death is in the means."
The Ima`m was surprised and shocked at this wise word that points to/shows the reality of life. Hence he liked and respected her, saying: "What good your father said ! All matters are subject topre-planned future, so much so that sometimes death results from effort."(Al-Mufid, al-Irshad, p. 160. Al-Bihar, vol. 46, pp. 11-12).
Every thing in this existence is subject to Allah's will. In fact Allah , the Most High has the power over everything. Man may depend on firm means. He thinks that such means protect him from dangers. However, they do not get/help him. This is because they might endanger him. Therefore, his death results from them.
Al-Husayn took care of Her
Ima`m Husayn, peace be on him, took care of his wife,Shahrbano, very much. He preferred her to his wives. As a result this Shahrbano found respect and honor with the Ima`m. So she forgot the beautiful life which she led during the rule of her father. The Ima`m taught her the Islamic spiritual teachings to the extent that she rejected her royal life. Sayyid 'Abd al-Aziz Sayyid al-Ahal said: "Al-Husayn, peace be on him, taught her Islamic teachings to the extent that she forgot the palaces of al-Mada`'in and the meadows of Kabul."
The History experts praised Her
Some history experts praised this noble lady. The following are their words (concerning her):
A. Al-Mubarrad
Concerning this great Mistress, al-Mubarrad said:
"Shahrbano was among the excellent women."(Al-Kamil, vol. 2, p. 462).
In fact Shahrbanowas among the mistresses of the women. She was (not involved with sex or sex-related things), and her thinking ability was perfect. More than that, her morals were high.
B. Ibn Shadqam
Ibn Shadqam said: "Shahrbano had many outstanding good qualities."(Zahrat al-Maqul, p. 16).
C. Al-Kunji
Ima`m al-Hafiz, Mohammed b. Yousif al-Kunji, said: "Allah, the Blessed and Praised, created the rightly-guided Imams, from among the child/outcome of al-Husayn, from the daughter of Choesroe with the exclusion of the rest of his wives.(Kifayat al-Talib, p. 414).
In fact Allah gave His favors and His care on this noble lady. He gave/given her with great favor. He made her a noble mother for Ima`m Zayn al-'Abidin and good pure grandmother for the pure Imams, who raised the Word of Allah high in the earth.

Hazrat Fatima a.s

2014-10-04T23:36:00.004-07:00

Fatimah's (A.S.) illness and visiting her

Finally, Fatimah (A.S.) became sick as she was injured terribly in the attack to her home. Sometimes she got up with pains and did the housework, or sometimes went to Predictor of the future's (S.A.W.)shrine or to Hamzah's (A.S.) and shrines of other (people who die or suffer a lot rather than give up what they believe in) of the fight of Uhud with her children and told out hercomplaints there. On one of these days the people (who leave their own countries)' (Muhajir) and helpers' (Ansar) wives, who were informed of her illness, visited Fatimah (A.S.). In this visit Fatimah (A.S.) expressed her dissatisfaction with forcefully taking important Muslim religious leaderate and described (as something was happening) the people who kept quiet about ignoring their wonderful/God-related orders and Predictor of the future's (S.A.W.)command about Imam Ali (A.S.) and cautioned them of the result of this happenings and Islam's moving away from its right path and talked about the blessing which could have been given to them as a result of(something that was completed) of their religious orders and obeying Predictor of the future's (S.A.W.)real (person or thing that comes after something else).

It was in these days that Umar and Abubakr went to visit Fatimah (A.S.). Although Fatimah (A.S.) rejected them and didn't let them in at first, they finally came to her bed. Then, Fatimah (A.S.) reminded them Predictor of the future's (S.A.W.)statement:" Anyone who makes Fatimah angry has made me angry and one who pleases her has pleased me." They confirmed that Predictor of the future (S.A.W.)had said such a thing. Then, she called Allah (SWT) and angels to see that:"You (Abubakr and Umar) had made me angry and never pleased me and I would certainly complain to the Predictor of the future of you."

Her will

One day, when she still sick, she called Imam Ali (A.S.) and wanted him to be the executer of her will. She commanded by will to wash her body at night, cover/hide her at night, bury her at night and nobody of the people who had badly mistreated her shouldn't be present at the burying and saying prayer.

(dying or suffering a lot rather than giving up what you believe in)

It was third of Jamadi al-Thani, year eleven after Hijrah. Fatimah (A.S.) asked some water and washed her body and performed washing/cleaning with it. Then she wore a new cloth and lied in bed and put her hand under her cheek and said: "I will pass away now." And then she was(someone who dies or suffers a lot rather than gives up what he or she believes in)ed as a result of hard blows and injuries. At that time, she was only 18 (according to common words) and she had been alive only 95 days after Predictor of the future's (A.S.) death (according to common words).

She passed away being angry with Abubakr and Umar as most of the Sunni reliable books and Shiite greatest books talk about. She did not talk to them at the end of her life and naturally Abubakr's regret about attacking Fatimah's (A.S.) home when he was dying was useless.

Performing her washings/cleanings and burying her

When people of Medina realized Fatimah's (A.S.) (dying or suffering a lot rather than giving up what you believe in), they gathered in front of her house and waited for the burying ceremony. But it was announced that the ceremony was delayed. At night, when all people were asleep, Imam Ali (A.S.) started to wash Fatimah's (A.S.) body and cover/hide her, in absence of the people, who had badly mistreated her greatly, according to her will. When washings/cleaningswas finished, he told Imam Hassan (A.S.) and Imam Hussain (A.S.) - who were only two little children at that time - to call some of Predictor of the future's (S.A.W.)real companions whom Fatimah (A.S.) was satisfied with, to participate in the burying ceremony. (They were not more than 7 as it has been narrated). After they arrived; he said prayers and then buried her while his children were sad and were secretly crying for losing their mother. When the burying ceremony ended, he turned to Predictor of the future's (S.A.W.)shrine and said:

"Regards to you, O the messenger of Allah! From me and your daughter, who has rested besides you, and has joined you within a little time. O Predictor of the future ! I have lost my patience in separation from your loved and I have lost my self-control. We are from Allah and will return to him. Your daughter will inform you how she was badly mistreated by your community. Ask her what has happened, because it hasn't passed a lot and you haven't been forgotten yet."

Today, after passing many years, still her shrine is hidden and nobody knows where it is located. Muslims, and specially Shiites, wait for Imam Mahdi's (A.S.) reappearance. He is the Rescuer and is the eleventh child of Fatimah's (A.S.) child/outcome. She will show us his mother's shrine and will destroy/permanently remove bad mistreatment in the world.

Her sayings

Fatimah (A.S.) has left many sayings. Some of them are narrated directly from her which point to/show her great knowledge and high position. Some others are narrated by the Predictor of the future (S.A.W.)which points to/shows their close relationship and her high understanding and intelligence. We talk about two of directly narrated sayings here briefly:

1-If someone sends his pure prayer up to Allah, Allah will send down best welfare to him.

2-Allah has obligated faith to make you clean of (worshipping more than one god), saying prayers to make you clean of snobbiness, money for the poor to make your spirits clear and increase your food, (not eating food) to maintain your honesty, Hajj to stand your religion, justice to strengthen your hearts, obeying us for your community's order and comfort, our governing to prevent separation, Jihad for Islam's beauty, patience to help you get eligible for reward, calling people to goodness for everybody's welfare, being generous to parents to avoid his anger, union of close family to increase the population, (revenge for something bad that was done) to save bloods, very seriously promising to be exposed to Allah's forgiveness, Allah has made bankruptcy the result of using short weights, and has forbidden drinking wine to keep you away from uncleanness, Qadhf (false statement (that someone has done something bad) of intercourse) to avoid curse and curse and stealing for remaining (not involved with sex or sex-related things). Allah has forbidden (worshipping more than one god) so that people be honest in their obedience to Allah .So "Fear Allah as much as He deserves. Be religious and don't die other than you are Muslim." Obey Allah in his obligations and prohibited things, because" Only aware people fear Allah". Little end notes:

1- Although these stories are different in words, they have the same meaning.
2- "And give to the near family their right ..."
3- God willing some of these verses will be discussed in other articles separately.
4- The Holy Quran, (3:92)
5- Against the pre-Islamic traditions that (government officials/church leaders) had high property (a woman brings to a marriage).
6- Just like Jesus (A.S.) who is related to Abraham (A.S.) by his mother. This fact is talked about in the Holy Quran.

Holy Quran Described by Imam Ali (a.s)

2014-10-04T23:29:00.003-07:00

Holy Quran Described by Imam Ali (a.s)

"Then Allah sent to him the book as get on/on fire whose flames can not be put out (a fire), a lamp whose shine does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator ( of good and evil ) whose arguments do not weaken, a clarifier whose foundations cannot be taken apart, a cure which leaves no worry (about the future)/capture for disease, a honor whose supporters are not defeated, and a truth whose helpers are not left alone. Therefore, it is the mine of belief and its centre, the source of knowledge and its ocean, the plantation of justice and its pools, the foundation stone of Islam and its construction, the valleys of truth and its plains, and ocean which those who draw water cannot empty, springs which those who draw water cannot dry up, a watering place which those who come to take water cannot exhaust, a staging place in moving towards which travelers do not get lost, signs which no treader does not see and a highland which those who approach it cannot go past it.
Allah has made it a satisfyer of the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the morally right, a cure after which there is no sickness, a shining beauty with which there is no darkness, a rope whose grip is strong, a stronghold whose top isunbeatable, and honor for him who loves it, a peace for who enters it, a guidance for him who follows it, an excuse for him who adopts it, an argument for him who argues with it, a witness for him who argues/arguments with it, a success for him who argues with it, a shield for him who arms himself ( against misguidance ), a knowledge for him who listens carefully, a worthy story for him who relates it and final legal decision for him who passes judgement. "

Amazon.com Widgets

Source : Nahjul-Balaaghah

SERMONS 11,12,13,14,15,16,17,18,19,20

2014-10-04T23:27:00.000-07:00

SERMON 11

Delivered in the Fight of Jamal when Prince/governor al-mu'minin gave the standard to his son Muhammad ibn al-Hanafiyyah
(1)Mountains (2) may move from their position but you should not move from yours. Grit your teeth. Lend to Allah your head (in fighting for Allah, give yourself to Allah). Plant your feet firmly on the ground. Have your eye on the remotest enemy and close your eyes (to their number-based majority). And keep sure that help/relief is only from Allah, the Honored and praised.

(1). Muhammad ibn al-Hanafiyyah was Prince/governor al-mu'minin's son but called Ibn Hanafiyyah after his mother. His mother's name was Khawlah bint Ja`far. She was known as Hanafiyyah after her tribe Banu Hanifah. When people of Yamamah were declared (people who are no longer part of a religion) for refusing to pay zakat (religious tax) and were killed and their women-folk were brought to Medina as slave girls, this lady also came to Medina with them. When her tribesmen came to know it they approached Prince/governor al-mu'minin and requested him to save her from the mark or imperfection of slavery and protect her family honorand fame/respect. (as a result), Prince/governor al-mu'minin set her free after buying and married here whereafter Muhammad was born.

Most history experts have written his last name as Abu'l-Qasim. So, the author of al-Isti`ab (vol. 3, pp. 1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abu Rashid ibn Hafs az-Zuhri that from among the sons of the companions (of the Predictor of the future) he came across four people everyone of whom was named Muhammad and last named Abu'l-Qasim, namely (I) Muhammad ibn al-Hanafiyyah, (2) Muhammad ibn Abu Bakr (3) Muhammad ibn Talhah and (4) Muhammad ibn Sa`d. After this he writes that Muhammad ibn Talhah's name andlast name was given by the Predictor of the future. al-Waqidi writes that the name and last nameof Muhammad ibn Abu Bakr was suggested by `A'ishah. Apparently the Holy Predictor of the future's giving the name of Muhammad ibn Talhah seems wrong since from some traditions it appears that the Predictor of the future had reserved it for a son of Prince/governor al-mu'minin and he was Muhammad ibn al-Hanafiyyah.

Regarding his last name it is said that the Predictor of the future had particularised it and that he had told `Ali that a son would be born to you after me and I have given him my name and last name and after that it is not allowed for anyone in my people to have this name and last nametogether.

With this opinion before us how can it be correct that the Predictor of the future had given this very name and last name to anyone else since particularisation means that no one else would share it. More than that, some people have recorded the last name of Ibn Talhah as Abu Sulayman instead of Abu'l-Qasim and this further confirms our view point. (in almost the same way), if the last name of Muhammad ibn Abu Bakr was on the ground that his son's name was Qasim, who was among the people who study God of Medina, then what is the sense in `A'ishah having suggested it. If she had suggested it along with the name how could Muhammad ibn Abu Bakr tolerate it later on since having been brought up under the care of Prince/governor al-mu'minin the Predictor of the future's saying could not remain hid from him. More than that, most people have recorded his last name as Abu `Abd ar-Rahman, which weakens the view of Abu Rashid.

Let alone these people's last name being Abu'l-Qasim, even for Ibn al-Hanafiyyah this last nameis not proved. Although Ibn Khallikan (in Wafayat al-a`yan, vol. 4, p.170) has taken that son ofPrince/governor al-mu'minin for whom the Predictor of the future had particularised this last name to be Muhammad ibn al-Hanafiyyah, yet al-`Allamah al-Mamaqani (in Tanqih al-maqal, vol. 3, Part 1, p. 112) writes:

In applying this tradition to Muhammad ibn al-Hanafiyyah, Ibn Khallikan has got into confusion, because the son of Prince/governor al- mu'minin whom the Predictor of the future's name andlast name together have been gifted by the Predictor of the future, and which is not allowed to be given to any one else, is to the awaited last Imam (may our lives be his ransom), and not to Muhammad ibn al-Hanafiyyah, nor is the last name Abu'l- Qasim established for him, rather some of the Sunnis being (having no knowledge) of the real plan/purpose of the Predictor of the future, have taken to mean Ibn al-Hanafiyyah.

However, Muhammad ibn al-Hanafiyyah was well-known/obvious in moral rightness andreligiousness, amazing in rejection and worship, sky-high in knowledge and (completed things/goals reached) and heir of his father in bravery. His performance in the fights of Jamal and Siffin had created such impression among the Arabs that even warriors that resulted/results in anything _shook (with fear or emotion)_] at his name. Prince/governor al-mu'minin too was proud of his courage and bravery, and always placed him forward in meetings. ash-Shaykh al-Baha'i has written in al-Kashkul that `Ali ibn Abi Talib kept him side by side in the fights and did not allow Hasan and Husayn to go ahead, and used to say, "He is my son while these two are sons of the Predictor of the future of Allah." When a Kharijite said to Ibn al-Hanafiyyah that `Ali thrust him into the flames of war but saved away Hasan and Husayn he replied that he himself was like the right hand and Hasan and Husayn like `Ali's two eyes and that `Ali protected his eyes with his right hand. But al-`Allamah al-Mamaqani has written in Tanqih al-Maqal that this was not the reply of Ibn al-Hanafiyyah but of Prince/governor al-mu'minin himself. When during the fight of Siffin Muhammad talked about this matter to Prince/governor al-mu'minin in complaining tone he replied, "You are my right hand whereas they are my eyes, and the hand should protect the eyes."

Apparently it seems that first Prince/governor al-mu'minin must have given this reply and after that someone might have talked about it to Muhammad ibn al-Hanafiyyah and he must have repeated the same reply as there could be no more very well-spoken/very well-written reply than this one and its ability to speak clearly and beautifully confirms the view that it was originally theresult of the very well-spoken/very well-written tongue of Prince/governor al-mu'minin and was later took (or set aside) by Muhammad al-Hanafiyyah. (as a result), both these views can be held to be correct and there is no unexpected, weird fact between them. However, he was born in therule of the second Important Muslim religious leader and died in the rule of `Abd al-Malik ibn Marwan at the age of sixty-five years. Some writers have recorded the year of his death as 80 A.H. and others as 81 A.H. There is a difference about the place of his death also. Some have put it as Medina, some Aylah and some Ta'if.

(2). When in the Fight of Jamal Prince/governor al-mu'minin sent Muhammad ibn al-Hanafiyyah to the fight-field, he told him that he should fix himself before the enemy like the mountain ofstrong desire/formal decision about something and determination so that the attack of the army should not be able to displace him, and should charge the enemy with closed teeth because by pressing teeth over the teeth tension happens in the nerves of the skull as a result of which the stroke of the sword goes wrongly, as he said at another place also that is, "Press together the teeth. It sends wrongly the edge of the sword." Then he says, "My child, lend your head to Allah in order that you may be able to achieve never-ending life in place of this one, because for a lent article there is the right to get it back. Therefore, you should fight being wild and careless of your life, otherwise also if your mind clings to life you will wait to advance towards deathly meetingsand that would tell upon your reputation of bravery. Look, don't let your steps pause (or fail)because the enemy is made bold at the pausing (or failing) of steps, and pausing (or failing) steps fastens the feet of the enemy. Keep the last lines of the enemy as your aim so that the enemy may be amazed with height/slight snobbiness of your plans/desires and you may feel ease in tearing through their lives, and their movement should also not remain hid from you. Look, do not listen carefully to their superiority in numbers, otherwise your bravery and courage would suffer." This sentence can also mean that one should not wide open the eyes to be amazed by the shining of weapons, and the enemy may make an attack by taking advantage of the situation. Also, always bear it in mind that victory is from Allah. "If Allah helps you no one can overpower you." Therefore, instead of depending on material means look (for) His support and help/relief.(Remember Of you Believers!) If Allah helps you, none will overcome you...(Qur'an, 3:159)

SERMON 12

When (1) Allah gave him (Prince/governor al-mu'minin) victory over the enemy at the Fight of Jamal one of his friends said on that occasion, "I wish my brother so-and-so had been present and he too would have seen what success and victory Allah had given you," after whichPrince/governor al-mu'minin said:

"Did your brother hold me friend?"

He said: "Yes,"

Then Prince/governor al-mu'minin said:

In that case he was with us. Rather in this army of ours even those people were also present who are still in the loins of men and wombs of women. Shortly, time will bring them out and faith will get strength through them.

(1). If a person falls short in his actions despite means and equipment, this would be a strong sign of the weakness of his will. But if there is an obstacle in the way of action or his life comes to an end as a result of which his action remains incomplete, then in that case Allah would not take away from him of the reward on the basis that actions are judged by plan/purpose. Since hisplan/purpose in any case was to perform the action, therefore he should deserve reward a little bit.

In the case of action, there may be absence of reward because action can involve show ordishonesty/pretending but plan/purpose is hidden in the depth of heart. It can have not a jot of show or (fake act to impress others). The plan/purpose would remain at the same level ofhonesty, truth, perfection and correctness where it is, even though there may be no action due to some obstacle. Even if there is no occasion for forming plan/purpose but there is passion andexcited energy in the heart, a man would deserve reward on the basis of his heart's feelings. This is to what Prince/governor al-mu'minin has hinted in this religious speech, namely that "If your brother loved me he would share the reward with those who secured (dying or suffering a lot rather than giving up what you believe in) for our support."

SERMON 13

Strongly criticizing the people of Basrah(1)

You were the army of a woman and in the command of a quadruped. When it grumbled you responded, and when it was wounded (held back) you ran away/escaped away. Your character is low and your promise is broken. Your faith is (when a person doesn't do what he or she orders everyone else to do). Your water is partly salty. He who stays with you is filled/loaded with sins and he who abandons you secures Allah's mercy. Like I see your mosque well-known/obvious,looking like the surface of a boat, while Allah has sent punishment from above and from below it and every one who is on it is drowned.(2)

Another version

By Allah, your city would certainly be drowned so much so that like I see its mosque like the upper part of a boat or a sitting ostrich.

Another version

Like the chest of a bird in deep sea.

Another version

Your city is the most stinking of all the cities regarding its clay, the nearest to water and remotest from the sky. It contains nine tenths of evil. He who enters it is surrounded with his sins and he who is out of it enjoys Allah's forgiveness. It seems like I look at this home of yours that water has so surrounded it that nothing can be seen of it except the highest part of mosque appearing like the chest of a bird in deep sea.

(1). Ibn Maytham writes that when the Fight of Jamal ended then on the third day after itPrince/governor al-mu'minin said the morning prayer in the central mosque of Basrah and after finishing it stood on the right side of the prayer place reclining against the wall and delivered thisreligious speech wherein he talked about the lowness of character of the people of Basrah and their clever sneakiness, namely that they got enflamed at others' trouble-starting without anything of their own and making over their command to a woman clung to a camel. They broke away after swearing loyalty and showed their low character and evil nature by practising double facedness. In this religious speech woman hints `A'ishah and quadruped hints the camel (Jamal) after which this fight has been named the Fight of Jamal.'

