Husayni Centre

Supplications of Sayyeda Fatima Zahra (S.A.)

2018-02-01T08:59:00.000-08:00

The call for help from her with prayer and the supplication

O One who is safe from everything

and everything is fearful, cautious, of Him

I ask You for the sake of Your safety from everything

and the fear of everything from You

that You bless Muhammad and his family

and You grant me safety for myself and my family

my wealth and my children

until I fear no-one, and am not worried about anything, ever

surely You have power over all things

Syeda Fatima's Supplication for fulfilling needs

O the Lord of the first ones and the last ones

O the best of the first ones and the last ones

O the Possessor of firm strength

O the One who has mercy on the poor ones

O the most merciful of the merciful

O the first of the first ones

and the last of the last ones

O the Possessor of firm strength

O the most merciful of the merciful

enrich us, and fulfill our needs

Syeda Fatima's Supplication - for fulfilling needs

All Praise is for Allah

He who does not forget one who remembers Him

and does not disappoint one who calls to Him

and does not cut the hopes of one who hopes in Him

Syeda Fatima's (s.a.) Supplication -Her Supplication seeking death due to the oppression she faced

My Lord, I am tired of life

And I am weary of the people of the world

So join me with my father

Lady Zainab(S.A) - A BLESSED NEWBORN

2012-03-29T19:50:00.001-07:00

THE BLESSED NEWBORN

The life of the Prophet's family was highly flourishing with the existence of the two Imams al-Hasan and al-Husayn (a.s.) who occupied their grandfather's heart completely. Their two sons before them and as they saw the Prophet's love for them. Once, he (peace be upon him and his household) expressed his love for these two sins by saying:

"These two are my only basils that I take from this world."¹
In the midst of this delightful atmosphere, Lady fatimah al-Zahra' became pregnant for the third time. Everybody, including the Messanger of Allah (peace be upon him and his household), was waiting for the new baby.²

With more delight and pleasure, Lady Fatimah gave birth of a she-baby who would exceed all Muslim women in fields of faith, honor, chastity, and perseverance on the principles. The ahl al-Bayt and the Prophet's companions received the new of the birth of Lady zaynab with gladness.

Imam 'Ali (a.s.) hurried to take his newborn, kissed her frequently, and held the Shariite ceremonies of newborns. The Imam (a.s.) recited azan³ in his newborn's right ear and iqamah⁴ in the left. Hence, the first voice that penetrated the newborn's hearing was her father's, shouting:
Allah is the Greatest
there is no god but Allah.
These great words found a strong ground in the inner self of lady Zaynab. They, later on, became the most significant elements of her personality. In the future, she would adopt the calling to the true application of these words for which she would encounter horrible adversities.

As soon as he was informed about the news of the giving birth of this newborn, the Prophet (peace be upon him and his household) hurried to his daughter's house, embraced the newborn to his chest warmly, and began to weep. It was a surprising view for the mother, Fatimah al-Zahra, to see her father's tears drop on his face, "What for are you weeping, father?" asked she.

"Fatimah," said the father (peace be upon him and his household) with sad tone, "you should know that this daughter will have to suffer horrible misfortunes and tragedies after my and your demise."⁵

At these moments, the Prophet (peace be upon him and his household) perceived the horrifying hardships that would afflict his granddaughter. Naturally, Fatimah al-Zahra (a.s.) participated in her father's griefs at these moments. Then the close friend of the Ahl al-Bayt, Salman, came to congratulate on that occasion but he found the household sinking in griefs and unhappiness. Hence, he also participated in that ceremony of consolation.⁶

CHOOSING THE NAME
The blessed mother carried her newborn to the father and asked for choosing a name for her.
"I will not precede the Messenger of Allah in such a matter," answered the father modestly. He then took the newborn and asked him to choose a name for her.
"I will not precede my Lord in such a matter," answered the Messenger of Allah modestly.
From the Heavens then ascended Archangel Gabriel to say to the Prophet, "This newborn's name is 'Zaynab'.⁷ Almighty Allah has chosen this name for her."⁸She was also given the nickname 'Ummu-Kulthum' or 'Ummu-al-Hasan'.⁹

EPITHETSEpithet is a word of phrase expressing a quality or attribute regarded as characteristic of the person of thing mentioned.¹⁰ Epithets, then, show one's mental characteristics, whether good or bad. thus, Lady Zaynab had many epithets that expressed some aspects of her personality.

1- AL-'AQILAH
The Arabic 'Aqialah means the gentlewoman who is honorable among her people and venerated in her house.

Lady Zaynab was such an honorable and virtuous lady that all her descendants have been called Banu al-Aqilah- sons of the gentlewoman.

During the journey of Imam al-Husayn (a.s.) from Medina to Karbala, Lady Zaynab was the chiefess of the harem and was obeyed and respected by everybody.

It is to add that she was also called 'Aqilatu Bani Hashim -the gentlewoman of the Hashemites,' and Aqilat ut-Talibiyyin - the gentlewoman of the sons (and descendants) of Abu Talib.'

2- AL-ALIMAH
For her supreme knowledge, Lady Zaynab was called 'al-'Alimah -the she-knowledgeable-. Historians have confirmed that she was an authority for Muslim ladies who used to refer to her in their religious affairs. Of course, she used to refer to her in their religious affairs. Of course, she received such knowledge from her grandfather, parents, and brothers who were the sources of knowledge for the Islamic ummah. Fruthermore, Lady Zaynab has had similar epithets, such as 'al-'Arifah -the well-versed- 'and 'al-Muwathaqah -the trustworthy-'.

3- ABIDATU ALI-ALILady Zaynab was recognized also as being distinguisghed worshipper among Muslim ladies. She committed herself to all the recommendable rites of Islam to the degree that even at the most horrible night of her life -i.e. the night of the tenth of Muharram, 61 AH -she offered the supererogatory prayers. Thus, she was called 'Abidatu Ali-Ali -the she- worshipper of 'Ali's household'.

4- AL-KAMILAHIn all aspects of human perfection, lady Zaynab preceded everybody and occupied the leading position. She therefore is called 'al-Kamilah -the perfect-'

5- AL-FADHILAHBecause of her great jihad, service for Islam, and steadfastness for sake of Allah, Lady Zaynab's virtue has exceeded all limits and, therefore, she was proudly conferred with the epithet of 'al-Fadhilah -the virtuous.'

6- AL-SIDDIQAH AL-SUGHRALike her mother who is known as the Senior Veracious, Lady Zaynab was so veracious that she gained worthily the epithet of 'al-Siddiqah al-Sughra- the Junior Veracious Lady.

7- UMM AL-MASA'IB
Because she had to suffer various and innumerable misfortunes all over her lifetime. Lady Zaynab was called Umm al-Masa'ib -Mother of misfortunes-.

Let us refer to some of these misfortunes that she saw in a period of about one month:
1- She saw al-Hurr ibn Yazid force Imam al-Husayn to stop and reside in a desolate place.
2- She saw the Imam's few companions in comparison with the great numbers of the enemy's army.
3- She saw most of the Imam's so-called partisans abandon him and join his enemies.
4- She saw the women's fear and worry when they had to reside In Karbala'.
5- She saw the enemies deprive her people and her of water.
6- She had to take care of the children and women while they were crying out of thirst.
7- She had to witness her brother's feelings of disappointment and loneliness.
8- She had to witness the martyrdom of her two sons, as well as the other relatives and companions whom were martyred one by one. The martyrdom of al-'Abbas however was the most diastrous for her.
9- She saw how Imam al-Husayn was without any supporter or helper, while he was seeking help.
10- She saw the cut of head of al-Husayn lie on spearheads.
11- She saw the enemies attach her brother's caravan and women, trying to set fire on the tents.
12- She had to gather the scattered children and women who fled to everywhere in that desert.
13- She had to pass by the dead, severed body of her brother.
14- She had to ride on saddleless, lean camels and to help the children and women to ride on such animals.
15- she had to exert all efforts for takimg care of the ill nephew and consoling him.
16- She had to go through the scenes of being captives and driven from a town to another while people were looking at them as rebels.

It is narrated that the Holy Prophet (peace be upon him and his household) once said, "To weep for the misfortunes of Zaynab is as same as to weep for her brothers; al-Hasan and al-Husayn."¹¹

YEAR OF BIRTH
Historians and narrators have had different opinions about the year of Lady Zaynab's birth. Some have referred to the fifth year after Hijrah,¹² others to the sixth, and a third party to the ninth. The last opinion however is inaccurate,¹³ and the most acceptable is the first.

EARLY LIFE
Lady Zaynab was brought up at the hands of Prophet Muhammad, Imam 'Ali, and Lady Fatimah the Veracious (a.s.). In other words, she was brought up in the lap of the divine prophesy, spent her early life in the house of the divine mission, suckled the milk of the most perfect woman of all ages, and was nourished at the hands of the Commander of the Faithful believers. Hence, she enjoyed a divine upgrowth and spiritual education and received a garments of elevation, eminence, chastity and decency. After the demise of Prophet Muhammad (peace be upon him and his household) and his daughter Fatimah (a.s.), Imam 'Ali married Umamah¹⁴ who took care of Lady Zaynab perfectly since this lady was known of her piety and submission to the Lord.

Lady Zayanb, hence, was covered by the most exalted colors for education, honor, dignity, mercy, and compassion. She learn from the behaviors of her parents and brothers many things that composed her perfect personality.

For instance, whenever she visited her brother Imam al-Husayn, he would stand up as a sign of reverence and respect for her. Whenever she wanted to visit the holy tomb of her grandfather, her father and two brothers used to accompany her. They also used to extinguish any light so that nobody would see her.¹⁵

She was really the inheritor of Imam 'Ali's values, moralities, and ethics. To the scholars and narrators of Hadith,¹⁶ Lady Zaynab enjoyed a great position. They, therefore, used to refer to Imam 'Ali, during the Umayyad reign who eded any mention to the Imam's name, by saying 'Father of Zaynab reported ...'
^{* Lady Zaynab (Peace be Upon Her)}

^{1- See kenz al'Ummal; 7/110, al-Bukhari's al-Sahih; Cahpter: Kitab al-Adab, Majma' al-Zawa'id; 9/181, Ibn 'Asakir's at-Tarikh; 13/39.
2- Through some historians say that the first she-baby of Lady Fatimah al-Zagra' was ruqayyah, nicknamed Ummu kulthum, most of historians have proved Lady Zaynab's having been Lady Fatima's first she-baby. As evidence, in the reign of the Umayyad State when the Ahl al-Bayt and their partisans were persecuted, anyone who wanted to relate something to Imam Ali, would say, "Father of Zaynad said do-and-so." See Ibn Abu al-Hadid, Sharh Nahj al-Balaghah.
3- Azan is the call to prayer.
4- Iqamah is the prefatory statements of the ritual prayer.
5- See At-Tiraz al-Mudhahhab; 38.
6- See Batalatu Karbala; 21.
7- In Arabic, the word 'Zaynab' is a name called on a handsome, odorous tree. (see Ibn Manzhur's Lisan al-'Arab, vol. 6 p.88)
8- See Zaynab al-Kubra; 16-7.
9- See zaynab al-Kubra; 17.
10- Excerpted from the Oxford Talking Dictionary. Copyright 1998 The learning Company, Inc.
11- See Ja'far al-Naqdi, Zaynab al-kubra; 32.
12- Hijrah is the emigration of Prophet Muhammad (peace be upon him and his household) and his family and companions from Mecca to Medina in 622 A.D.; the Muslim era reckoned from this history.
13- Shaykh Ja'far al nadir, in his Zaynab al-Kubra; p.18, refutes the narration that Lady Zaynab was born in the ninth year of the Hijrah. He says:
"Despite the variance of narration, Lady Fatimah al-Zahra' the veracious (a.s.) died in the tenth or eleventh year of the Hijrah. If Lady Zaynab was born in the ninth year of the Hijrah, then when was Ummu-Kulthum, her sister, born, and when was al-Muhsin, the third son of Imam Ali, was born?
On that accoun, it is undrestandable that lady Zaynab was born in fifth year of the Hijrah."
Besides, Shaykh al-Naqdi has referred to other facts providing this opinion.
14- Umamah is the daughter of Zaynab stepdaughter of Prophet Muhammad (peace be upon him and his household). Implementing the will of Fatimah al-Zahra' , Imam Ali married Umamah after the demise of Lady Fatimah. It is also worth mentioning here that Umamh was greatly respected by Prophet Muhammahd (peace be upon him and his household).
15- See at-Tabarani's al-Mu'jam al-Kabir as related to Yahya al-Mazini.
16- Hadith is the body of traditions concerning the sayings and doing of the Prophet Muhammah (peace be upon him and his household).}Source : Al-Maaref

Personality of Lady Zeinab (S.A)

2012-03-29T19:34:00.002-07:00

Lady Zeinab contained all elements of nobility and virtue that Almighty Allah bestowed upon he grandfather, her father, her mother, and her two brothers. She inherited their peculiarities and copied their high moral standards.

By virtue of her ethical inheritance and unmatched peculiarities, Lady Zeinab is indeed the greatest Lady in Islam as she signalized its true values and principles. Along with her mother, Lady Zeinab struggled in the best way and stood firmly against the factional currencies that tried, using all their possiblities and powers, to throw curtains on the real leaders and guide of the Islamic ummah.

In the same way as Lady fatimah al-Zahra stopped strongly with Imam 'Ali (AS) and opposed the Illegal government of Abu Bakr through her splendid speech as well as her honorable situations, Lady Zeinab stopped to the last spark of life with her brother, Imam al-Husayn (AS) and opposed the black government of the Umayyad rulers who aimed, openly and frankly, at uprooting Islam and erasing its existence by excluding the Ahl al-Bayt (AS) from the Muslims' social and political lives.

Let us now refer to some of such peculiarities that made Lady Zeinab at the head of Muslim women:

Faith
In the center of calling to Almighty Allah, and the house where the revelation of the Divine Message was descended, and the pivot from which the word of monotheism advanced to cover, with its bright rays, all the people on this earth; in this very house Lady Zeinab was brought up. She was fed with the core of true faith and the reality of Islam; hence, love for Almighty Allah was in her nature and, later on, became a distinctive feature in her personality that led her to stand all the misfortunes and adversities she had to encounter from her early life.

Firm faith and exclusive devotion to Almighty Allah were the fearures that Prophet Muhammad's family enjoyed in special way. Each member of this exalted family expressed his/her firm faith distinctively. Lady Zeinab, for Instance, stopped at the severed body of her brother, Imam al-Husayn (AS), and expressed her firm faith by saying:

"O Allah, accept this offering from us."
These words have been the best example on the sublemity of the prophetic inheritance. they also showed the reality of Islam through the lesson that each sacrifice must be purely offered for Almighty Allah's sake.

Humanity, in all ages, must bow before such unparalleled faith, which was the secret beyond the perpetuity of Lady Zeinab and her principles.

On the cruelest night in the life of Lady Zeinab, as well as the Islamic ummah, she offered a Thanksgiving Prayer while she was completely surrounded by horrific tragedies; the bodies of the Prophet's family and their pure companions were thrown before her eyes without covers, fire was playing in the canopies of the Alawid ladies who became shelterness after the savage, merciless soldiers had usurped their jewelries and properties, and children had nothing to do other than weeping and crying. In the midst of this shocking situation, Lady Zeinab directed her face towards her Lord to thank Him for that grace.

Indeed, such faith is more perpetual than civilizations, fortunes, and even perpetuity itself.

Steadfastness
Since early life, Lady Zeinab armed herself with steadfastness against misfortunes. She first was deprived of her grandfather, Prophet Muhammad (p.b.u.h), who loved her very much and sympathized with her.

She then saw the horrible events that surprised her parents immediately after the Prophet's demise. Her father was taken away from the position that almighty Allah and Prophet Muhammad (p.b.u.h) chose for him. Her mother was severely mistreated by the people until she departed life while she was in the flush of her youth. She then saw people of Kufa cheat her brother, Imam al-Hasan (AS), and let him down to the degree that he had to make a peace treaty with Mu'awiyah, the mortal enemy of Islam and the Ahl al-Bayt (AS). A few years later, the Imam was assassinated by poison, She saw him vomit blood to death.

On the tenth of Muharram, 61 AH, she had to see the ever bitterest adversities; her brother, Imam al-Husayn (AS), yielded to after he had lost all supporters and helpers; the swords of the wicked Umayyad soldiers killed the Alawid youths, children, and even babies.

Before all these unbearable misfortunes, Lady Zeinab stood like an unshakable mountain. She faced all these with the weapon of steadfastness and resisted all the events with conviction. Thus, she is intended in Almighty Allah's saying:

﴾And give good news to the patient who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord.(2:255-7)﴿

Many poets have depicted Lady Zeinab's steadfastness in the most beautiful and expressive way.

She, being the Prophet's granddughter, showed steadfastness and endurance before the enemies of Allah. By virtue of her determination and persistence, Lady Zeinab could withstand all adversities and misfortunes.

Dignity
Dignity was a prominent feature in the personality of Lady Zeinab. After the killing of Imam al-Husayn (AS), she, as well as the Prophet's granddaughter, were taken as captives from Karbala to Kufa and all their personal properties were usurped. While the children were harshly harmed by hunger, she looked down upon asking some food from the soldiers of the Umayyad army. When the captives' caravan arrived in Kufa, and the women there knew that the captives had been the Prophet's family, they hurried to serve some food for the children.

Preventing this thing, Lady Zeinab spoke to the ladies of Kufa:

"It is forbidden for us, the Ahl al-Bayt, to have from alms."
As soon as they heard these words from their aunt, the child threw from their hands and even mouths everything they had taken from these ladies and preferred feeling hungry to accepting alm that are forbidden for them.

This is the fruit of the education of the choice ones; the prophets, the veracious, and their real followers.

Along the captives' journey from Kufa to Damascus, Lady Zeinab, because of her disdain and sense of honor, did not ask for any aids for the children and women though they were in urgent need for such.

Thus, Lady Zeinab did not succumb to anything other than Almighty Allah. She showed dignity, honor, and disdain inherited from her granfather and father in spite of hardships.

Courage
No one can ever doubt the courage of the Prophet's family. The members of this family gave the best examples of bravery and courage. For instance, Imam 'Ali (AS), the head of the Prophet's family, said:

"Even the Arabs helped each other to fight me, I will never flee."
He showed the best sorts of courage during the battles and campaigns of Islam. His son, Imam al-Husayn (AS), also gave the best examples of bravery and courage. On the day of Ashura, he amazed his enemies and could stop so bravely and steadfastly before their great numbers.

Despite the horrifying misfortunes that he had to encounter on that day, he did not show surrender or weakness. On the contrary, his steadfastness increased with the increase of his misfortunes. He alone attacked thirty thousand soldiers and could oblige he alone attacked thirty thousand soldiers and could oblige them to run the backs just like goats that run away from a lion. Even when he fell to the ground out of his heavy wounds, they were too scared to approach him.

Patterning after her family members, Lady Zeinab behaved so courageously before the criminals who killed her brother. As she had to stop before 'Ubaydullah ibn Ziyad, the governor of Kufa, while she was considered as captive, she despised and desrespected him. He therefore showed his gloating over her misfortunes by saying, "Thanks to Allah Who unmasked, killed, and belied your revolution."

As a reply, she said courageously:

Thanks to Allah Who honored us with His Prophet and purified us from uncleanness thoroughly. It is only the purified us from uncleanness thoroughly. It is only the lewd whom is unmasked, and it is only the dissolute whom is belied. We are not any of these two. Indeed, we are not any of these two, son of Marjanah.(1,2)

This statement was in fact more lethal than weapons. She said it while she, as well as the ladies of the Prophet's family, was under capativity and their protector's deads were on spearheads.

These words, too, took the tyrant from his throne to his grave. Before his servants and officials, these words made him realize the fact that he was the real defeated and the very unmasked, while the real triumphant was Imam al-Husayn (AS), the killed one, and his companions.

As he recieved these shocking words, 'Ubaydullah, son of Marjananh, had nothing to say; he therefore spoke a word of wreak as an attempt to cover his failure and incapability to answer. He addressed her, "How do you see that which Allah has done to your brother?"

Bravely and steafastly, Lady Zeinab answered with words of triumph:

It was nothing but good. Those were peoples whom Allah knew they would be killed. They therefore came to the places where they would slain. Allah will gather you with them for judgment and sentences. See, who will be the triumphant on that day. Woe shall be you, son of Marjanah, then.

These words are surely a source of pride, not only for Lady Zeinab, but also for Islam and Muslims. They are also regarded as endless glory for the Prophet's family.

Lady Zeinab's situations in the royal place of Yazid, her situation with the Syrian man, and her everlasting revolutionary speech shook the Umayyad throne and revealed the baseless reality of Yazid and those who enabled him to come to power.

In the coming chapters, these situations will be discussed in details.