This fight started in this way that when although during the life time of `Uthman, `A'ishah used to argue (against) him and had left for Popular place leaving him in attack and as such she had a share in his murder details of which would be stated at some good place but when on her return from Popular place towards Medina she heard from `Abdullah ibn Salamah that after `Uthmanloyalty had been paid to `Ali (as Important Muslim religious leader) she suddenly yelled, "Ifloyalty has been paid to `Ali, I wish the sky had burst on the earth. Let me go back to Mecca." (as a result) she decided to return to Mecca and began saying, "By Allah `Uthman has been killed helplessly. I will certainly get revenge his blood." On seeing this wide change in the situation Abu Salamah said, "What are you saying as you yourself used to say "Kill this Na`thal ; he had turned unbeliever." After that she replied, "Not only I but everyone used to say so; but leave these things and listen to what I am now saying, that is better and deserves more attention. It is so strange that first he was called upon to feel deep sorrow for past sin but before giving him an opportunity to do so he has been killed." On this Abu Salamah said the following verses dealing with her:

You started it and now you are changing and raising storms of wind and rain.

You ordered for his killing and told us that he had turned unbeliever.

We admit that he has been killed but under your orders and the real Killer is one who ordered it.

Anyway, neither the sky fell over us nor did the sun and moon fall into eclipse.

Certainly people have paid loyalty to one who can fight off the enemy with power and grand beauty, does not allow swords to come near him and loosens the twist of the rope, that is,controls/calms the enemy.

He is always fully armed for combat and the faithful is never like the traitor.

However, when she reached Popular place with a passion for revenge she began awakening the people to get revenge `Uthman's blood by circulating stories of his having been victimised. The first to respond to this call was `Abdullah ibn `Amir al-Hadrami who had been the governor ofPopular place in `Uthman's rule and with him Marwan ibn al-Hakam, Sa`id ibn al-`As and other Umayyads rose to support her. On the other side Talhah ibn `Ubaydillah and az-Zubayr ibn al-`Awwam also reached Popular place from Medina. From Yemen Ya`la ibn Munabbih who had been governor there during `Uthman's important Muslim religious leaderate and the former governor of Basrah, `Abdullah ibn `Amir ibn Kurayz also reached there, and joining together began preparing their plans. Fight had been decided upon but discussion was about thelocation/stadium of argument. `A'ishah's opinion was to make Medina the location/stadium of the fight but some people argued/against and held that it was very hard to deal with Medinites, and that some other place should be chosen as the location/stadium. At last after a lot of talk it was decided to march towards Basrah as there was no very low number/very low amount of men to support the cause. (as a result) on the strength of `Abdullah ibn `Amir's huge numbers ofwealth, and the offer of six hundred thousand Dirhams and six hundred camels by Ya`la ibn Munabbih they prepared an army of three thousand and set off to Basrah. There was a smallevent on the way on account of which `A'ishah refused to advance further. What happened was that at a place she heard the barking of dogs and enquired from the camel driver the name of the place. He said it was Haw'ab. On hearing this name she recalled the Predictor of the future'swarning when he had said to his wives, "I wish I could know at which of you the dogs of Haw'ab would bark." So when she realised that she herself was that one she got the camel seated by patting and expressed her plan/purpose to abandon the march. But the device of her companions saved the broken-down/in bad shape situation. `Abdullah ibn az-Zubayr swore topromise to her that it was not Haw'ab, Talhah seconded him and for her further assurance also sent for fifty people to stand witness to it. When all the people were on one side what could a single woman do by opposite (or fighting against). Eventually they were successful and `A'ishah resumed her forward march with the same excited interest (in something).

When this army reached Basrah, people were first amazed to see the riding animal of `A'ishah. Jariyah ibn Qudamah came forward and said, "Of mother of the faithful, the murder of `Uthman was one tragedy but the greater tragedy is that you have come out on this cursed camel and ruined your honor and respect. It is better that you should get back." But since neither the eventat Haw'ab could discourage her nor could the Qur'anic legal order: "Keep sitting in your houses" (33:33) stop her, what effect could these voices produce. (as a result), she ignored all this.

When this army tried to enter the city the Governor of Basrah `Uthman ibn Hunayf came forward to stop them and when the two parties came face to face they drew their swords out of the sheaths and jumped on/attacked upon each other. When a good number had been killed from either side `A'ishah got involved/helped on the basis of her influence and the two groups agreed that till the arrival of Prince/governor al-mu'minin the existing management should continue and `Uthman ibn Hunayf should continue on his post. But only two days had gone bywhen they made a nightly attack on `Uthman ibn Hunayf, killed forty innocent people, beat `Uthman ibn Hunayf, pulled every hair of his beard, took him in their custody and shut him up. Then they attacked public treasury and while wildly searching it killed twenty people on the spot, and (chopped off the head) fifty more after capturing/stopping them. Then they attacked the grain store, after which an old noble of Basrah Hukaym ibn Jabalah could not control himself and reaching there with his men said to `Abdullah ibn az-Zubayr, "Spare some of this grain for the city's population. After all there should be a limit to bad mistreatment. You have spread killing and destruction all round and put `Uthman ibn Hunayf in (being locked inside or forcibly kept inside somewhere). For Allah's sake keep off these ruining activities and release `Uthman ibn Hunayf. Is there no fear of Allah in your hearts?" Ibn az-Zubayr said, "This is revenge of `Uthman's life." Hukaym ibn Jabalah answered back, "Were those who have been killed killers of `Uthman? By Allah, if I had supporters and friends I should have certainly (got/get revenge for something) the blood of these Muslims whom you have killed without reason." Ibn az-Zubayr replied, "We will not give anything out of this grain, nor will `Uthman ibn Hunayf be released." At last the fight went on between these two parties but how could a few people deal with such a big force? The result was that Hukaym ibn Jabalah, his son al-Ashraf ibn Hukaym ibn Jabalah, his brother ar-Ri'l ibn Jabalah and seventy people of his tribe were killed. In short, killing and robbingwon all round. Neither anyone's life was secure nor was there any way to save one's honor or property.

When Prince/governor al-mu'minin was informed of the march to Basrah he set out to stop it with a force which consisted of seventy of those who had taken part in the fight of Badr and four hundred out of those companions who had the honor of being present at the Loyalty of Ridwan (Divine Pleasure). When he stopped at the stage of Dhiqar he sent his son Hasan (p.b.u.h.) and `Ammar ibn Yasir to Kufah to invite its people to fighting. (as a result), despite interference of Abu Musa al-Ash`ari seven thousand combatants from there joined Prince/governor al- mu'minin's army. He left that place after placing the army under different commanders. Eye witnesses state that when this force reached near Basrah first of all a group of ansar appearedbest. Its standard was held by Abu Ayyub al-Ansari. After it appeared another group of 1000 whose commander was Khuzaymah ibn Thabit al-Ansari. Then another contingent came in sight. Its standard was carried/held by Abu Qatadah ibn ar-Rabi`. Then a crowd of a thousand old and young people was seen. They had signs of (lying flat on the ground) on their foreheads and coverof fear of Allah on their face. It seemed as if they were standing before the Divine Glory on the Day of Judgement. Their Commander rode a dark horse, was dressed in white, had black turban on his head and was saying the Qur'an loudly. This was `Ammar ibn Yasir. Then another contingent appeared. Its standard was in the hand of Qays ibn Sa`d ibn `Ubadah. Then an army came to sight. Its leader wore white dress and had a black turban on his head. He was so handsome that all eyes centred around him. This was `Abdullah ibn `Abbas. Then followed agroup of the companions of the Predictor of the future. Their standard bearer was Qutham ibn al-`Abbas. Then after the passing of a few groups a big crowd was seen, wherein there was such a large number of spears that they were overlapping and flags of many colours were flying. Among them a big and sky-high standard was seen with clear/separate position. Behind it was seen a rider guarded by greatness and greatness. His (tough cords in the body) were well-developed and eyes were cast downwards. His amazement and seriousness and self-respect was such that no one could look at him. This was the Ever Successful (in a battle or contest) Lion of Allah namely `Ali ibn Abi Talib (p.b.u.h.). On his right and left were Hasan and Husayn (p.b.u.t.). In front of him Muhammad ibn al-Hanafiyyah walked in slow steps carrying the banner of victory and glory, and on the back were the young men of Banu Hashim, the people of Badr and `Abdullah ibn Ja`far ibn Abi Talib. When this army reached the place az-Zawiyah,Prince/governor al-mu'minin got on from the horse, and after performing four rak`ah of prayer put his cheeks on the ground. When he lifted his head the ground was drenched with tears and the tongue was speaking these words:

Of Sustainer of earth, heaven and the high stars/heavens, this is Basrah. Fill our lap with its good and protect us from its evils.

Then proceeding forward he got down in the fight-field of Jamal where the enemy was already camping. First of all Prince/governor al-mu'minin announced in his army that no one should attack another, nor take the effort to begin (doing something). Saying this he came in front of the opposite army and said to Talhah and az-Zubayr, "You ask `A'ishah by swearing in the name of Allah and His predictor of the future whether I am not free from the blame of `Uthman's blood, and whether I used the same words for him which you used to say, and whether I pressurised you for loyalty or you swore it of your own free will." Talhah got extremely irritated at these words but az-Zubayr gave up/gave in to demands, and Prince/governor al-mu'minin turned back after it, and giving the Qur'an to Muslim (a young man from the tribe of `Abd Qays) sent him towards them to say to them the legal decision of the Qur'an. But people took both of them within aim and covered this godly man with their arrows. Then `Ammar ibn Yasir went to canvass and convince them and caution them with the results of war but his words were also replied by arrows. Till now Prince/governor al-mu'minin had not allowed an attack as a result of which the enemy continued feeling encouraged and went on raining arrows constantly. At last with the dying of a few brave combatants worry was created among Prince/governor al-mu'minin's ranks and some people came with a few bodies before him and said, "Of Commander of the faithful you are not allowing us to fight while they are covering us with arrows. How long can we let them make our (chest/souls) the victim of their arrows, and remain handfolded at their excesses?" At this Prince/governor al-mu'minin did show anger but acting with self-control (or control device) and (ability to last through/tolerate bad times), came to the enemy in that very form without wearing armour or any arm and shouted, "Where is az-Zubayr?" At first az-Zubayrwaited to come forward but he noticed that Prince/governor al-mu'minin had no arms he came out. Prince/governor al-mu'minin said to him "Of az-Zubayr, you must remember that one day the Predictor of the future told you that you would fight with me and wrong and excess would be on your side." az-Zubayr replied that he had said so. Then Prince/governor al-mu'minin enquired "Why have you come then?" He replied that his memory had missed it and if he had remembered it earlier he would not have come that way. Prince/governor al-mu'minin said, "Well, now you have remembered it" and he replied, "Yes." Saying this he went straight to `A'ishah and told her that he was getting back. She asked him the reason and he replied, "`Ali has reminded me a forgotten matter. I had gone away from what's right, but now I have come on the right path and would not fight `Ali ibn Abi Talib at any cost." `A'ishah said, "You have caught fear of the swords of the sons of `Abd al-Muttalib." He said, "No" and saying this he turned the controls of his horse. However, it is pleasing that some consideration was given to the Predictor of the future's saying, for at Haw'ab even after memory of the Predictor of the future's words no more thanshort-lived effect was taken of it. On returning after this conversation Prince/governor al-mu'minin watched/followed that they had attacked the right and left sides of his army. Noticing this Prince/governor al-mu'minin said, "Now the plea has been exhausted. Call my son Muhammad." When he came Prince/governor al-mu'minin said, "My son, attack them now." Muhammad bowed his head and taking the standard proceeded to the fight-field. But arrows were falling in such extreme excitedness that he had to stop. When Prince/governor al-mu'minin saw this he called out at him, "Muhammad, why don't you advance?" He said, "Father, in this shower of arrows there is no way to proceed. Wait till the violence of arrows lessens." He said, "No, thrust yourself in the arrows and spears and attack." Muhammad ibn al-Hanafiyyah advanced a little but the (bow-and-arrow hunters) so surrounded him that he had to hold his steps. On seeing this a frown appeared on Prince/governor al-mu'minin's fore-head and getting forward he hit the sword's handle on the Muhammad's back and said, "This is the effect of your mother's veins." Saying this he took the standard from his hands and folding up his sleeves made such and attack that an (angry, noisy disturbance) was created in the enemy's ranks from one end to the other. To whichever row he turned, it became clear and to whatever side he directed himself bodies were seen falling and heads rolling in the hoofs of horses. When after (whole-body muscle-shaking) the rows he returned to his position he said to Muhammad ibn al-Hanafiyyah, "Look, my son, fight is fought like this." Saying this he gave the standard to him and ordered him to proceed. Muhammad advanced towards the enemy with a group of ansar. The enemy also came out moving and balancing their spears. But the brave son of the brave father(violently shook all over the body) rows over rows while the other warriors also made the fight-field glory and left heaps of dead bodies.

From the other side also there was full demonstration of spirit of sacrifice. Dead bodies were falling one over the other but they continued sacrificing their lives give/reservedly around the camel. Especially the condition of Banu Dabbah was that although their hands were being cut offfrom the elbows for holding the controls of the camel, and (chest/souls) were being pierced yet they had the following fight-song on their tongues:

a) To us death is sweeter than honey. We are Banu Dabbah, camel rearers.

b) We are sons of death when death comes. We announce the death of `Uthman with the edges of spears.

c) Give us back our chief and there is an end to it.

The low character and (the state of having no knowledge) from faith of these Banu Dabbah, can be well understood by that one event which al-Mada'ini has narrated. He writes that in Basrah there was a man with badly hurt ear. He asked him its reason when he said, "I was watching the sight of dead bodies in the fight-field of Jamal when I saw a wounded man who sometimes raised his head and sometimes smashed it back on the ground. I approached near. Then the following two verses were on his lips:

a) Our mother pushed us into the deep waters of death and did not get back till we hadcompletely drunk.

b) By bad luck we obeyed Banu Taym who are none but slave men and slave girls.

"I told him it was not the time to say verses; he should rather recall Allah and say the kalimat ash-shahadah (verse of statements (in court)). On my saying this he saw me with angry looks andspeaking an extreme abuse and said, "You are asking me to say kalimat ash-shahadah, get frightened at the last moment and show impatience." I was surprised and shocked to hear this and decided to return without saying anything further. When he saw me returning he said, "Wait; for your sake I am prepared to say, but teach me." I drew close to teach him the kalimah when he asked me to get closer. When I got closer he caught my ear with his teeth and did not leave it till he tore it from the root. I did not think it proper to molest a dying man and was about to get back abusing and cursing him when he asked me to listen one more thing. I agreed to listen because of fear that/or else/unless he had an unsatisfied wish. He said that when I should get to my mother and she enquired who had bitten my ear I should say that it was done by `Umayr ibn al-Ahlab ad-Dabbi who had been lied to by a woman (wanting something great) to become the commander of the faithful (head of the state)."

However, when the amazing lightning of swords finished the lives of thousands of people and hundreds of Banu Azd and Banu Dabbah were killed for holding the rein of the camel,Prince/governor al-mu'minin ordered, "Kill the camel for it is Satan." Saying this he made such anextreme attack that the cries of "Peace" and "Protection" rose from all round. When he reached near the camel he ordered Bujayr ibn Duljah to kill the camel at once. (as a result), Bujayr hit him with such full might that the camel fell in extreme pain on the side of its chest. No sooner than the camel fell the opposite army took to heels and the carrier holding `A'ishah was left lonely and unguarded. The companion of Prince/governor al-mu'minin took control of the carrier and under orders of Prince/governor al-mu'minin, Muhammad ibn Abi Bakr escorted `A'ishah to the house of Safiyyah bint al-Harith.

This meeting begun on the 10th of Jumada ath-thaniyah, 36 A.H., in the afternoon and came to an end the same evening. In it from Prince/governor al-mu'minin's army of twenty two thousand, one thousand and seventy or according to another version five hundred people were killed as(people who die or suffer a lot rather than give up what they believe in) while from `A'ishah's army of thirty thousand, seventeen thousand people were killed, and the Predictor of the future's saying, "That people who assigned their affairs (of state) to a woman would never succeed" was fully backed up (with proof). (al-Imamah wa's-siyasah; Muruj adh-dhahab; al-`Iqd al-farid; at-Tarikh, at Tabari)

(2). Ibn Abi'l-Hadid has written that as predicted by Prince/governor al-mu'minin, Basrah got under floods twice - once in the days of al-Qadir Billah and once in the rule of al-Qa'im bi Amri'l-lah and the state of flooding was just this that while the whole city was under water but the top ends of the mosque were seen about the surface of the water and looked like a bird sitting on the side of its chest.

SERMON 14

This also is in strong criticism of the people of Basrah

Your earth is close to the sea and away from the sky. Your wits have become light and your minds are full of stupidity. You are the aim of the (bow-and-arrow hunter), a little piece for the eater and an easy prey for the hunter.

SERMON 15

After resuming the land grants made by `Uthman ibn `Affan, he said:

By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have resumed it because there is wide scope in dispensation of justice, and he who finds it hard to act justly should find it harder to deal with terribly unfair treatment.

SERMON 16

Delivered when loyalty was sworn to him at Medina

The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past excellent punishments (given by Allah to peoples) is prevented by religiousness from falling into doubts. You should know that the same troubles have returned to you which existed when the Predictor of the future was first sent.

By Allah who sent the Predictor of the future with faith and truth you will be very much/very badly destroyed (by sneaky actions), extremely (in a bad or angry way) shaken as in sieving and fully mixed as by spooning in a cooking pot till your low people become high and high ones become low, those who were behind would reach forward positions and those who were forward would become backward. By Allah, I have not hid a single word or spoken any lie and I had been informed of this event and of this time.

Be aware (of something dangerous) that sins are like angry and disobedient horses on whom their riders have been placed and their controls have been let loose so that they would jump with them in Hell. Be aware (of something dangerous) that religiousness is like trained horses on whom the riders have been placed with the controls their hands, so that they would take the riders to Heaven. There is right and wrong and there are followers for each. If wrong rules, it has (always) in the past been so, and if truth goes down that too has often happened. It almost neverhappens that a thing that falls behind comes forward.

ash-Sharif ar-Radi says: In this small speech there is more beauty than can be appreciated, and the amount of amazement awakened/stimulated by it is more than the appreciation given/gaveto it. Despite what we have stated it has so many parts of ability to speak clearly and beautifullythat cannot be expressed nor can anyone reach its depth, and no one can understand what I am saying unless one has reached this art and known its details.

. . . No one appreciates it except those who know (Qur'an, 29:43)

From the same Religious speech

He who has heaven and hell in his view has no other aim. He who attempts and acts quickly, succeeds, while the searcher (for something) who is slow may also entertain hope, and he who falls short of action faces destruction in Hell. On right and left there are misleading paths. Only the middle way is the (right) path which is the Everlasting Book and the traditions of the Predictor of the future. From it the sunnah has spread out and towards it is the eventual return.

He who claims (otherwise) is ruined and he who makes lie/dishonesty is disappointed. He whoargues (against)(1) right with his face gets destruction. It is enough (the state of having no knowledge) for a man not to know himself. He who is strong rooted(2) in religiousness does not get destruction, and the plantation of a people based on religiousness never remains without water. Hide yourselves in your houses and reform yourselves. Feelings of deep sorrow for past sin is at your back. One should praise only Allah and strongly criticize only his own self.

(1). In some versions after the words "man abda safhatahu lilhaqqi halaka:" the words "`inda jahalati'n-nas" also happen. In that case the meaning of this sentence would be that he who stands in face of right dies in the estimation of the (having no knowledge).

(2). Religiousness is the name of heart and mind being affected and impressed by the Divine Greatness and Glory, as an effect of which the spirit of man becomes full of fear of Allah, and itsunavoidable result is that intense interest in worship and prayer increases. It is impossible that heart may be full of Divine fear and there be no visible sign of it in actions and deeds. And since worship and submission reform the heart and feed and care for the spirit, purity of heart increases with the increase of worship. That is why in the Qur'an "taqwa" (religiousness) has been applied sometimes to fear, sometimes to worship and devotion and sometimes to purity of heart and spirit. This way in the verse "wa iyyaya fattaqun" (and Me you fear [16:2]) taqwa hintsfear, in the verse, "ittaqu'l-laha haqqa tuqatihi" (worship Allah as He should be worshipped [3:102]), taqwa hints worship and devotion and in the verse "wa yakhsha'l-laha wa yattaqhi faulaika humu'l-faizun" (24:52) taqwa hints purity of spirit and cleanliness of heart.

In the traditions taqwa has been assigned three degrees. The first degree is that a man should follow the legal orders and keep uninterested from prohibitions. The second degree is that recommended matters should also be followed and disliked things should be avoided. The third degree is that for fear of falling into doubts one may completely avoid the allowed also. The first degree is for the common men, the second for the kings and queens and the third for high(government officials/church leaders). Allah has talked about these three degrees in the following verse:

On those who believe and do good, is no blame for what they ate, (before) when they did guard themselves and did believe, and did good, still (furthermore) they guard themselves and do good; and Allah loves the doers of good. (Qur'an, 5:93)

Prince/governor al-mu'minin says that only action based on religiousness is lasting, and only that action will blossom and bear fruit which is watered by religiousness because worship is only that wherein the feeling of submission exists. So, Allah says:

Is he therefore better who has laid his foundation on fear of Allah and (His) goodwill or he wholays his foundation on the edge of a crumbling hollowed bank so it crumbled down with him into the fire of Hell... (Qur'an, 9:109)

(as a result), every such belief as is not based on knowledge and conviction is like the large building, built without foundation, wherein there is no stability or firmness while every action that is without religiousness is like the plantation which shrinks from dying for lack of watering.