Abstention From Worldly Pleasures

Imitating her father who divorced the worldly pleasures returnlessly³ and her mother who possessed nothing other than a rug made of leaves of date-palm trees and a skin of a ewe, Lady Zeinab abandoned all the worldly pleasures and stuck to Almighty Allah and deeds of charity. She had never saved anything for tomorrow.⁴

She left everything for accompanying her brother, Imam al-Husayn (AS), while she was the wife of the wealthiest man of Medina; all that was for supporting her religion and defending its principles and values.

Firmness
Lady Zeinab stopped against the tyrants so firmly that she represented the right and the justice perfectly. In all situations, she replied the tyrants courageously and faced their falsity with words of light that have perpetuated and acted as models of stopping against any tyrant for sake of the right and justice.

While she was surrounded by the policemen and the attendants whom were invited by Yazid to witness his false victory, Lady Zeinab replied each and every single word that Yazid said fearlessly until she unmasked him and proved the genuineness of his brother's issue. Moreover, she threatened and showered at the tyrant with severe words of rebuke as if she was the governor and he was the captive. Referring to Verses from the Holy Qur'an and item of logic, she did not leave any argument to the tyrant. Her words were the swords with which Yazid and his likes have been killed.

The same thing she did before the other tyrant, 'Ubaydullah ibn Ziyad who tried to gloat at her misfortunes, but all his attempts were faced by sharp words and a strong style that obliged him to keep silent. She ignored him completely, and that was enough shame for him.

Her interpidity was clear during the journey of her brother after she had taken various honorable role in his undying revolution. She managed the Imam's Affairs with a nonesuch activity despite the enemies' seige. A single look at the bright face of her brother would remove any tiredness she might have felt.

She also took care of the children and harem aftrer the Imam's martyrdom, and that was really a hard mission that ordinary women cannot manage, The source of such power and firmness was that she understood Imam al-Husayn's revolution perfectly and exerted all efforts for giving success to it.

These have been some features of the unmatched personality of Lady Zeinab. As a matter of fact, this lady's personality included all features of moral highness and perfection. To refer to all these features reqires great efforts and very much time, though Lady Zeinab's features are timeless. This is the reason why only a few features of her personality have been mentioned here.

^{1- Marjanah, 'Ubaydullah ibn Ziad's mother, was such a notorious prostitute that everybody all over the Islamic State had hear of her name.
2- See Muhammad ibn Jarir al-Tabari Tarikh al-Umam wa al-Muluk; 6:263.
1- This is an indication to Imam 'Ali's famous word:
"O world. O world! Get away from me. Why do you present yourself to me? Or are you eager for me? You may not get that opportunity to impress me. Deceive some other person. I have no concern with you. I have divorced you thrice whereafter there is no restitution. Your life is short, your importance is little, and your liking is humble. Alas! The provision is little, the way is long, the journey is far and the goal is hard to reach."
2- Imam 'Ali Zayn al-Abidin (AS) narrated this feature about his aunt, Lady Zeinab. See al-Timothy's al-Sahih; 2:319, al Hakim's al-Mustadrak; 3:149, Ibn al-Athir's Usd al-Ghabah; 5:523, al-Khatib al-Baghdadi's Tarikh Baghdad; 7:366, and others.}

Source : Al-Maaref

Lady Zainab(A.S), The Sage of Bani Hashim

2012-03-29T00:17:00.001-07:00

Lady Zainab(A.S), The Sage of Bani Hashim

Daughter of the Holy Prophet's (peace be upon him and his household) daughter. Sister of the King of Martyrs. She is a true role model for any woman today of any religion. She showed the world the definition of womanhood. Her bravery and courage stands alone in a field of millions. She was tied up and taken as a prisoner. She had her scarf ripped off her head, she had her house burned to the ground. She was Janab-e-Zainab.

In her character she reflected the best attributes of those who raised her. In sobriety and serenity she was likened to Umm ul-Muminin Khadija, her grandmother (s.a.); in chastity and modesty to her mother Fatima Zahra (s.a.); in eloquence to her father Imam Ali (a.s.); in forbearance and patience to her brother Imam Hassan (a.s.); and in bravery and tranquility of the heart to Imam Hussain (a.s.). Her face reflected her father's awe and her grandfather's reverence.

Ibn Abbas quoted Sayyeda Zahra (s.a.) as having said that her daughter Zainab, like her father, was unparalleled in literary eloquence and courage. The speech she delivered in the assembly in presence of Yazid was at the zenith of eloquence and impressiveness.

After the demise of the Holy Prophet (peace be upon him and his household), there came the period of distress and hardship in the life of Sayyeda Zainab (s.a.). She stood by her mother as far as the question of supreme mandate of her father was concerned. When her mother delivered the Fadak sermon, she was only 4 years old, but narrated the sermon so lucidly and expressively that the people from Bani Hashim remembered it by heart. Later the Shiite scholars recorded it that is why she is called Zainab the narrator of traditions.

Sayyeda Zainab (A.S) in Karbala
Zainab (s.a.) is the shining sun in the history of Islam and of humanity. Her brother's name and Karbala associate the idea of freedom, justice, humanity, virtue, fighting against despotism, with the realization of the sovereignty of Allah. The history of Karbala is based on two pillars: the rising of Imam Hossein (a.s.) and the rising of Zainab (s.a.). She was an outstanding figure in the history of Karbala endowed with divine steadfastness and fortitude. She sacrificed her two sons and one should not say anything if one devoted his life for the cause of Allah. After the martyrdom of her brother and her two sons, she said: "O my Lord! Accept our humble sacrifice to You."

When Zainab reached Kufa, she addressed people with fury words: "Praise to Allah, and may the blessing of Allah be upon Muhammad and his progeny. O people of Kufa, you are hypocrites and deceitful. You feign to be sorry for the death of my brother and his companions. May you always shed tears. I find nothing in you but flattery, evil acts and thoughts, pride and spite and ill will. By Allah! You deserve lasting sorrow instead of joy. Shames on you, your hands are imbrued with the blood of the son of the Holy Prophet (peace be upon him and his household), the one who was your sole refuge in case of adversity. By your evil act and disloyalty, you incurred the wrath of Allah against you. Woe betides you! No one will intercede with Allah for you." Her furious words provoked people of Kufa to avenge Hussain's martyrdom. This frightened Ubaidullah and his cruel agents. She also delivered a furious sermon in the court of the caliph that made his authority and despotic rule feel undermined. She said: "I fear no one but Allah. Make whatever evil plot you can. Blazes are waiting for you in the hereafter. You'll he accountable to Allah for your atrocities."

The Foundation of Mourning (Majales A'azaa)
Another unique feature of Zainab's character was her establishment of mourning ceremonies. This tradition which has lived in the memories and hearts of millions of Muslims to this day, has kept the sacrifices of Imam Hussein alive, and brought dynamism to every movement that aimed at removing injustices on earth.

After every Majlis, the women would offer their condolences to Zainab (s.a.) and the men to Imam Zain-ul-Abedeen. These majales made quite a stir in the cities, and the sound of crying and beating of chests and heads affected the minds of the inhabitants, and made them sadder and wiser to the events of Karbala.

Source : Al-Maaref

Imam Sadiq from Imam Khomeini’s point of veiw

2012-03-14T08:15:00.002-07:00

Imam Sadiq from Imam Khomeini’s point of veiw

Imam addressed the young in this way: "The young students, dear young people, no matter, where you come from, you are this nation’s hope. You should pass the way, which is in front of you. You should end and continue this movement for which there has been the bloodshed case…. You should pass the way so that you will be considered as the right followers of the holy prophet (peace be upon him and his household) and Imam Sadiq".

In another part of his statement one would find that "The best character with which one can get insight in to Imam Sadiq’s personality is Imam’s jurisprudence (Fiqh)". He continues: "The jurisprudence which had been developed by him, can meet the needs of all humankind. The jurisprudence (Fiqh), the book and practice, by themselves can meet all of the superficial, spiritual, philosophical and mystic needs of all human beings. We can not offer a suitable definition for it."

Imam has called Iran as Imam Sadiq’s land: "Here is a land of The Holy Prophet (peace be upon him and his household). This land belongs to Imam Sadiq. Our soldiers have priority over those who live in the palace. The members of our mobilization forces are much more noble than all of courtiers all around the world and also in comparison with those adhere to absurd claims who think that every one around the world must be modest to them."

"We are honored to say that our religion is Ja’fari. Our jurisprudence, which is an endless sea, is the result of Imam Sadiq’s endeavor, we are proud to be the followers of the innocent Imams.

Imam Sadiq from the great leader of the Islamic Republic of Iran, Ayatollah Khamenei’s point of veiw

Here comes Ayatollah Khamenei’s words about the scientific, campaigning and organizational characteristics of Imam Sadiq:
"Imam Sadiq could train a group of Muslims and true believers of the Islamic school of thought, from the real essence, ready to rise against the tyrannical rulers, who could sacrifice themselves and who were ready to face any hazardous situation. This was due to the hard efforts of Imam Sajjad and Imam Baqir".

Ayatollah Khamenei continues in this way: "As far as a base is concerned, Imam Sadiq controlled the affairs of an immense Islamic party all around the world".

The Status of Women in Imam Khomeini’s View

2012-03-14T07:38:00.007-07:00

Introduction

The history of mankind is filled with many despotisms which were imposed on less fortunate and innocent people by the tyrants and bullies, and in the midst of everything, women, as half of the population of humanity, not only have endured the historical share of tyranny, but they have dealt with the added oppression which requires a greater space to be explained. Upon the expansion of the new civilization, i.e. the western dominant culture, it nearly influenced all the nations that were less historical, cultural, social and religious, and it has ruined or taken over some civilizations which had surrendered to this trend.

A woman is a divine being who, in the revolutionary school of Imam Khomeini – which represents pure Islam –, is promised freedom and human qualities more than men. Throughout history and under the ruling of profanity and polytheism of the old and new trends, women have always been led into enslavement. The pure materialistic and even abject portrayals of women in various historical times have manifested themselves in the worst possible form at the current time. The outcomes of the plots designed and implemented by devilish functionaries have turned the divine aspects of women upside down. The victory of the Islamic revolution of Iran with Imam Khomeini’s leadership offered a different viewpoint toward women. A glance at the situation of women before and after the Islamic revolution clearly shows that the previous criteria and measures entangled the individuality of women to the extent that consumed their traits as facilitating tools to fulfill men’s unlawful desires; whereas, after the triumph of the revolution, a lot of stress has been placed on maintaining the nobility and development of women.

The Periods of the Captivity of Women according to Imam Khomeini
An extensive look at history shows that various social communities imposed a lot of cruelty and injustice on women one way or the other. According to Imam Khomeini, the historical oppressed situation of women is categorized into two eras: “the Age of Ignorance” and “the Pahlavi era”. At both times, the plight of women had been greater than men or, in some occasions, incomparable to them. “During the reign of Reza Khan which was the beginning of Pahlavi’s Age of Ignorance, he –as the protégé of the West- made a huge effort to corrupt the culture and history of Iran. The women were subjected to his despotism more than men; in the beginning, women voluntarily and later under compelling circumstances were captivated through deceptive models the government offered. They took advantage of women by fulfilling their satanic purposes and unlawful needs. It is obvious that the women who opposed even slightly to the current opinions and situations imposed by the governors of the time would be bothered eventually due to the despotic nature of the government, and they would be deprived of their natural rights on the pretense of defending the freedom. On the other hand, based on this approach, the social presence of women was summarized into the commercial use of the presence of women in the society.” (Sahifeh Noor - 3rd vol.)

Women had two positive and influential roles in the victory of the Islamic revolution; the first role was their direct and positive participation in the fight itself, and their second role which had a greater impact was their ability to show patience, cooperation, and endurance against the hardships of the struggle. Many women in the Islamic revolution encouraged their husbands, and in the revolution, the fighters’ wives were the ones who stood firm against the problems. In the last couple of years of the fight for revolution, the role of women in the triumph of the Islamic revolution and the great upheaval of the people were noticed all of a sudden, and women initiated the first heroic demonstration and displayed their active and notable participation in the highly perilous combat zones.

The Status of Women in Imam Khomeini’s View
In general, the value of mankind in the viewpoint of Imam Khomeini is defined through “humanity” which is emphasized by the Qur’an, too. The status and individuality of human beings as well as their rights of freedom have a structure which has been provided by the Islamic teachings and the brilliant commandments of Qur’an. Outside these holy borders, the human status of mankind is manipulated by the carnal desires of dishonest people, and it will not have a genuine definition and content anymore.

(O Marium! keep to obedience to your Lord and humble yourself, and bow down with those who bow.) Al-E-Imran: 43

According to the great leader of the revolution, Fatimah and Zainab (peace be upon their souls) are two appropriate role models whom Muslim women should follow in every arena, since they are the two women in whom the human identity is manifested.

They are the honor of the family of revelation and shine over the summit of Islam. Fatimah is a woman whose virtues are at the same level as the infinite virtues of the Prophet Muhammad and his descendants. The woman whom many –with various viewpoints - have talked about but their words fell short on praising her. The lady of the World of Islam is a holy and spiritual woman and a true human being. She is the true face of humanity and the women. (Sahifeh Noor, 6th vol.) She is a divine and heavenly being who has appeared as a woman; a woman who has gathered all the characteristics of prophets within herself. She is the one who has commenced her spiritual journey from nature, and through the power of God and the training of the Prophet Muhammad, she has reached such a stance that no one can compete with her. This woman has been the purpose of the creation and the interpretation of “hayya ala khair al-amal” is referring to “doing good to her and her children”. (Bihar Al-Anvar, 43rd vol.)

Regarding the status and greatness of women in Islam, Imam Khomeini has stated: “The prosperity and wretchedness of mankind depends on women since they are the educators of the human beings; women shape real human beings through their proper training, and all the happiness and good deeds originate from women.” He also adds: “If brave women are taken away from nations, the nations will succumb to defeat and decadence.”

The Social and Cultural Stance of Women in Imam Khomeini’s Thinking
The ten-year-old superb leadership of Imam Khomeini caused the accessibility to his opinions to go beyond pure theories, and both the theories and the practical examples became available to everyone. This advantage makes Imam Khomeini’s thoughts superior to the thoughts of the other Muslim thinkers and connoisseurs. In a quick glance, the sublime measures of the social life of women can be identified in his point of view. It is quite surprising to see that the status of women is placed higher than men in this faith related arena.

In the Islamic point of view which emphasizes on the potential of women to develop themselves, the participation of women in the social and political matters is not prohibited and it is a sign of maturity and faith; however, the participation of women requires some formalities. As Imam Khomeini has stated: “Today, women should perform their social and religious duties and maintain public modesty and accomplish political-social activities with respect to public modesty.” (Tebiyan, the article titled ‘The Status of Women in the Viewpoint of Imam Khomeini’)

Motherhood is the primary stance of women in the society and is responsible for the survival of the human societies. At this stand, women are considered at the same level with the prophets. This concept, unfortunately, has lost its true value in the material standpoint. The insight of Imam Khomeini examines the heart of the matters and explains them to common people with a simple rhetoric. In his point of view, women are in charge of the purification and constructiveness of the society.

The corruption of human societies –the western societies in particular- and lack of solidity in families, as well as not abiding with the moral principles, stem from ignoring the motherhood responsibilities. The happiness and the wretchedness of nations and countries have profound and genuine ties with the presence of women. A woman can be the origin of the happiness for a society and the blessings of her being can establish the endurance of a society. The opposite of this situation is true as well. Based on Imam Khomeini’s view, the fundamental role of women in the survival of societies has been greater than the role of men and he has expressed it beautifully in the following statements: “Men are producers of nations and women more so; and the appropriate structures of countries are built through the capable power of women.”

Contrary to some opinions, Hijab, or Islamic cover, protects women from inappropriate gazes and prevents their human personality and worth from being treated like a tradable good in the society. Under the protection of Hijab, the nobility and individuality of women is preserved. Imam Khomeini expresses his opinion in regards to Hijab and its role in the society: “Of course, the type of Hijab that Islam requires you to observe is to protect your values. What God has commanded, either for men or women, is to protect their true values from the satanic temptations which might be implemented on them by the expansionists. Hijab is for reviving these values.”

With regards to the role of women in the society, Imam Khomeini has said: “In the Islamic government, women along with men can actively contribute to the erection of an Islamic society as human beings and not as objects. Neither women are allowed to lessen themselves to a low stance nor do men have the right to think of them in that context.”

Women and Politics in Imam Khomeini’s viewpoint
The Islamic revolution in Iran transformed the status of women in the society profoundly. The women who even refused to attend educational centers due to the intellectual contradictions they had with the government of the time welcomed the new thinking of Imam Khomeini, and broke out of the tight traditional boundaries and participated in the revolution as one of the main elements of the movement. At the time that women could not appear in the society without their husbands’ permission, the presence of women in the street demonstrations and various scenes of the revolution transformed their traditional role completely. With their extensive presence, women objected to the marginal role which was imposed on them during the years, and requested the dominant perspective on women to be revised. After the Islamic revolution, not only the presence and cooperation of women in various fields did not decline (according to statistics), but we are witnessing their increasing contributions to various arenas. Although, it should be noted that so far no scientific evaluation has been carried out in regards to the growth of women’s contribution to the political activities. However, a brief look at Iran’s revolution in general and Imam Khomeini’s thinking in particular shows a shift of perspective on the Muslim women.

Imam Khomeini’s opinion in regards to the religion and politics is clear in the interpretation he offers about the Kauthar.

Hence, Fatimah becomes the symbol of the relationship between the religion and politics. Aside from this profound spiritual interpretation which clears the air about the ties of the religion and politics, Fatimah is the symbol of a political faith.

Imam Khomeini believed that the pretension of Muslim women resorting to the way of Fatimah is not appropriate, and if they do not act according to what they say they believe, they are considered to be lying. According to Imam, if the Iranian Shiite Muslim women do not follow the path of Fatimah in piety, living simply and God-worshiping, they should know that they are not entitled to the Women’s Day, and they will not be sharing the honor of this day. Many times in his speeches, Imam Khomeini highlighted and praised the important role of women in the victory of the Islamic revolution. He believed that the participation of women during the revolution blessed and advanced this phenomenon: “This was a phenomenon beyond man’s power.

This was a divine phenomenon; the One who transformed the hearts took care of this phenomenon. He cleared the hearts from fear they had from the [Pahlavi] regime and gave them bravery and the ability to decide instead. That is how women, men and children rose to fight.”

The Last Word
Imam Khomeini believed in the important role of women in all the political, social and cultural arenas. His statements during the most critical times of the history of our country endorse this fact. For example, during the imposed Iraq-Iran war, he said: “The women who are serving behind the front lines with no consideration to rank or fame are anonymous soldiers who are the soldiers performing Jihad.”

In conclusion, it is appropriate to follow the testaments of Imam Khomeini; the Imam who promised to serve God, and promised to stay unanimous to his companions.

Oh Imam! The history has a lot of stories; but it will more beautifully retell the story of a mentor who earnestly learned the alphabet of love in the school of faith, and lived lovingly, stood bravely to overthrow the oppressors, and taught the art of being and the form of eternity in all eras.

“We are honored that women, either young or elderly, are participating in the cultural, economical and marital scenes along with or even better than men in order to exalt the Islam and the purposes of Qur’an … and they have courageously and promisingly got themselves rid of the deprivations which were imposed on them by the enemies’ plot and untruthful interpretation of some inexpert allies; they have also freed themselves from the superstitions that the enemy had provided to some fools and few uninformed mullahs.” (Sahifeh Noor, 21st vol.)

We ask God to fill our hearts with Imam’s memory, lead our way according to Imam’s path, and adorn our words with Imam’s words.

Source : Al-Maaref

The Birth of the Holy Lady Fatemah Ma"soomah and her childhood

2011-09-29T21:53:00.000-07:00

In the holy city of Medina, the holy household was awaiting the arrival of a new born.

In the house of Imam Kadhim (A.S.), Najma, the wife of the honorable Imam was eagerly looking forward to the arrival of the child; she was counting days and nights for that day. The Imam's house was overwhelmed with happiness.

Finally, the day arrived, on the 1st of Dhil-Qa’dah 173 (A.H.) when Allah blessed the 7th Imam Musa Kadhim (A.S.) with a daughter. The child’s appearance was brilliant and cheerful and she opened her pure bright eyes to this world in the house of Imam.

All the members of the Holy Household were in utter happiness for the newborn and after the Imam, may be there was not anybody as happy as his wife Najma.
This was because this was the second child that was granted by the grace of Allah to Najma after 25 years. 25years ago, in the same month of Dhil-Qa’dah, Najma had given birth to a baby boy who after his father was to become the Imam and was to shoulder the responsibility of Imamate and guiding the Muslims.

Yes! That was 148 (A.H.), when the eight Imam, Ali (A.S.) was born and who was given the title of Ridha. Najma got immense pleasure in her first child and after years God blessed her and her husband Musa Kadhim (A.S.) with a daughter and a sister to Imam Ridha (A.S.).