SERMON 17

About those who sit for dispensation of justice among people but are not fit for it.

Among(1) all the people the most hated before Allah are two people. One is he who isgave/reserved to his self. So he is moved away from the true path and loves speaking about (foul)inventions of new things and inviting towards wrong path. He is therefore an annoyance for those who are in love with him, is himself misled from the guidance of those previous/coming before him, misleads those who follow him in his life or after his death, carries the weight of others' sins and is tangled up in his own (bad or illegal actions).

The other man is he who has picked up (the state of having no knowledge). He moves among the(having no knowledge), is senseless in the thick of mischief and is blind to the advantages of peace. Those looking like like men have named him educated person but he is not so. He goes out early morning to collect things whose (not having enough of something) is better than plenty, till when he has satisfied his thirst from polluted water and bought/owned/received meaningless things.

He sits among the people as a judge responsible for solving whatever is confusing to the others. If a confusing (because of two different possible meanings) problem is presented before him he manages old and dirty argument about it freely and passes judgement on its basis. In this way he is tangled up in the confusion of doubts as in the spider's web, not knowing whether he was right or wrong. If he is right he fears because of fear that/or else/unless he made mistakes/made a mistake, while if he is wrong he hopes he is right. He is (having no knowledge), wandering away from what's right in (the state of having no knowledge) and riding on carriages without purposemoving in darkness. He did not try to find reality of knowledge. He scatters the traditions as the wind scatters the dry leaves.

By Allah, he is not capable of solving the problems that come to him nor is fit for the position assigned to him. Whatever he does not know he does not regard it worth knowing. He does not realise that what is beyond his reach is within the reach of others. If anything is not clear to him he keeps quiet over it because he knows his own (the state of having no knowledge). Lost lives are crying against his unfair legal decisions, and properties (that have been wrongly thrown out (in the trash)) are grumbling against him.

I complain to Allah about people who live (having no knowledge) and die misguided. For them nothing is more worthless than Qur'an if it is said as it should be said, nor anything more valuable than the Qur'an if its verses are removed from their places, nor anything more evil and violent than good thing/excellence/advantage nor more honest and good than crime/harmful behavior.

(1). Prince/governor al-mu'minin has held two categories of people as the most disgusting and terrible by Allah and the worst among people. Firstly, those who are misguided even in basicprinciples and are busy in the spreading of evil. Secondly, those who abandon the Qur'an and sunnah and say legal orders through their imagination. They create a circle of their fans and popularise the religious code of law made by themselves. The misguidance and wrongfulness of such people does not remain confined to their own selves but the seed of misguidance spread around by them bears fruit and growing into the form of a big tree provides safety (from bad treatment in another country) to the misguided and this misguidance goes on multiplying. And since these very people are the real originators the weight of other's sins is also on their shoulders as the Qur'an says:

And certainly they will bear their own heavy loads, and (other) heavy loads with their own heavy loads... (29:13)

SERMON 18

Prince/governor al-mu'minin said in criticism of the differences of view among the people who study God.

When (1) a problem is put before anyone of them he passes judgement on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite legal decision. Then these judges go to the chief who had selected/hired them and he confirms all the legal decisions, although their Allah is One (and the same), their Predictor of the future is one (and the same), their Book (the Qur'an) is one (and the same).

Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him? Or (is it that) Allah sent an incomplete Faith and searched for/tried to gettheir help to complete it? Or they are His partners in the affairs, so that it is their share of duty tosay and He has to agree? Or is it that Allah the Honored and praised sent a perfect faith but thePredictor of the future fell short of bringing across it and handing it over (to the people)? The fact is that Allah the Honored and praised says:

. . . We have not neglected anything in the Book (Qur'an) . . . (Qur'an, 6:38)

And says that one part of the Qur'an (checks for truth/proves true) another part and that there is no separation (into two) in it as He says:

. . . And if it had been from any other than Allah, they would surely have found in it muchmistake. (Qur'an, 4 :82)

Certainly the outside of the Qur'an is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazements will never pass away and its details cannot be cleared except through itself.

(1). It is a not-agreed-upon problem that where there is no clear argument about a matter in the religious law, whether there does in reality exist an order about it or not. The view adopted by Abu'l-Hasan al-Ash`ari and his master Abu `Ali al-Jubba'i is that in such a case Allah has not(officially made or ordered) any particular course of action but He assigned the job of finding it out and passing a legal decision to the jurists so that whatever they hold as prohibited would bethought of/considered prohibited and whatever they regard allowed would be thought of/considered allowed. And if one has one view and the other another then as many legal decisions will exist as there are views and each of them would represent the final order. For example, if one educated person holds that grain-related malt is prohibited and another jurist's view is that it is allowed then it would really be both prohibited and allowed. That is, for one who holds it prohibited, its use would be prohibited while for the other its use would be allowed. About this (explanation (of why something works or happens the way it does) of) correctness Muhammad ibn Abdi'l-Karim ash-Shahrastani writes:

A group of people (who try to come up with explanations for things) hold that in matters where ijtihad (research) is applied there is no settled view about permissibility or otherwise and lawfulness and prohibition thereof, but whatever the mujtahid (the researcher scholar) holds is the order of Allah, because the learn (or check)ment of the view of Allah depends upon the legal decision of the mujtahid. If it is not so there will be no legal decision at all. And according to this view every mujtahid would be correct in his opinion. (al-Milal wa'l-nihal, p.98)

In this case, the mujtahid is taken to be above mistake because a mistake can be thought of/considered to happen where a step is taken against reality, but where there is no reality oflegal decision, mistake has no sense. Besides this, the mujtahid can be considered to be above mistake if it is held that Allah, being aware of all the views that were likely to be adopted has(officially made or ordered) as many final orders as a result of which every view goes along with/matches up to some such order, or that Allah has promised to that the views adopted by the mujtahids should not go beyond what He has (officially made or ordered), or that by chance the view of every one of them would, after all, go along with/match up to some (officially made or ordered) order or other.

The Imamiyyah religious group, however, has different explanation (of why something works or happens the way it does), namely that Allah has neither assigned to anyone the right to legislate nor subjected any matter to the view of the mujtahid, nor in case of difference of views has He(officially made or ordered) many real orders. Of course, if the mujtahid cannot arrive at a real order then whatever view he takes after research and probe, it is enough for him and his followers to act by it. Such an order is the apparent order which is a substitute for the real order. In this case, he is excused for missing the real order, because he did his best for diving in the deep ocean and to explore its bottom, but it is a pity that instead of pearls he got only the sea-shell. He does not say that observers should except it as a pearl or it should sell as such. It is a different matter that Allah who watches the attempts/tries may price it at half so that theeffort/try does not go waste, nor his passion discouraged.

If the explanation of correctness is adopted then every legal decision on law and every opinionwill have to be accepted as correct as Maybudhi has written in Fawatih:

In this matter the view adopted by al-Ash`ari is right. It follows that different/disagreeingopinions should all be right. Be aware (of something dangerous), do not bear a bad idea about jurists and do not open your tongue to abuse them.

When opposite explanations (of why things work or happen the way they do) and(different/branching out into different) views are accepted as correct it is strange why the action of some easily seen people are explained as mistakes of decision, since mistake of decision by the mujtahid cannot be imagined at all. If the explanation of correctness is right the action of Mu`awiyah and `A'ishah should be thought of/considered right; but if their actions can beconsidered to be wrong then we should agree that ijtihad can also go wrong, and that theexplanation of correctness is wrong. It will then remain to be decided in its own big picturewhether (the way of thinking that demands that women and men are treated equally) did notstop/interfere with the decision of `A'ishah or whether it was a (wrong) finding of Mu`awiyah or something else. However, this explanation of correctness was proposed in order to cover mistakes and to give them the clothing of Allah's orders so that there should be no obstacle in(completing things/reaching goals) goals nor should anyone be able to speak against any (bad or illegal actions).

In this religious speech Prince/governor al-mu'minin has talked about those people who move away from the path of Allah and, closing their eyes to light, feel in the darkness of imagination, make Faith the victim of their views and opinions, say new findings, pass orders by their own imagination and produce (different/branching out into different) results. Then on the basis of theexplanation of correctness they regard all these (different/branching out into different) andopposite orders as from Allah, like each of their order represents wonderful/God-related(something that is suddenly shown or understood) so that no order of theirs can be wrong nor can they stumble on any occasion. So, Prince/governor al-mu'minin says in proving false this view that:

1) When Allah is One, Book (Qur'an) is one, and Predictor of the future is one then the religion (that is followed) should also be one. And when the religion is one how can there be(different/branching out into different) orders about any matter, because there can beseparation (into two) in an order only in case he who passed the order has forgotten it, or isunaware, or senselessness overtakes him, or he wilfully desires tangled-up connection in thesemazes, while Allah and the Predictor of the future are above these things. These separation (into two)s cannot therefore be attributed to them. These separation (into two)s are rather the resultof the thinkings and opinions of people who are bent on twisting the description/separations of religion by their own (full of imagination) performances.

2) Allah must have either forbidden these separation (into two)s or ordered creating them. If He has ordered in their favour, where is that order and at what place? As for forbidding, the Qur'an says:

. . .Say you! 'Hath Allah permitted you or you forge a lie against Allah ?' (10:59)

That is, everything that is not (going along with/obeying) the Divine orders is a creation, andcreation is forbidden and prohibited. For makeers, in the next world, there is neither success or achievement nor richness and good. So, Allah says:

And total you not whatever lie describe your tongues (saying): This is lawful and this is forbidden,to create a lie against Allah; truly, those who forge a lie against Allah succeed not. (Qur'an, 16:116)

3) If Allah has left religion incomplete and the reason for leaving it halfway

was that He desired that the people should help Him in completing the religious code and share with Him in the job of legislating, then this belief is obviously (worshipping more than one god). If He sent down the religion in complete form the Predictor of the future must have failed inbringing across it so that room was left for others to apply imagination and opinion. This, Allah forbid, would mean a weakness of the Predictor of the future and a bad slur on the selection of Allah.

4) Allah has said in the Qur'an that He has not left out anything in the Book and has cleared upeach and every matter. Now, if an order is carved out in a fight with the Qur'an it would be outside the religious code and its basis would not be on knowledge and perception, or Qur'an and sunnah, but it would be personal opinion and one's personal judgement which cannot bethought of/considered to have agreement/peace with religion and faith.

5) Qur'an is the basis and source of religion and the fountain head of the laws of shari`ah. If the laws of shari`ah were (different/branching out into different) there should have been separation (into two) in it also, and if there were separation (into two)s in it, it could not be thought of asDivine word. When it is Divine word the laws of shari`ahcannot be (different/branching out into different), to accept all (different/branching out into different) and opposite views as correct and(full of imagination) legal decisions taken as Qur'anic commands/rules/(has someone write down what is said).

SERMON 19

Prince/governor al-mu'minin was delivering a lecture from the pulpit of (the mosque of) Kufah when al-Ash`ath ibn Qays (1) objected and said, "Of Prince/governor al-mu'minin this thing is not in your favour but against you." (2) Prince/governor al-mu'minin looked at him with anger and said:

How do you know what is for me and what is against me? ! Curse of Allah and others be on you. You are a weaver and son of a weaver. You are the son of an unbeliever and yourself a person who doesn't follow (his or her) own rules. You were arrested once by the Unbelievers and once by the Muslims, but your wealth and birth could not save you from either. The man who plans for his own people to be put to sword and invites death and destruction for them does deserve that the near ones should hate him and the remote ones should not trust him.

as-Sayyid ar-Radi says: This man was arrested once when an unbeliever and once in days of Islam. As for Prince/governor al-mu'minin's words that the man planned for his own people to be put to sword, the reference herein is to the event which happened to al-Ash`ath ibn Qays inargument with Khalid ibn Walid at Yamamah, where he lied to his people and planned a trick till Khalid attacked them. After this event his people nicknamed him "`Urf an-Nar" which in thelanguage stood for traitor.

AL-ASH`ATH IBN QAYS AL-KINDI

(1). His original name was Ma`di Karib and last name Abu Muhammad but because of his sloppy and dirty hair he is better known as al-Ash`ath (one having sloppy and dirty hair). When afterLegal announcement (of Predictor of the futurehood) he came to Mecca along with his tribe, thePredictor of the future invited him and his tribe to accept Islam. But all of them turned back without anyone accepting Islam. When after hijrah ((entering into a country) of the Holy Predictor of the future) Islam became established and in full swing and group of representativess began to come to Medina in large numbers he also came to the Predictor of the future's audience with Banu Kindah and accepted Islam. The author of al-`Isti`ab writes that after the Predictor of the future this man again turned unbeliever but when during the Important Muslim religious leaderate of Abu Bakr he was brought to Medina as prisoner he again accepted Islam, though this time too his Islam was a show. So, ash-Shaykh Muhammad `Abduh writes in his notes on Nahj al-balaghah:

Just as `Abdullah ibn Ubay ibn Salul was a companion of the Predictor of the future, al-Ash`ath was a companion of `Ali and both were high ranking people who don't follow their own rules.

He lost one of his eyes in the fight of Yarmuk. Ibn Qutaybah has included him in the list of the one-eyed. Abu Bakr's sister Umm Farwah bint Abi Quhafah, who was once the wife of an al-Azdi and then of Tamim ad-Darimi, was on the third occasion married to this al-Ash`ath. Three sons were born of her that is,Muhammad, Isma`il and Is'haq. Books on life story-related show that she was blind. Ibn Abi'l-Hadid has quoted the following statement of Abu'l-Faraj wherefrom it appears that this man was equally involved in the murder of `Ali (p.b.u.h.):

On the night of the murder Ibn Muljam came to al-Ash`ath ibn Qays and both retired to a corner of the mosque and sat there when Hujr ibn `Adi passed by that side and he heard al-Ash`ath saying to Ibn Muljam, "Be quick now or else dawn's light would disgrace you." On hearing this Hujr said to al-Ash`ath, "Of one-eyed man, you are preparing to kill 'Ali" and hurried towards `Ali ibn Abi Talib, but Ibn Muljam had happened before him and struck 'Ali with sword when Hujr turned back people were crying, "Ali has been killed."

It was his daughter who killed Imam Hasan (p.b.u.h.) by poisoning him. Mas`udi has written that:

His (Hasan's) wife Ja`dah bint al-Ash`ath poisoned him while Mu`awiyah had planned (criminally) with her that if she could plan to poison Hasan he would pay her one hundred thousand Dirhams and marry her to Yazid. (Muruj adh-dhahab, vol. 2, p. 650)

His son Muhammad ibn al-Ash`ath was active in playing illegal dishonesty/stealing (by lying) with Hadrat Muslim ibn `Aqil in Kufah and in shedding Imam Husayn's blood in Karbala. But despite all these points he is among those from whom al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasa'i and Ibn Majah have related traditions.

(2). After the fight of Nahrawan, Prince/governor al-mu'minin was delivering a religious speech in the mosque of Kufah about ill effects of "Legal hearing" when a man stood up and said "OfPrince/governor al-mu'minin, first you stopped us from this Legal hearing but after that you allowed it. We cannot understand which of these two was more correct and proper." On hearing this Prince/governor al-mu'minin clapped his one hand over the other and said, "This is the reward of one who gives up firm view" that is, this is the result of your actions as you had left alone firmness and caution and insisted on "Legal hearing" but al-Ash`ath mistook it to mean likePrince/governor al mu'minin suggested that "my worry was due to having accepted Legal hearing," so he spoke out, "Of Prince/governor al-mu'minin this brings blame on your own self"after which Prince/governor al-mu'minin said harshly:

What do you know what I am saying, and what do you understand what is for me or against me. You are a weaver and the son of a weaver brought up by unbelievers and a person who doesn't follow (his or her) own rules. Curse of Allah and all the world be upon you.

(people who give their opinions) have written several reasons for Prince/governor al-mu'minin calling Ash`ath a weaver. First reason is, because he and his father like most of the people of his native place chased after the industry of weaving cloth. So, in order to refer to the lowliness of his occupation he has been called 'weaver'. Yamanese had other occupations also but mostly thisjob/line of work was followed among them. Describing their occupations Khalid ibn Safwan hastalked about this one first of all.

What can I say about a people among whom there are only weavers, leather dyers, monkey keepers and donkey riders. The hoopoe found them out, the mouse flooded them and a woman ruled over them. (al-Bayan wa't-tabyin, vol. 1, p. 130)

The second reason is that "hiyakah" means walking by bending on either side, and since out of pride and snobbishness/idea this man used to walk shrugging his shoulders and making bends in his body, he has been called "hayik".

The third reason is —_: and it is more easily seen and clear —_: that he has been called a weaver to represent his foolishness and lowliness because every low person is famously known as a weaver. Their wisdom and wisdom can be well gauged by the fact that their silly mistakes had become famous, while nothing reaches famous status without weird characteristics. Now, thatPrince/governor al-mu'minin has also confirmed it no further argument or thinking is needed.

The fourth reason is that by this is meant the person who plans (crime) against Allah and the Holy Predictor of the future and prepares webs of which is the weird quality of people who don't follow their own rules. So, in Wasa'il ash-Shi`ah (vol. 12, p. 101) it is stated:

It was talked about before Imam Ja`far as-Sadiq (p.b.u.h.) that the weaver is evil when he explained that the weaver hints the person who makes against Allah and the Predictor of the future.

After the word weaver Prince/governor al-mu'minin has used the word person who doesn't follow (his or her) own rules, and there is no conjunction in between them in order to importance and focuse the nearness of meaning thereof. Then, on the basis of this (when a person doesn't do what he or she orders everyone else to do) and hiding of truth he declared him deserving of the curse of Allah and all others, as Allah the Honored and praised says:

Truly, those that hide what we have sent of (Our) clear/understandable/show evidences and guidance, after what we have (so) clearly shown for people in the Book (they are), those that Allahdoes curse them and (also) curse them all those who curse (such ones). (Qur'an, 2:159)

After this Prince/governor al-mu'minin says that "You could not avoid the insulting/worsening of being prisoner when you were unbeliever, nor did these ignominies spare you after acceptance of Islam, and you were taken prisoner." When an unbeliever the event of his being taken prisonerhappened in this way that when the tribe of Banu Murad killed his father Qays, he (al-Ash`ath) collected the warriors of Banu Kindah and divided them in three groups. Over one group he himself took the command, and on the others he placed Kabs ibn Hani' and al-Qash`am ibn Yazid al-Arqam as chiefs, and set off to deal with Banu Murad. But as bad luck would have it instead of Banu Murad he attacked Banu al-Harith ibn Ka`b. The result was that Kabs ibn Hani' and al-Qash`am ibn Yazid al-Arqam were killed and this man was taken prisoner alive. Eventually he got a release by paying three thousand camels as ransom. In Prince/governor al-mu'minin's words, "Your wealth or birth could not save you from either," the reference is not to real 'fidyah' (release money) because he was actually released on payment of release money but theplan/purpose is that neither plenty of wealth nor his high position and fame/respect in his tribe could save him from this disgrace, and he could not protect himself from being a prisoner .

The event of his second imprisonment is that when the Holy Predictor of the future of Islam passed away from this world a fighting against authority happened in the area of Hadramawt for repelling which Important Muslim religious leader Abu Bakr wrote to the governor of the place Ziyad ibn Labid al-Bayadi. al-Ansari that he should secure loyalty and collectzakat and charities from those people. When Ziyad ibn Labid went to the tribe of Banu `Amr ibn Mu`awiyah for collection of zakat he took keen fancy for a she-camel of Shaytan ibn Hujr which was very handsome and of huge body. He jumped over it and took possession of it. Shaytan ibn Hujr did not agree to spare it and said to him to take over some other she-camel in its place but Ziyad would not agree. Shaytan sent for his brother al-`Adda' ibn Hujr for his support. On coming he too had a talk but Ziyad insisted on his point and did not, by any means, give permission for/agree to keep off his hand from that she-camel. At last both these brothers appealed to Masruq ibn Ma`di Karib for help. (as a result), Masruq also used his influence so that Ziyad might leave the she-camel but he refused absolutely, after which Masruq became positive and high-energy and untying the she-camel handed it over to Shaytan. On this Ziyad was (made very angry) and collecting his men became ready to fight. On the other side Banu Wali`ah also got together to face them, but could not defeat Ziyad and were badly beaten at his hands. Their women were taken away and property was robbed. Eventually those who had survived were obliged to escape/hide under the protection of al-Ash`ath. Al-Ash`ath promised help on the condition that he should be admitted/recognized/responded to ruler of the area. Those people agreed to this condition and his (crowning a king or queen) was also formally seriousised. After having his authority admitted/recognized/responded to he arranged an army and set out to fight Ziyad. On the other side Abu Bakr had written to the chief of Yemen, al-Muhajir ibn Abi Umayyah to go for the help of Ziyad with a contingent. Al-Muhajir was coming with his contingent when they came face to face. Seeing each other they drew swords and begun fighting at ad-Zurqan. In the end al-Ash`ath ran away/escaped from the fight-field and taking his remaining men closed himself in the fort of an-Nujayr. The enemy was such as to let them alone. They laid attackaround the fort. Al-Ash`ath thought how long could he remain shut up in the fort with this lack of equipment and men, and that he should think out some way of escape. So one night he in a quiet, sneaky way came out of the fort and met Ziyad and al-Muhajir and planned (criminally)with them that if they gave safety (from bad treatment in another country) to nine members of his family he would get the fort gate opened. They accepted this term and asked him to write for them the names of those nine people. He wrote down the nine names and made them over to them, but acting on his traditional wisdom forgot to write his own name in that list. After settling this he told his people that he has secured protection for them and the gate of the fort should be opened. When the gate was opened Ziyad forces jumped on/attacked upon them. They said they had been promised protection after which Ziyad's army said that this was wrong and that al-Ash`ath had asked protection only for nine members of his house, whose names preserved with them. In short eight hundred people were put to sword and hands of several women were chopped off, while according to the settlement nine men were left off, but the case of al-Ash`ath became complicated. Eventually it was decided he should be sent to Abu Bakr and he should decided about him. At last he was sent to Medina in chains along with a thousand women prisoners. On the way relations and others, men and women, all threw/thrown curses at him and the women were calling him traitor and one who got his own people put to sword. Who else can be a greater traitor? However, when he reached Medina Abu Bakr released him and on that occasion he was married to Umm Farwah.

SERMON 20

Death and taking lessons from it

If you could see that has been seen by those of you who have died, you would be confused and troubled. Then you would have listened and obeyed; but what they have seen is yet curtained off from you. Shortly, the curtain would be thrown off. You have been shown, if you see and you have been made to listen if you listen, and you have been guided if you accept guidance. I spoke unto you with truth. You have been called out loud by ((teaches things)) examples and warned through items full of warnings. After the heavenly messengers (angels), only man can bring across message from Allah. (So what I am bringing across is from Allah).

SERMONS 4,5,6,7,8,9,10

2014-10-04T23:06:00.002-07:00

SERMON 4

Prince/governor al-mu'minin's far-sightedness and his strong/loyal conviction in Belief
Through us you got guidance in the darkness and secured high position, and through us you got out of the sad/dark night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Qur'an and the Predictor of the future) listen to (my) weak voice. The heart that has ever shook/tapped quickly (with fear of Allah) may get peace.
I always understood/captured from you punishes of sneaky, criminal behavior and I had seen you through in the clothing of the dishonest. The curtain of religion had kept me hidden from you but the truth of my plans/desires told (to people) you to me. I stood for you on the path of truth among misleading tracks where you met each other but there was no leader and you dug but got no water.
Today I am making these dumb things speak to you (i.e. my interesting (and sexually-related?)ideas and deep careful thinking etc.) which are full of descriptive power. The opinion of the person who leaves alone (and forgets about) me may get away from what's right. I have never doubted in the truth since it has been shown to me. Musa (Moses)(1) did not entertain fear for his own self. Rather he understood/captured mastery of the (having no knowledge) and away ofmoving away. Today we stand on the cross-roads of truth and lie. The one who is sure of getting water feels no thirst.

(1). The reference is to that even of Moses when magicians were sent for to angrily face/stand up to him and they showed their sorcery by throwing ropes and sticks on the ground and Moses felt afraid. So, the Qur'an records:
. . . it seemed to him (Moses), by their sorcery as if they were running.Then Moses felt in himself a fear. We said: Fear not! Truly you are the first (or top). (20:66-68)
Prince/governor al-mu'minin says that the ground for Moses fear was not that since he saw ropes and sticks moving he might have entertained fear for his life but the cause of his fear wasbecause of fear that/or else/unless people be impressed with this sorcery and get away from what's right, and lie might win on account of this craft. That is why Moses was not comforted by saying that his life was safe but by saying that he would prove superior, and his claim would be upheld. Since his fear was for the defeat of the truth and victory of the lie, not for his own life, the consideration was given to him for the victory of truth and not for the protection of his life.Amir al-mu'minin also means that he too had the same fear that is, that the people should not be caught in the trap of these (Talhah, az-Zubayr, etc.) and fail into misguidance by getting away from what's right from the true faith. Otherwise, he himself never feared for his own life.

SERMON 5

Delivered when the Holy Predictor of the future died and `Abbas ibn `Abd al-Muttalib and Abu Sufyan ibn Harb offered to pay loyalty to Prince/governor al-mu'minin for the Important Muslim religious leaderate
Of People! (1)
Steer clear through the waves of mischief by boats of deliverance, turn away from the path ofdisagreement and put off the crowns of pride. Rich is one who rises with wings (i.e. when he has power) or else he remains peaceful and others enjoy ease. It (i.e. the breathing in/wish/wishingfor Important Muslim religious leaderate) is like cloudy water or like a little piece that would suffocate the person who swallows it. One who pulls fruits before ripening is like one who helped grow in another's field.
If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Allah the son of Abu Talib (2) is more familiar with death than an infant with the breast of its mother. I have hidden knowledge, if I tell people about it you will start shaking (with fear or emotion) like ropes in deep wells.

(1). When the Holy Predictor of the future died Abu Sufyan was not in Medina. He was coming back when on his way he got the news of this tragedy. At once he enquired who had become the leader and Chief. He was told that people had paid loyalty to Abu Bakr. On hearing this theadmitted/recognized/responded to mischief-monger of Arabia went into deep thought and eventually went to `Abbas ibn `Abd al-Muttalib with a proposal. He said to him, "Look, these people have by thing made over the Important Muslim religious leaderate to the Taym and took away Banu Hashim of it for good, and after himself this man would place over our heads asnobby man of Banu `Adi. Let us go to `Ali ibn `Abi Talib and ask him to get out of his house and take to arms to secure his right." So taking `Abbas with him he came to `Ali and said: "Let me your hand; I pay loyalty to you and if anyone rises in (fighting force/bad feelings) I would fill the streets of Medina with men of cavalry and infantry." This was the most delicate moment forPrince/governor al-mu'minin. He regarded himself as the true head and (person or thing that comes after something else) of the Predictor of the future while a man with the support of his tribe and party like Abu Sufyan was ready to support him. Just a signal was enough to ignite the flames of war. But Prince/governor al-mu'minin's thinking of the future and right judgement saved the Muslims from civil war as his piercing eyes perceived that this man wanted to start civil war by awakening the strong emotions of tribal one-party thinking and honor/difference of birth, so that Islam should be struck with a (powerful, scary muscle jerking) that would shake it to its roots. Prince/governor al-mu'minin therefore rejected his advice and criticized him very much/very badly and spoke forward the words, whereby he has stopped people from mischiefmaker/sellering, and unnecessary snobbishness/idea, and declared his stand to be that for him there were only two courses - either to take up arms or to sit quietly at home. If he rose for war there was no supporter so that he could hold down and stop these rising revolutions. The only course left was quietly to wait for the opportunity till facts or conditions (that surround someone)were good/willing.
Prince/governor al-mu'minin's quietness at this stage was a strong sign of his high policy and far-sightedness, because if in those facts or conditions (that surround someone) Medina had become the centre of war its fire would have surrounded the whole of Arabia in its flames. Thedisagreement and fight that had already begun among muhajirun (those who came from Popular place) and ansar (the locals of Medina) would have increased to maximum, the wire-pullings of the people who don't follow their own rules would have had full play, and Islam's ship would have been caught in such a whirlpool that its balancing would have been very hard;Prince/governor al-mu'minin suffered trouble and troubles but did not raise his hands. History is witness that during his life at Popular place the Predictor of the future suffered all sorts of troubles but he was not prepared to fight/disagreement or struggle by leaving alone (and forgetting) patience and (ability to last through/tolerate bad times), because he realised that if war happened at that stage the way for Islam's growth and completion/resulting in somethingwould be closed. Of course, when he had collected supporters and helpers enough to hold backthe flood of unbelief and control the disturbances, he rose to face the enemy. (in almost the same way), Prince/governor al-mu'minin, treating the life of the Predictor of the future as a torch for his guidance stopped showing the power of his arm because he was realising that rising against the enemy without helpers and supporters would become a source of revolt and defeat instead of success and victory. Therefore, on this occasion Prince/governor al-mu'minin hascompared the desire for Important Muslim religious leaderate to cloudy water or a little piecesuffocating the throat. So, even where people had forcibly grabbed this little piece and wanted to swallow it by forcible thrusting, it got stuck up in their throat. They could neither swallow it nor vomit it out. That is, they could neither manage it as is apparent from the mistakes they committed in connection with Islamic legal orders, nor were they ready to cast off the knot from their neck.
He repeated the same ideas in different words this way: "If had I tried to pluck the unripe fruit ofImportant Muslim religious leaderate then by this the orchard would have been (lonely and empty) and I too would have completed/reached nothing, like these people who help grow on other's land but can neither guard it, nor water it at proper time, nor collect any crop from it. The position of these people is that if I ask them to leave it so that the owner should help grow it himself and protect it, they say how greedy I am, while if I keep quiet they think I am afraid of death. They should tell me on what occasion did I ever feel afraid, or flew from fight-field for life, whereas every small or big meeting is proof of my bravery and a witness to my daring and courage. He who plays with swords and strikes against little hills is not afraid of death. I am so familiar with death that even an infant is not so familiar with the breast of its mother. Listen (to)! The reason for my silence is the knowledge that the Predictor of the future has put in my chest. If I tell people about it you would get confused and confused. Let some days pass and you would know the reason of my not doing anything, and perceive with your own eyes what sorts of people would appear on this scene under the name of Islam, and what destruction they would bring about. My silence is because this would happen, otherwise it is not silence without reason."
A Persian hemistch says:
"Silence has meaning which cannot be surrounded by/expressed by words."
(2). About death Prince/governor al-mu'minin says that it is so dear to him that even an infant does not so love to leap towards the source of its nourishment while in its mother's lap. An infant's attachment with the breast of its mother is under the effect of a natural sudden (unplanned) desire but the rules of natural sudden (unplanned) desires change with the advance of age. When the limited period of infancy ends and the infant's personality changes, he does not like even to look at what was so familiar to him but rather turns his face from it in disgust. But the love of predictors of the future and saints for union with Allah is mental and spiritual, and mental and spiritual feelings do not change, nor does weakness or decay happen in them. Since death is the means and first rung towards this goal their love for death increases to such an extent that its rigours become the cause of pleasure for them and its anger proves to be the source of delight for their taste. Their love for it is the same as that of the thirsty for the well or that of a lost passenger for his goal. This way when Prince/governor al-mu'minin was wounded by `Abd ar-Rahman ibn Muljam's deadly attack, he said, "I was only like the walker who has reached (the goal) or like the searcher (for something) who has found (his object) and whatever is with Allah is good for the religious." The Predictor of the future also said that there is no pleasure for a believer other than union with Allah.

SERMON 6

Delivered on being advised not to chase Talhah ibn `Ubaydillah and az-Zubayr ibn al-`Awwam for fighting. (1)
By Allah I will not be like the small mammal, which fakes sleep on continuous (sound of) stone-throwing till he who is in search of it finds it or he who is on the look out for it overpowers it. Rather, I will ever strike the deviators from truth with the help of those who advance towards it, and the sinners and doubters with the help of those who listen to me and obey, till my day (of death) comes. By Allah I have been constantly starved of my right from the day the Predictor of the future died till today.

(1). When Prince/governor al-mu'minin showed plan/purpose to chase Talhah and az-Zubayr, he was advised to leave them on their own because of fear that/or else/unless he received some harm from them. Prince/governor al-mu'minin spoke these words in reply, the sum total whereof is: "How long can I be only a little person who was watching to my right being grabbed and keep quiet. Now, so long as I have breath of life I will fight them and make them suffer the results of their conduct. They should not think that I can be easily over-powered like the small mammal."Dabu` means small mammal. Its nickname is Umm `Amir and Umm Turrayq. It is also called "the overeater", because it swallows everything and eats up whatever it gets as if several bellies were contained in one, and they do not have their fill. It is also called Na`thal. It is a very simple and silly animal. Its clever sneakiness is apparent from the way it is easily caught. It is said that the hunter surrounds its den and strikes it with his foot or a stick, and calls out softly, "Bow you head Umm Turrayq, hide yourself Umm `Amir." On repeating this sentence and patting the ground, it hides itself in a corner of the den. Then the hunter says, "Umm `Amir is not in its den, it is sleeping." On hearing this it stretches its limbs and fakes sleep. The hunter then puts the knot in its feet and drags it out, and if falls like a coward into his hand without resistance.

SERMON 7

About the people who don't follow their own rules
They (1) have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs and hatched them in their (chest/souls). He creeps and crawls in their laps. He sees through their eyes, and speaks with their tongues. In this way he has led them to sinfulness anddecorated for them foul things like the action of one whom Satan has made partner in his domain and speaks lie through his tongue.

(1). Prince/governor al-mu'minin says about the people who don't follow their own rules (i.e. those who argued/against him before and during his Important Muslim religious leaderate) that they are partners in action of Satan and his helpers and supporters. He too has became friends with them so much that he has made his home with them, lives on their (chest/souls), lays eggs and hatches young one from them there, while these young ones jump and play in their laps without disagree. He means that Devil-related/evil evil ideas take birth in their (chest/souls) and grow and grow and do well there. There is no limit/hold down on them, nor restriction of any kind. He has so spread through/flowed through in their blood and mixed in their spirit that both have become completely brought together (as one). Now eyes are theirs but sight is his, the tongue is theirs but the words are his, as the Predictor of the future had said, "Truly, Satanspreads throughout/flows through the child/outcome of Adam like blood." That is, just as the circulation of blood does not stop, in the same way the quick series of Satan's evil ideas know no break and he draws man towards evil in sleep and wakefulness, and in every posture, rising or sitting. He so paints them with his dye that their word and action reflect an exact portrait of his word and action. Those whose (chest/souls) shine with the shining beauty of faith prevent such evil ideas but some are already ready to welcome those evils and these are the people who under the clothing of Islam are ever after (moving ahead or up) of unholiness.

SERMON 8

Said about az-Zubayr at a time for which it was appropriate
He strongly defends/strongly expresses that he swore loyalty to me with his hand but did not swear with his heart. (1) So he does admit loyalty. Regarding his claiming it otherwise than with his heart he should come forward with a clear argument for it. Otherwise, he should return to wherefrom he has gone out. (2)
(1). When after swearing loyalty on the hand of Prince/governor al-mu'minin, az-Zubayr ibn al-`Awwam broke the loyalty, then sometimes he put forward the excuse that he was forced to swear loyalty and that forced loyalty is no loyalty, and sometimes he said that loyalty was only for show. His heart did not go in agreement/peace with it. Like he himself admitted with his tongue the dishonesty of his outer appearance and inner self. But this excuse is like that of the one whoreturns to apostasy after adopting Islam and to avoid penalty may say that he had accepted Islam only by the tongue, not in the heart. Obviously, such an excuse cannot be heard, nor can avoid punishment by this argument. If az-Zubayr suspected that `Uthman was killed atPrince/governor al-mu'minin's insistence, this suspicion should have existed when he was takingpromise for obedience and stretching his hand for loyalty, not now that his expectations were getting frustrated and hopes had started dawning from somewhere else.(2). Prince/governor al-mu'minin has rejected his claim in short form this way: that when he admits that his hands had paid loyalty then until there is reason for breaking of the loyalty he should stick to it. But if, according to him his heart was not in agreement/peace with it he should produce other proof for it. Since proof about the state of heart cannot be brought up how can he bring such proof, and astatement without proof is unacceptable to his mind.

SERMON 9

Weakness and fear of the people of Jamal
They (1) thunder like clouds and shone like lightning but despite both these things they showedweakness and fear, while we do not thunder till we jump/attack upon the enemy nor do we show flow (of words) until we have not almost rained.

(1). About the people of Jamal (i.e. the enemy in the fight of Jamal) Prince/governor al-mu'minin says that they rose thundering, shouting and stampeding but when encounter happened they were seen flying like straw. At one time they made loud claims that they would do this and would do that and now they showed such weakness and fear as to run away from the fight-field. About himself Prince/governor al-mu'minin says, that "We do not threaten the enemy before fight, nor utter brags, nor terrorise the enemy by raising unnecessary cries because it is not the way of the brave to use the tongue instead of the hand." That is why on this occasion he said to his friends: "Be aware (of something dangerous) of too much/too many talk as it is weakness and fear."

SERMON 10

About Talhah and az-Zubayr

Be aware (of something dangerous)! Satan (1) has collected his group and got together his horse-men and foot-soldiers. Surely, with me is my wisdom. I have neither lied-to myself nor ever beenlied to. By Allah I will fill to the brim for them a water container from which I alone would draw water. They can neither turn away from it nor return to it.
(1). When Talhah and az-Zubayr broke away by violating the Promise of loyalty and set for Basrah in the company of `A'ishah, Prince/governor al-mu'minin spoke in these words which are part of the long speech.
Ibn Abi'l-Hadid has written that in this religious speech Satan represents the real Satan as well as Mu`awiyah because Mu`awiyah was secretly planning (crime) with Talhah and az-Zubayr andstarting (trouble) them to fight against Prince/governor al-mu'minin but the reference to the real Satan is more appropriate, obvious and in agreement/peace with the situation and facts or conditions (that surround someone).

SERMON 3

2014-10-04T22:59:00.000-07:00

SERMON 3

Known as the Religious speech of ash-Shiqshiqiyyah(1)
Be aware (of something dangerous)! By Allah the son of Abu Quhafah (Abu Bakr)(2) dressed himself with it (the important Muslim religious leaderate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the important Muslim religious leaderate and kept myself detached from it.
Then I began to think whether I should attack or last through/tolerate calmly the very bright/extreme darkness of troubles wherein the grown up are made weak and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that (ability to last through/tolerate bad times) thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of extreme embarrassment) in the throat. I watched thestealing (and leaving behind almost nothing) of my inheritance till the first one went his way but handed over the Important Muslim religious leaderate to Ibn al-Khattab after himself.
(Then he quoted al-A`sha's verse).
My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.(3)
It is strange that during his lifetime he wished to be released from the important Muslim religious leaderate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Important Muslim religious leaderate in a tough enclosure where the statement was snobby and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an angry and disobedient camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. (as a result), by Allah people got involved in dangerous carelessness, evilness, unsteadiness and moving away.
Anyway, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Important Muslim religious leaderate) in a group(4) and regarded me to be one of them. But good Heavens! what had I to do with this "discussion (with other people)"? Where was any doubt about me relating to/connected to the first of them that I was now considered the same as these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and food. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth(5) like a cameleating/destroying the green plants of spring, till his rope broke down, his actions finished him and his overeating brought him down flat.
At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder article of clothing were torn. They collected around me like the group of animals of sheep and goats. When I took up thecontrols of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:
That home in the existence after death, We assign it for those who intend not to celebratethemselves in the earth, nor (to make) mischief (therein); and the end is (best) for the religiousones. (Qur'an, 28:83)
Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its artistic additions flirted with them. Look, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no promise of Allah with the learned to the effect that they should not give in in the overeating of the (person who badly mistreats people) and the hunger of the badly mistreated I would have cast the rope of Important Muslim religious leaderate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.
(It is said that when Prince/governor al-mu'minin reached here in his religious speech a man of Iraq stood up and handed him over a writing. Prince/governor al-mu'minin began looking at it, when Ibn `Abbas said, "Of Prince/governor al-mu'minin, I wish you resumed your Religious speech from where you broke it." After that he replied, "Of Ibn `Abbas it was like the foam of a Camel which gushed out but lessened." Ibn `Abbas says that he never suffered (from a loss) over any statement as he did over this one because Prince/governor al-mu'minin could not finish it as he wished to.)
ash-Sharif ar-Radi says: The words in this religious speech "like the rider of a camel" mean tobring across that when a camel rider is stiff in drawing up the rein then in this fight the nostril gets bruised, but if he lets it loose in spite of the camel's angry disobedience, it would throw him somewhere and would get out of control. "ashnaq an-naqah" is used when the rider holds up the rein and raises the camel's head upwards. In the same sense the word "shanaqa an-naqah" is used. Ibn as-Sikkit has talked about this in Islah al-mantiq. Prince/governor al-mu'minin has said "ashnaqa laha" instead of "ashnaqaha", this is because he has used this word in harmony with "aslasa laha" and harmony could be kept/held only by using both in the same form. So,Prince/governor al-mu'minin has used "ashnaqa laha" like in place of "in rafa`a laha ra'saha", that is, "if he stops it by holding up the controls."