Imam Musa Kadhim (A.S.) named his daughter Fatimah, for the sake of love and special attachment he had with his grandmother Fatimah Zahra (S.A.). Fatimah’s purity, modesty, and piety were such that after sometime she was referred as "Ma’soomah" (the infallible). This was because like her honorable Father, she used to keep away from all evils and sins.

Fatemah, was a name that was remembered among the Ahlul bayt who had hundreds of sad and sweet memories of the life of Bibi Fatimah (sa).

If anybody chose the name Fatimah for their daughters, they used to give the same respect as the prophet (S.A.W.) used to give his daughter. She was never neglected. Imam Musa Kadhim (A.S.) also followed this tradition and used to love the new girl very much and never failed to show and express his kindness to and love for her.

Fatimah Ma’soomah was growing under the shelter of her father and dear mother and was day by day learning new things from both of them.
If the father of Fatemah was the Imam of the Muslims and was matchless in his piety and chastity, then her mother was also pious and faithful who had accomplished her essential studies of Islam in the school of the wife of Imam Jafar Sadiq (A.S.). In those days she was the most intelligent amongst all women and it was for reason that the mother of Imam Kadhim (Hamideh) asked him to propose and marry her.

Hazrat Fatimah Ma’soomah took advantage of studying in the presence of her father, brother and pious mother. All her young life was full of Islamic education. Every Friday Muslims would come to Medina with their religious questions.
After getting their questions answered by Imam Kadhim (A.S.), they would return to their town. Incidentally, once Imam Kadhim was away and Imam Ridha (A.S.) was also not around. The Muslims without getting their question answered were returning home very sad.

Source : Al-Maaref

Fatimah Ma’soomah noticed the sadness and took the papers from them and answered their questions. The Muslims became happy and left. On the outskirts of Medina they met Imam Kadhim (A.S.) and they informed him of all that had transpired in his house. The Imam asked to read his daughter’s answers and after reading expressed his happiness, praised her and in a short sentence said, "May her father be sacrificed for her."

The Merits for Visiting the Holy Shrine of Hadrat Masoomah (A.S.)

2011-09-29T21:50:00.000-07:00

Sayedah Fatimah Masumah (sa) also known as Karimah-e-Ahl-e-Bayt (as) was the daughter of the seventh Imam from Prophet Muhammad (peace be upon him and his household)’s progeny, Musa bin Jafar Al-Kazim (as), and sister of eighth Imam Ali bin Musa Ar-Reza (as). She was born on the 1st of Zilqa'da, 173 AH.

Prior to her birth, Imam Ja’far Sadiq (as) spoke of her status:

“Mecca is Allah's sanctuary, Medina is Prophet Muhammad's (S.A.W.), Kufa is Imam Ali's (as), and Qom will be the sanctuary for one of my descendents; her name shall be Fatimah. Whosoever visits her sanctuary will be rewarded a heavenly paradise.”

Imam Reza (as) said: “Her visitors shall be endowed with paradise” and “Whosoever visits the sanctuary of Fatimah, will be rewarded a heavenly paradise.”

Imam Ar-Reza (as) said at another place. “Whoever visits her acknowledging her right, is entitled to heaven,”

Another Hadith of the eighth Imam about Sayedah Masumah (sa)’s great status goes that “Whoever does the visit of Masumah (sa) it is as though he/she has visited me.”

It is excessively mentioned in a tradition that whoever visits Al-Masumah (sa) heaven is incumbent upon that person.

Her holy shrine is housed in the holy city of Qom. It should be mentioned that Imam Jawad's (as) daughters, Zaineb (sa), Meymonah (sa) and Umm Muhammad (sa), are also buried in Sayedah Fatimah Al-Masumah (sa)'s tomb.

Source : Al-Maaref

Lady Ma’soomah’s (A.S.) Superiority in Knowledge and Virtue

2011-09-29T21:47:00.000-07:00

On the first of Dhi al-Qa’dah in 173 AH, the city of Madinah was enlightened by the birth of Lady Fatimah Ma’soomah (A.S.). She was born to Imam Musa ibn Ja’far (A.S.) and her mother, Najmah.

Lady Fatimah Masumah (A.S.) was the second and last child of Najmah, after her older brother, Imam Ali ibn Moosa al-Rida (A.S.). As a matter of fact, after Imam Rida (A.S.), she has the highest status and position amongst the children of Imam Moosa al-Kadhim (A.S.).

One year after Imam Rida (A.S.) was forcibly taken to Khurasan (in year 201 AH) by the orders of Ma’moon, Lady Masumah (A.S.), along with her brothers and some of her relatives, left Madinah for Marw in order to visit her brother, Imam Rida (A.S.). On their way, when they reached the city of Saweh, they were attacked by the enemies of Ahl al-Bait. After a serious struggle, many of her relatives were martyred, and she was poisoned by a woman in Saweh

Grief over the loss of her relatives and the effects of the poison put Lady Masumah (A.S.) into a severe illness. She asked her companions to take her to the city of Qum, for she had heard her father say, “Qum is the center of our Shiites.”

When she arrived in Qum, the people of the city welcomed her. Moosa ibn Khazraj, who was amongst the great people of Qum, respectfully invited her to his house. 17 days later, on the 10th of Rabi’ al-Thani of the year 201 AH, after 28 years of sufferance and difficulty, Lady Ma’soomah (A.S.) no longer could endure her sickness and the effects of the poison. She left this world with a broken heart, while she had not been able to see her brother. She was buried in Qum and her shrine became the beauty of this city since then.

From amongst the narrators, we come across to narrators who happen to be women. One of these virtuous women is Lady Ma’soomah (A.S.), who has narrated many Hadiths from Lady Fatimah (A.S.) and the other Infallibles (PBUT). As a matter of fact, because of her prominence, both Shia and Sunni narrators have considered the Hadith narrated by her as authentic.

The Hadiths narrated about Lady Ma’soomah (A.S.) reveal her superiority in knowledge and virtue. From the point of view of Ahl al-Bait (PBUT), Lady Ma’soomah possesses a high status.

In regards to her particular status, Imam Rida (A.S.) has said:

“One who visits the shrine of Ma’soomah (A.S.) in Qum is like one who has visited my shrine.”

As this Hadith illustrates, not only the Ziayrat of Hazrat Ma’soomah is stated to be similar to doing the Ziayrat of an Infallible Imam, but also she has been given the title of a Ma’soomah (infallible woman) by an Imam. Considering the fact that an infallible does not exaggerate, one can come to this conclusion that Hazrat Ma’soomah owns some sort of infallibility.

Also in regards to her particular status, Imam Sadiq (A.S.) has said:

“… A lady from my children, named Fatimah daughter of Musa, will pass away there (Qum), which all our Shiites will enter paradise with her intercession”.

One of her virtues is that she has a special script for Ziayrat dictated by an Infallible Imam. She is the only women after Lady Fatimah (A.S.) - who is the most superior lady in the two worlds - to have a script for Ziayrat dictated by an Infallible Imam.

Now on the occasion of her demise let us go over on a phrase from her Ziarat:

“O Fatimah! Intercede for me in heaven, as you have an outstanding position from Allah [SWT] for intercession.”

Source : Al-Maaref

Fatimah Al-Ma’sooma Represented the purity and infallibility Prophet’s Daughter

2011-09-29T21:43:00.000-07:00

Speaker of Ahlul Bayt's (A.S.) Virtues Fatimah was the daughter of the seventh Imam, Musa Al-Kazim (A.S.). She was born on the 1st of Dhilqa'da, 173 A.H.. Prior to her birth, Imam Sadiq (a.s.) spoke of her status:

"Mecca is God's sanctuary, Medina is Prophet Muhammad's (peace be upon him and his household), Kufa is Imam Ali's (A.S.), and Qom will be the sanctuary for one of my descendents; her name shall be Fatimah. Whosoever visits her sanctuary will be rewarded a heavenly paradise."

Fatimah represented the purity and infallibility of Prophet Muhammad"s daughter, Fatimah tul-Zahra (A.S.), and demonstrated the courage and determination of Zainab (A.S.), daughter of Imam Ali (A.S.) Advocation for her brother Imam Ali bin Moosa Al- Reza (A.S.) and upholding the virtues of Ahlul Bait has established her as a noble lady in the history of Shia"ism. It was this support that guided her emigration, for which she is renown.

Imam Ali bin Moosa Al- Reza (A.S.)was forced to emigrate from Medina to Khurasan in 200 A.H by the ruling Abbasid caliph Mamun. A year later, 201 A.H., Fatimah decided to join him to maintain and protect the high, fruitful, and lofty tree of Prophet Muhammad (peace be upon him and his household). Before preparing to leave, she visited the tomb of Prophet Muhammad (peace be upon him and his household) and other Imams buried at Baqi" cemetery to say farewell, as her infallible brother, Imam Reza (A.S.) had done the previous year. At that time she was 28 years old.

Leaving Medina, the homeland of her reverent family, was difficult. This emigration aroused feelings of grief and oppression for her family. Sorrow pervaded her soul in memory of other members of Ahlul Bayt who emigrated to escape persecution or who were forcibly expelled. Now, she too had become an emigrant. She departed from Medina with tears of grief and anguish. In spite of the melancholy mood, Fatimah, accompanied by her brothers and nephews, organized the caravans earnestly with great eagerness to join her brother (A.S.) in Khurasan, Iran. That reunion could compensate for the hardship of emigration and the bitterness of separation from their homeland.

When in route, and passing by Saweh, the caravan was attacked by plunders of the Bani Al-Abbas tribe. Twenty three members of the Ahlul Bayt were martyred. Fatimah encountered a new catastrophe and a new tragedy. It resembled the plight of Zainab (A.S.). Facing these kinds of oppression by the enemies of Ahlul Bayt were unbearable. Suddenly, Fatimah became ill by this great shock. Despite this brutal attack, the remaining survivors in the caravan continued marching and approached the city of Qom, where Fatimah was received an honourable welcome. She was invited to stay in the city as a respected guest among the Shi"a community of the city.

Sadly, her sojourn met with grief. The encounter inflicted upon the caravan near Saweh was overwhelming. Seventeen days after her arrival on the 10th of Rabee-us-Thani, 201A.H., she died.

Sorrow pervaded the Shi"a community. Obsequies were gloriously held for Fatimah and her tomb was embellished with a dome. Musa bin Khazraj"s house, where she had sojourned, was converted to the school of Sittiyah. Her mihrab was called "The Brilliant House".

Imam Reza (A.S.) said: "Her visitors shall be endowed with paradise" and "Whosoever visits the sanctuary of Fatimah, will be rewarded a heavenly paradise".

It should be mentioned that Imam Jawad's (A.S.) daughters, Zaynab, Meymonah and Umm Muhammad, were also buried in Fatimah's tomb.

Her seventeen days of sojourning in Qom gave an historical reason for this city to be the center of Shi"a theological studies. Many scholars and jurisprudents have resided in the city near her sanctuary such as, Zekariya bin Adam {one of the companions of Imam Reza (A.S.)}, Ahmed bin Isaac {one of the representatives of Imam Hasan Al-Askari (A.S.)} who was confirmed by Imam Al-Mehdi (A.S.), Mirza Qommi, Ayatullah Sayed Mohammed Khunsari, Ayatullah Hujjat, Ayatullah Burujerdi, Ayatullah Golpaygani, Ayatullah Mar"ashi Najafi, Ayatullah Sadr, Ayatullah Araki, Ayatullah Sayed Ahmed Khunsari, Allama Tabataba"i, Ayatullah Mutahhari, and Imam Khomeini.

The continuity of producing grand scholars in the world of Shi"aism is one of the blessings of Fatimah"s spiritual presence. She gave Qom its central place in the Islamic world. Besides Shi"ites, Hanafi and Shafi"e scholars have also visited the city from time to time to acquire more knowledge.

Eventually, the Islamic Revolution in Iran, which is wisely led by the Islamic jurisprudential guardians, specifically the leader of the Islamic world, Ayatullah Sayed Khameni's (may his presence be protected) is the fruit of this holy city and the blessing of the Grand Faiziya School

Source : Al-Maaref

Some sayings of Imam Jafar Al-Sadiq (AS) on knowledge

2011-09-24T06:23:00.000-07:00

1-Knowledge is a shield, truthfulness is might, ignorance is abasement, understanding is glory, generosity is success, good behavior causes friendship, he who has knowledge about his time, ambiguous things do not attack him.

2-Whoever attacks a matter without knowledge cuts off his own nose.

3-Verily, knowledge is a lock and its key is the question.

4-Allah does not accept any act without knowledge, there is no knowledge without act, so whoever knows, knowledge leads him to act, and whoever does not act gets no knowledge, but belief is a little of a little.

5-Enough for the fear of Allah is knowledge and enough for self-importance is ignorance.

Indeed, the most knowledge of all men in Allah is the most satisfied of them with death.

6-Imam Jafar Sadiq (A. S.) ((Elal-o-Shsherayea, vol. 2, p. 560))

There is no life more glorious than possessing meritorious ethics and morals.

7-Imam Jafar Sadiq (A. S.) ((Behar, vol. 76, p. 60))

Being cheerful and affable with people is by itself half of wisdom.

8-Imam Jafar Sadiq (A. S.) ((Vasael, vol. 6, p. 321))

The believers have four signs: good humor, tactfulness, kind heartedness and openhandedness

9-Imam Jafar Sadiq (A. S.) ((Tohafol-Oghool, p. 392))

Immorality and surliness makes the human's life miserable and bitter

10-Imam Jafar Sadiq (A. S.) ((Behar, vol. 78, p. 255))

Walking hastily diminishes the credit and value of the believer and ruins his spiritual and moral image in public.

11-Imam Jafar Sadiq (A. S.) ((Mostadrak, vol. 8, p. 449))

A good-tempered person people enjoys the company of the virtuous people and is immune to the molestation and harassment of the wicked people.

12-Imam Jafar Sadiq (A. S.) ((Tohafol-Oghoo1, p. 372))

Meritorious morals increase the number of friends and beloved.

13-Imam Jafar Sadiq (A. S.) ((Behar, vol. 78, p. 232))

There are three things that signify the magnanimity of a person: good temper, patience, and to avoid aggressive gaze.

Miserly, jealous and liar men are far from peace, pleasure and humanity.

14-Whoever subdues his anger, the Almighty God will increase his respect in both worlds.

15- It's proper for the wise to say right so his words are reliable and it's proper for him to thank God, so His graces will be increased for him.

16- My lovely friend is he who criticizes my faults.

The Teachings of Imam Sadiq (AS)

2011-09-24T06:20:00.000-07:00

Imam Al-Sadiq (AS) asked the man who attended before him about his manner. "I am one of your followers and adherents," answered the man. Imam Al-Sadiq (AS) said: Allah will surely accept the servant whom He loves and will surely give Paradise to him whom He accepts. Which type of our followers the Imam (AS), 'How many types of your followers,O son of the Prophet?'

Imam Al-Sadiq (AS) spoke: Our followers are three types.

A type is those who pretend themselves our followers while the reality is the opposite, a type is those who cherish us secretly and do not follow us in public, and a type is those who cherish us openly and secretly. They are the highest group. They drank from the fresh water and had knowledge of the interpretation of the Book (of Allah), the distinction between the right and the wrong, and the causes of everything. Therefore, they have become the highest group.

Poverty, destitution, and the varieties of crises are hastier than racehorses to them. They have suffered hardship and damage and they have been shaken and tested. Hence, they have been wounded and slain, scatterted in the remote countries. Through them, Allah heals the ailed and richens the deprived. Moreover, you gain victory, rainfall, and earnings only through them. They are the fewest, but the owners of the greatest standings with Allah.

The second group is the lowest group. They loved us in public, but they pursued the kings' practices, Their tongues are with us while their swords are unsheathed in our faces.

The third class is the middle group. They loved us secretly and ignored us openly. I swear if they love us secretly not openly, they are the fasting in days and the worshipers at night. The signs of seclusion are shown on their faces. They are peaceful and submissive people.

The man declared, 'I am one of those who love you secretly and openly."

The Imam (AS) said: Our followers in secret and openness enjoy a number of indications with which they are realized.

As the man asked about these indications, the Imam (AS) said: These are certain characters the first of which is that they knew monotheism perfectly, they excelled in the rules of Allah's oneness, and finally they believed in Allah's oneness and its description. Then they recognized the outlines, facts, provisions, and interpretation of faith.

The person intruded, 'O son of Allah's messenger, I have never heard you describing faith in such a form before.' The Imam (AS) answered: Yes, the asker should not ask about faith before he knows the One in Whom he must believe.

'O son of Allah's messenger,' asked that person, 'Would you please explain what you have said?'

The Imam (AS) spoke: He who claims that he knows Allah due to the imprint of the heart is polytheist. He who claims that knows Allah by name, not meaning, is declaring the contrary, because the name is new (created). He who claims that he worships the name and the meaning is associating others with Allah. He who claims that he worships the meaning by the description, not realization, is referring to something absent.

He who claims that he worships the description and the desribed is nullifying Allah's oneness because description is something other than the described. He who claims that he adds the described to the description is belittling the great. They have no true respect of Allah.

'What is the course to the true believing in Allah's oneness, Then?' some asked.

He (AS) said: The door of search is opened and the pursuit of the exit is existing. The knowledge of the present should precede his description while the knowledge of the description of the absent should precede the knowledge of him.

'How can we know the witness before we know his descriptions?' they asked. He (AS) answered: You should first know him, know his knowledge, and know yourself through him. You should not know yourself through yourself. You should also know that whatever he has is to him and through him. As an example of this is Joseph's brothers when they addressed to him, 'Are you Joseph?' He said, 'Yes, I am Joseph and this is my brother.'

They knew him through him. They neither knew him through others nor did they know him by themselves due to the imprints of their hears. Allah says: ﴾You could not even plant one tree﴿. (Holy Quran 27:60)

This means that you should not appoint a leader for yourselves out of your whims and will. As for three categories, Allah will not speak to them, will not look at them on the Day of Resurrection, will not second them, and will arrange for them a painful chastisement. They are those who plant a tree that Allah did not plant, i.e. those who appoint a leader for themselves out of their own whims those who deny a leader that Allah appoints, and those who claim that those two persons have anything to do with Islam. Allah says: ﴾Your Lord creates and chooses to whomever He wants. They do not have the choice to choose whatever they want﴿. (Holy Qur'an 28:68)

The Quality of Faith
Imam Sadiq (AS) said: The meaning of the quality of faith is the declaration, submission to Allah and seeking His favors through the declaration, and the fulfillment to Him through having knowledge of every obligatory matter, whether big or small, beginning with the outline of Allah's oneness up to the last chapter of obedience without missing anyone. All this should be connected and matched up to each other.

If a servant fulfills what is imposed upon him according to what we have recently explained, he will then deserve the quality of faith and will deserve the reward duly. This is because the meaning of faith is the declaration and the meaning of declaration is the sincerity of obedience. This proves that obedience as a whole is related to each other. A believer loses the quality of faith only when he ignores the matters due to which he deserved to have that quality.

He deserved the name and meaning of belief meritoriously only when he fulfilled the grand duties connectedly and avoided the acts of disobedience. He also will not abandon the quality of faith when he commits insignificant acts of disobedience to Allah and ignores the insignificant acts of obedience. Allah says: ﴾If you avoid the grand violating that which has been prohibited, your sins will be forgiven and you will be admitted into an exalted dwelling.﴿ (Holy Qur'an 4:31)

This holy saying proves the fact that we have recently indicated. Accordingly, forgiveness is obtained when the grand sins are avoided. If a grand sin is committed, all of the acts of disobedience, whether grand or insignificant, will be taken in the consideration of judgment. Hence, castigation and penalty of all the acts of disobedience (to Allah) will fall. This is the quality of faith and the quality of a believer who deserves the reward duly.

The Quality of Islam
The meaning of the quality of Islam is the submission and fulfillment of all the acts of obedience whose judgment is clear. If one declares the all acts of obedience publicly, even if he does not believe with the heart, he will deserve the name and meaning of Islam, warrant the public friendship, his testimony will be accepted, the rulings of inheritance will be valid for him, and he will enjoy the rights and obligations of the Muslims.

This is the quality of Islam. The difference between the believer and the Muslim is that the latter will be believer when he is obedient intentionally along with his public declaration. If he obeys publicly only, he will be Muslim. If he obey publicly and intentionally, he will be believer provided that submission and seeking favors through knowledge will be present. It happens that a servant is Muslim but not believer. No one can be believer unless he is Muslim.

The Quality of Quitting Faith
Quitting faith occurs when one of five matters, all of which are similar and familiar, falls. These five matters are atheism, polytheism, deviation, immorality, and commitiment of the grand sins.