(1). This religious speech is known as the religious speech of ash-Shiqshiqiyyah, and is counted among the most famous religious speeches of Prince/governor al-mu'minin. It was delivered at ar-Rahbah. Although some people have denied it to be Prince/governor al-mu'minin's statementand by attributing it to as-Sayyid ar-Radi (or ash-Sharif ar-Radi) have laid blame on hisadmitted/recognized/responded to integrity, yet truth-loving educated people have denied itstruthfulness. Nor can there be any ground for this denial because `Ali's (p.b.u.h.) difference of view in the matter of Important Muslim religious leaderate is not a secret matter, so that such hints should be thought of as something alien. And the events which have been suggested in thisreligious speech are preserved in the records of history which says in court/gives proof them word by word and sentence by sentence. If the same events which are related by history are(remembered and retold) by Prince/governor al-mu'minin then what is the ground for denying them? If the memory of discouraging facts or conditions (that surround someone) faced by him soon after the death of the Predictor of the future appeared unacceptable to eat (or to believe) to him it should not be surprising. No doubt this religious speech hits at the fame/respect of certain personalities and gives a set back to the faith and belief in them but this cannot be sustained by denying the religious speech to be Prince/governor al-mu'minin's statement, unless the true events are analysed and truth uncovered and showed off; otherwise just denying it to bePrince/governor al-mu'minin's statement because it contains criticism of certain people carries no weight, when similar criticism has been related by other history experts also. This way (Abu `Uthman) `Amr ibn Bahr al-Jahiz has recorded the following words of a religious speech ofPrince/governor al-mu'minin and they are not less serious than the criticism in the "Religious speech of ash-Shiqshiqiyyah."
Those two passed away and the third one rose like the crow whose courage is confined to the belly. It would have been better if both his wings had been cut and his head cut off.

(as a result), the idea that it is the production of as-Sayyid ar-Radi is far from truth and a result ofone-party thinking and (unfair liking). Or else if it is the result of some research it should be brought out. Otherwise, remaining in such wishful fake image does not change the truth, nor can the force of clear arguments be controlled down by mere disagreement andunhappiness/irritation.
Now we explain in detail the evidence of those educated people and traditionists who have clearly held it to be Prince/governor al-mu'minin's production, so that its historical importance should become known. Among these educated people some are those before as-Sayyid ar-Radi's period, some are his (other people of about the same age) and some are those who came after him but they all related it through their own chain of authority.
1) Ibn Abi'l-Hadid al-Mu`tazili writes that his master Abu'l-Khayr Musaddiq ibn Shabib al-Wasiti (d. 605 A.H.) stated that he heard this religious speech from ash-Shaykh Abu Muhammad `Abdullah ibn Ahmad al-Baghdadi (d. 567 A.H.) known as Ibn al-Khashshab and when he reached where Ibn `Abbas expressed sadness for this religious speech having remained incomplete Ibn al-Khashshab said to him that if he had heard the expression of sadness from Ibn `Abbas he would have certainly asked him if there had remained with his cousin any further unsatisfied desire because excepting the Predictor of the future he had already spared neither the people or things that came before nor followers and had spoken all that he wished to speak. Why should therefore be any sadness that he could not say what he wished? Musaddiq says that Ibn al-Khashshab was a man of happy heart and decent taste. I asked from him whether he also regarded the religious speech to be a lie/construction when he replied "By Allah, I believe it to bePrince/governor al-mu'minin's word as I believe you to be Musaddiq ibn Shabib." I said that some people regard it to be as-Sayyid ar-Radi's production when he replied: "How can ar-Radi have such guts or such style of writing. I have seen as-Sayyid ar-Radi's writings and know his style of composition. Nowhere does his writing match with this one and I have already seen it in books written two hundred years before the birth of as-Sayyid ar-Radi, and I have seen it in familiar writings about which I know by which educated people or men of letters they werecollected/made. At that time not only ar-Radi but even his father Abu Ahmad an-Naqib has not been born."
2) After that Ibn Abi'l-Hadid writes that he saw this religious speech in the collections/creations of his master Abu'l-Qasim (`Abdullah ibn Ahmad) al-Balkhi (d. 317 A.H.). He was the Imam of the Mu'tazilites in the rule of al-Muqtadir Billah while al-Muqtadir's period was far earlier than the birth of as-Sayyid ar-Radi.
3) He further writes that he saw this religious speech in Abu Ja`far (Muhammad ibn `Abd ar-Rahman), Ibn Qibah's book al-Insaf. He was the pupil of Abu'l-Qasim al-Balkhi and a person who studies God of Imamiyyah (Shi`ite) religious group. (Sharh of Ibn Abi'l-Hadid, vol.1, pp.205-206)
4) Ibn Maytham al-Bahrani (d. 679 A.H.) writes in his explanation/statement of opinions that he had seen one such copy of this religious speech which bore writing of al-Muqtadir Billah's minister Abu'l-Hasan `Ali ibn Muhammad ibn al-Furat (d. 312 A.H.). (Sharh al-balaghah, vol.1., pp.252-253)
5) al-`Allamah Muhammad Baqir al-Majlisi has related the following chain of authority about thisReligious speech from ash-Shaykh Qutbu'd-Din ar-Rawandi's collection/creation Minhaj al-bara`ah fi Sharh Nahj al-balaghah:
ash-Shaykh Abu Nasr al-Hasan ibn Muhammad ibn Ibrahim informed me from al-Hajib Abu'l-Wafa' Muhammad ibn Badi`, al-Husayn ibn Ahmad ibn Badi` and al-Husayn ibn Ahmad ibn `Abd ar-Rahman and they from al-Hafiz Abu Bakr (Ahmad ibn Musa) ibn Marduwayh al-Isbahani (d. 416 A.H.) and he from al-Hafiz Abu'l-Qasim Sulayman ibn Ahmad at-Tabarani (d. 360 A.H.) and he from Ahmad ibn `Ali al-Abbar and he from Is'haq ibn Sa`id Abu Salamah ad-Dimashqi and he from Khulayd ibn Da`laj and he from `Ata' ibn Abi Rabah and he from Ibn `Abbas. (Bihar al-anwar, 1st ed. vol.8, pp.160-161)
6) In the big picture al-`Allamah al-Majlisi has written that this religious speech is also contained in the collections/creations of Abu `Ali (Muhammad ibn `Abd al-Wahhab) al-Jubba 'i (d. 303 A.H.) .
7) In connection with this very realness al-`Allamah al-Majlisi writes:
al-Qadi `Abd al-Jabbar ibn Ahmad al-Asad'abadi (d. 415A.H.) who was a strict Mu`tazilite explains some expressions of this religious speech in his book al-Mughni and tries to prove that it does not strike against any previous/coming before important Muslim religious leader but does not deny it to be Prince/governor al-mu'minin's composition. (ibid., p.161)
8) Abu Ja`far Muhammad ibn `Ali, Ibn Babawayh (d. 381 A.H.) writes:
Muhammad ibn Ibrahim ibn Is'haq at-Talaqani told us that `Abd al-`Aziz ibn Yahya al-Jaludi (d. 332 A.H.) told him that Abu `Abdillah Ahmad ibn `Ammar ibn Khalid told him that Yahya ibn `Abd al-Hamid al- Himmani (d. 228 A.H.) told him that `Isa ibn Rashid related this religious speech from `Ali ibn Hudhayfah and he from `Ikrimah and he from Ibn `Abbas. (`Ilal ash-shara'i`,vol.1, chap. 122, p.144; Ma`ani al-akhbar, chap.22, pp.360-361)
9) Then Ibn Babawayh records the following chain of authorities :-
Muhammad ibn `Ali Majilawayh related this religious speech to us and he took it from his uncle Muhammad ibn Abi'l-Qasim and he from Ahmad ibn Abi `Abdillah (Muhammad ibn Khalid) al-Barqi and he from his father and he from (Muhammad) Ibn Abi `Umayr and he from Aban ibn `Uthman and he from Aban ibn Taghlib and he from `Ikrimah and he from Ibn `Abbas. (`Ilal ash-shara'i`, vol.1, chap.122, p.l46; Ma`ani al-akhbar, chap.22, p.361)
10) Abu Ahmad al-Hasan ibn `Abdillah ibn Sa`id al-`Askari (d.382 A.H.) who counts among greateducated people of the Sunnis has written explanation/statement of opinions and explanation of this religious speech that has been recorded by Ibn Babawayh in `Ilal ash-shara'i` and Ma`ani al-akhbar.
11) as-Sayyid Ni`matullah al-Jaza'iri writes:
The author of Kitab al-gharat Abu Is'haq, Ibrahim ibn Muhammad ath-Thaqafi al-Kufi (d. 283 A.H.) has related this religious speech through his own chain of authorities. The date of completion of writing this book is Tuesday the 13th Shawwal 255 A.H. and in the same year, Murtada al-Musawi was born. He was older in age than his brother as-Sayyid ar-Radi. (Anwar an-Nu`maniyyah, p.37)
12) as-Sayyid Radi ad-Din Abu'l-Qasim `Ali ibn Musa, Ibn Tawus al-Husayni al-Hulli (d. 664 A.H.) has related this religious speech from Kitab al-gharat with the following chain of authorities:-
This religious speech was related to us by Muhammad ibn Yusuf who related it from al-Hasan ibn `Ali ibn `Abd al-Karim az-Za`farani and he from Muhammad ibn Zakariyyah al-Ghallabi and he from Ya`qub ibn Ja`far ibn Sulayman and he from his father and he from his grand-father and he from Ibn `Abbas. (Translation of at-Tara'if, p.202)
13) Shaykh at-Ta'ifah, Muhammad ibn al- Hasan at-Tusi (d. 460 A.H.) writes:
(Abu'l-Fath Hilal ibn Muhammad ibn Ja`far) al-Haffar related this religious speech to us. He related it from Abu'l-Qasim (Isma`il ibn `Ali ibn `Ali) ad-Di`bili and he from his father and he from his brother Di`bil (ibn `Ali al-Kuza`i) and he from Muhammad ibn Salamah ash-Shami and he from Zurarah ibn A`yan and he from Abu Ja`far Muhammad ibn `Ali and he from Ibn `Abbas. (al-Amali, p.237)
14) ash-Shaykh al-Mufid (Muhammad ibn Muhammad ibn an-Nu`man, d. 413 A.H.) who was the teacher of as-Sayyid ar-Radi writes about the chain of authorities of this religious speech:
A number of relaters of traditions have related this religious speech from Ibn `Abbas throughmany chains. (al-Irshad, p.135)
15) `Alam al-Huda (symbol of guidance) as-Sayyid al-Murtada who was the older brother of as-Sayyid ar-Radi has recorded it on pp. 203,204 of his book ash-Shafi.
16) Abu Mansur at-Tabarsi writes:
A number of relaters have given an account of this religious speech from Ibn `Abbas throughdifferent chains. Ibn `Abbas said that he was in the audience of Prince/governor al-mu'minin at ar-Rahbah (a place in Kufah) when conversation turned to Important Muslim religious leaderate and those who had happened before him as Important Muslim religious leaders, whenPrince/governor al-mu'minin breathed a sigh and delivered this religious speech. (al-Ihtijaj, p. 101)
17) Abu'l-Muzaffar Yusuf ibn `Abdillah and Sibt ibn al-Jawzi al-Hanafi (d. 654 A.H.) writes:
Our ash-Shaykh Abu'l-Qasim an-Nafis al-Anbari related this religious speech to us through his chain of authorities that ends with Ibn `Abbas, who said that after loyalty had been paid toPrince/governor al-mu'minin as Important Muslim religious leader he was sitting on the pulpit when a man from the audience enquired why he had remained quiet till then after whichPrince/governor al-mu'minin delivered this religious speech unprepared/on-the-spot. (Tadhkarat khawass al-ummah, p.73)
18) al-Qadi Ahmad ibn Muhammad, ash-Shihab al-Khafaji (d. 1069 A.H.) writes relating to/connected to its realness:
It is stated in the statements of Prince/governor al-mu'minin `Ali (Allah may be pleased with him) that "It is strange during life time he (Abu Bakr) wanted to give up the Important Muslim religious leaderate but he strengthened its foundation for the other one after his death." (Sharh durrat al-ghawwas, p.17)
19) ash-Shaykh `Ala ad-Dawlah as-Simnani writes:
Prince/governor al-mu'minin Sayyid al-`Arifin `Ali (p.b.u.h.) has stated in one of his brilliantReligious speeches "this is the Shiqshiqah that burst forward." (al-`Urwah li ahl al-khalwah wa'l-jalwah, p3, book in Nasiriah Library, Lucknow, India)
20) Abu'l-Fadl Ahmad ibn Muhammad al-Maydani (d. 518 A.H.) has written in connection with the word Shiqshiqah:
One religious speech of Prince/governor al-mu'minin `Ali is known as Khutbah ash-Shiqshiqiyyah (the religious speech of the Camel's Foam). (Majma` al-amthal, vol.1, p.369)

21) In fifteen places in an-Nihayah while explaining the words of this religious speech Abu's-Sa`adat Mubarak ibn Muhammad, Ibn al-Athir al-Jazari (d. 606 A.H.) hasadmitted/recognized/responded to it to be Prince/governor al-mu'minin's statement.
22) Shaykh Muhammad Tahir Patni while explaining the same words in Majma` bihar al-anwarsays in court/gives proof this religious speech to be Prince/governor al-mu'minin's by saying, "`Ali says so."
23) Abu'l-Fadl ibn Manzur (d. 711 A.H.) has admitted/recognized/responded to it asPrince/governor al-mu'minin's statement in Lisan al-`Arab, vol.12, p.54 by saying, "In the sayings of `Ali in his religious speech 'It is the camel's foam that burst forward then lessened.'"
24) Majdu'd-Din al-Firuz'abadi (d. 816/817 A.H.) has recorded under the word "Shiqshiqah" in hisword list/vocabulary (al-Qamus, vol.3, p.251):
Khutbah ash-Shiqshiqiyyah is by `Ali so named because when Ibn `Abbas asked him to resume it where he had left it, he said "Of Ibn `Abbas! it was the foam of a camel that burst forward thenlessened."
25) The collector/maker of Muntaha al-adab writes:
Khutbah ash-Shiqshiqiyyah of `Ali is attributed to `Ali (Allah may honor his face).
26) ash-Shaykh Muhammad `Abduh, Mufti of Egypt, recognising it as Prince/governor al-mu'minin's statement, has written its explanations.
27) Muhammad Muhyi'd-Din `Abd al-Hamid, Professor in the Teachers/professors of Arabic Language, al-Azhar University has written notes on Nahj al-balaghah adding a foreword in the beginning wherein he recognises all such religious speeches which contain criticizing statementsto be the statements of Prince/governor al-mu'minin.
In the face of these evidences and definitely true proofs is there any scope to hold that it is notPrince/governor al-mu'minin's production and that as-Sayyid ar-Radi prepared it himself?
(2). Prince/governor al-mu'minin has talked about Abu Bakr's rising up to the Important Muslim religious leaderate in a symbolic way as having dressed himself with it. This was a common metaphor. So, when `Uthman was called to give up the Important Muslim religious leaderate he replied, "I will not put off this shirt which Allah has put on me." No doubt Prince/governor al-mu'minin has not attributed this dressing of Important Muslim religious leaderate to Allah but to Abu Bakr himself because according to (every single person agrees) opinion his Important Muslim religious leaderate was not from Allah but his own affair. That is why Prince/governor al-mu'minin said that Abu Bakr dressed himself with the Important Muslim religious leaderate. He knew that this dress had been stitched for his own body and his position with relation to theImportant Muslim religious leaderate was that of the axis in the hand-mill which cannotkeep/hold its central position without it nor be of any use. (in almost the same way), he held "I was the central spin around of the Important Muslim religious leaderate, were I not there, its entire system would have gone away from what's right from the spin around. It was I who acted as a guard for its organisation and order and guided it through all difficulties. Currents of learning flowed from my chest and watered it on all sides. My position was high beyond imagination but sexual desire of world searchers (for something) for government became a tumbling stone for me and I had to confine myself to hiding/privacy. Very bright/extremedarkness won all round and there was intense sadness/darkness everywhere. The young grew old and the old left for the graves but this patience-breaking period would not end. I kept watching with my eyes the stealing (and leaving behind almost nothing) of my own inheritance and saw the passing of Important Muslim religious leaderate from one hand to the other but remained patient as I could not stop their high-handedness for lack of means."
NEED FOR THE PROPHET'S CALIPH AND THE MODE OF HIS APPOINTMENT.
After the Predictor of the future of Islam the presence of such a personality was unavoidable who could stop the community from disintegration and guard the religious law against change,change and interference by those who wanted to twist it to suit their own desires. If this very need is denied then there is no sense in attaching so much importance to the series of thePredictor of the future that the group in Saqifah of Banu Sa`idah should have been considered more important than the burial of the Predictor of the future. If the need is recognised, the question is whether or not the Predictor of the future too realised it. If it is held he could not pay attention to/take care of it and appreciate its need or absence of need it would be the biggest proof for regarding the Predictor of the future's mind to be blank for thinking of means to stop the evils of inventions of new things and apostasy in spite of having given warnings about them. If it is said that he did realise it but had to live it unresolved on account of some advantage then instead of keeping it hidden the advantage should be clearly pointed to/showed otherwise silence without purpose would make up/be equal to irresponsibility/unpaid status in the discharge of the obligations of Predictor of the futurehood. If there was some obstacle, it should be told (to people) otherwise we should agree that just as the Predictor of the future did not leave any item of religion incomplete he did not leave this matter either and did propose such a course of action for it, that if it was acted upon religion would have remained safe against the interference of others.
The question now is what was that course of action. If it is taken to be the group opinion of the community then it cannot truly happen as in such agreement agreement of every person isnecessary; but taking into account the difference in human personalities it seems impossible that they would agree on any single point. Nor is there any example where on such matters there has been no single voice of disagreement. How then can such a basic need be made dependent on the event of such an impossible event - need on which comes together the future of Islam and the good of the Muslims. Therefore, the mind is not prepared to accept this judging requirement. Nor is tradition in harmony with it, as al-Qadi `Adud ad-Dinal-'Iji has written in Sharh al-mawaqif:
You should know that Important Muslim religious leaderate cannot depend upon (where every single

person agrees) of election because no logical or traditional argument can be advanced for it.

In fact when the fighters (for something) of (every single person agrees) election found that(where every single person agrees) of all votes is very hard they adopted the agreement of the majority as a substitute for (where every single person agrees), ignoring the difference of the minority. In such a case also it often happens that the force of fair and foul or correct and wrongways turns the flow of the majority opinion in the direction where there is neither individualhonor/difference nor personal good quality/good qualities as a result of which (able to do something well/very good) people remain hidden while unable to do what needs to be donepeople stand forward. When abilities remain so controlled and personal ends stand in the way as hurdles, how can there be expectation for the election of correct person. Even if it is assumed that all voters have an independent fair view, that none of them has his own goal and that none has any other consideration, it is not necessary that every legal decision of the majority should be correct, and that it cannot go away from what's right. Experience shows that after experiment the majority has held its own legal decision to be wrong. If every legal decision of the majority is correct then its first legal decision should be wrong because the legal decision which holds it wrong is also that of the majority. In this facts or conditions (that surround someone) if the election of the Important Muslim religious leader goes wrong who would be responsible for the mistake, and who should face the blame for the ruination of the Islamic government/society. (in almost the same way) on whom would be the liability for the violence and death and murderfollowing the very upset confusion and activity of the elections. When it has been seen that even those who sat in the audience of the Holy Predictor of the future could not be free of back and forth/equal between people argue/argument and battle(s)/tension how can others avoid it.
If with a view to avoid mischief it is left to the people of authority to choose anyone they like then here too the same friction and conflict would win because here again coming together of humanpersonalities on one point is not necessary nor can they be assumed to rise above personal ends. In fact here the chances of conflict and crash would be stronger because if not all at least most of them would themselves be candidates for that position and would not spare any effort to defeat their opponent, creating obstacles in his way as best as possible. Its unavoidable resultwould be back and forth/equal between people struggle and mischief-mongering. So, it would not be possible to fight off the mischief for which this device was adopted, and instead of finding a proper individual the community would just become an instrument for the achievement of personal benefits of the others. Again, what would be the judging requirement for these people in authority? The same as has usually been, namely whoever collects a few supporters and is able to create noise and craziness in any meeting by use of forceful words would count among the people of authority. Or would abilities also be judged? If the mode of judging the abilities is again this very common vote then the same difficulties and conflicts would arise here too, to avoid which this way was adopted. If there is some other standard, then instead of judging the abilitiesof the voters by it why not judge the person who is considered good for the position in view. Further, how many people in authority would be enough to give a legal decision? Apparently alegal decision once accepted would be (something important that came before) for good and the number that would give this legal decision would become the judging requirement for future. al-Qadi `Adud ad-Din al-'Iji writes:
Rather the nomination of one or two people by the people in authority is enough because we know that the companions who were strict in religion thought of/considered it enough as the nomination of Abu Bakr by `Umar and of `Uthman by `Abd ar-Rahman. (Sharh al-mawaqif, p.351 )
This is the account of the "(every single person agrees) election" in the Hall of Bani Sa`idah and the activity of the advice-giving assembly: that is, one man's action has been given the name of(every single person agrees) election and one person's deed given the name of advice-givingassembly. Abu Bakr had well understood this reality that election means the vote of a person or two only which is to be attributed to common simple people. That is why he ignored the needed things of (every single person agrees) election, majority vote or method of choosing through electoral assembly and selected/hired `Umar by nomination. `A'ishah also considered that leaving the question of important Muslim religious leaderate to the vote of a few particularpeople meant inviting mischief and trouble. She sent a word to `Umar on his death saying:
Do not leave the Islamic community without a chief. Nominate a Important Muslim religious leader for it and leave it not without an authority as otherwise I understand/capture mischief and trouble.
When the election by those in authority proved useless/pointless it was given up and only "might is right" became the judging requirements-namely whoever controls/calms others and binds them under his sway and control is accepted as the Important Muslim religious leader of thePredictor of the future and his true (person or thing that comes after something else). These are those self-adopted principles in the face of which all the Predictor of the future's sayings spoke in the "Feast of the Relatives," on the night of hijrah, at the fight of Tabuk, on the occasion ofbringing across the Qur'anic chapter "al-Bara'ah" (at-Tawbah, chap.9) and at Ghadir (the spring of) Khumm. The strange thing is that when each of the first three important Muslim religious leaderates is based on one person's choice how can this very right to choose be denied to thePredictor of the future himself, especially when this was the only way to end all thedisagreement, namely that the Predictor of the future should have himself settled it and saved the community from future disturbances and spared it from leaving this decision in the hands of people who were themselves involved in personal aims and objects. This is the correct procedure which stands to reason and which has also the support of the Predictor of the future's definite sayings.
(3). Hayyan ibn as-Samin al-Hanafi of Yamamah was the chief of the tribe Banu Hanifah and the master of fort and army. Jabir is the name of his younger brother while al-A`sha whose real name was Maymun ibn Qays ibn Jandal enjoyed the position of being his good friend and led a decent happy life through his reward. In this verse he has compared his current life with the previous one that is the days when he roamed about in search of job and those when he led a happy life in Hayyan's company. Generally Prince/governor al-mu'minin's quoting of this verse has been taken to compare this troubled period with the peaceful days passed under the care and protection of the Predictor of the future when he was free from all sorts of troubles and enjoyed mental peace. But taking into account the occasion for making this comparison and the subject matter of the verse it would not be far fetched if it is taken to point to/show the difference between the unimportant position of those in power during the Predictor of the future's life time and the authority and power enjoyed by them after him, that is, at one time in the days of the Predictor of the future no listen to was paid to them because of `Ali's personality but now the time had so changed that the same people were masters of the affairs of the Muslim world.
(4). When `Umar was wounded by Abu Lu'lu'ah and he saw that it was hard for him to survive because of the deep wound, he formed an advice-giving committee and nominated for it `Ali ibn Abi Talib, `Uthman ibn `Affan, `Abd ar-Rahman ibn `Awf, az-Zubayr ibn al-`Awwam, Sa`d ibn Abi Waqqas, and Talhah ibn `Ubaydillah and bound them that after three days of his death they should select one of themselves as the Important Muslim religious leader while for those three days Suhayb should act as Important Muslim religious leader. On receipt of these instructions some members of the committee requested him to point to/show what ideas he had about each of them to enable them to proceed further in their light. `Umar therefore told (to people) his own view about each individual. He said that Sa`d was harsh-tempered and hot headed; `Abd ar-Rahman was the Pharaoh of the community; az-Zubayr was, if pleased, a true believer but ifmade unhappy an unbeliever; Talhah was the expression (or form) of pride and snobbiness, if he was made important Muslim religious leader he would put the ring of the important Muslim religious leaderate on his wife's finger while `Uthman did not see beyond his male relatives.Regarding `Ali he is in love with the Important Muslim religious leaderate although I know that he alone can run it on right lines. Anyway, despite this admission, he thought it necessary tomake up/be equal to the advice-giving Committee and in selecting its members and laying down the working procedure he made sure that the Important Muslim religious leaderate would take the direction in which he wished to turn it. So, a man of ordinary caution and intelligence can draw the end/end result that all the factors for `Uthman's success were present therein. If we look at its members we see that one of them namely `Abd ar-Rahman ibn `Awf is the husband of `Uthman's sister, next Sa`d ibn Abi Waqqas besides bearing cruelty and evilness towards `Ali is a relation and male relative of `Abd ar-Rahman. Neither of them can be taken to go against `Uthman. The third Talhah ibn `Ubaydillah about whom Prof. Muhammad `Abduh writes in hisnote on Nahj al-balaghah:
Talhah was drawn tos `Uthman and the reason for it was no less than that he was against `Ali, because he himself was at at-Taymi and Abu Bakr's rising up to the Important Muslim religious leaderate had created bad blood between Bani Taym and Banu Hashim.
Regarding az-Zubayr, even if he had voted for `Ali, what could his single vote achieve. According to at-Tabari's statement Talhah was not present in Medina at that time but his absence did not stand in the way of `Uthman's success. Rather even if he were present, as he did actually reach at the meeting (of the Committee), and he is taken to be `Ali's supporter, still there could be no doubt in `Uthman's success because `Umar's intelligent mind had set the working procedure that:

If two agree about one and the other two about another then `Abdullah ibn `Umar should act as the (referee or judge in an argument). The group whom he orders should choose the Important Muslim religious leader from among themselves. If they do not accept `Abdullah ibn `Umar'slegal decision, support should be given to the group which includes `Abd ar-Rahman ibn `Awf, but if the others do not agree they should be (chopped off the head) for opposite (or fighting against) this legal decision. (at-Tabari, vol.1, pp.2779-2780; Ibn al-Athir, vol.3, p.67).
Here disagreement with the legal decision of `Abdullah ibn `Umar has no meaning since he was directed to support the group which included `Abd ar-Rahman ibn `Awf. He had ordered his son `Abdullah and Suhayb that:
If the people differ, you should side with the majority, but if three of them are on one side and the other three on the other, you should side with the group including `Abd ar-Rahman ibn `Awf. (at-Tabari, vol.1, pp.2725,2780; Ibn al-Athir, vol.3, pp.51,67).
In this instruction the agreement with the majority also means support of `Abd ar-Rahman because the majority could not be on any other side since fifty (badly wanting to kill, or see violence) swords had been put on the heads of the (fighting force/bad feelings) group with orders to fall on their heads on `Abd ar-Rahman's request. Prince/governor al-mu'minin's eye had fore-read it at that very moment that the Important Muslim religious leaderate was going to `Uthman as appears from his following words which he spoke to al-`Abbas ibn `Abd al-Muttalib:
"The Important Muslim religious leaderate has been turned away from us." al-`Abbas asked how could he know it. Then he replied, "`Uthman has also been joined/connected with me and it has been laid down that the majority should be supported; but if two agree on one and two on the other, then support should be given to the group which includes `Abd ar-Rahman ibn `Awf. Now Sa`d will support his cousin `Abd ar-Rahman who is of course the husband of `Uthman's sister." (ibid )
However, after `Umar's death this meeting happened in the room of `A'ishah and on its door stood Abu Talhah al-Ansari with fifty men having drawn swords in their hands. Talhah started the proceedings and inviting all others to be witness said that he gave his right of vote to `Uthman. This touched az-Zubayr's sense of honor as his mother Safiyyah daughter of `Abd al-Muttalib was the sister of Predictor of the future's father. So he gave his right of vote to `Ali. After thatSa`d ibn Abi Waqqas made his right of vote to `Abd ar-Rahman. This left three members of theadvice-giving committee out of whom `Abd ar-Rahman said that he was willing to give up his own right of vote if `Ali (p.b.u.h.) and `Uthman gave him the right to choose one of them or one of these two should buy/own/receive this right by withdrawing. This was a trap in which `Ali had been tangled up from all sides namely that either he should abandon his own right or else allow `Abd ar-Rahman to do as he wished. The first case was not possible for him; that is, to give up his own right and elect `Uthman or `Abd ar-Rahman. So, he clung to his right, while `Abd ar-Rahman separating himself from it assumed this power and said to Prince/governor al-mu'minin, "I pay you loyalty on your following the Book of Allah, the sunnah of the Predictor of the futureand the conduct of the two Shaykhs, (Abu Bakr and `Umar). `Ali replied, "Rather on following the Book of Allah, the sunnah of the Predictor of the future and my own findings." When he got the same reply even after repeating the question three-times he turned to `Uthman saying, "Do you accept these conditions." He had no reason to refuse and so he agreed to the conditions andloyalty was paid to him. When Prince/governor al mu'minin saw his rights being this way stepped all over he said:
"This is not the first day when you behaved against us. I have only to keep good patience. Allah is the Helper against whatever you say. By Allah, you have not made `Uthman Important Muslim religious leader but in the hope that he would give back the Important Muslim religious leaderate to you."
After recording the events of ash-Shura (advice-giving committee), Ibn Abi'l-Hadid has written that when loyalty had been paid to `Uthman, `Ali addressed `Uthman and `Abd ar-Rahman saying, "May Allah plant seed/cause/produce the seed of disagreement among you," and so it happened that each turned a bitter enemy of the other and `Abd ar-Rahman did not ever after speak to `Uthman till death. Even on death bed he turned his face on seeing him.
On seeing these events the question rises/comes up whether ash-Shura (advice-givingcommittee) means confining the matter to six people, after that to three and finally to one only. Also whether the condition of following the conduct of the two Shaykhs for Important Muslim religious leaderate was put by `Umar or it was just a hurdle put by `Abd ar-Rahman between `Ali (p.b.u.h.) and the Important Muslim religious leaderate, although the first Important Muslim religious leader did not put forward this condition at the time of nominating the secondImportant Muslim religious leader, namely that he should follow the former's footsteps. What then was the occasion for this condition here?
However, Prince/governor al-mu'minin had agreed to participate in it in order to avoid mischief and to put an end to arguing so that others should be silenced and should not be able to claim that they would have voted in his favour and that he himself got away from the advice-givingcommittee and did not give them an opportunity of selecting him.
(5). About the rule of the third Important Muslim religious leader, Prince/governor al-mu'minin says that soon on `Uthman's coming to power Banu Umayyah got ground and began stealing (and leaving behind almost nothing) the Bayt al-mal (public fund), and just as cattle on seeing green grass after drought step all over it away, they dangerously and carelessly fell upon Allah's money and ate/destroyed it. At last this (doing a lot of selfish things just to make yourself happy)and (giving family members better jobs than non-family members) brought him to the stage when people attacked his house, put him to sword and made him vomit all that he had swallowed.
The maladministration that happened in this period was such that no Muslim can remain unmoved to see that Companions of high position were lying uncared for, they were suddenly made very sick with poorness and surrounded by very poorness while control over Bayt al-mal (public fund) was that of Banu Umayyah, government positions were occupied by their young and inexperienced people, special Muslim properties were owned by them, meadows gave/givengrazing but to their cattle, houses were built but by them, and orchards were only for them. If any kind person spoke about these excesses his ribs were broken, and if someoneupset/shook/shaken this capitalism he was externed from the city. The uses to which zakat and charities which were meant for the poor and the miserable and unfortunate and the public fund which was the common property of the Muslims were put may be watched/followed from the following few illustrations;
1) al-Hakam ibn Abi'l-`As who had been (permanently removed from a country) from Medina by the Predictor of the future was allowed back in the city not only against the Predictor of the future's sunnah but also against the conduct of the first two Important Muslim religious leadersand he was paid three hundred thousand Dirhams from the public fund. (Ansab al-ashraf, vol.5, pp.27, 28, 125)
2) al-Walid ibn `Uqbah who has been named person who doesn't follow (his or her) own rules in the Qur'an was paid one hundred thousand Dirhams from the Muslim's public fund. (al-`Iqd al-farid, vol.3, p.94)
3) The Important Muslim religious leader married his own daughter Umm Aban to Marwan ibn al-Hakam and paid him one hundred thousand Dirhams from the public fund. (Sharh of Ibn Abi'l-Hadid, vol.1, pp.198-199).
4) He married his daughter `A'ishah to Harith ibn al-Hakam and granted him one hundred thousand Dirhams from the public fund. (ibid.)
5) `Abdullah ibn Khalid was paid four hundred thousand Dirhams. (al-Ma`arif of Ibn Qutaybah, p.84)
6) Allowed the khums (one fifth religious duty) from Africa (amounting to five hundred thousand Dinars) to Marwan ibn al-Hakam. (ibid)
7) Fadak which was withheld from the beautiful daughter of the Predictor of the future on the ground of being general charity was given as a royal favour to Marwan ibn al-Hakam. (ibid.)
8) Mahzur a place in the commercial area of Medina which had been declared a public trust by the Predictor of the future was gifted to Harith ibn al-Hakam. (ibid.)
9) In the meadows around Medina no camel except those of Banu Umayyah were allowed to graze. (Sharh of Ibn Abi'l-Hadid, vol.l, p.l99)
10) After his death (`Uthman's) one hundred and fifty thousand Dinars (gold coins) and one million Dirhams (silver coins) were found in his house. There was no limit to tax free lands; and the total value of the landed estate he owned in Wadi al-Qura and Hunayn was one hundred thousand Dinars. There were huge numbers of camels and horses. (Muruj adh-dhahab, vol.l, p.435)
11) The Important Muslim religious leader's relations ruled all the principal cities. So, at Kufah, al-Walid ibn `Uqbah was the governor but when in the state of drunkenness of wine he led the morning prayer in four instead of two rak`ah and people upset/shook/shaken he was removed, but the Important Muslim religious leader put in his place a person who doesn't follow (his or her) own rules like Sa`id ibn al-`As. In Egypt `Abdullah ibn Sa`d ibn Abi Sarh, in Syria Muawiyah ibn Abi Sufyan, and in Basrah, `Abdullah ibn `Amir were the governors selected/hired by him (ibid.)

SERMON 2

2014-10-04T22:49:00.002-07:00

SERMON 2

Delivered on return from Siffin
Arabia before legal announcement of Predictor of the futurehood I praise Allah looking (for)completion of His Blessing, submitting to His Glory and expecting safety from committing His sins. I call for/use His help being in need of His Good amount (of protection). He whom He guides does not get away from what's right, He with whom He is hateful gets no protection. He whom He supports does not remain needy. Praise is most serious of all that is weighed and the most valuable of all that is treasured.
I stand witness that there is no god but Allah the One. He has no like. My statements (in court)has been tested in its honesty, and its essence is our belief. We will cling to it for ever till we live and will store it facing the troubles that overtake us because it is the foundation stone of Belief (iman) and the first step towards good actions and Divine pleasure. It is the means to keep Satan away.
I also stand witness that Muhammad (p.b.u.h.a.h.p.) is His slave and His Predictor of the future. Allah sent him with the respected and admired religion, effective symbol, written Book,(1) shining beautifully light, sparkling shine and clear legal order in order to drive away doubts, present clear proofs, administer warning through signs and to warn of punishments. At that time people had fallen in bad behaviors/crimes whereby the rope of religion had been broken, the pillars of belief had been shaken, principles had been sind, system had become topsy turvy, openings were narrow, passage was dark, guidance was unknown and darkness won.
Allah was being disobeyed, Satan was given support and Belief had been abandoned. As a result the pillars of religion fell down, its traces could not be seen, its passages had been destroyed and its streets had fallen into decay. People obeyed Satan and treaded his paths. They searched for/tried to get water from his watering places. Through them Satan's symbols got flying and his standard was raised in bad behaviors/crimes which stepped all over the people under their hoofs, and treaded upon them with their feet. The bad behaviors/crimes stood on their toes (in full height) and the people surrounded by them were accidentally moved/went (away from what's right and good), confused, (having no knowledge) and flirted-with like in a good house(2) with bad neighbours. Instead of sleep they had wakefulness and for (metallic element) they had tears in the eyes. They were in a land where the learned were in bridle (keeping their mouths shut) while the (having no knowledge) were honored.
In the same religious speech Prince/governor al-mu'minin referred to Al an-Nabi (the Household of the Holy Predictor of the future) as under:
They are the trustees of His secrets, shelter for His affairs, source of knowledge about Him, centre of His wisdom, valleys for His books and mountains of His religion. With them Allah straightened the bend of religion's back and removed the shaking (with fear or emotion) of its limbs.
In the same Religious speech he spoke about the people who don't follow their own rules
They sowed bad behaviors/crimes, watered them with lie/lying and harvested destruction.
(Alu Muhammad)
None in the Islamic community can be taken at par with the Child/outcome(3) of the Predictor of the future (Alu Muhammad). One who was under their obligation cannot be matched with them. They are the foundation of religion and pillar of Belief. The forward runner has to turn back to them while the follower has to overtake them. They possess the chief characteristics for vicegerency. In their favour exists the will and succession (of the Predictor of the future). This is the time when right has returned to its owner and diverted to its centre of return.
(1). The Preserved Record. (2). Good House means 'Mecca' while the bad neighbours mean the 'Unbelievers of Quraysh.' (3). About the Child/outcome of the Predictor of the futurePrince/governor al-mu'minin has said that no person in the world can be brought at par with them, nor can any one be thought of/considered their equal in greatness, because the world is overladen with their obligations and has been able to get never-ending blessings only through their guidance. They are the corner stone and foundation of religion and the food for its life and survival. They are such strong pillars of knowledge and belief that they can turn away the stormy flow of doubt and suspicion. They are such middle course among the paths of excess and backwardness that if some one goes far towards excess and exaggeration or falls behind then unless he comes back or steps forward to that middle course he cannot be on the path of Islam. They possess all the characteristics which give the superiority in the right for vicegerency and leadership. (as a result), no one else in the ummah enjoys the right of (the money, and other help, given to a person or organization) and guardianship. That is why the Predictor of the futuredeclared them his vicegerents and (people or things that come after something else). About will and succession the (person who gives his/her opinion) Ibn Abi'l-Hadid Mu`tazili writes that there can be no doubt about the vicegerency of Prince/governor al-mu'minin but succession cannotsuggest succession in position although the Shi`ite religious group has so interpreted it. It ratherhints series of learning. Now, if according to him succession is taken to suggest succession in learning even he does not seem to succeed in (completing things/reaching goals) his object, because even by this interpretation the right of coming after the Predictor of the future does notbreak down on any other person. When it is agreed that learning is the most extremely important needed thing of khilafah (important Muslim religious leaderate) because the most important functions of the Predictor of the future's Important Muslim religious leader consist of dispensation of justice, solving problems of religious laws, clearing up details and managementof religious penalties. If these functions are taken away from the Predictor of the future's deputy his position will come down to that of a worldly ruler. He cannot be thought of as the spin aroundof religious authority. Therefore either we should keep governmental authority separate fromPredictor of the future's vicegerency or accept the (person or thing that comes after something else) of Predictor of the future's knowledge to suit that position. The interpretation of Ibn Abi'l-Hadid could be acceptable if Prince/governor al-mu'minin had spoken this sentence alone, butwatching/following that it was spoken soon after `Ali's (p.b.u.h.) recognition as Important Muslim religious leader and just after it the sentence "Right has returned to its owner" exists, this interpretation of his seems (without a good reason). Rather, the Predictor of the future's will cannot suggest any other will except that for vicegerency and important Muslim religious leaderate, and succession would suggest not succession in property nor in knowledge because this was not an occasion to talk about it here but it must mean the succession in the right leadership which stood proved as from Allah not only on the ground of family relationship but on the ground of qualities of perfection.

SERMONS OF NAHJULBALAGHA

2014-10-04T22:47:00.001-07:00

SERMONS

SERMON 1

In this religious speech he recalls the creation of Earth and Sky and the birth of Adam. Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of thinking-related courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no (funeral speech) exists, no time is (officially made or ordered) and no length of time is fixed. He createdcreation through His Total power, broke up and moved away winds through His Compassion, and made firm the shaking earth with rocks.
The best in religion is the admission/response/recognition of Him, the perfection ofadmitting/recognizing/responding to Him is to say in court/give proof Him, the perfection ofsaying in court/giving proof Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. This way whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limits for Him; and who admitted limits for Him numbered Him.
Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through important thing/big event of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without meaning of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.

The Creation of the Universe He started creation most at first and begun it originally, withoutgoing through reflection, without making use of any experiment, without creating new things any movement, and without experiencing any breathing in/wish/wishing of mind. He give outted all things their times, put together their differences/different versions gave them their properties, and decided/figured out their features knowing them before creating them, realising fully their limits and confines and appreciating their natural tendencies and details.
When God created the openings of atmosphere, wide area of stars/heavens and layers of winds, He flowed into it water whose waves were stormy and whose sudden rushes jumped one over the other. He loaded it on dashing wind and breaking typhoons, ordered them to shed it back (as rain), gave the wind control over the energy of the rain, and (made) familiar it with its limits. The wind blew under it while water flowed angrily/desperately over it.
Then God created forward wind and made its movement (having no germs/unable to have children), caused to continue its position, strengthened/got worse its motion and spread it far and wide. Then He ordered the wind to raise up deep waters and to strengthen the waves of the oceans. So the wind churned it like the churning of curd and pushed it extremely strongly into the stars/heavens throwing its front position on the rear and the unmoving on the flowing till its level was raised and the surface was full of foam. Then God raised the foam on to the open wind and huge stars/heavens and made therefrom the seven skies and made the lower one as anunmoving sudden rush and the upper one as protective ceiling and a high large building without any pole to support it or nail to hold it together. Then He decorated them with stars and the light of meteors and hung in it the shining sun and shining beautifully moon under the revolving sky, moving ceiling and rotating stars/heavens.