Atheism is every deed by which Allah is disobeyed due to renouncement, denial, disparagement, and underestimation, whether that deed is small or big. The doer of such deeds is atheist and bears the quality of atheism, Everyone, regardless of the religion or the sect, who commits disobedience of such characters, is atheist.

Polytheism is every act of disobedience that is committed and taken as a creed, whether small or big. The doer of such an act of disobedience is polytheist.

Deviations is the ignorance of the obligatory matters. It stands for ignoring one of the grand acts of obedience, without which faith is not materialized, despite the existence of proofs and evidences. The neglector of such an act is neither denying such acts' being obligatory nor betaking the denial of such obligatory acts as creed.

He neglects them due to laziness, inadvertence, and engagement in other affairs. He is deviant and swerving from the course of faith due to ignorance and misguidance. Thus, he deserves the name and meaning of deviations as long as the previous description applies to him. If the doer inclines to any aspect of disobedience desirably due to denial, belittlemen, and negligence, he will be regarded as atheist.

If he inclines to betake his own interpretations, pursuance, submission, and acceptance of the words of the fathers and forefathers as creed, he then will be regarded as polytheist. A man that pursues a deviation will rarely get rid of the inclination whimsically to having some of the above-mentioned qualities.

Immorality is every grand act of disobedience that is committed due to appetite, lust, and prevailing desire. The doer of such acts is regarded as immoral and swerving from the course of faith due to his immorality. He would be regarded as atheist if he kept on such immorality until he came under the forms of negligence and belittlement.

The commitment of the grand sins that voids the faith is the engagement wholly in committing the grand acts of disobedience without denial, taking as creed, appetite, or lust, but it is only due to fanaticism and rage that makes one accuse, vilify, kill seize fortunes, hold up rights, and commit the like grand sins that are perpetrated for reasons other than pursuance of appetite.

Perjury, usury, and the like sins that are committed for motives other than pursuing the appetite, such as consuming intoxicants, fornication, and forbidden amusement. The committer of such grand sins violates his faith and swerves from it while he is not polytheist, atheist, or deviant. He deserves the quality of ignorance if the descriptions are applied to him. If he inclines to the qualities of what we have described, the quality will attach him.

Kinds of People's Livings
'How many kinds of livings that people earn and deal with each other are there? What are the ways of expenses?' a man asked Imam Al-Sadiq (AS).

The Imam answered: All the livings that people earn and deal with each other are four.

'Are all these legal? Are they all illegal? Or are some legal and some illegal?' asked the man.

The Imam (AS) answered: These four kinds may be legal from one side and illegal from another. These kinds are known and familiar. First of all, there is the work in governmental offices. The first of this kind is the jobs of the rulers down to the least job of the individuals. Then comes the trade including all sorts of deals, such as vending and purchase. Then come the industries along with all of their kinds. Then come the contracts of lease. All these kinds are legal from one side and illegal from another. Allah's obligation on the servants is to follow and practice the legal forms of these kinds only and avoid the illegal.

Explanation of Work in Governmental Offices
The work in governmental offices is of two forms. One is the office of the just authorities whom Allah ordered to assign as rulers and ordered people to follow them. Within them are their officials and administrators down to the least official. The other form is the office of the unjust people and their officials down to the least unjust official.

The legality of this kind is the office of the just rulers whom Allah ordered to recognize and elect as leaders, and working in their main and secondary offices by following Allah's instructions to the just rulers without adding, reducing, distorting, or neglecting anything of His revelation. If such just rulers who meet the precious qualities exist, then work in their offices will be legal and it will be completely legal to work, support, and hold them.

In addition, the gain from such jobs will be legal.

Working with such rulers and their officials will enliven every rightful and fair matter and kill every wrong, injustice, and corruption. Therefore, to support, help, and work with such rulers is as same as calling to the acts of obedience to Allah and strengthening His religion.

The illegality of the work in governmental offices stands for the leadership of the unjust rulers and their officials beginning with the chief down to the novice. Working with them and gaining earnings from them are prohibited and illegal. The workers and gainers of such earnings will suffer punishment, apart from the amount of the work or the earnings.

Every act that is seen as support for the unjust rulers is a grand sin, because the rule of the unjust rulers kills the right wholly and enlivens the wrong wholly. It also spreads injustice, oppression, and corruption, stays the laws of the Divine Books, kills the prophets and believers, destroys the mosques, and distorts Allah's norms and principles. Accordingly, it is prohibited to work with them, support them, and seek earnings from their leadership saving in cases of necessity that is similar to the necessity of having blood or meat of corpses.

Explanation of the Commerce
Regarding the categories of vendition and the legal and the illegal purchase and vendition, all the laws are arranged for saving the nourishment of the servants (of Allah) and achieving their prosperity concerning their food, drink, dress, marriage, property, and the dependent affairs. It is licit for them to traffic in all the profitable matters that are indispensable for them and achieve their prosperity. Vendition, purchase, possession, exploitation, endowment, and loan of the above-mentioned matters are licit.

The illegality of transaction includes every matter that is prohibited and causes corruption by way of eating, drinking, earning, marrying, possessing, using, endowing, or loaning it or any matter that causes corruption, such as usurious vendition, which causes corruption, and vendition of corpses, blood, pork, meat and skins of beasts including wild animals and birds, wine, or any pork, meat and skins of beasts including wild animals and birds, wine, or any other impure thing. These matters are illicit and prophibited.

Allah has prohibited the eating, drinking, dressing, possessing, using, and disposing of these things because this causes corruption. In other words, any disposition of such things is illegal. In addition, every vendition of illegal amusement is illegal. It is illegal and prohibited to vent, purchase, use, possess, endow, loan, or dispose in any prohibited substance that is used for seeking the favors of other than Allah or supporting atheism and polytheims by all ways of acts of disobedience or any way that supports any path of deviation or wrong or weakens the right, except in cases of necessity.

Explanation of Contracts of Lease
Contracts of lease include working as employee and hiring the property as well as those who are under guardianship, the animal, or the dress in a legal way of lease. It is licit to work as employee or let the house, the land, or one of the properties that is profitable.

As example of this is the porter who carries definite things to definite places; hence, he can port that thing-provided that it is legal-himself or by his servant or animal, or he himself does that act or hire his servant, kinsman, or hireling. These are the forms of contracts of lease.

They are legal for all people, whether they were servants, populace, atheists, or believers. The lease and earnings of such ways of lease are legal.

The examples of the illegal contracts of lease are to hire oneself for porting prohibited things, such as prohibited food, drink, and dress, or to manufacture, keep, or use such illegal things, or destroy mosques, or kill illegally, or carry picture, statues, musical instruments, wine, pork, corpses, blood, or any feature of corruption that is prohibited on ways other that lease.

It is illicit to hire oneself for any prohibited matter or any part of it except in cases of legal profits, such as employing for carrying a corpse so as to save oneself or others from its harm or the like profits. The difference between work in governmental offices and contracts of lease is that the previous means to work for the officials of the rulers and their officials as their representative out of their power following what they enjoin and what they forbid. It also stands for supporting and backing the rulers.

Hence, the governmental official is the representative of his chief. They are considered as same as their masters who control people by killing and spreading injustice and corruption.

The contracts of lease, on the other hand, stand for, as we have previously explained, hiring from others. Hence, the hirer will not have control over the hireling before he meets the regulations of lease. The contracts of lease are legal as we have previously shown.

Explanation of the Industries
Industries include every profession that the servants (of Allah) learn or teach others, such as writing, mathematics, trade, goldsmithery, saddlery, building, weaving, bleaching, dressmaking, the different sorts of picturing except picturing soulful creatures, and manufacturing the various instruments that people need and benefit.

Doing, teaching, and working in all these varieties of industries are legal even if some instruments are used for corruption, acts of disobedience, and support for the wrong against the right, such as writing which may be used for supporting and backing the unjust rulers. The same thing can be said about knives, swords, and the like tools that are used for both good and evil. Hence, it is not unacceptable to learn, teach, take wages, and work in the good side of such industries.

Likewise, it is forbidden to use these industries in evil and harmful ways. In this case, neither the master nor will the student be considered as sinful for using such industries in evil. The guilty will be those who misuse such industries.

Allah has forbidden only the industries that are wholly illegal and that are harmful, such as the manufacturing of musical instruments, chess, every instrument of illegal amusement, crosses, statues, and the like industries in addition to the industries of forbidden drinks and those that produce illegal things purely without benefiting by any part of them. It is forbidden to teach, learn, work, and take wages for engaging in such industries as well as to manage any part of such industries.

Ways of Expenses
The ways of legal expenses are twenty-four: seven are for personal expenditure, five are socially obligatory, three are religiously obligatory, five are recommendable for building good relations, and four are favorable for amicability.

Regarding the seven ways of the personal expenditure, they are the expenditure for personal food, drink, dress, marriage, services, defraying the wages of the hirelings who keep or carry the personal needs.

Regarding the five ways of the socially obligatory expenditure, they are covering the needs of the sons, the parents, the wife, and the slaves whether in luxury or hardship.

Regarding the three ways of the religiously obligatory expenditure, they are the obligatory zakat that is defrayed annually, the expenditures of the obligatory hajj, and the expenditures of the jihad in its proper time.

Regarding the five ways of expenditure on building good relations, they are the expenditure for regarding the higher rank people, the relatives, and the believers and spending in alms-giving, charity, and manumission.

Regarding the four ways of amicable expenditure, they are settling the debts, loan, borrowing, and hospitality. These four matters are obligatory prophetic traditions.

The Halal Food
It is lawful for man to have three kinds of food that the earth produces.

The first kinds is the seeds. Wheat, barley, rice, and chick-pea as well as the other kinds of sesame and the like -all these are legally eatable as long as they form food for people and strengthen the body. Except in cases of emergency, everything that harms the human body is illegal to have.

The second kind is all the kinds of fruits that form food for human bodies and strengths. All these kinds are legally eatable. The forbidden are only those that form harm.

The third kind is all classes of greens and plants that benefit human beings and form food for them. All these classes are legal to have. The other classes of greens that harm the human body, such as the poisonous legumes and oleander, are illegal to have.

The legally eatable meat is the meat of cows, sheep, camels and the other beasts except those having tusks or claws. Regarding the birds, the meat of very bird that has gizzard is legally eatable. Accordingly, the meat of every bird that does not have gizzard is illegal.

Every egg the edges of which are uneven is legally eatable, while the eggs the edges of which are equal are illegal.

Regarding the fish, it is legal to have the meat of every fish that has shells while it is illegal to have the meat of every fish that does not have shells.

The Halal Drinks
Regarding the drinks, it is legal to drink any beverage provided that the much quantity of which will not preoccupy the mind. Thus, it is illegal to drink little quantity of the beverage the much quantity of which occupies the minds.

The Acceptable Dress
Regarding the dresses, it is acceptable to dress and offer the prayers dressing any cloth that is made of plants. It is also acceptable to dress the clothing that is made of the skin, wool, or hair of the legally slaughterd animals that are legally eatable. It is acceptable to dress and offer the prayers dressing the clothing that is made of the wool, hair, or feather of the legally dead or slaughtered animals.

It is illicit to offer the prayers or prostrate oneself (in the ritual prayers) on anything that is considered as food, drink, or dress. It is legal to prostrate oneself (in the ritual prayers) only on the fruitless plants of the earth before being yarns. Except in cases of necessity, it is illegal to prostrate oneself on spun plants.

^{* Reference:Tuhaf al-Uqool}

Imam Sadiq’s (A.S.) Last words

2011-09-24T06:11:00.000-07:00

As soon as Umme Hameeda the mother of Imam Musa Al-Kazim (A.S.) saw Abu Baseer, who had come to pay his condolences for the death of her husband Imam Sadiq (A.S.), she cried. Abu Baseer cried as well. When she was comforted, Umme Hameeda told him: "You were not present at the last moments of Imam Sadiq (A.S.) to see what happened."

Abu Baseer asked: "What happened?" She said: "It was the last moments of Imam Sadiq's (A.S.) life. His eyes were closed. All of a sudden he opened his eyes, and said: "gather all the family members now." It was strange that Imam Sadiq (A.S.) had ordered as such in this last moment. So we put our efforts together, and gathered all relatives. All were ready to hear what Imam Sadiq (A.S.) had to say. When Imam Sadiq (A.S.) saw that every one was present, he told them:

"Verily, our intercession (Shafaat) does not reach the one who takes prayers lightly". A man asked to the Imam Sadiq (A.S.), "By which sign a person is determined to be a believer?" Imam Sadiq (A.S.) replied,

"By Submission to Allah and satisfaction with the sad and happy events occurring to him."

Why Shiaism is Named Jafri School of Law

2011-09-24T06:06:00.000-07:00

The sun of the existence of Imam Sadiq (AS) arose from the lap of his mother Ome-Farwah on the 17th of Rabiul Awal, 83rd year Hijrah, in the city of Madina. His father Imam Mohammad Baqir (AS) was much happy and pleased by the birth of his son.

His mother was the grand daughter of Mohammad Ibn-e-Abu Bakr, who was one of the friends of Ali (AS). Imam Ali (AS) repeatedly said about him that, "Mohammad is my spiritual and moral son." Asma Bint-e-Amais was the mother of Mohammad Bin Abu Bakr, and she was considered to be a pious woman. She was continuously in the service of Lady Zahra (S.A.) and took pride in it.

Imam Sadiq (AS) said about her mother, "My mother was one of the pious, faithful and devoted women." Imam Sadiq (AS) was 15 years of age when his grandfather Imam Sajjad (AS) was martyred and 34 years old when his father Imam Baqir (AS) was martyred. Consequent upon the martyrdom of Imam Hussain (AS) the government of Bani Omaiyd was shaken which turned the people into their enemy and pessimist about them.

This opened the avenue for the formation of Bani Abbasade government. The gap in between these two powers opened the way for the propagation of Shia ideology and school of thought. Imam Jaffer-e-Sadiq (AS) could, through a learning movement, propagate the learning's of Islam in such a way to extend and make it reach all the people in the World.

The Characteristic distinctions of Imam

We all know that the conduct of men is the reflection of their inner character and everyone can be recognized by his conduct.

There are only a very few people who do not spill out their conduct and whatever they have in their interior and do not exhibit it. Whatever they have in their hearts kindles the exterior of the electric lamp like an electric switch.

Whole of the life of Imam Sadiq (AS), like the other Imams (AS), was the enlightened lesson of the real and right Islam. He himself was considered to be the example and specimen of the Islamic ethic, moral and conduct. You cannot find a father and a son among all the people, of all the tribes who may resemble each other from all the angles of ideas, thoughts, character and conduct.

But the family of the Prophet of Islam (peace be upon him and his household) and his successors all were on the same line and performed their heavenly duty with one aim, one ideology, and did not have any kind of difference in speech, character and ethical conduct. About the ethical value and virtue of Imam Sadiq (AS) it is sufficient that out of four thousands of his students even a single one did not object or criticize upon the moral character and conduct of Imam (AS), and did not find a weak point in it.

He was a practical example and specimen for the Muslims with respect to eating, relaxing and resting, walking, speaking, and conducts with others.

He had the same social conduct with his friends as he had with his children.

The Piety and Devotedness of Imam (AS)

The piety and abstemiousness is the standard of the man's value. Qur'an, considers all the people as equal, except for those who are decorated with the ornament of piety.

Malik bin Ans says, "Imam Sadiq (AS) was always busy praying to God and considered to be one of the great ascetic and devoted ones."

Abdul Ala says: On a hot day of summer I saw Imam Sadiq (AS) on one of the roads of Madina while he was going for a job. I said, "May I lay my life for you, why have you put yourself into inconvenience in such a hot weather, with all the faith upon God and association with the Prophet (peace be upon him and his household)?"

He said, "I have come out for the job and to earn my livelihood, so that I must not remain needy towards others."

Another one says, "I saw Imam Sadiq (AS) wearing rough dress and he was working in a garden like an ordinary labor and perspiring all over." I said to him "Oh, the son of Prophet (peace be upon him and his household) allow me to work for you."

He said, "I love working for my livelihood and to taste the hardship of the burning heat of the sun like others."

When Imam went out of the house he used to put on new, clean, valuable and costly dress and climb up a horse.

A group of ignorant people thought this act negated the piety and asceticism.

Therefore, they would come and object and when they heard the response they would be ashamed.

The Imam's (AS) talk with a deceitful pious looking man

One day a pious looking forgoer named Sufian stopped Imam Sadiq (AS) and said, "You are from the family of Prophet (peace be upon him and his household) how is it that you put on such a precious dress?"

Imam said, "Oh Sufian, look there is a rough shirt underneath this dress and I have put on this shirt over it so that those whose minds are in their eyes do not think that I am a poor needy and distressed one but you have put on a soft dress underneath this rough dress, so that you may deceive others that you are a devoted ascetic.

Oh Sufian! Do not be so narrow minded."

The next day, Sufian saw that Imam was working in an agricultural field besides the labors and was sweating. He went ahead and said, "I am surprised about you.

Why are you so greedy about the world and perspiring in this old age and working?"

Imam (AS) said, "How happy I would be if I meet the God (die) in this condition that I am working hard and getting the expenditure of life by putting myself in inconvenience and I do not get myself loaded upon others."

What a miserable people are those who feed themselves upon the income of others and reach the seat of power through them and instead of service and love think all are indebted to them and are always demanding from others. Their outer form is obviously decorated and deceiving, like that of Sufian, but inwardly they are stinking and wicked.

Imam (AS) and the problem of Justified Profit

Imam Sadiq (AS) gave one thousand dinnars to one of his friends "Musadif" so that he may do some business for him and achieve some profit and that be a help and assistance for his life.

'Musadif' bought some material by that money and moved towards Egypt along with some traders. They happened to come across a caravan, which was returning from there, in the vicinity of the city.

He enquired about the materials, which he possessed for trade, so that he may get informed about the condition of it. The business item was one of those required by the people. There was a scarcity of it in the city. They explained to him that due to its scarcity many buyers and purchaser would be available. Therefore, he could sell his item for a high price.

The businessman became very happy and he settled it with his companions that the item be sold at double the price and they must not sell it lesser than that.

After they arrived into the city they did the sine. As a result that man made a profit of one thousand dinnars.

He returned to Madina and very happily and merrily moved towards the house of the Imam (AS). When he reached before the Imam he put two sacks of two thousand Dinnars before him and said, "One sack is your money and the other one is the profit of the deal. Imam said, "How did you get such a plenty of profit?" The businessman described all the matter before him. Suddenly, the face of Imam reflected anger and he said, "I take refuge of God you people agree upon the loss of a group of Muslims so that you may sell your items for double the amount of cost?"

Imam picked up the money, which he had given and returned the other sack to that man saying, "I do not need the profit which is obtained by injustice. Oh man! Be aware that it is very difficult to achieve money from Halal, (right and just means).

Imam (AS) forbearance and fortitude

The incidents and difficulties, which come into human life can, measure and find out the extent of his energy and faith. The difficulties, which cropped up in the life of Imam Sadiq (AS) and the patience and forbearance, which, he showed towards them, illuminated his personality and worth. Howsoever they (enemies) abused and teased him he showed patience and forbearance and admonished them. He never cursed or used foul language about them.

The Friendship, which Terminated

A man would always accompany Imam Sadiq (AS) and he loved him very much and always cherished his memory. One day, they went together to the bazaar of cobblers. That man had a black slave who was moving behind him. The slave was busy watching the shops and got away from his master. The friend of Imam was continuously looking at his back and he did not find the slave. He got very annoyed and enraged. Suddenly he saw the slave and said, "your mother so and do, where were you?"

As soon as he uttered this sentence Imam Sadiq (AS) raised his hand with surprise and struck it hard upon his forehead and said, "you abuse his mother?" I thought you were a pious man and I was a friend of yours for a long time and I talked about you in the assembly of friends and companions. It is good that I came to know that you are not a good friend. Hurry, get away from me.

Learning the style of Preaching from Imam (AS)

Shakrani was a young man who performed bad deeds stealthily. Since his grandfather was a slave freed by the Prophet (P.B.U.H.), therefore, people thought him to be associated to the Prophet (peace be upon him and his household). One day he learnt that "Mansur" was distributing the wealth of Bait-ul-mal. He went there to seek some help. Since, he did not know anyone there he could not get a thing. During this span of time he happened to sight Imam Sadiq (AS).

He went rushing towards him and requested him to become a medium for him and get him a share from the caliph. Imam (AS) accepted his request, and went to get his share and brought it. When Imam (AS) gave him the money he said to him "A good deed is good from everyone but it is better to occur from you, who is associated to us. And a bad act is bad from every one, but it is worse from you who is associated with us."

Imam (AS) said it and went. Shakrani getting hold of the money started pondering deep and knew that Imam (AS) had come to know about his bad acts and by these words he meant to stop him from it. The wicked man got very ashamed by this conduct of Imam (AS) and decided to abandon his misdeeds and so he did.

Imam attends the Oppressed and Distressed

1. One of the friends of Imam named Moally Bin Khunais says, "On a rainy and dark night I saw that Imam Sadiq (AS) was carrying a heavy sack on his back in the streets of Madina. I followed him to find out as to where he was heading. He threw a quantity of bread on earth and I collected it and went towards Imam (AS) and saluted him and gave that to him. Imam (AS) took that kept it in the sack, and continued walking on.

Not very long after that, he reached a point where a group of oppressed men were sleeping. He put two breads underneath the head of each one and turned back I asked the Imam (AS) "were they your shias?" He said, "No, if they were our shias I would have attended them better than that."

2. Hisham Bin Salem another friend of Imam says, "The Imam had a peculiar manner of action that he picked up food in the dark nights and carried it to the doors of the houses of the oppressed ones, delivered it to them and did not let himself be recognized.

Long times passed and Imam passed away. Since his help was discontinued, the poor and afflicted ones got to know that the unknown man who came in the night and helped them was Imam Sadiq (AS) for this reason they became very sad and miserable.

Imam Struggles against hoarding

One of the years, a shortage of wheat took place in Madina. A bewilderment and anxiety overtook the people. Anyone who had not stored wheat for a years use would try hard to provide and stock it.

At the same time, the poor have-nots were forced to buy there every day-needed wheat from the market.

One day Imam Sadiq (AS) asked his servant "Motab," "Do we have wheat in the house this year? Motab replied, "Yes we have got wheat to meet the requirement of a few months."

Imam said, "Take that to the market and surrender it to the people and sell it."

Motab said, "Oh my Lord! Wheat is scarce in Madina, if I sell it purchasing wheat after that will be difficult and we will face hardship and will be forced to buy it on a higher cost."

Imam said, "Do what I have said, hereafter do purchase the bread of the house like the have-nots of Madina, do each day. Because the bread of my house should not have any difference with that of the masses although you may buy it on a higher rate."

The greedy afflicted and the thankful poor

One of the friends of Imam says, we were busy taking grapes in Mina along with the Imam (AS). An afflicted one come and asked for help. Imam gave him a bunch of grapes. The man did not take that and demanded money. Imam said, "God may provide you that." The afflicted man walked a few steps and turned back and requested the Imam (AS) to give him the grapes. He said, "may God provide you that" and the man went back.

At the same time another poor man came and asked the Imam for help. He gave him a few grape stones. The man took them and thanked God. Imam gave him a handful of grapes. The man took that and again thanked God, for his boon. For the third time, Imam (AS) gave him twenty dirhams and the fourth time, gave him his shirt. The man took all and went back praying for Imam (AS).

I said to myself had this man continued on, Imam (AS) would have given him all that he had.

Laying foundation of the Islamic University

Imam (AS) decided to lay the foundation of Islamic University in Madina, so as to train students in different fields and branches of knowledge. The gushing knowledge spring of Imam (AS) was so evident that it attracted the researcher of knowledge from all the directions of the world. Hundreds of knowledge thirsty youth from all over the world came to Madina to join the teaching classes of Imam (AS).

Imam (AS) trained famous and well-known men in various fields of knowledge the names of some of them are as follows:

1. Zurara and Mohammad Bin Muslim in jurisprudence.
2. Hisham and Momin ut Taq in beliefs and kalam (discourse).
3. Muffazil and Safwan in Gnosticism and Islamic learning.
4. Jabbir Bin Hayyan in mathematics and sciences.

Many other glorious men each of whom became the founder of various Islamic Learning's and arts so that for many years their books had been translated and taught in Europe. Evidently, such a chance for the propagation of Islamic learning's was not available in the age of Imam Ali (AS).

Because, the enemy continuously engaged him in internal battles so that a constraint be put upon the propagation and dissemination of Islamic knowledge and learning's and this situation prevailed till the age of Imam Sajjad (AS).

From the age of Imam Mohammad Baqir (AS) the schools of Islamic learning were founded and those reached the climax of their expansion in the age of Imam Sadiq (AS). So far so, that in the university of Imam Sadiq (AS) four thousand students were trained in various branches of Islamic knowledge and learning's and they spread all over the world and taught and trained the people.

Why Shiaism is named Jafri

For the sake of the propagation of the Shiite constitution in the shadow of the knowledge, political sacrifices, and devotion, the Shiite school was attributed to him and this religion was named as the Jafri religion. We belong to the Jafri religion and take pride in this name. The message of the true Islam of Mohammad (peace be upon him and his household) can be sought in the blood of Hussain (AS) and its explanation and description in the teachings of Imam Sadiq (AS).

Jafri Islam is the same one, on the way of which Imam Ali (AS) fought holy war (Jehad) and Imam Hassan (AS) made truce and Imam Hussain (AS) gave his blood (life). Imam Sajjad (AS) put on the dress of prisoner ship and Zainab (S.A.) became the messenger of the blood of martyrs. The Prophet's daughter Zahra (S.A.) raised her voice in the mosque of her father over the cruelties and tyranny, which were committed on her.

If Islam be the one in which the rulers seated themselves upon snatched usurped chairs and enrage and unpleased Zahra (S.A.) and made Imam Ali (AS) sit at home, we admit that we will not submit to such Islam. From the logical point of view of the informed, faithful and scholars devoted to the family of the Prophet (peace be upon him and his household), the Islam wherein the family of the Prophet (peace be upon him and his household) be suspended will be the same Islam whose custodians were the rulers like Muawiyah, Yazeed and Muttawakils.

The red history of Shiaism of Imam Ali (AS) proved that whosoever accepted the Islam minus the family of Imam Ali (AS) and struggled on its way did reach no where and was finally rendered despicable and helpless and at last turned into the tool of the hands of imperialists of the history.

Mansoor conspires against Imam (AS)

Since the cultural school of thought of Imam Sadiq (AS) considered human beings effective in their fate and told them it is you who form a society! It is you who make yourselves prosperous or unfortunate and miserable. Only you provide the grounds for your progress or your fall.

Meaning thereby, it is you who can dismiss the rulers from the seat of power and do not accept cruelty and hand over the ruler ship to the men who are capable and sympathizers.

The propagation and spread of this belief and idea, which was the same Quranic belief of the Muslims, displeased and annoyed Mansoor.

He tried that he might arrest and stop the flow of this belief by propagation of negative values about morality and corruption of ideas and practices. Thus refrain the people from joining the school of thought of Imam Jaffar Al-Sadiq (AS), which is the school of information, consciousness and movement.

Mansoor employed scholars for the implementation of his aims so that they may make the people believe in the religion of suppression and constraint. That is to say, they wanted to mould the belief of people and make them believe that whatever poverty, woe, and oppression and excesses are going on, all these are from God and human being do not have any interference to reshape it. So that as a result of it the opposition, revolt and uprising are stopped. People may tolerate the excesses and cruelties of the tyrant rulers and bear the punishments and whips of their criminal masters. They, instead of objecting upon them, may express Commendation and thankfulness.

Evidently and clearly Imam Sadiq (AS) could not watch the propagation of such a wrong and dangerous belief, which was given to the people and taught in the name of Islamic culture and beliefs.

Imam (AS) laid the foundation of the Islamic University to combat against this dangerous imperialistic belief. In a short span of time, he trained four thousand students in the field of Islamic culture and beliefs and spread them among the people to get the effects of the propaganda of the agent scholars, neutralized and defused.

Mansoor's Excesses over Imam Sadiq (AS)

Surprisingly, the Abbasades gathered the people around them on the pretext of taking the revenge of the blood of martyrs of Karbala and fight against the brutalities of Bani Omaiydes and remove and replace the Bani Omaiydes through the help of Iranians who were inclined to and loved the family of Imam Ali (AS) and also with the help of Abu Muslim Khorasani. But instead of handing over the caliphate to the Imam of the age i.e., Imam Jaffar Al-Sadiq (AS) they themselves overtook the government.

From the year 132 Hijra the period of Omaiydes was discontinued. Two caliphs named 'Saffah' and 'Mansoor' overtook power. The first one ruled for 10 years while the second for a period of 22 years. All the time they teased and annoyed the Imams and religious leaders continuously. Imam Sadiq (AS) was under a severe stress and pressure during the age of Mansoor. Even to the extent that sometimes the people were stopped from seeing him.

So far so, that when a person named 'Haroon' wanted to see Imam (AS) and enquire the solution to a problem. He started thinking what to do to meet the Imam (AS). Suddenly, he happened to see a street hawker who was selling cucumbers. He came near him, purchased all the cucumbers, borrowed his old dress, put it on, and pretending to be a cucumber seller went to Imam's house and questioned him about his problem, received the answer and returned.

Mansoor arrested most of the friends of Imam (AS) and imprisoned them and quite a few times decided to martyr the Imam (AS) but each time by the miracle of Imam (AS) he would be defeated.

Stability of Imam (AS)

Mansoor who had been disappointed after using various means and ways, started deceiving public and tried to manifest and show himself as the real heir of Holy Prophet (peace be upon him and his household) and one of the persons fit for the post of Islamic caliphate, on the pretext that he is from the lineage of Abbass (Prophet's uncle) and the family of Prophet (peace be upon him and his household). But he knew fully well that he did not have the caliber and capability of this and that post only suited the sons of the Prophet (peace be upon him and his household) "the Imams (AS)."

Imam Sadiq (AS) severely and strongly combated against this public deceiving conduct and degraded and disgraced this family through his letters.

1. One day Mansoor wrote to Imam (AS) "why do you not come to see me like the others?" Imam (AS) wrote in his response. "We do not possess any thing from the world so that we may be afraid of you for it (loss of it). You too do not possess anything for the justice day and the spiritualism so why must I come to see you?

2. The next day Mansoor wrote to Imam (AS) "Come here to admonish me." Imam (AS) wrote replying him, "whosoever be from the people of the world (adorer of world) will not admonish you and whosoever will be the man of the justice day will not come near you."

3. One of the days Imam (AS) was present in the assembly of 'Mansoor'. By chance, a fly started teasing 'Mansoor' and howsoever he tried to make it buzz off it would not and again sat upon his far and head. Mansoor much annoyed as he was, "said to Imam (AS), "Why has God created the fly?"

Imam (AS) at once replied, "For the reason of disgracing and degrading the powerful tyrants through them."

'Mansoor' became annoyed; he sat comfortably on his place and allowed the Imam (AS) to leave.

Conflict of Imam (AS) with ruler of Madina

After Mansoor had martyred a group of the family of Bani Hashim. He sent a man named "Sheba" as the ruler of Madina to keep the activities of Imam under observation. He came to the mosque on Friday and after the prayers were over. Seated himself on the tribune and started taking liberty and using foul language about Imam Ali (AS) and the family of the Prophet (peace be upon him and his household). People who knew the Prophet's family form a close quarters and loved them got extremely annoyed but they could not dare utter a word.

At this occasion Imam Sadiq (AS) got up and said, "Oh man! We deserve all those merits and virtues you have mentioned and you and Mansoor deserve those demerits and vices you have spoken about. Then he turned his face towards the people and said, "Do you know who will be the most of the looser on the day of justice, tomorrow. That person who sells his doomsday for the world (material gains) of the others and such is this corrupt ruler."

Imam's (AS) Martyrdom

Although Mansoor did his best to bring the Imam (AS) close to himself or make him silent by threatening him but he failed. So he decided to martyr Imam (AS).

Consequently, the Imam (AS) was poisoned and martyred on 25th of Shawwal, 148 Hijrah. His pure body was buried in the graveyard of Baqi in Madina.

Brief Sayings of Imam (AS)

1. A Muslim who puts in endeavors to materialize the desire of his brother is like someone who performs holy war (Jehad) on the way to God.

2. Our intercession will not be extended to the one who is careless in performing prayers.

3. The fruit (result) of love and attachment with the world is inconvenience, trouble and sorrow and the result of piety and purity in the world is the comfort of body and soul.

4. How indecent is it that the powerful ones take revenge from the weak.

5. Be benevolent to your father and mother so that your children may as well be benevolent to you.

6. Pray to God that your sustenance does not lie in the hand of people.

7. One who invites the people towards himself (leadership) and a person wiser than him is present among the people, has gone astray.

8. Avoid incorrect jokes and humors, as it is the cause of enmity and grudge.

9. Three things are the signs of a hypocrite:

i) While talking, tells lies.
ii) Does not fulfill promises and commitments.
iii) Embezzles the deposits of others.

10. Take distance from (avoid) being jealous of others because this will be the cause of your becoming away from God.

Source : Al-Maaref

Who was al-Sadiq (AS)?

2011-09-23T03:54:00.000-07:00

Who was al-Sadiq (AS)?

I would like to mention a group of the viewpoints of the religious scholars concerning Ja'far al- Sadiq, peace be on him, because such viewpoints express the ideas of generations about this great figure. They are as follows:

In (the book) Mizan Al- I'tidal (1:192), mentioning the Imam, al-Dhahahbi'¹ said: "Ja'far b. Mohammed b. 'Ali b. al- Husayn al- Hashmy Abu Abd Allah was of the great Imams. (He was) righteous, truthful, and of great importance."

In (the book) TahdhTb Al- Asma' wa Al- Lughat (1:149-150), al-Nawawy² said: Mohammed b. Ishaq, Yahya al- Ansary, Malik, the two Sufyanis, b. JarTh, Shu'ba, Yahya al- Qattan, and the like reported from him.

They agreed on his Imamate, his greatness, and his supremacy. 'Amru b. Abu al- Muqdam said: 'When I looked at Ja'far b. Mohammed, I knew that he was from the descendants of the Prophets."'

Ibin Khulakan³ said: "(He was) among the twelve Imams according to the doctrine of the Imamis. He was among the masters of the members of the House (ahl al Bayt). He was surnamed al- Sadiq because his speech was truthful. And his outstanding merit was more famous than to be mentioned." He added: "His pupil Abu Musa Jabir b. Hayyan al- Sufi al-Tartusi'⁴ wrote a book of one thousand sheets having the studies of al-Sadiq, which are five hundred studies".

And added: "He was buried at aI-BaqI' in the grave where his father Mohammed al- Baqir. his grandfather Zayn al- 'Abidin, and the uncle of his grandfather al- Hasan b. 'Ali, peace be on them. So, what a generous and honorable grave it is!

In (the Book) Nor al- Absar, p.13⁵, al- ShiblanjT said: "His outstanding traits were many. They are about to exceed the limit of the counter.

And the understanding of the mindful writer is bewildered at their Kinds" He added: "There is an advantage in (the book) 'Hayat Al- Haywan Al-Kubra," in the Book 'Adab Al- Katib,' bin Qutayba said: "Imam Ja'far al-Sadiq b. Mohammed al- Baqir wrote the book of al- Jafr (divination).

In it, there is all that they need of his knowledge till the Day of Judgment. "Abtl aI- 'Ala' (a poet) pointed to this jafr (divination) and said:

"Verily, they became astonished at the family
of Mohammed when their knowledge caine to them
written on the skin of a full grown he- goat."

The mirror of the astrologer, though small (in size),
shows him in every populated and desolate (lands).

In his book 'Is'af Al- Raghibin' printed in the footnote of the book 'Nur Al- Absar, p.208, Mohammed al- Sabban⁶ said: "And as for Ja'far al-Sadiq, he was a noble Imam."He added: "His supplication was accepted. If he asked Allah for something, it was between his hands before he completed his words."

In (the book) Lawaqih Al- Anwar, al- Sha'arany⁷ said: "If he (al-Sadiq), peace be on him, was in need of a thing, he would say: 'O Allah, I am in need of so and so.' That thing was put beside him before he completed his supplication."

In his book 'Tadhkirat Khawfls Al- Umma, p.192, Sibt b. al- Jawzy⁸ said: "The biographists said: 'He was busy worshipping (Allah) instead of seeking leadership."'

He added: "Among his noble manners is what al- Zamakhshary, in his book 'RaM' Al- Abrar', has reported from al- Shaqrany the servant of Allah's Apostle, may Allah bless him and his family, who said: 'Al- 'Atta' went out during the days of al- Mansflr and I had no intercessor, so I stood at the door with bewilderment.

Suddenly, Ja'far b. Mohammed came towards me, so I told him about my need. He entered and came out. Suddenly, my need was in his hand.

He gave it to me and said: 'The good (thing) from anyone is good and from you is better because of your place from us and the bad thing from anyoneis bad and from you is worse because of your place from us. Indeed Ja'far said (these words) to al- ShaqrAny because he (the latter) drank wine. So, among the outstanding traits of Ja'far is that he welcomed him and met his need though he (Ja'far) was aware of his behavior and preached with euphemism, and this is among the ethics of the Prophets".

In (the book) Matalib Al- Sa'Ul, p.81, Mohammed b. Talha'⁹ said: "He (al- Sadiq) was among the great figures of ahl al Bayt and their progeny. He had many sciences, plentiful worshipping, and continuous parts of the Koran, clear asceticism, and much recitation (of the Koran).

He understood the meanings of the Holy Koran, took out jewels from its sea, and concluded its wonders. He divided his times according to the kinds of obedience, so he punished himself for them. His face reminded (the person) of the Hereafter, listening to his words put an end to one's desire for life, in this world, following his guidance inherits Paradise, the progeny of the prophethood, and the purity of his acts disclosed that he was among the progeny of the Prophet.

And he said: 'As for his laudable deeds and qualities, they were about to exceed the number of the counter. The understanding of the knowing (person) was perplexed at their kinds, as well as the rules whose causes are not understood and the sciences whose rules understanding is unable to encompass are added to him and reported from him, (that is) because of his many sciences that flew out of his heart due to the competition of piety."'

In (the book) Al- Sawa'iq. Ibin Hajar¹⁰ said: And men reported (a lot of) sciences, and his reputation spread all over the countries."

In Yanabi' Al- Mawada,¹¹ printed in IslambUl, p.380, "And among the Imams of ahl al Bayt was AbU Abd Allah Ja'far al- Sadiq. "He added: "And he was among the progeny of ahl al Bat." And he added: "In (the Book) Tabaqat Al- Mashaykh Al- Sufiyan, Shaykh AbU 'Abdurrahinan al-Salimy said: 'Ja'far al- Sadiq overshadowed all his fellows from ahl al Bayt. He had abundant knowledge, great asceticism in the world, perfect piety in desires, and perfect good manners in wisdom."'

In Hulyat Al- Awliya 3:192 the memorizer (of the Koran) Abu Na 'Tm¹² said: "And among them was the articulate Imam and the first rein Abti Abd Allah Ja' far b. Mohammed al- Sadiq. He devoted himself to worshipping and obediehce (to Allah), fayored isolation and submission, and prevented (men) from leadership and parties." Then he reported his foregoing words on the authority of 'Amrfl b. AbO Al- Muqdam.

And he reported from al-Hayaj b. Bastim,¹³ who said: "And Ja'far b. Mohammed gave food and left nothing for his family."

In Al- FusOl Al- Muhima, Ibin al- Sabbagh al- Mftliky¹⁴ said: "Only he of his brothers was the caliph of his father and his trustee of authority and responsible for the Imamate after him. He excelled his group in favor. He was more famous than they and greater than they in importance. People reported from him the sciences which the passengers spread.

So, he became famous all over the countries."At the end of his words, he said: "The deeds of Abil Abd Allah were laudable, his traits in. honor were perfect, his dignity throughout the days was running, and the clubs of glory and honor were full of his glorious deeds."

In Saba'k Al- Dhahab, p.72, al- SiwTdy¹⁵ said: "Only he of his brothers was the caliph of his father and his trustee of authority, many sciences have been reported on his authority, and he was an Imani in tradition."And he said: "And his good traits were many."

In 'Umdat Al- Talib,¹⁶ p.1 84,: "He was called 'Amfld al- Sharaf (the pillar of honor), his good traits are successive among men, famous among the ShT'a and non- ShT'a, and al- Mansfir al- DawanTqy tried to kill him several times, but Allah saved him from that."

In 'Al- Millal wa Al- Nihal', al- Shahristany¹⁷ said: "And he had abundant knowledge of religion and literature, perfection in wisdom, strong asceticism and perfect piety in desires. He lived in Medina for a period (of time) to avail the ShT'a who followed him and teach the supporters the secrets of sciences. Then he entered Iraq and lived there for a period (of time).

He never had words with the Imamate nor did he disputed with anyone for the caliphate.

Whoever is drowning in the sea of knowledge does not wish for the river, and whoever goes up the peak of the truth is not afraid of him who comes down. And it is said that whoever feels Allah is in no need of men, and whoever associates with other than Allah, scruple plunders him."

In Mir'át Al- Jinan (1:304), concerning those who died in the year 148 (A.H.), al- Yafi'y¹⁸ said: "In it (the year 148) died the great Sayyid Imam, the descendant of the Prophet and the jewel of generosity, Abu Abd Allah Ja'far al- Sadiq.