The Creation of the Angels Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in (lying flat on the ground) and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are praising Allah and do not get tired. The sleep of the eye or the slip ofclever humor, or laziness of the body or the effect of forgetfulness does not produce/make happen them.
Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His predictors of the future and those who carry back and forth His orders and legal orders. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are sticking out into the skies, their limbs are getting out on all sides, their shoulders are inagreement with the columns of the Divine Throne, their eyes are down-looking before it, they have spread down their wings under it and they have made/gave/given between themselves and all else curtains of honor and screens of power. They do not think of their Creator through image, do not credit to Him attributes of the created, do not confine Him within houses and do not point at Him through illustrations.

Description of the Creation of Adam Allah collected from hard, soft, sweet and sour earth, clay which He dripped in water till it got pure, and kneaded it with moisture till it became gluey. From it He carved an image with curves, joints, limbs and pieces/parts. He solidified it till it dried up for a fixed time and a known length of time. Then He blew into it out of His Spirit after which it took the pattern of a human being with mind that leads and controls him, intelligence which he makes use of, limbs that serve him, organs that change his position, wisdom that tells the difference between truth and lie, tastes and smells, colours and species. He is a mixture of clays of different colours, well-organized materials, (different/branching out into different) go againstories anddifferent/disagreeing properties like heat, cold, softness and hardness.
Then Allah asked the angels to fulfil His promise with them and to complete the promise of Hislegal order to them by admitting/recognizing/responding to Him through (lying flat on the ground) to Him and submission to His honored position. So Allah said:
"Be flat towards Adam and they lay flat on the ground except Iblis (Satan)." (Qur'an, 2:34; 7:11; 17:61; 18:50; 20:116)
Snobbiness withheld him and crime/harmful behavior overcame him. So that he took pride in his own creation with fire and treated hatefully the creation of clay. So Allah allowed him time in order to let him fully deserve His anger, and to complete (man's) test and to fulfil the promise (He had made to Satan). So, He said:
"Truly you have been allowed time till the known Day." (Qur'an, 15:38; 38:81)
After that, Allah lived in Adam (p.b.u.h.) in a house where He made his life pleasant and his stay safe, and He cautioned him of Iblis and his hatred. Then his enemy (Iblis) was jealous of hisobeying in Paradise and his contacts with the honest and good. So he changed his conviction intoshifting back and forth and strong desire/formal decision about something into weakness. Hethis way converted his happiness into fear and his fame/respect into shame. Then Allah offered to Adam (p.b.u.h.) the chance to feel deep sorrow for past sin, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and making babiesof child/outcome.

Allah chooses His Predictors of the future From his (Adam's) child/outcome Allah chosepredictors of the future and took their promise for his (something that is suddenly shown or understood) and for carrying His message as their trust. In course of time many people weird and sick/ruined Allah's trust with them and ignored His position and took compeers along with Him. Satan turned them away from knowing Him and kept them uninterested from His worship. Then Allah sent His Messengers and series of His predictors of the future towards them to get them to fulfil the promises of His creation, to recall to them His bounties, to strongly encourage/warn them by preaching, to uncover before them the hidden good qualities/advantages of wisdom and show them the signs of His Total power namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, sicknesses that turn them old and events that (one after the other) take them.
Allah never allowed His creation to remain without a Predictor of the future deputised by Him, or a book sent down from Him or a binding argument or a standing plea. These Messengers were such that they did not feel little because of smallness of their number or of largeness of the number of their falsifiers. Among them was either a person or thing that came before who would name the one to follow or the follower who had been introduced by the person or thing that came before.
The Predictor of the futurehood of Muhammmad In this way ages passed by and times rolled on, fathers passed away while sons took their places till Allah deputised Muhammmad (peace be upon him and his child/outcome) as His Predictor of the future, in fulfilment of His promise and in completion of His Predictor of the futurehood. His promise had been taken from thePredictors of the future, his qualities of character were well suspected and his birth washonorable. The people of the earth at this time were divided in different parties, their aims were separate and ways were (many different kinds of people or things). They either compared Allah with His creation or twisted His Names or turned to else than Him. Through Muhammmad (p.b.u.h.a.h.p.) Allah guided them out of wrong and with his efforts took them out of (the state of having no knowledge).
Then Allah chose for Muhammmad, peace be upon him and on his child/outcome, to meet Him, selected him for His own nearness, regarded him too gave/given respect to to remain in this world and decided to remove him from this place of trial. So He drew him towards Himself withhonor. Allah may shower His blessing on him, and his child/outcome.

The Holy Qur'an and Sunnah But the Predictor of the future left among you the same which other Predictors of the future left among their peoples, because Predictors of the future do not leave them untended (in dark) without a clear path and a standing ensign, namely the Book of your Creator clearing up its permission and prohibitions, its obligations and (ability to make wise decisions), its undoing/reversing legal orders and the undid/undone ones, its allowed matters and required ones, its details and the general ones, its lessons and illustrations, its long and the short ones, its clear and unknown ones, detailing its shortenings (of a word) and clearing up itsunknown things.
In it there are some verses whose knowledge (1) is required and others whose (the state of having no knowledge) by the people is allowed. It also contains what appears to be requiredaccording to the Book (2) but its (canceling a law) is showed/indicated by the Predictor of the future's action (sunnah) or that which appears required according to the Predictor of the future's action but the Book allows not following it. Or there are those which are required in a given time but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are hopes of/future offorgiveness. There are also those of which a small portion is also acceptable (to Allah) but theycan be expanded.

In this very religious speech he spoke about Hajj Allah has made required upon you the holy trip(hajj) to His holy and untouchable House which is the turning point for the people who go to it aswild animals or pigeons go towards spring water. Allah the honored and praised made it a sign of their prayer before His Greatness and their admission/response/recognition of His Seriousness and self-respect. He selected from among His creation those who on listening to His call responded to it and said in court/gave proof His word. They stood in the position of HisPredictors of the future and looked like His angels who surround the Divine Throne securing all the benefits of performing His worship and hurrying towards His promised forgiveness. Allah thehonored and praised made it (His holy and untouchable House) a symbol for Islam and an object of respect for those who turn to it. He made required its holy trip and laid down its claim for which He held you responsible to discharge it. So, Allah the honored and praised said:
". . . And (purely) for Allah, is (a responsibility of) people, the holy trip to the House, for those who can afford to take a trip there. And whoever denies then truly, Allah is Selfsufficiently independent of the worlds" (Qur'an, 3:96).
(1). "The best in religion (din) is His knowledge." The literal meaning of noise is obedience, and its popular sense is code, whether literal sense is taken or the popular one, in either case, if the mind is without any conception of God/godlike quality, there would be no question of obedience, nor of following any code; because when there is no aim there is no point in advancing towards it; where there is no object in view there is no sense in making efforts to achieve it. Anyway, when the nature and guiding teachers/professors of man bring him in contact with a superior Authority and his taste for obedience and sudden (unplanned) desire of submission beats down him before a God, he finds himself bound by certain limits as against miserable and hopelessfreedom of activity. These very limits are noise (Religion) whose point of beginning is knowledge of Allah and admission/response/recognition of His Being.
After pointing out the extremely important things of Divine knowledge Prince/governor al-mu'minin has described its important voters/parts and conditions. He has held those stages of such knowledge which people generally regard as the point of highest approach to be not enough. He says that its first stage is that with the natural sense of search for the unknown and the guidance of sense of right and wrong or on hearing from the followers of religions an image of the Hidden Being known as Allah is formed in the mind. This image in fact is the (something that comes before) the obligation to thinking and reflection and to looking (for) His knowledge. But those who love idleness, or are under pressure of environment, do not begin/try this search despite creation of such image and the image does not get said in court/gave proof. In this case they remain starved of Divine knowledge, and since their inaccess to the stage of saying in court/giving proof after the formation of image is by will they deserve to be questioned about it. But one who is moved by the power of this image goes further and considers thinking and reflection necessary. In this way one reaches the next stage in the accomplishment of Divine knowledge, namely to search for the Creator through (getting involved with different types of things) of creation and species of creatures, because every picture is a solid and stubborn/unable to move guide to the existence of its painter and every effect to the action of its cause. When he casts his quick look around himself he does not find a single thing which might have come into existence without the act of a maker so much so that he does not find the sign of a footstep without a walker nor a construction without a builder. How can he understand that this blue sky with the sun and the moon in its wide area and the earth with the extreme excitedness of its grass and flowers could have come into existence without the action of a Creator. Therefore, after watching/following all that exists in the world and the controlled system of the entire creation no one can help ending/deciding that there is a Creator for this world of (many different kinds of people or things) because existence cannot come out of non-existence, nor can existence plant part forward from nothingness.
The Holy Qur'an has pointed to this thinking this way:
". . . What! about Allah is there any doubt, the Originator of the heavens and the earth ?. . ." (14:10).
But this stage would also be not enough if this statements (in court) in favour of Allah isdiscolored and ruined by belief in the God/godlike quality of some other god.
The third stage is that His existence should be admitted/recognized/responded to along with belief in Togetherness and Oneness. Without this the statements (in court) to Allah's existence cannot be complete because if more gods are believed in He would not be One whereas it is necessary that He should be One. The reason is that in case of more than one god the question would arise whether one of them created all this creation or all of them together. If one of them created it there should be some differential to distinguish him otherwise he would be givenspecial (and good) position without reason, which is unacceptable to the mind. If all have created it all together then the position has only two forms; either he cannot perform his functions without the help of others or he is above the need for their help. The first case means his incapability and being in need of others while the other case means that they are several regular performers of a single act and the lie of both has already been shown. If we assume that all the gods performed the act of creation by dividing among themselves then, in this case all the creation will, not bear the same relationship towards the creator since each creature will bear relationship only to its own creator whereas every creature should have one and the same relationship to all creators. This is because all the creation should have one and the same relationship to all the creators as all the created in their ability to accept effect and all the creators in their ability to produce effect should be similar. In short there is no way but toadmit/recognize/respond to Him as One because in believing in many creators there remains no possibility of the existence of any other thing, and destruction proves understood for the earth, the sky and everything in creation. Allah the honored and praised has expressed this argument in the following words:
"Had there been in (the heavens and the earth [other] ) gods except Allah, they both had been insickness/problem. . ." (Qur'an, 21:22).
The fourth stage is that Allah should be regarded free of all defects and (not having enough of something), and without body, form, illustration, similarity, position of place or time, motion, stillness, incapability and (the state of having no knowledge) because there can be no (not having enough of something) or defect in the perfect Being nor can anyone be thought of/consideredlike Him because all these attributes bring down a being from the high position of the Creator to the low position of the created. That is why along with Togetherness, Allah has held purity from(not having enough of something) of equal importance.

Say: 'He (Allah) is One (alone).
Allah, the needless.
He creates/gives birth to not, nor is He created.
And there is none like unto Him" (Qur'an, 112:1-4).
"Vision sees/understands Him not, and He sees/understands (all) vision; He is the Difficult to notice/skillful, the All-aware" (Qur'an, 6:104).
"So coin you not any similaritys to Allah; truly Allah knows (every thing) and you know not." (Qur'an, 16:74).
". . .Nothing at all (is there) like the like of Him; and He (alone) is the All-hearing and the All-seeing." (Qur'an, 42:11)
The fifth stage of completing His Knowledge is that attributes should not be put in Him from outside because of fear that/or else/unless there be (two things existing together) in His Oneness, and deviating from its proper meaning Togetherness may fall in the maze of one in three and three in one, because His Being is not a combination of essence and form so that attribute may cling to Him like smell in the flowers or brightness in the stars. Rather, He is the fountain head of all attributes and needs no medium for visible sign of His perfect Attributes. If He is named All-knowing it is because the signs of his knowledge are shown/are obvious. If He is called All-powerful it is because every particle points to His Total power and Activity, and if to Him is attributed the power to listen or to see it is because the sticking together of the entire creation and its management cannot be done without hearing or seeing but the existence of these attributes in Him cannot be held to be in the same way as in the creation namely that He should be capable to know only after He buys (and owns) knowledge or He should be powerful and strong only after energy runs into His limbs because taking attributes as separate from His Being would mean (two things existing together) and where there is (two things existing together)togetherness disappears. That is how Prince/governor al-mu'minin has rejected the idea of attributes being addition to His Being, presented Togetherness in its true importance, and did not allow Togetherness to be contaminated (with something bad) with stains of variety. This does not mean that words that describe nouns cannot at all be attributed to Him, as this would be giving support to those who are feeling in the dark bottomless pit of negativism, although every nook and comer in the entire existence is full of His attributes and every particle of creation stands witness that He has knowledge, He is powerful, He hears, He sees. He feeds and cares forunder His care and allows growth under His mercy. The plan/purpose is that for Him nothing can be suggested to serve as an (assistant/helping) to Him, because His self includes attributes and His attributes mean His Self. Let us learn this very theme in the words of al-Imam Abu `Abdillah Ja`far ibn Muhammmad as-Sadiq (p.b.u.h.) comparing it with the belief in Togetherness adopted by other religions and then appreciate who is the exponent of the true idea of Togetherness.
The Imam says:
"Our Allah the Honored and praised, the Beautiful has ever had knowledge as His Self even though there was nothing to know, sight as His Self even though there was nothing to know, sight as His Self even though there was nothing to look at, hearing as His Self even though there was nothing to hear, and Potence as His Self even though there was nothing to be under His Potence. When He created the things and the object of knowledge came into existence His knowledge became related to the known, hearing related to the heard, sight related to the seen, and potence related to its object." (at-Tawhid by ash-Shaykh as-Saduq, p.139)
This is the belief over which the Imams of the Predictor of the future's family are (every single person agrees), but the majority group has adopted a different course by creating the idea of(using different things) between His Self and Attributes. ash-Shahristani says on page 42 of his book Kitab al-milal wa'n-nihal:
According to Abu'l-Hasan al-Ash`ari, Allah knows through (the attribute of) knowledge, is Powerful through activity, speaks through speech, hears through hearing and sees through sight.
If we regard attributes clear/separate from Self in this manner there would be two other choices; either the attributes must have existed in Him from ever or they must have happened later. In the first case we have to recognise as many never-ending objects as the attributes which all will share with Him in being never-ending, but "Allah is above what the people think of/consider Him to have equals." In the second case in addition to subjecting Him to the changes (from one thing to the other) it would also mean that before the buying (and owning) of the attributes He was neither scient, nor powerful, nor hearer nor (person who is seeing or looking) and this is very different from the basic principle of Islam.
". . . Allah has said with authority trade lawful and has forbidden interest. . ." (Qur'an, 2:275)
"And when you have finished the prayer remember Allah standing, and sitting, and reacting, and when you are secure (from danger) establish prayer . . ." (Qur'an, 4:103)
"Of you men! eat of what is in the earth lawful and good and follow not the foot-steps of Satan; for truly he is an open enemy unto you." (Qur'an, 2:168)
"(And) say you: 'I am only a man like you, it is showed/told about to me that your god is only one God, therefore whoever desires to meet his Lord, let him do good deeds, and business partnernot any one in the worship of his Lord'." (Qur'an, 18:110)
"What! order/prohibit you upon the people moral rightness and you forget your own selves? Yetyou read the holy written work? What: do you not understand?" (Qur'an, 2:44).
(2). About the Qur'an, Prince/governor al-mu'minin says that it contains description of the permitted and the forbidden acts such as "Allah has allowed sale and purchase but prohibitedhigh-interest money lending."
It clears up required and optional acts such as "when you have finished the prayer (of fear) remember Allah rising, sitting or lying and when you feel safe (from the enemy) then say the prayers (as usual)."
Here prayer is required while other forms of remembering (Allah) are optional. It hasundoing/reversing and undid/undone verses such as about the period of hiding/privacy after husband's death "four months and ten days" or the undid/undone one such as "till one year without going out" which shows that this period of hiding/privacy should be one year. In particular places it permits the forbidden such as "whoever is forced without being wilfully wrongful or law-breaker, commits no sins."
It has positive legal orders such as "One should not add anyone with Allah in worship." It has particular and general legal orders. Particular is the one where the word shows (statement that's not detailed) but the sense is limited such as "I have made you superior over worlds, Of Bani Isra'il."
Here the sense of "Worlds," is confined to that particular time, although the word is general in its literal meaning. The general legal orders is one which is long/big in meaning such as "Allah has knowledge of everything." It has lessons and illustrations lessons such as "Allah caught him in the punishment of this world and the next and there is lesson in it."
"So grabbed and took control of him Allah, with the punishment in the existence after death, and the life before (it)." (Qur'an, 79:25)
"Truly in this there is a lesson unto him who fears (Allah)." (Qur'an, 79:26)
"A kind word and pardon is better than charity that is followed by injury, and truly Allah is(surviving with no outside help), the Most not doing/delaying." (Qur'an, 2:263)
"And remember when We made an agreement with you and raised the 'tur' (the Mountain) above you (saying), 'Hold you fast that which We have given upon you with the strength (of strong desire/formal decision about something) and remember what is therein so that you may guard (yourself) against evil'." (Qur'an, 2:63)
"So we made it a lesson for (those of) their own times and for those (of their future people/the future) who came after them and a strong encouragement unto those who guard (themselves) against evil." (Qur'an, 2:66)
"He it is Who makes you in the wombs (of your mothers) as He likes; There is no god but He, the All-mighty, the All-wise." (Qur'an, 3:5)
"Obedience and a fair word; but when the affair is decided/figured out then if they be true to Allah, it would certainly be better for them." (Qur'an, 47:21)
"Of those who believe! It is not lawful for you to inherit women against their will; and do not straiten them in order that you may take a part of what you have given, unless they are guilty ofvisible and obvious inappropriate sex-related behavior; but deal kind/nicely with them, and if youhate them, it may be that you hate a thing while Allah has placed in it plentiful good." (Qur'an, 4:19)
"Say you (unto the people of the Book), 'Dispute you with us about Allah; whereas He is our Lord and your Lord, and for us are our deeds and for you are your deeds; to Him (alone) we are (only) loyal?" (Qur'an, 2:139)

"There is a lesson in it for him who fears Allah," and illustration as "The example of those who spend their wealth in the way of Allah is like a grain which grows seven ears each one of which bears hundred grains." It has unspecific and specific verses. Unspecific is one which has no limitation on specification such as "Recall when Moses told his people 'Allah commands you to sacrifice a cow.'"
Specific is one where denotation is limited such as Allah says that "the cow should be such that it has neither been used for ploughing nor for crop-watering/rinsing with water fields." There is clear and unknown in it. Clear is that which has no detailed/difficult nature such as "Truly Allah has power over everything," while obscure is that whose meaning has difficulty such as "the Kind(Allah) occupies the throne," whose apparent meaning gives the impression as if Allah is bodily sitting on the Throne although the plan/purpose is to press His authority and control. In it there are brief legal orders such as "establish prayer" and those of deep meanings such as the verses about which says:
"That the sense is not known except to Allah and those surrounded by knowledge." ThenPrince/governor al-mu'minin expands/widens upon this theme in a different style, he says that there are some things in it which are necessary to know, such as "So know that there is no god but Allah" and there are others which are not necessary to know such as "alif lam mim" etc. It has also legal orders which have been undid/undone by the Predictor of the future's action such as "As for your women who commit (cheating on your spouse) get four male witnesses and if four witnesses do appear shut such women in the house till death ends their life." This punishment was current in early Islam but was later replaced by stoning in the case of married women. In it there are some legal orders which undid/undone the Predictor of the future's action such as "Turn your face towards Masjid al-haram" by which the legal order for facing Bayt al-maqdis wasundid/undone. It also contains legal orders which are required only at a particular time after which their obligation ends, such as "when the call for prayer is made on Friday then hurrytowards memory of Allah." It has also pointed to/showed grades of prohibitions as the division of sins into light and serious ones - light such as "Tell the believers to lower their eyes" and serious ones such as "whoever kills a Believer wilfully his award is to remain in Hell for ever." It also contains legal orders where a little performance is enough but there is scope for further performance such as "Read the Qur'an as much as you easily can."
"Truly your Lord, certainly is He the All-mighty, the All-merciful." (Qur'an, 26:9)
"Say you (Of Our Predictor of the future Muhammmad) unto the believer men that they cast down their look and guard their private parts; that is purer for them; truly Allah is All-aware of what (all) you do." (Qur'an, 24:30)
"Not equal are those of the believers who sit (holding back) other than those hurt, and those whotry in the way of Allah with their wealth and their selves (lives). Allah has raised the (people who try hard at things) with their wealth and selves (lives), in rank above those sitting (holding back); Unto all (in faith) Allah has promised good; but those who try, He has distinguished above those who sit (holding [by]) a great payment." (Qur'an, 4:95)
"Truly, your Lord know that you stand up (in the Night Prayer) night two-third of the night, and (sometimes) half of it, and (sometimes) a third of it, and a group of those with you; and Allahmeasures (well) the night and the day; Knows He that never can you take (correct) account of it, so turns He unto you (kindly) so say you whatever be easy (in the prayers) to be read of the Qur'an; Knows He that there may be among you sick, and others travelling in the earth looking (for) of the grace of Allah, and others fighting in the way of Allah, so say you as much as it can easily be done of it, and establish you the (regular) prayers, and pay you the (prescribed) poor-rate, and offer you unto Allah a good loan; and at all of good you send on before hand for yourselves, you will (surely) find it with Allah, that is the best and the greatest payment; and look (for) you the forgiveness of Allah; Truly, Allah is Often-forgiving, the Most Kind." (Qur'an, 73:20)

Umal Baneen S.A

2014-10-04T22:39:00.002-07:00

Hazrat Fatima bint-e-Hazm bin Khalid

13th Jamadi-us-Sani - the death (yearly recognition or celebration) of Hazrat Fatima bint-e-Hazm bin Khalid (also known as Umm-ul-Baneen) - the wife of Imam Ali(a.s.) and mother of Hazrat Abbas(a.s.)