And he was buried at at- BaqT' in the grave where his father Mohammed al- Baqir, his grandfather Zayn al- Abidin, and the uncle of his grandfather al- Hasan b. 'Au, may Allah be pleased with them all, (were buried). How generous that grave is! And how generous those noblemen with good traits are! He was surnamed al- Sadiq because of his truthfulness in his saying. He had valuable speech about the sciences of monotheism (Tawhid).

And his student Jabir b. Hayyan al- Sufy wrote a book of one thousand sheets on his studies, which are five hundred studies."

In his Amaly, Majlis no.42, al- Saduq¹⁹, may his grave be fragrant, reported from Sulayman b. Dawfld al- Manqary²⁰ on the authority of Hafs b. Ghayyath²¹, that if he told us about Ja'far b. Mohammed, peace be on him, he said: "The best of the Ja'farTs has told me."

In Majlis no 32, also he reported on the authority of Mohammed b. Zyad al- Azdy,²² who said: "I have heard Malik b. Anas saying: 'I came to al-Sadiq Ja'far b. Mohammed, peace be on him, so he handed me pillow and respected me.

The two parties (the ShT'a and the SunnTs) have agreed on his reliance and high rank.

And it was said: "They accepted his reports because he buried his books before he was imprisoned. So he reported what he had in his mind. He died in the year 217 (A.H.).

He was not free from one of three traits- he was either fastingor praying or remembering (Allah). He was among the great worshippers and devotees who feared Allah, the Glorified and Almighty. His talks were many. His sitting was good. His advantages were many. If he said: "The Prophet of Allah, may Allah bless him and his family, said sometimes he became green and sometimes became yellow. So, whoever knew him became ignorant of him.

One year I went with him to perform the hajj. When his camel arrived at the Haram, the voice ceased in his throat whenever he tried (to say) the talbiya [a rite during the hajj by saying labbayka (here am I 0 Allah)]. He was about to fall off his camel. So, I said to him: 'Son of the Prophet of Allah, may Allah bless him and his family, you should say (labbayka Allahumma labbayka).' So, he said: 'Son of 'Amir, how dare I (the author) say labbayka Allahumma labbayk, and I am afraid that (Allah), the Glorified and Almighty, will say: 'Neither Iabbayk nor Sa'dayk."

In has book Al- Manaqib fi Ahwal Al- Sadiq, peace be on him, b. Shahrashub²³ reported on the authority of Malik b. Anas, who said: "No eye has seen, no ear has heard, and no one has come into man's mind better than Ja'far al- Sadiq in the outstanding merit, knowledge, worship, and piety."And in his AmSli, Majlis no. 81, al-Sadiq increased his words: "By Allah, if he said he was truthful."

Also he said: "In the Musnad of Abu Hanifa,²⁴ Abu al- Qasim aI- BaghSr has mentioned that al- Hasan b. Ziyad said: I have heard Abu Hanifa when he was asked: 'Who is the most knowledgeable (person) you have ever seen?' He said: 'Ja'far b. Mohammed.' When al- Manstlr brought him, he sent for me and said: 'Abu HanTfa, indeed, men have been charmed by Ja'far b. Mohammed. So, prepare for him your most difficult questions. So, I prepared forty question for him. Then he sentfor me Abu Ja'far, who was at HTra. So, I came to him and greeted him.

He ledme to sitting and I sat down. Then he turned to said: 'Abu Abd Allah, this is Abu Hanifa.' He said: 'Yes, I know him.' Then he turned to me and said: 'Ask Abu Abd Allah some of your questions.' So, I began asking him. He answered me and said: 'You say so and so, the people of Medina say so and so, and we say so and so. We may agree with your or we may agree with them or we may disagree with you and them. I asked him all the forty questions. But he did not commit a breach of them.

Then Abu Hanifa said: "Isn't the most knowledgeable of men most knowledgeable of them in the difference of men."'

Al- Manstlr, who was displeased with Abu Abd Allah (peace be on him), sometimes said the truth when he mentioned or met him: "This suffocation (of mortification) (i.e. al- Sa7diq) in my throats is the most knowledgeable of men in his time.²⁵

And he is among those who want the Hereafter, not the life in this world.'²⁶ Certainly, every house of prophethood has a traditionalist and, today, our traditionalist is Ja'far b. Mohammed."²⁷ "Addressing al- Sadiq, peace be on him, al- Mansur said: "We are still dip out from your sea,"²⁸ we draw near to you, make (people) aware of blindness (ignorance), and you make the difficulties clear with your light (knowledge). So, we float on the clouds of your holiness and the flood of your sea, And he said to his chamberlain: "And these are among the sons of Fatima. No one ignores their right but the ignorant who have no luck in the Islamic Law."²⁹

Isma'il b. 'Ali b. Abd Allah b. al- 'Abbas said: "One day, I came to Abu Ja'far al- MansUr (and saw that) his beard had become wet because of the tears. He said to me: 'Haven't you known what has happened to your family?' So, I said: 'What has happened, 0 AmTr al- Mu'minin?' He said: 'Indeed, their chief and scholar and the rest of the good ones of them passed away.' So, I said: 'Who is it?' He said: 'Ja'far b. Mohammed.'

So, I said: 'May Allah make the reward of Amir al- Mu'minin great and prolong his lasting for us.'

So, he said to me: 'Surely, Ja'far was among those about whom Allah said: 'Then We gave the Book for an inheritance to those whom We chose from among Our servants."³⁰ He was among those whom Allah chose. And he was among those who were the first to do good."³¹

Moreover, the infidels, in spite of their infidelity and enmity towards Islam and Muslims, honored him and acknowledged his abundant knowledge and his holy spiritual qualities and talents. Those infidels were b. al- Muqaffa', b. Abu aI- 'Aujá', al- Daysany, and the like. (For example), b. al- Muqaffa' said: "Do you see this creation? And he made a sign with his own hand to the place of the tawaf (going around the Ka'ba as a ritual act of the hajj.). No one of them is worthier of the name of humanity than that sitting Shaykh (i.e. al- Sádiq, peace be on him.). Ibin Abu al- 'Auja' said: "This is not a human being.

Though he is spiritual in this world, he becomes incarnate if he wishes and becomes internally spiritual if he wishes. So, he is this, namely al- Sadiq, peace be on him."³²
When b. Abu al- 'Auja' asked one of the Companions of al- Sadiq, peace be on him, then the companion brought him the answer after awhile and he (b. Abu al- 'Auja') approved it, he said: "This (the answer) has been brought from Hijaz."

Al- Daisany adopted the same manner for the Companions of al- Sadiq (peace be on him), who brought him his answer.

This is a drop of rain of what the righteous people reported concerning al- Sadiq, peace be on him, though they lived in different countries and times, and had different tastes and ideas. I (the author) have mentioned these ideas before discussing the detailed life of al- Sadiq to give you a general picture about this remarkable figure, because these words, though brief, tell the reader about the outstanding merits and sciences of al- Sadiq, peace be on him.

^{* Taken From: Imam Al-Sadiq By Shaykh Mohammed al-Husayn al-Muzaffar , Translator: Jasim al-Rasheed

1.The memorizer (of the Koran) and representative of the science of
Hadith, Shams al-Din Abu Abd Allah Mohammed b. 'Uthman at- Dimashqy,
born in 673, died

in 748.

2.The memorizer (of the Koran) Abu Zakariya Muhiyy al- DTn b. Sharaf al- DTn, died 676.

3.Ahmad b. Mohammed b. Ibrahim b. Abtl Bakr, b. Khu1akan. He was born at
the town of ArbTI near Mousil (in Iraq). He moved to Mousil, traveled
to Elope,

entered Egypt. He replaced at- Sakhawy in judgeship. Then he became a
judge in Shim for ten years. He died in Damascus in 681. His biography
has been written in

Tabaqat at-Shafi'iyah: 5/14, Fawat al- Wafiyat: 1/55, al- Siyflty (Husin
al- Muhadara): 1/267, Mu'jam at- Matb0'at: 1/98, and the like.

4.In the scientific life of al- Sadiq, we will point to his knowledge of
chemistry and to Jabir's studying under him and a part of Jabir's life.

5.(His name was) Mu'min b. Hasan Mu'min al- Masry. Shiblanj is among the
villages of Egypt. He studied the sciences at at- Azhar Mosque. He was
born at Najaf

in 1250. His death has not been mentioned.2

6.(His name was) Mohammed b. 'Ali al- ShIfi'r at- Hanafi. He was born in
Egypt. His biography has been mentioned in (the book) Mu'jam Al-
MatbO'at: 2/1194.

7- (His name was) AbtI at- Mawlhib Abd at- Wahfib b. Ahmad b. 'Au al-
Ansliry al-Shaii 1 al- Masry called al- Sha'arlny. He entered Cairo in
911 and died there.

His biography has been mentioned in Mu'jam Al- Matbti'At: 1/1126.

8.(His name was) Abti Muzafar Shams al- DTn Yousif b. Quz' 'Ali (the
famous preacher) al- HanaiY. He was born in 582 or 581, and died on Dhi
al- Hijja 21st,

654.

9.(His name was) Kama1tdin the Shafi'T. He died in 654.

10.(His name was) ShabutdTn Alimad b. Hajar at- Haythainy. He lived in Mecca.

11.By Shaykh Sutaiman b. Ibrahim.known as Khaja KaIan. He completed the book on Ramadan, 1291.4

12.(His name was) Ahmad b. Abd Allah al- Asbihany. He died in the year 430 A.H.

13-.Al- TamTmy Al- Hanzaly Al- Harawy. He traveled to Iraq, heard the
scholars of his time. He entered Baghdad and reported traditions in it.
He died in 177. Al-

KhadTb al-aaghdady wrote his biography: 14/80.

14.(His name was) Nuridin 'Au b. Mohammed al- Sabbagh al- Maliky.

He was born in 784 and died in 855. Al- Sakhawy wrote his biography in the books 'Al- Daw' Al- Umi':5/283.

He has mentioned his shaykhs and his book 'Al- Fusul Al- Muhima'.

15- (His name was) Mohammed Am!n al- Baghdady. The family of at- SiwTdy
are among the eminent families in Baghdad till today. He was among the
great figures

of ahe past century. He ended his book in Shawwal, 1 229(A.H.).

16.By the famous genealogist Jamllidin Ahmad b. 'Au at- DUwtldy at- Husayny, who died in the year 828 (A.H.)

17.(His name was) AbO at- Fath Mohammed b. ANt al- Qlsim. He was a
theologian jurisprudent. He adopted the doctrine of al- Ash'ary, He
entered Baghdad in

the year 510 (A.H.), and lived in it for three years. He was born in
Shahristan and died in it in the year 548. His biography has been
written in At- Wafayat, Mu'jam

Al- Udabl', Tabaqfl.t Al- Sabky, Rawdlt Al- Jinan, Miftah Al- Sa'Ida,i and the like.

18.(His name was) Abu Mohammed Abd Allah b. Sa'eed b. 'Au b. Sulaiman 'Afifutdin at- Yafi'y at- Yamflny.

He lived at the two scared sanctuaries. He died in 768 (A.H.).

19.(His name was) Mohammed b. 'Ati b. Babawayh al- Qmmy.

He was a great traditionalist. He wrote about three hundred valuable
books. He entered Baghdad in the year 352 (A.H.). The shaykh of the sect
(the ShT'a), heard

from him though he was young.

He died in Ray in the year 381 (A.H.).

20.He was known as b. al- Shathktiny. He reported from at- Sadiq and his reporters. He was among the trustworthy reporters.

21.Al- Kufi At- Qady (the judge). He will be mentioned in the chapter:
The Famous Reliable Reporters of al- Sadiq, peace be on him. Apparently,
he was among the

Sunnis.

22.He was known as b. Abu 'Umayr. He met al- Kazim, at- Rids, and al-
Jawal, peace be on them. Al- RashTd imprisoned him to assume judgeship
and, it was

said, show hini the places of the Shi'a and the Companions of al- Kazim.
It was said that he was whipped and hurt. But he did not admit. He
reported the books of a hundred men of the Companions of al- Sadiq,
peace be on him. He has many books. He was among those who did not
report but from a reliable person. All

Companions accepted his reports.

23.(His name was) Mohammed b. 'Ali al- Mazindarany RashTdildrn. He was
among the Shaykhs and jurisprudents of the sect (the ShT'a). He was an
eloquent

poet. He has many books, such as Ma'alim Al- 'Ulama , Ansab At Abi
Talib, Manaqib al Abi Thlib. In this book we have reported many
(traditions) from him.2

24.He was al- Nu'man b. Thabit. He was the Imam of the second doctrine
of the SunnTs. Also he studied under al- Sadiq, peace be on him. The
Hanfy is attributed

to him. We will tell you about him in the chapter: The Companions of Al- Sadiq, peace be on him.

25.Al- Mas'udy, Al- Wasiyah.

26.Kashif Al- Ghuma: 2/209.

27.Al- Kafc: 1/475.

28.Bihar Al- Anwar:47/l99

29.Ibin Tauws, Muhaj Al- Da'awat, p.1 92. Bihar Al- Anwar: 47/199.

30.Koran, 35,32.

31.Tgrtkh Al- Ya'qtlby: 3/117.

32- Al- Kafi: 1/74.}

The Religious School And Sects During The Days Of Imam Ja’afar al-Sadiq (AS)

2011-09-23T03:49:00.000-07:00

The days of Abu Abd Allah al-Sadiq, peace be on him, were the days of religious schools, sects, ideas, desires, theology, research, misguidance, suspicion, and doubts. Now, we will mention the origin of those groupings and schools in a brief manner, following the methods that we have adopted in this book because the enlargement upon the research will take us out of the plan of the book, and in the books on the religious schools and sects are many details.

The Origin of the Islamic Groupings:
Indeed, the Muslim nation divided into seventy- three groupings. That was what our Truthful Trusty Prophet, may Allah bless him and his family, said: "My nation will divide into seventy- three groupings."¹

In this chapter, we want to study the well- known groupings in the time of al-Sadiq. We will devote our research to the origins of those groupings. We may refer to sub- groupings after we have mentioned the origins.

All Muslim sects belong² to four groupings: the Murjeia, the Mu'tazila, the Shi'a, and the Kharijites. So every Muslim sect belongs to one of these origins. Also al- Ghulat, though the other sects have regarded them as unbelievers, is a subdivision of the above mentioned origins. These four origins are as follow:

1. The Murjeia:
We may say: Indeed, the Murjeia means today the Ash'aris only, and they are the sunnis in general according to the belief in this time, because there is no one who follows the school of the Mu'tazila in these times.

Before al- Ash'ary, the Murjeia were many sects, and those sets were subdivisions of the Sunnis equivalent to the Shi'a and the Kharijites. But when al- Ash'ry's school of thought appeared, the Murjeia became another title for the Sunnis or for al- Ash'ry's school in general. In (his book) al-Milal and al- Nihal, al- Shahristany said: "And it is said (that) al- Irja' (delaying) (means) the delaying of 'Ali, peace be on him, from the first degree to the fourth (degree)." As you see, this is the thought of the Sunnis in general.

It is not our purpose to research the gathering of these names in the Schools of al- Ash'ary or their departing from, rather our first purpose is to know the situation of al- Murjeia on that day. There is no doubt that the Murjeia in that time were sets and schools. They were gathered together by their opinion that said: it is enough (to show) faith with words even if there is no act, and even if the person who claims belief commits every atrocity still he is a believer and follows the faith of Jibra'il and Mika'il, and they delayed forgiveness for those who commit great sins.

Maybe, they were called the Murjeia for this reason or because Allah has delayed their punishment. (it is derived from the word al- irja' meaning delay) or because they delayed 'Ali, peace be on him, from the first degree to the fourth degree as al- Shahristany has mentioned.

What we have mentioned is the common idea among the groups of the Murjeia. This what the books of the two parties have reported, which has mentioned the meeting of the parties and departing of the religious sects.

Were Abu Hanifa and his fellower from the Masiryya Murjeia,³ who lived in Iraq? Were al- Shafi'y, Malik b. Anas, b. Abu Layla, Shurayk b. Abd Allah, and their fellower from the Murjeia who were called al-Shukkak or al- Batariya, and they were the people of al- Hashu and the great majority who were called al- Hashawiya?

We can not decide this, because the books of the sects are different about that ancestry. Also they did not depend on reliable references that may help us to understand the correct viewpoints. Besides the fanaticism of those authors for their sects and schools made the other sect a goal for them. Moreover, the men of the secular authorities in those times helped this crime to happen, because they propagated a sect and waged war against the other. To achieve this purpose, they hired, orators to preach and for them, so the person who has no knowledge or studies may miss the truth.

Maybe, those books have thrown many writers into snares of confusion. In short, it is not easy for us to depend on those books to understand the correct ancestry. So, the only sect which has correctly related to the Murjeia is al- Jahamyya, who were the followers of Jaham b. Safwan, because they frankly believed in what we have mentioned, and the authors have agreed on that. Also they (the authors) have reported (traditions) from the Prophet, may Allah bless him and his family, which have cursed them, while we are innocent of their responsibility.

One of these traditions is: "The Murjeia had been cursed by the tongues of seventy prophets. It was said to him: Who are the Murjeia? He said: Those who said: Belief is speech."⁴ In summary. There is no doubt who the Murjeia were at that time.

Also they were a group of sects. We have mentioned their thoughts earlier. Their thoughts, which brought them together, was that words are enough to achieve belief even if there is no action to match these words, rather even if the action is contrary to the words. We are in no need to study thoroughly their subdivisions and their characteristics lest we should miss our aim and make mistakes. We ask Allah, the Exalted, to protect us from mistakes.

2. The Mu'tazila:
We have no doubt that al- I'tizal (isolation) was born at the time of al-Sadiq, peace be on him, and at that time it spread. That was when 'Amru b. Ubaid, Wasil b. 'Atta', and the like isolated themselves from the theological school of al- Hasan al- Basry, so they called them with this name (i.e. the Mu'tazila or the isolated.) It is not correct that al- I'tizal (isolation) was born during the time of Amir al- Mu'minin (the Commander of the Faithful) when Sa'ad b. Abu Waqas, b. 'Amr, and Usam b. Zayd isolated themselves from the battles of Amir al- Mu'minin, because that isolation was not due to an idea or suspicion in relation, rather it was deviation from (the right leadership) of Amir al- Mu'minin, peace be on him.

Moreover, al- I'tizal was not know at that time, they were not called al- Mu'tazila (the isolated) on that day, and the Mu'tazila did not belong to their school.

After the Mu'tazila had agreed with each other on al- I'tizal, they divided into many sects, and in our present time, there is no one, as I think, belonging to this school. The author of the book 'Al- Farq bayna Al- Firaq', p.94, has reported from the Essays of al- Ka'by.

"Indeed, the Mu'tazila had unanimously agreed that Allah, the Great and Almighty, is a thing not like things, He is the Creator of bodies and spirits, He has created what He created out of nothing, and men do their acts with the fate, which Allah, the Glorified and Exalted, has created in them." He said: "And they had unanimously agreed that Allah does not forgive him who commits great sins without repentance."

This is what al- Ka'by has reported about the common thought of the Mu'tazila. We are satisfied with the above- mentioned text about their beliefs, and we are not concerning a thorough examination to put these words in the scales of criticism to know the correctness of what the author of the above- mentioned book has regarded as right towards this claim. Also this reason has summoned us to pass over what b. Hazm, al-Shahristany, and the author of 'Al- Farq bayan al- Firaq' have attributed to them. Worth mentioning, they have said many ideas about them.

After this, we do not want to treat exhaustively the sects of that grouping and their peculiar beliefs, because the enlargement in such a matter will take us out of the limited plan and we may make mistakes.

Are the fatalists the Mu'tazila? Or are they the Ash'ris themselves? This is an object of doubt, because if we regard the fatalists as those who say: "the acts of men are created for them, and they (the acts) are done and estimated by them, and Allah only creates power and ability with which men do their acts," then they are the Mu'tazila according to the earlier common thought which has been reported from them. And according to this, they are not the Ash'aris themselves, because the Ash'aris are contrary to this; they think that all acts are created and estimated by Allah, the Exalted, not by man.

If we mean the fatalists are those who say that the good and the evil of fate are from Allah, the Exalted, then they are surely the Ash'aris.

From the Prophet, may Allah bless him and his family, al- Shahrystany has reported: "The fatalists are the Magians of this nation." "The fatalists are the opponents of Allah in fate."⁵

3. The Shi'a:
Al- Tashayy' '(shiism) was at the time of the Holder of the Honorable Mission, and some of the companions had been called Shi'a since that day. Some of them were Salman, Abu Dharr,' Ammar, Hudhayfa, Khuzayma, Jabir, Abu Sa'id al- Khidry, Abu Ayyub, Khalid b. Sa'id b. al- 'As, Qays b. Sa'ad, and the like.⁶

In Arabic, the word 'Shi'a' means al- atba' (followers), al- Ansar (supporters), and al- A'wan (helpers). It was derived from the word 'al-Mushaya'a which means al- Mutawa'a (obedience), and al- Mutaba'a (agreement). But this word is related to those who follow 'Ali and his family, may Allah bless him and his family.⁷

The first to utter the word 'Shi'ea', meaning those who follow 'Ali and the Imams, was the Owner of the Islamic law, the master of the prophets, may Allah bless him and his family, in this connection, many traditions have been mentioned from him.⁸

The sects of the Shi'a were many. The books on the religious schools and sects have mentioned more than we know about them. They have mentioned many sects and many men to whom those sects were related, for example, al- Hashmiya (the Hashymis) attributed to Hisham b al- Hakam, al- Zarariya (the Zararis) ascribed to Zarara b A'yun, Al- Shaytaniy a (the Shaytanis) related to Mu'min al- Taq, Mohammed b al- Nu'man b al- Ahwal, al- Yunisiy a (the Yunisis) attributed to Yunis b Abd al- Rahman, and so on In fact, we follow the members of the House (ahl al Bayt) And ahl al Bayt knew who were in the House. We know neither kinds nor traces of those sects, nor the heresies which have been ascribed to the above- mentioned men.

Whoever sees the books of traditions and the books of men by the Shi' a, will know that these men were among the chosen companions of the Imams, namely the Imams depended on them and the Shi' a refer to them. So if they had ideas and schools contrary to those of the Imams, then the Imams would have been angry with them and dismissed them.

Whoever understands thoroughly these writings about the men who created heresies, will know that the foregoing men were innocent of what they have attributed to them. They disowned b. Saba', cursed him, and warned men against his heresies.

They disowned al- Baqir, peace be on him, and claimed the falsehood. Also al-Sadiq, peace be on him, disowned Abu al-Khattab and his company, and Abu al- Jarudy. Concerning banu Fudal, he said: "Take what they have reported, and leave what they have seen", and so on.⁹ If such a choice had followed this misguidance which has been related to them, the Imams would have treated them as they treated those who went astray, namely they would have disowned, dispraised, and cursed them.

Yes, the Shi'a had sects before and after the time of al-Sadiq, peace be on him They have become bygone but three sects. They are:

1. The Imamis- they believe in the Imamate of the twelve (Imams), the birth of the twelve (Imams). They believe that the twelfth Imam is still living now, and they look forward to his coming.
2. The Zaydis- they believe in the Imamate of Zayd and of the sons of Fatima, who rose with the sword and had outstanding merits.
3. The Isma'ilis- they believe that the Imam after al-Sadiq, peace be on him, was his son Isma'il, not Musa and his sons, peace be on them.

The above- mentioned sects are the only sects that have lasted till now. In his book, 'Firaq al- Shi'a', al- Nobakhty has studied those sects who were in the past. They all perished, except what we have mentioned above.

Here, we want to discuss the sects which were during the days of al-Sadiq, peace be on him, even if there is no one of them at present.

4. The Kaysanis:
During the time of al-Sadiq, peace be on him, among the sects of the Shi'a were the Kaysanis, who adopted the Imamate of Mohammed b. al-Hanafiya. The authors differ about the reason why they are called the Kaysanis. And they (the Kaysanis) belonged to sects:

A sect said: "Mohammed is al- Mahdy.

He is the trustee (wasi) of Amir al- Mo'minin (the Commander of the Faithful), and no one of his family has the right to disobey him. Al- Hasan, peace be on him, made peace with Mu'awiya with his permission. Al- Husayn, peace be on him, revolted (against Yazid) with his permissi'on. And al- Mukhtar revolted to revenge the blood (of al- Husayn) with his permission, too."

A sect said: "He (Mohammed b. al-Hanafiya) was the Imam after his two brothers al-Hasan and al- Husayn, peace be on them. He is al- Mahdy and his father called him with that (name). He never dies and (his death) is impossible. But he has disappeared and no one knows where he is. He will return and rule the earth. And there has been no Imam sine his disappearance till his return. "They (this sect) were the companions of b. Karb and they are called the Karbis.

A sect said: "He (Mohammed b. al- Hanafiya) lives among Radwa Mountains between Mecca and Medina. And he is the awaited Imam (al-Imam al- Muntazar)."

A sect said: "He died. The Imam after him was his son Abd Allah. His kunya (the latter) (i.e. the name by which an Arab is usually referred to and which refers to him as the father of someone, usually his eldest son) was Abu Hisham. He was the eldest of his sons. He was the trustee (wasi) of his father." This sect was called the Hashimites as attribution to Abu Hashim. This sect has mentioned about him as the first sects have mentioned about his father: "He is al-Mahdy. He is still living. And he enlivens the dead. But when Abu Hashim died, his companions subdivided."

Some famous intelligent men belonged to the Kaysanis. Among them was Kuthayr 'Azzah whose poetry is always reported.

The famous sayyid Isma'il al- Hymyary was one of them. Also his poetry supplies evidence for what they attributed to him. But he changed his mind and believed in the Imamate of al-Sadiq, peace be on him when al-Sadiq debated with him and overcame him. He has famous poetry concerning his refraining from his sect and his believing in the Imamate of al-Sadiq.

Among them was Hayyan al- Sarraj. One day he came to al-Sadiq, peace be on him. So Abu Abd Allah (al-Sadiq) said to him: "Hayyan, What do your companions say concerning Mohammed b. al- Hanafiya?" He said: "They say: 'He is still living." So, al-Sadiq, peace be on him, said: "My father, peace be on him, said to me: 'I was among those who visited him during his illness, and among those who shut his eyes, entered him his bit (grave), married his wives (to other men), and divided his heritage (among his children).

So he said: "Abu Abd Allah, Mohammed in this nation is like ' Isa b. Maryam, men became uncertain to him, his followers or his enemies?" He said: "Rather, his enemies." So he, peace be on him, said: "Do you think that Abu Ja'far Mohammed b. 'Ali, peace be on them is the enemy of his uncle Mohammed b. al- Hnafiya?" So he said: "No." Then al-Sadiq, peace be on him, said: "Hayyan , you have turned away from the Verses of Allah while He, the Blessed and Exalted, said: "We will reward those who turn away from Our communications with an evil chastisement because they turned away."¹⁰

Barid al- 'Ajali¹¹ said: "I came to al-Sadiq, peace be on him, and he said to me: 'If you had come a little bit earlier, you would have met Hayyan al-Sarraj', and he pointed to a place in the house. Then he said: "He was sitting over here. He mentioned Mohammed b. al- Hanafiya and his life. And he praised him.

So I said to him: "Hayyan, do you not claim and they claim, and you report and they report: this nation has the same things the children of Isra'il (banu Isra'il) had? So he said: "Yes." Then he said: 'Have you or they seen, you or they heard that a scholar died before men, his wives have been married (to others), and his properties have been divided (among his children), while he is living and never dies?" So, he stood up and did not answer any thing.¹²

The Kaysanis are among the extinct sects, today, we do not know people who belong to them.

5.The Zaydis:
The Zaydis are among the groupings which are ascribed to the Shi'a. They belonged to Zaid b. 'Ali b. al- Husayn, peace be on them, because they believed in his Imamate.

Zayd, peace be on him, did not claim the Imamate for himself, rather men claimed it for him. Nothing summoned him to rise but that he wanted to support the truth and wage war against the falsehood. Zaid was far above asking what was not for him.

If he had overcome (his enemies), he would have known the place where to put it. Some traditions were attributed to him showing that he requested the Imamate for himself. But the reason in them is very clear, because al-Sadiq, peace be on him, was afraid the authority of the Omayyads would relate Zaid's revolt to him, so they would punish him, his family, and his followers (Shi'a) for that crime.

So he drove away that danger with that attribution, and if Zayd had been as those traditions mentioned, then his two grandfathers al- Mustafa and al- Murtada, peace be on them and their families, would not have wept over him before he was created, and the memories of what would happen to him would not have brought about that great sadness and depression for them. Similarly, his ancestors had suffered from the sad memories when they remembered his killing and what happened to him after that.

It is enough that his revolt and innocence were far above what was attributed to him that al-Sadiq, peace be on him, wept over him and divided the properties among the families of those who were killed with him. Also, he blamed those who did not support him. And he called those who stood by him believers, and those who waged war against him unbelievers.

How he requested the Imamate for himself while al-Sadiq, peace be on him, said: "May Allah have mercy on him. Truly, he was believing, knowing, knowledgeable, and truthful. Verily, if he had won a victory (over his enemies), he would have fulfilled (his promise). Indeed, if he had had authority, he would have known how to put it."¹³

And he said: "Do not say that Zayd deviated. Surely, Zayd was knowledgeable and truthful. He did not summon you for himself Rather, he summoned you for al- Rida from the family of Mohammed, may Allah bless him and his family. If he had overcome (his opponents), he would have fulfilled what he had summoned you for. He only revolted against the supreme authority of a group to change it."¹⁴

Al- Rida, peace be on him, said to al- Ma'mun: "Do not compare my brother Zayd with Zayd b. 'Ali, peace be on them, for Mohammed, may Allah bless him and his family. He became angry for Allah, the Great and Almighty. So, he waged holy war against His enemies till he was killed for Him. Indeed, Zayd b. 'Ali, peace be on him, did not request what he had no right to He was more devout than that to Allah. He said: "I summon you to al- Rida from the family of Mohammed, may Allah bless him and his family."¹⁵

Al- Rida said these words frankly during the time of the Abbassids. His son Yahya said: "May Allah have mercy on my father. He was among the worshipers. He prayed at night and fasted at day. He strove for Allah sincerely." So, Umayr b. al- Mutawakil al- Balakhy said: "So, I said: "Son (i.e. grandson) of the Prophet of Allah, may Allah bless him and his family, is this the manner and quality of the Imam?" So, he said: "Abu Abd Allah, surely, my father was not an Imam. But he was among the noble master and their ascetics, and he was among the mujhahidin for Allah.

I said: "son of the Prophet of Allah, may Allah bless him and his family, surely, your father requested the Imamate for himself and waged holy war for Allah, and it has been mentioned from the Prophet, may Allah bless him and his family, that whoever claims the Imamate is a liar." So, he said: "Slowly! Slowly! Abu Abd Allah, indeed, my father was more intelligent than to claim what he had no right to.

However, he said: "I summon to al- Rida from the family of Mohammed, may Allah bless him and his family." He meant my cousin Ja'far, peace be on him. He said: "I said: 'So, today, he has knowledge." He said: "Yes, he is the most knowledgeable of Banu Hashim."¹⁶

This tradition has shown the high position of Zayd in religion and virtue and denoted that what they attributed to him is baseless. Also the tradition has proven that Yahya had a high position in piety, science, and knowledge.

There are many traditions which show that Zayd was more sublime than that summons. He was more pious, and purer than to corrupt himself with the summons to the Imamate. But after his death, some people claimed that the Imamate was for Zayd, so they were called the Zaydis for that claim.

The Zaydis have many sects. The following opinion brings them together.

The Imamate is exclusive for the sons of Fatima, peace be on her. They have not permitted the sureness of the Imamate in other than they. But they have permitted every Fatimid, whether he is of the sons of al-Hasan, peace be on him, or of the sons of al- Husayn, peace be on him, to be an Imam with obligatory obedience, provided that he should be a scholar ascetic, brave, generous, waged holy war with the sword.

Then a sect of them professed the Imamate of Mohammed and Ibrahim, the two sons of Abd Allah b. al- Hasan, peace be on him.¹⁷ I think that they have made the Imamate exclusive for the sons of Fatima for those who maybe Imams after Zayd, because some sects of them professed the sureness of the Imamate for the two Shaykhs as you will know.

6.The Batariya:
The Batariya were among the sects of the Zaydis. They were the companions of Kathir al- Nawa, al- Hasan b. Salim b. Abu Hafsa, al-Hakam b. 'Ayyina, Salama b. Kuhail, and al- Miqdam Thabit al Hadad. They (the Batariya) summoned (people) to the Imamate of 'Ali, peace be on him, then they mixed 'Ali's Imamate with that of Abu- Bakr and 'Umar, and proved the Imamate for them. They dispraised 'Uthman, Talha, al- Zubayr, and 'A'isha. It is said: "They were called the Batariya when they mentioned their beliefs before Zayd b. 'Ali, so he said to them: 'You have cut off our instruction when you have left Allah." And it is said: "They were called the Bataris because they were attributed to Kathir al- Nawa whose hand was amputated."¹⁸

If this attribution was right, then they would be called al- 'Abtariya, not al- Batariya.

The Sulaymanis:
Among the Zaydis were the Sulaymanis, who belonged to Sulayman b. Jarir. They believed in the Imamate of the two Shaykhs (Abu Bakr and 'Umar), but they dispraised 'Uthman, Talha, al- Zubar, and 'A'isha.

They ascribed these persons to unbelief They think that the Imamate is made with consultation (Shura), and it is concluded through a contract between two of the good men of the nation. They allowed the Imamate of the mafdul (less excellent) with the existence of the afdal (the most excellent), and they claimed that the nation left the most excellent during the homage when they recognized Abu Bakr and 'Umar as caliphs, and they left 'Ali, peace be on him, though he was worthier of Imamate than they.

But the mistake that took place during their homage did not entail unbelief nor transgression.¹⁹

Consequently, we understand that the claim ascribed to the Zaydis, which says that the Imamate is not proved for other than the sons of Fatima, only concerns those who came after Zayd and who rose with the sword.

Also we do not know the reason why these two sects are regarded as Shi'tes.

7.The Jarudiya:
The Jarudiya was a sect of the Zaydis. They belonged to Ziyad b. al-Mundhir Abu al- Jarud. They may also be called the Sarhubiyya. And it is said: "Indeed, the Sarhub is the name of a blind Satan, who lives in the sea, so Abu al- Jarud was called with his name. Abu al- Jarud was among the Companions of al- Baqir and al-Sadiq, peace be on them. When Zayd revolted, he changed his mind."

It has been reported that al-Sadiq, peace be on him, called him a liar and an unbeliever. With him were Kathir al- Nawa and Salim b. Abu Hafsah. Also it has been mentioned about him: "(He was called) 'Ama al- Basar (blind- sighted) and 'Ama al- Qalb (blind- hearted)."²⁰
The Jarudiya think that men were neglectful when they did not try to research to know the Imam, because they were able to know him, rather they disbelieved when they paid homage to Abu Bakr. So, they (the Jarudiya) do not believe in the Imamate of the three caliphs, rather they believe in their unbelief because they requested the Imamate and did not pay homage to 'Ali, peace be on him.²¹

8.The Salihiya:
It is said: Surely, among them (the Zaydis) were the Salihiya. They are ascribed to al- Hasan b. Salih. You have known that they were a group of the Batariya, because al- Hasan was among the men of the Batariya. So, there is no reason to regard them as an independent sect. Yes, there are small differences between him and Kathir al- Nawa, the first man of the Batariya.

Thus there is no need to part his sect from the Batariya.

In his book 'Firaq Al- Shi'a', al- Nobakhty has mentioned the Zaydis in another manner and increased it. But we think that what we have written is nearer to what the books of al- Milal and al- Nihal have mentioned. So see them if you want more explanation.

9.The Isma'ilis:
Among the sects of the Shi'a are the Isma'ilis. The view concerning the Imamate of Isma'il started during the days of al-Sadiq, peace be on him. Some of the Isma'ilis thought that the Imamate should be for the eldest (son) and Isma'il was the eldest of his brothers, and he had outstanding merit. When he died during the days of his father, they knew their mistake.

As for those who insisted on the Imamate of Isma'il, they divided into sects. Some of them denied his death during the lifetime of his father, peace be on him. So, they said: "His father has hidden him from men because he is worried about him." They claimed that Isma'il would not die till he rules the earth and assumes the affairs of men. (They thought that) he would be the one who will rise (qa'im), because his father designated him as Imam after his death. But when his death appeared, we knew that he (his father) was truthful and that the one who would rise (qa'im) would not die.

And some of them said that he died and that the Imamate was given to his son Mohammed, because the Imamate is not but for children, and it (the Imamate) is not for brothers except al- Hasan and al- Husayn, peace be on them. So, when Isma'il died, it was obligatory that the Imam after Ja'far, peace be on him, had to be Mohammed b. Isma'il, and it was not permissible for any of the brothers of Isma'il to be the Imam.

Also Mohammed b. al- Hanafiya had no right with 'Ali b. al- Husayn, peace be on them. The followers of this view were called the Mubaraka. They were named after their leader al- Mubarak (the blessed).

As for the Khattabiya, the companions of Abu al- Khattab Mohammed b. Abu Zaynab al- Asady al- Ajda', they joined the sect that believed in the Imamate of Mohammed b. Isma'il after the killing of Abu al- Khattab. They were among the extreme groups. Then they divided into sects. The Qaramita were among them.²²

Abu al- Khattab was a companion of al-Sadiq's, peace be on him. But when al-Sadiq knew that he told him lies, he (al-Sadiq) dismissed him, disowned him, and cursed him.

Then Abu al- Khattab claimed that he was a prophet and Mohammed b. Ja'far, peace be on him, was a god and that he was his messenger. Besides, he and his group issued heresies, desires, and permission (for unlawful things).

'Isa b. Musa, the governor of al- Mansur over Kufa, heard about the manners of Abu al- Khattab and his group, who were seventy men. While they were holding a meeting in the Mosque of Kufa, he (the governor) attacked them. No one was able to escape. He killed all but two persons, one of them was badly wounded.

He was regarded as among the killed, so he was able to escape. And the other was Abu al- Khttab himself. He was captured and killed by 'Isa b. Musa on the bank of the Euphrates. 'Isa b. Musa cut off their heads and burned their bodies. Then he sent their heads to al- Mansur,²³ who hung them on the gate of Baghdad for three days, then they were burnt.

10.The Imamis:
Among the sects of the Shi'a are the Imamis. Also they are called the Ja'fariya because they are ascribed to Ja'far b. Mohammed, peace be on him, who became a school. (In the following pages you will know) how he has become a school out of the rest of the Imams while they were all a school in the rules.

The Imamis have believed in the Imamate of the twelve (Imams): 'Ali, al- Hasan, al- Husayn, 'Ali b. al- Husayn, Mohammed b. 'Ali, Ja'far b. Mohammed, Musa b. Ja'far, 'Ali b. Musa Mohammed b. 'Ali, 'Ali b. Mohammed, al- Hasan b. 'Ali, and his son al- Mahdy, the hidden, to whose coming they look forward the blessings of Allah be on them all.

The Imamis believe that the Prophet, may Allah bless him and his family, had decided the Imamate of the above- mentioned Imams with the clear public nomination from Allah, the Great and Almighty, and that the Prophet, may Allah bless him and his family, nominated the Imamate and Caliphate of the Commander of the Faithful (Amir al- Mu'minin) and he nominated him as his brother and testamentary trustee.

The textual nomination (nass) by the Prophet was on several occasions, for example, the Day of al- Ghadir. Also the Prophet, may Allah bless him and his family, told (people) about the Caliphs and the Imams who would rule one by one after the Commander of the Faithful (Amir al- Mu'minin) peace be on him, as we have mentioned their names earlier.

Then the Imams handed down that textual nomination (nass) from one to another. So, 'Ali nominated al- Hasan, al- Hasan nominated al- Husayn, al- Husayn nominated his son 'Ali, In this manner the father nominated his son till the textual nomination ended at b. al- Hasan, (who called) al- Muntazar (the awaited one). Besides, the Imamis believe that al- Muntazar has been alive since he was born on the night of 15th of Sha'ban in the year 255 (A. H.) (869), and that he has been away from view because of the unjust rulers of his time, and that he is al- Mahdi (the most guided one), who will fill the earth with justice and fairness as it was filled with oppression and tyranny.²⁴

²⁵Many Sunnis mentioned Imam al- Mahdi b. al- Hasan al-'Askary. They have admitted his existence and that he is al- Mau'ud (the promised one) See: Matalib al-Sa'ul, Al- Hjja by b. 'Arab, Lawaqih Al- Anwar, Al- Tadhkira, Sharh Al- Da'ira, Al-Fusul Al- Muhima, Fara'id Al- Simtayn, and the like. Rather, some of them claimed that they had seen and met him.

Also the Imamis believe that these Imams are protected from the sin, the mistake, forgetfulness, and heedlessness as it is in our Prophet and all the prophets, peace be on them, and that their knowledge is not acquisitive, rather it is inspiration and inheritance from the Prophet, may Allah bless him and his family. The son inherited it from his father and the brother from his brother as it is in al- Hasan and al- Husayn.