Hazrat Fatima binte Hazam bin Khalid Ibn-e-Rabi'e Ibn-e-Amer Kalbi belonged to the group of people of Banu Kilah, which was one the highest-quality families among the Hashimites and famous for the bravery and bravery of its warriors.

She was born in 5 A.H. Some years after the (dying or suffering a lot rather than giving up what you believe in) of Hazrat Fatima Zahra(s.a.), Imam Ali(a.s.) expressed his want to his brother Aqil bin Abi Talib(a.s.) to marry a women of a brave and warrior tribe. Hazrat Aqeel was a very full of knowledge in tribe (study of the history of a person's family) and he immediately proposed the name of Hazrat Fatima binte Hazam bin Khalid and the marriage happened soon after.

Much earlier during 8 A.H., Imam Ali(a.s.) had been given the prediction by Predictor of the futureMohammad(sawaw) of a brave son who would be (someone who dies or suffers a lot rather than gives up what he or she believes in)ed next to with his brother Imam Hussain(a.s.) on the day of Ashura. Eversince then, Imam Ali(a.s.) had been waiting for the birth of that son which came inHazrat Abbas(a.s.).

Hazrat Umm-ul-Baneen came to the house of Imam Ali(a.s.) knowing very well that before her the chief of the women of paradise, Hazrat Fatima Zahra(s.a.) was living in that house. She served Imam Ali(a.s.) in the same manner as Hazrat Umm-e-Salma had served the Holy Predictor of the future(sawaw) after the end of Hazrat Khadija(a.s.). Immediately stepping in the house, shepromised herself to act as a slave of the children of Hazrat Fatima(s.a.). Her honesty was much respected by the children of Hazrat Fatima(s.a.) that they always gave her a high status and respect.

Fatima Binte Hazam was a very skillful and cultured lady, and bore Hazrat Ali's four sons, Abbas, Abdullah, Jafer and Usman. The meaning of 'Ummul Baneen' is 'Mother of Sons'. All of her sons were (someone who dies or suffers a lot rather than gives up what he or she believes in)ed along with Imam Husain. After their (dying or suffering a lot rather than giving up what you believe in), she requested people not to call her 'Ummul Baneen' ever again. When Imam Husain(A.S.) was leaving Madinah for Iraq Hadrat Ummul Baneen asked her four sons, Hadrat Abbas(A.S.), Abdulla, Ja'far and Usman to sacrifice their lives in the holy and untouchable cause of Imam Husain(A.S.).

On 10th Muharram 61 A.H.,the day of (dying or suffering a lot rather than giving up what you believe in) of Imam Husain(a.s.) and his 72 faithful companions at the battlefield of Karbala when Hadrat Umme Salamah saw that the earth in the bottle given to her by the Holy Predictor of the future(sawaw) had turned into blood she raised the cry of "Ya Husain" Ya Husain" and declared that Imam Husain(a.s.) has been (someone who dies or suffers a lot rather than gives up what he or she believes in)ed according to the prediction predicted to her by the Holy Predictor of the future(sawaw) about the (dying or suffering a lot rather than giving up what you believe in) of Imam Husain(a.s.).
Then Ummul Baneen gathered women of Madinah in her house and all cried for the (dying or suffering a lot rather than giving up what you believe in) of Imam Husain(a.s.).This was the first ever Majlis conducted after the (dying or suffering a lot rather than giving up what you believe in)of Imam Husain(a.s.). Ummul Baneen had such honesty toward the Holy Predictor of the future'schild/outcome that she loved Imam Hussain(a.s.) more than her own children. A feeling which was from the bottom of her heart. It was to the extent that when she received the news stating the (dying or suffering a lot rather than giving up what you believe in) of her four children, she said: "Tell me about Hussain (A.S.)" and when she received the news of Imam Hussain (A.S.)'s(dying or suffering a lot rather than giving up what you believe in) she said: "All of the arteries of my heart are torn. May all of my children and what ever that exists under this blue heaven bethrown away in exchange for the sake of Imam Hussain (a.s.).

The First Noha Recitor of the (dying or suffering a lot rather than giving up what you believe in) of Imam Hussain(a.s.)
After the arrival of Imam Sajjad(a.s.) and Hazrat Zainab(s.a.) in Madinah Hadrat Ummul Baneen used to gather women in her house and used to narrate them how Imam Husain(a.s.) and his companions were (someone who dies or suffers a lot rather than gives up what he or she believes in)ed by Yazidi forces.

Hadrat Ummul Baneen was a great poet and she is considered as the first Noha (sad complaintpoetry) and marsia speaker for the (dying or suffering a lot rather than giving up what you believe in) of Imam Husain(a.s.).She used to visit regularly the famous Jannat al-Baqi cemetery in Madinah and say her Nohas in a very sad voice that everybody present there used to cry in a bad or angry way. Her poetry on the events of Karbala are recorded in the book talked about below.

She changed the Jannat al-Baqi cemetery in Madinah as "the Centre of Azadari of Imam Husain(a.s.)". The Nohas said by Hadrat Ummul Baneen for the (dying or suffering a lot rather than giving up what you believe in) of Imam Husian(a.s.) are recorded in history and are considered as masterpieces in Arabic books.

It is recorded in historical accounts that Hazrat Ummul Baneen died on 13th Jamadi us-Sani 64 A.H. and was buried in the Jannat al-Baqi cemetery in the holy city of Madinah.

Sayings of Moula Ali(AS)

2014-10-04T22:19:00.001-07:00

Sayings of Moula Ali(AS)

1. During civil disturbance adopt such an attitude that people do not attach any importance to you - they neither heavy load you with complicated affairs, nor try to get any advantage out of you.
2. He who is greedy is disgraced; he who tells (people) his hardship will always be embarrassed (in front of many people); he who has no control over his tongue will often have to face discomfort.
3. Greed is disgrace; weakness and fear is a defect; poorness often disables a smart man from arguing his case; a poor man is a stranger in his own town; bad luck and helplessness are terrible events; patience is a kind of bravery; to cut attachments with the evil world is the greatest wealth;religiousness is the best weapon of defense.
4. Submission to Allah's Will is the best companion; wisdom is the highest-quality history; (related to ideas about how things work or why they happen) and practical knowledge are the best signs of honor/difference; deep thinking will present the clearest picture of every problem.
5. The mind of a wise man is the safest custody of secrets; cheerfulness is the key to friendship; patience and delay will hide many defects.
6. A stuck-up and self-admiring person is disliked by others; charity and money for the poor are the best fix (for a disease) for sicknesses and terrible events; one has to account in the next world for the deeds that he has done in this world.
7. Man is a wonderful creature; he sees through the layers of fat (eyes), hears through a bone (ears) and speaks through a lump of flesh (tongue).
8. When this world favors somebody, it lends him the attributes, and going past good qualities ofothers and when it turns its face away from him it grabs away even his own excellences and fame.
9. Live among people in such a manner that if you die they cry over you and if you are alive theybadly want for your company.
10. If you overpower your enemy, then pardon him by way of thankfulness to Allah, for being able to control/calm him.
11. Unfortunate is he who cannot gain a few honest friends during his life and more unfortunate is the one who has gained them and then lost them (through his deeds).
12. When some blessings come to you, do not drive them away through thanklessness.
13. He who is deserted by friends and relatives will often find help and sympathy from strangers.
14. Every person who is tempted to go away from what's right does not deserve punishment.
15. Our affairs are attached to the pre-planned future said with authority by Allah; even our best plans may lead us to destruction.
16. There is a tradition of the Holy Predictor of the future "With the help of hair-dye turn old age into youth so that you do not look like the Jews". When Imam Ali was asked to comment on this tradition, he said that in the early stage of Islam there were very few Muslims. The Holy Predictor of the future advised them to look young and energetic and not to adopt the fashion of the Jews (priest) having long, white flowing beards. But the Muslims were not in minority then, theirs was a strong and powerful State, they could take up any style they liked.
17. For those who refused to side with any party, Imam Ali or his enemies, Imam Ali said: They have abandoned religion and are of no use to (hater of a person's religion and a person's god)ity also.
18. One who rushes madly after excessive desire, risks meeting destruction and death.
19. Overlook and forgive the weaknesses of the generous people because if they fall down, Allah will help them.
20. Failures are often the results of shyness and fears; disappointments are the results ofshyness; hours of leisure pass away like summer-clouds, therefore, do not waste opportunity of doing good.
21. If the right forcefully took/taken from us is given back to us we will take it, otherwise we willgo on claiming it.
22. If someone's deeds lower his position, his (proof of coming from an excellent family) cannot elevate it.
23. To make/give relief to the upset (in bad shape) and to help the badly mistreated apologize for great sins.
24. O son of Adam, when you see that your Lord, the Honored and praised, gives His Favors on you while you disobey Him, you should fear Him (take warning that His Anger may not turn those very blessings into bad luck).
25. Often your statements and expressions of your face leak out the secrets of your hidden thoughts.
26. When you get ill does not get nervous about it and try as much as possible to be hopeful.
27. The best form of devotion to the service of Allah is not to make a show of it.
28. When you have to leave/move away from this world and have to meet death (eventually), then why wish delay (why feel nervous about death).
29. Take warning! He has not exposed so many of your sinful activities that it appears as if He has forgiven you (it may be that He has given you time to feel deep sorrow for past sin).
30. When Imam Ali was asked about Faith in Religion, he replied that the structure of faith is supported by four pillars (ability to last through/tolerate bad times), conviction, justice and jihad.
(ability to last through/tolerate bad times) is composed of four attributes: eagerness, fear,religiousness and excitement/preparation (of death). so whoever is eager for Paradise will ignore temptations; whoever fears the fire of Hell will completely avoid sins; whoever practicesreligiousness will easily bear the difficulties of life and whoever expects/looks ahead to death willhurry towards good deeds.
Conviction has also four aspects to guard oneself against sudden, strong loves of sin; to search for explanation of truth through knowledge; to gain lessons from (teaches things) things and to follow the (something important that came before) of the past people, because whoever wants to guard himself against bad behaviors/crimes and sins will have to search for the true causes ofsudden, strong love and the true ways of fighting them out and to find those true ways one has to search them with the help of knowledge, whoever gets fully (made) familiar with differentbranches of knowledge will take lessons from life and whoever tries to take lessons from life is actually started/working at the study of the causes of rise and fall of previous cities/people .
Justice also has four aspects depth of understanding, very deep nature of knowledge, fairness of judgment and lonelyess of mind; because whoever tries his best to under- stand a problem will have to study it, whoever has the practice of studying the subject he is to deal with, will develop a clear mind and will always come to correct decisions, whoever tries to achieve all this will have to develop big/enough patience and delay and whoever does this has done justice to the cause of religion and has led a life of good reputation and fame.
Jihad is divided into four branches: to convince people to be obedient to Allah; to prohibit them from sin and crime/harmful behavior; to struggle (in the cause of Allah) honestly and firmly on all occasions and to hate the evil and violent. Whoever convinces people to obey the orders of Allah provides strength to the believers; whoever discourages them from bad behaviors/crimes and sins embarrasses (in front of many people) the unbelievers; whoever struggles on all occasions discharges all his obligations and whoever hates the evil and violent only for the sake of Allah, then Allah will take revenge on his enemies and will be pleased with Him on the Day of Judgment.
31. There are four causes of (cheating on your wife or husband) and loss of belief in Allah: strong desire/strongly desiring after sudden ideas, a passion to argue every argument, moving away from truth; and disagreement, because whoever strongly desires/strong desires after sudden ideas does not incline towards truth; whoever keeps on disputing every argument on account of his (the state of having no knowledge), will always remain blind to truth, whoever moves away from truth because of (the state of having no knowledge), will always take good for evil and evil for good and he will always remain drunk with misguidance. And whoever makes a failure/mistake (with Allah and His Messenger) his path becomes very hard, his affairs will become complicated and his way to salvation will be uncertain.
(in almost the same way), doubt has also four aspects weird and ridiculous reason- ing; fear; mood change and hesitation; and unreasonable (giving up in a fight) to (hater of a person's religion and a person's god)ity, because one who has got used to himself to unreasonable and weird and ridiculous discussions will never see the Light of Truth and will always live in the darkness of (the state of having no knowledge). One who is afraid to face facts (of life, death and the life after death) will always turn away from very best reality, one who allows doubts and uncertainties to go back and forth him will always be under the control of Satan and one who gives up himself to (hater of a person's religion and a person's god)ity accepts hell in both the worlds.
32. A honest and good person is better then good thing/excellence/advantage and an evil and violent person is worse than crime/harmful behavior.
33. Be generous but not fancy, be money-saving but not (hating to spend money or give things).
34. The best kind of wealth is to give up too much/too many desires.
35. One who says unpleasant things about others, will himself quickly become a target of their (shameful and disgraceful act or situation).
36. One who hopes extremely (too much), damages/weakens his deeds.
37. When Imam Ali, marching at the head of his army towards Syria, reached Ambar, the landlords of the place came out to meet him in excited energy of their love, faithfulness and respect, no sooner had they seen Imam Ali they got down from their horses and started running in front of him. Imam Ali asked the reason of their strange actions. They replied that it was their custom to show their love and respect in that way. Imam Ali replied: "By Allah, by your action you do no good at all to your rulers but you tire yourself and put yourself in works hard in this world and in trouble in the next. How unfortunate is that hard work, which brings harm here and in the After now and how useful is that ease which keeps you in comfort in this world and away from the Hell in the next.
38. Imam Ali once said to his son Imam Hasan, My son, learn four things from me and through them you will learn four more. If you keep them in mind your actions will not bring any harm to you: The greatest wealth is Wisdom; the greatest poorness is stupidity; the worst unso- ciableness is that of self-love and self-glorification; and the best nobility of descent shows itself in politeness and in make better/make more purement of manner. The next four things, my son, are: "Do not make friendship with a fool because when he will try to do you good he will do you harm; do not make a cheap person your friend because he will run away from you at the time of your terrible and serious need; do not be friendly with an evil and violent and evil person because he will sell you and your friendship at the cheapest price and do not make friend of a liar because like a mirage he will make you see (in your mind) very near the things which lie at a great distance and will make you see at the great distance the things which are near to you".
39. Recommended prayers cannot reach the pleasures of Allah for you when required prayers are left unattended.
40. A wise man first thinks and then speaks and a fool speaks first and then thinks.
41. A fool's mind is at the mercy of his tongue and a wise man's tongue is under the control of his mind.
42. One of the companions of Imam fell ill. Imam Ali called upon him and so advised him: "Be thankful to Allah. He has made this illness a thing to apologize (for sin) your sins because a disease in itself has nothing to bring reward to anyone, it only apologizes for one's sins and so far as reward is concerned, one has to earn it with his good words and good deeds. The God Lord grants Paradise to his creatures on account of their religiousness and noble thoughts".
43. May Allah Bless Kabbab bin Aratt. He hugged/supported Islam of his own freewill and moved in (from another country) (from Makkah) cheerfully. He lived a satisfied and happy life. He bowed happily before the Will of Allah and he led the life of a mujahid.
44. Blessed is the man who always kept the life after death in his view, who remembered the Day of Judgment through all his deeds, who led a satisfied and happy life and who was happy with the lot that Allah had destined for him. 45. If I cut a faithful Muslim into pieces to make him hate me, he will not turn into my enemy and if I give all the wealth of this world to a person who doesn't follow (his or her) own rules to make him my friend he will not become friends with me. It is so because the Holy Predictor of the future has said: " O Ali! No faithful Muslim will ever be your enemy and no person who doesn't follow (his or her) own rules will ever be your friend. "
46. The sin which makes you sad and sadness for past sin is more liked by Allah than the good deed which turns you bold and obnoxious.
47. Value of a man depends upon his courage; his truthfulness depends upon his self-respect and his (never having sex) depends upon his sense of honor.
48. Success is the result of thinking of the future and resolution, thinking of the future depends upon deep thinking and planning and the most important factor of planning is to keep your secrets to yourself.
49. Be afraid of a gentleman when he is hungry, and of a mean person when his stomach is full.
50. Hearts of people are like wild animals. They attach themselves to those who love and train them.
51. So long as fortune is favouring you, your defects will remain covered.
52. Only he who has the power to punish can pardon.
53. Help (by giving money, by sharing, etc.) is to help a deserving person without his request, and if you help him after his request, then it is either out of self-respect or to avoid strongly disapprove.
54. There is no greater wealth than wisdom, no greater poorness than (the state of having no knowledge); no greater history than culture and no greater support than discussion (with other people).
55. Patience is of two kinds: patience over what pains you, and patience against what you want.
56. Wealth changes (from one thing to another) a strange land into homeland and poorness turns a native place into a strange land.
57. Satisfaction and happiness is the capital which will never reduce.
58. Wealth is the fountain head of strong emotions.
59. Whoever warns you against sins and bad behaviors/crimes is like the one who gives you good news/information.
60. Tongue is a beast, if it is let loose, it eats/destroys.
61. Woman is a scorpion whose grip is sweet.
62. If you are greeted then return the greetings more warmly. If you are favoured, then repay the obligation manifold; but he who takes the effort to begin (doing something) will always excel in good quality/good qualities.
63. The source of success of a claimant is the (person who tries to settle an argument).
64. People in this world are like travelers whose trip is going on though they are asleep. ( Life's trip is going on though men may not feel it ).
65. Lack of friends means, stranger in one's own country.
66. Not to have a thing is less embarrassing (in front of many people) than to beg it.
67. Do not feel ashamed if the amount of charity is small because to refuse the needy is an act of greater shame.
68. To stop illegal and not religious source of pleasures is a decoration to the poor and to be thankful for the riches granted is the decoration of wealth.
69. If you cannot get things as much as you desire than be satisfied and happy with what you have.
70. A (having no knowledge) person will always overdo a thing or neglect it totally.
71. The wiser a man is the less talkative will he be.
72. Time wears out bodies, renews hopes, brings death nearer and takes away wishes. Whoever gets anything from the world lives in fear and stress for holding it and whoever loses anything passes his days feeling extreme sadness (over death) over the loss.
73. Whoever wants to be a leader should educate him before educating others. Before preaching to others he should first practice himself. Whoever educates himself and improves his own morals is superior to the man who tries to teach and train others.
74. Every breath you take is a step towards death.
75. Anything which can be counted is limited and will come to an end.

ghaibatekubraa

Video

Shia Meaning

Meaning of Shia

The Appellation "Shia" in Quran and Hadith

al-Manaqib Ahmad, as talked about in:

Sunni references:

Sunni references:

al-Tabarani, as quoted in:

Sunni references:

Sunni references:

Sunni references:

Sunni references:

Ghaibatekubraa Chat Room

Introduction Prophetic speech

Introduction

Ghadir Khumm Remembered

Ghadir Khumm Remembered on Added Occasions

Key to symbols

Historical narrations appearance these Companions to accept included:

Location of Ghadir Khumm

Location of Ghadir Khumm

Event of Ghadir Khumm

Event of Ghadir Khumm

Key to symbols

Date

The Religious speech

The Predictor of the future [s] continued:

Promise of Loyalty

AL-Hajj: A worship and Education

AL-Hajj: A worship and Education

Introduction

Introduction

Purpose

Progress so far

Admissions/responses/recognitions

ISLAM

ISLAM

Indroduction:

Live broadcast Tv

Shadman Raza 2015

Nadeem Sarwar 2015

Ali Safdar Rizvi Nohay 2015

Mesum Abbas Nohay 2015

Mesum Abbas

Hadrat Shahrbano

Hadrat Shahrbano: The Reverend Mother of Imam Zayn al-Abidin(A.S.)

Hazrat Fatima a.s

Holy Quran Described by Imam Ali (a.s)

Holy Quran Described by Imam Ali (a.s)

SERMONS 11,12,13,14,15,16,17,18,19,20

SERMON 11

SERMON 12

SERMON 13

SERMON 14

SERMON 15

SERMON 16

SERMON 17

SERMON 18

SERMON 19

SERMON 20

SERMONS 4,5,6,7,8,9,10

SERMON 4

SERMON 5

SERMON 6

SERMON 7

SERMON 8

SERMON 9

SERMON 3

SERMON 3

SERMON 2

SERMON 2

SERMONS OF NAHJULBALAGHA

SERMONS

Umal Baneen S.A

Hazrat Fatima bint-e-Hazm bin Khalid

Sayings of Moula Ali(AS)

Sayings of Moula Ali(AS)

Hadrat Shahrbano: The Reverend Mother of

Imam Zayn al-Abidin(A.S.)