As the Prophet, may Allah bless him and his family, was the Inheritor of the knowledge of Prophets and Apostles and had the knowledge of the past people and of the last people, so the Commander of the Faithful (Amir al-Mu'minin) had all that knowledge, because the Prophet, may Allah bless him and his family, said: "I am the city of knowledge and 'Ali is its gate." Apart from this tradition, there are many traditions and verses of the Book (the Koran).²⁶

Also, concerning the Imams, the Imamis believe that they were the servants of Allah, the Glorified, created by Him, provided with the means of subsistence by Him, and that they did not deal conclusively with the affairs of mankind, such as life, death, giving, forbidding, and the like but with the permission from Allah, the Exalted, just as the Prophet, may Allah bless him and his family, did in connection with men. About 'Isa, peace on him, the Book (the Koran) reports: ﴾That I determine for you out of dust like the from of a bird, then I breathe into it and it becomes a bird with Allah's permission.﴿²⁷

The Imamis have concluded that with the intellectual proofs, traditions, and reports. Some of these maybe mentioned in this book.

Also the Imamis have concluded the textual nomination concerning the Imams with the traditions of the Prophet, may Allah bless him and his family.

These traditions have been reported by the two parties (i.e., the Sunnis and the Shi'a). Among them is: "The Imams are from Quraysh, they are twelve, ²⁸ they are from the sons of 'Ali and Fatima, and their nomination is with their names one by one."²⁹

Moreover, the Imamis produced Allah's favor (lutf) as evidence for the Imamate when he confined it to them (the Imams), then if there was an Imam, (people) should follow his Imamate, obey and know him.

The Imamis refer to these Imams to know the commandments of religion, so every commandment which has been proved by the Prophet or by them, they adopt it. But if the traditions are differ about a certain commandment, they apply the rules of equilibrium and preference according to the established fundamentals of Islamic jurisprudence.

Concerning Islamic commandments, apart from the Book (the Koran) and the Sunna (the traditions and acts of the Prophet or Infallible Imams), the Imamis adopt the unanimous resolution and the irrefutable commandment of intellect.

When these four sources are not able to give them the Islamic commandment, they refer to their practical fundamentals according to what situations require, which are general juridical rules proven with evidences.

The Imamis think that the traditions which have been reported (by men) from the Imams are some of the sunna, because they knew the knowledge of the Prophet, may Allah bless him and his family, by heart, and protected his law (Shari'a), so what they had was from the Prophet, may Allah bless him and his family, not from their own independent reasoning and ideas.

The sunna is one of the four sources which are used to deduce practical laws of Islam.

These four sources, as we have mentioned are: The Book (Koran), the Sunna (the traditions and acts of the Prophet or infallible Imams), consensus (ijma'), and intellect ('aql). The explanation of evidence of these sources and how to refer to them have been mentioned in the books of the fundamentals of Islamic jurisprudence.

As for their belief in Allah, the most Exalted, the Imamïs believe that He, the Glorified, is a thing but He is not similar to other things. He has no body or physical form, and cannot be seen by eyes in this world or the Hereafter."

Vision comprehends Him not, and He comprehends (all) vision. His Attributes are the same as His self He, the Exalted, is just, and He does not oppress anyone of His servants, because oppression is indecent by a sane mind, and He created all things out of nothing.

As for their belief in our Prophet Mohammed, may Allah bless him and his family, the Imamis believe that he was infallible from the error, the slip, forgetfulness, heedlessness, mortal and venial sins, that he did not commit any of them before or after his prophethood, and that he was sent for all the world. This is their belief in the infallibility of apostles and prophets.

The Imamis believe that the Imamate is among the fundamentals (of Islam), which should be proved with the rational evidence in addition to the narrated texts, and of the rational evidence. is the rule of Allah's favor (qa'idat al- Lutf).

Concerning ma'ad (the Return), the Imamis believe that Allah, the Glorified, will return men for resurrection with those bodies which were in the world, and they are (the bodies) which will be rewarded and will live eternally in Paradise (janan) or will be punished and live eternally in hell (niran).

As for the acts of men, the Imamis believe that they are a matter between two matters; neither compulsion nor authorization. Namely, Allah, the Glorified, does not force men to achieve their action so as not to oppress them when He will punish them for their sins, rather they have the ability and option in what they do. Nor Allah has authorized them to act freely with the creation of their actions, then He has no ability to control His servants, rather He has the decision and the order, and He is able to do everything and encompasses His servants.

Also, He may hold back him from the factors of disobedience and misguidance as a favor from Him for His servant, and this is what we call tawfiq (Allah's blessing on someone for doing good actions).

These are some beliefs of the Imamis about the existence and the oneness of Allah, the attributes of Allah, prophethood, the Imamate, the hereafter, and the actions of men.

We have briefly mentioned the beliefs of the Imamis. But they have been explained in detail in the books of theology and beliefs.

Today, the Imamis constitute the great majority of the Shi'a all over the Islamic countries. Since the first day of the beginning of writing, their books about all sciences have been spread among nations. The urban, the Bedouin, the ignorant, and the scholar read their books.

At the present time, their is no obvious well known sect except that were during the time of al-Sadiq, peace on him, so we have neglected those sects that took place after him, peace on him, such as the Fatahiya, the Nawusiya, and the Waqifiya.

11.The Kharijites:
This sect appeared on the day of (the Battle of) Siffin due to the trick of b. al-'As when he advised Mu'awiya, who was feeble, to continue fighting to raise copies of the Koran and to summon (Imam 'Ali's Army) to resort to them.

When they (Ma'awiyya's Army) raised the copies of the Koran, a group of the companions of the Commander of the Faithful (Amir al-Mu'minin), peace be on him, mutinied against him saying that they (Mu'awiya's Army) were summoning them to the Book of Allah while he was summoning them to the sword.

So, he blamed them for that , tried to hold them back from being deceived by that trick, and said to them: "Woe unto You! I am the most knowledgeable in the Book of Allah." But his blame, his deterrence, and his evidence were all useless.

Moreover; they said to him: "Prevent Malik from fighting the Muslims; otherwise we will do against you as we had done against 'Uthman." So, he was forced to order Malik to come back while he was about to defeat Mu'awiya's Army and the latter was about to escape. Then they (the Kharijites) forced him (Imam 'Ali) to accept the arbitration.

Thus, he wanted to send Abd Allah b. Abbas, but they ordered him to send Abu Musa al- Ash'ary. When the arbitration took place, the Khrijities said: "Why did you appoint the men as arbitrators in the religion of Allah? There is no rule but for Allah." From here, they were called al- Muhakima. The Commander of the faithful came back from (the Battle of) Siffin while they were insisting on their deviation and disobedience. Then they gathered at Harawra' near Kufa, so they were called the Harawriyya.

The Commander of the Faithful (Amir al- Mu'minin) opposed with argument all their claims, but they caused mischief in the land, killed Khabab- one of the good Companions- and cut open the bellies of the pregnant women. So, the Commander of the Faithful was forced to kill those who insisted on their deviation at (the Battle of) Nahrwan.

But that battle was not able to destroy their opinions, rather there were still people who adopted their ideas and deviation. Such people annoyed the kings and the governors during those times.

Whenever a group of them perished, another group appeared. People were in a state of terror because they suffered from their quick assassination, ugly actions, cruelty, and violation of the forbidden. They waged war against the kings and the governors out of belief and tranquillity. They fought bravely, so men were not able to stand before them even if they were more than they because the men had no belief to resist that belief But if they (the followers of the Kharijites) felt that they were weak, they attacked people at night and ran away. For this reason, no place was safe from their evil actions.

They (the Kharijites) had external devotion and worship, they were still attracting the rabble with those righteous aspects, the propagation for disobeying the false supreme ruler, and the propagation for acting according to the Book and the Sunna, even if they contradicted those aspects and propagation through using oppression and causing mischief But the simple of men might be deceived by that phenomenon of devotion and righteousness.

Also some of the followers of the Divine Books (the Jews, the Christians, and the Magians), and those who did not believe in the correctness of the religion of Islam were deceived by those attractive phenomena, so they added them to their fighters and boasted of them.

After that the strength of the Kharijites became weak and their evil acts became calm, and people lived in peace for a period of time, but their importance appeared again during the days of al-Sadiq, peace be on him, when one of their leaders Abd Allah b. Yahya al- Kindy called Talib al-Haq rose in Hadramout after he had asked the advice of Abadiya- who were in Basrah. They made the rise incumbent on him.

Among them were Abu Hamza al- Mukhtar b. 'Auf al- Azdy and Balakh b. 'Aqaba al- Mas'udy. Then two thousand men paid him homage. So, with their support, he appeared.

When his army became big, he wrote letters to the Kharijites in Sana, then he headed for it. So, battles took place between him and the governor of Sana. Abd Allah defeated the governor and controlled the treasuries of properties.

Then he dominated Yemen. When the time of hajj (pilgrimage) came, he formed an army of a thousand fighters under the leadership of Abu Hamza. Among them were Balakh and Abraha b. al- Sabbagh. He ordered him to stay at Mecca when people came back from it and send Balakh to Sham (Syria). So, they entered Mecca on the 8th day of Dhu- Al-Hijja. At that time 'Abd al- Wahid b. Sulayman b. Abd al- Malik was the governor of Marwan al- Himar over Mecca and Medina.

So, Abd al- Wahid hated to fight them so as not to make people afraid of them. For this reason he wrote them some letters. He asked them not to prevent people from performing their hajj. Besides he assured them that they would be safe till people finished the third day of immolation. When that day was over, Abd al- Wahid left Mecca and allowed Abu Hamza to enter it without fighting.

Entering Medina, Abd al- Wahid prepared an army to fight Abu Hamza. The two armies met at Qadid. Abu Hamza defeated Abd al- Wahid. He killed 2230 men from the people of Medina. Then Balakh entered Medina without fighting. Abd al- Wahid left for Sham. So, Marwan formed an army of four thousand men, who were the horsemen and the great figures of his camp. He provided them with whatever they needed. The army was under the leadership of Abd al- Malik b. 'Atiya al- Sa'idy.

When the Kharijites heard about the movement of the Army of Sham, they quickly constituted an army of six hundred fighters headed by Balakh b. 'Aqaba al- Mas'udy. The two armies met at Wady al- Qura on some days of Jamadi al- 'ula in the year 130 (A.H.). The Army of Sham defeated the Army of the Kharijites All were killed except thirty people. They escaped to Medina. Al- Mufaddal al- Azdy was the governor of Medina. So, 'Amr b. Abd al- Rahman b. Zayd b. al- Khattab summoned people to fight the Kharijites in Medina but no one answered him. Any how, the Berbers, the ngroes, and common people supported him to fight the Kharijites. So, he killed al- Mufaddal and most of his companions and the rest ran away. Then b. 'Atiya came to Medina and stayed there for a month.

Then he went to Mecca. There a fierce battle took place between him and Abu Hamza. Many of the Kharijites were killed. Four hundred of them were captured and killed. And b. 'Atiya hanged Abu Hamza, Ibrahim and 'Ali b. al-Husayn on the Mountains of al- Khif. When the Abbasids took the reins of authority, they were brought down during the days of al- Saffah. Then b. 'Atiya went to Ta'if When Abd Allah b. Yahya Talib al- Haq, who was in Sana, heard about the killing of Abu Hamza and his group, he headed for b. 'Atiya to wage war against him. So, b. 'Atiya advanced towards him. When they met, a large group of the two parties was killed. Abd Allah and a thousand fighters dismounted.

They fought until they were all killed. Abd Allah was killed, too. Bin 'Atiya sent his head to Marwan. After he had defeated the Kharijites, b. 'Atiya stayed at Hadramout. A letter from Marwan came to him to go quickly to Mecca to lead people during the hajj. B. 'Atiya with nineteen horsemen went there quickly. But Marwan regretted and said: "I have killed b. 'Atiya. He will leave Yemen quickly to reach Mecca at the time of Hajj.

So, the Kharijites will kill him." It was as he said. A disguised group of the Kharijites and others met him by chance. The Kharijites knew him and they attacked and killed him.³⁰

After that, the Kharijites were nothing but belief and idea. They had no strength to wage war against the kings. Till today, some of them have insisted on that deviation. And some of them are in Uman. But they have neither importance nor strength.

The Kharijites are deviated people. About them, the Prophet, may Allah bless him and his family, told the Commander of the Faithful that he would wage war against them and defeat them.

The Kharijites were many sects. They agreed on the belief that 'Ali, 'Uthman, the two arbitrators, the Companions of the Camel, and all those who were satisfied with the arbitration of the two arbitrators were all unbelievers. They accused those who commit sins of unbelief They made it obligatory to disobey the oppressive Imam, as it has been mentioned from al- Ka'bi in the (book) Al- Farq bayna Al- Firaq, p.55.)

But it has been reported on the authority of Abu al- Hasan al- Ash'ary that they denied their agreement on accusing those who commit sins of unbelief.

About that, many details have been mentioned on their authority. Many sects of the Kharijites have become bygone. Moreover, those who are in Uman today belong to the Abadiyya according to their beliefs.

The Extremists and Those who have disagreed with Islam on some Beliefs:

In the beginning of this chapter, we have mentioned that the origins of the Islamic sects were four groupings.

From them, all sects branched. The sects of the extremists belonged to the branches of those origins. So, every origin had extreme branches.

Such a matter is applied to those who adopt certain beliefs, for example, transmigration of souls, incarnation, and assimilation- which are regarded as unbelief by Muslim sects. But it is not easy to attack them with unbelief because of the belief which is ascribed to them. Whoever has little knowledge of religion should not accuse those who confess the Shahadatayn (the two testimonies by a Muslim- Ashhadu an la Ilaha illallah and Ash- haddu anna Mohammedar Rasulullah) of unbelief.

So, he should depend on a strong idea. As long as we are in no need of that, we will not discuss this matter and throw ourselves down a tremendous height, then look for a safe escape, especially those sects which are accused of disagreement with Islam because of their false beliefs have become bygone.

Nothing has remained of them except small ones of no importance among the children of Islam, and no one is afraid of their corrupt beliefs. In the meantime, they have kept their beliefs secret because they know that the children of religion have the ability to overcome such beliefs with arguments and proofs and charge them with disbelief and deviation from Islam.

The carefulness of spreading these corrupt beliefs to the ignorant is more important than that of the past people who resisted those heresies and misguidance with every means. But, today, we are safe from the misleading ideas of their present sects. Just imagine how much less heresies of those dead sects are!

^{1- Sunan b. Majah: 2/1321.

2- The sects of Shi'a by Abu Mohammed al- Hasan al- Nobakhty: 17. In al-
Fasl: 2/88, b. Hazm has mentioned that they are five because he regards
the Sunnis as a grouping equivalent to the Murjeia and the Mu'tazila.

3- al- MilaI Wa al- Nihal, 1/147.

4- Al- Farq Bayna al- Firaq: p. 190.

5- See Al- Milal wa Al- Nihal: 1/50-51.

6- Ibin Abu al- Haddeed, Sharih Nahj al- Balagha, 4, 225. Mohammed Kurd 'Ali, Khutat al- Sham, 5, 251-256.

7- Al- Qamus, Lisan al- 'Arab, Al- Nahayya by b. al- Athir, Al- Muqadama by b. Khaldun: p.138, and many others.

8- See al- Sawa'iq after verse eight and verse ten of the verses
concerning the outstanding merits of the members of the House (ahl al
Bayt). Also See al- Nahaya by bin al- Athir in Qamh, and Al- Durr Al-
Manthur by al- Syyuty about the Words of Allah, the Exalted: "(As for)
those who believe and do good, surely they are the best of men."

9- see al- Ghayba by al- Shaykh al- Tusy, may Allah be pleased with him.

10- concerning the information about the Kaysanis, we have very much
depended on the books: Firaq al- Shi'a, Al- Milal wa Al- Nihal, and Al-
Farq Bayna al- Firaq.

11- Al- Saduq, Ikmal Al- Din, 22. Al- Kashy, Al- Rijal, 203. Koran, al- An'am, 157.

12- One of the famous reliable companions of al-Sadiq.

13- Al- Kashy, Al- Rijal, Hayyan, 202.

14- Al- Kashy, al- Rijal, 184.

15- Al- Wafi, 1,141.

16- Ibid.

17- Kifayat Al- Athar, 304.

18- Al- Milal wa Al-Nihal, 1,159.

19- Al- Shaykh Abu 'Ali al- Ha'ry, Manhaj al- Maqal Fi al- Alqab.

20- Al- Farq Bayna Al- Firaq, 23. Al- Milal 'ala Al- Fasl, 1,164.

21- See his life in the books of al- Rijal.

22- Al- Farq Bayna al- Firaq, 22. Al- Milal 'ala Hamish Al- Fasl, 1,163.

23- Firaq Al- Shi'a, 67 and 76.

24- Firaq Al- Shi'a, 69.

25- Many Sunnis mentioned Imam al- Mahdi b. al- Hasan al-'Askary. They
have admitted his existence and that he is al- Mau'ud (the promised one)
See: Matalib al-Sa'ul, Al- Hjja by b. 'Arab, Lawaqih Al- Anwar, Al-
Tadhkira, Sharh Al- Da'ira, Al-Fusul Al- Muhima, Fara'id Al- Simtayn,
and the like. Rather, some of them claimed that they had seen and met
him.

26- I have written a study about 'hadith Al- Thaqalayn', which proves
that the Imams are Infallible and they know every thing. This study has
been printed. Also I have a study about the Knowledge of the Imam and
its quality. May Allah grant us success to print it.

27- Al 'Umran, 48.

28- Muslim, a part of the authentic tradition (reported by) Jabir.
Ahmad, Musnad, 5/89, 2/29 and 129. Bin Hajar, Al- Sawa'iq, chapter 1,
Part I, Al- Syyuty, Tarikh Al-Khulafa', and the like.

29- Al- Qinduzy, Yanabi' Al- Mawada, 427 and 430 and 442.

Kifayat Al- Athar, Al- Muqtadab, Al- Kanz, and the like.

30- See Sharh Al- Nahj: 1/455-463. In this book, you will find the details of what we have briefly mentioned.}

Don’t Look at Anyone Other Than Your Husband

2011-09-20T03:58:00.000-07:00

Don’t Look at Anyone Other Than Your Husband

Dear lady! before your marriage you may have had other offers of matrimony. These offers may be from rich, educated, handsome men, etc whom you may have wished to marry. Such expectations were natural before your marriage. But now that you have chosen your partner and signed a sacred covenant with him to be together for the rest of your life, then forget the past altogether. You must put aside your past wishes and forget those past offers. Do not think of any men except your husband and find peace with him. If you do otherwise you will place yourself in a strained condition.

Now that you have agreed to live with your husband, why should you be constantly noticing other man? Why should you compare him with others? What do you achieve by looking at other men except putting yourself in a permanently miserable state and cause mental anguish for yourself?

"Imam Ali (AS) stated: 'Whoever leaves his eyes at liberty, will always suffer through his nerves, and will be trapped in a permanent state of envy'."1

By looking at other men and comparing your husband with them, you will find a man who does not have your husband's faults. You might then think that man is perfect, because you are not aware of the deficiencies of such a man. You regard your marriage as a failure and this thought might lead to disastrous ends.

"Mrs..., an 18-year old woman who had run away from home was arrested by the police last night. In the police station the woman said that, after three years of marriage, she gradually felt that she did not love her husband. She said: 'I m used to compare my husband's face with other men and I regretted my marriage with him'."2

Dear madam! if you are interested in an everlasting marriage; if you do not want mental distress; and if you want to conduct a normal life, then stop being selfish and forget your vain hopes. Do not make compliments for other men. Do not think of any man other than your husband. Do not think to yourself:

"I wish I had married so and so;"
"I wish my husband looked like...;"
"I wish my husband's job was...;"
"I wish...," "I wish..." "I wish..."

Why should you imprison yourself with these thoughts? Why should you upset the foundations of your marriage? If any of those wishes had come true, how would you know that you would have been more satisfied? Are you sure that the wives of those so-called "faultless" men are satisfied with them?

Dear madam! if your husband suspects that you show interest in other men, he would be disheartened and would lose interest in you. You must not cut jokes with other men or keep company with them. Men are so sensitive that they cannot even tolerate their wives to show an interest in a picture of another man.

"The Holy Prophet (peace be upon him and his household) stated: 'Any married woman who looks at other men, would be subject to the vehement wrath of Allah'."3

1- Bihar al-Anwar, vol 104, p 38.
2- Ittela'at, 3rd Esfand, 1350 Solar Hijri.
3- Bihar al-Anwar, vol 104, p 39.

Some of the Etiquettes of Charity

2011-09-19T16:08:00.000-07:00

Imam Ali Ibn Hussein (AS) has said:

“Charity during night extinguishes God’s wrath.” The Imam said to Abi Hamzah: “If you wish God to make you die cleansed, and to forgive you your sins when meeting Him, do good, give charity secretly and observe ties of kinship, for, these three acts, make you live long, remove poverty, and ward off seventy kinds of bad deaths.”

The Holy Prophet (SAW) was asked: which charity is the best? The Holy Prophet (SAW) said: “Charity to kinsfolk who hide their enmity from you.”

Imam Sadeq (AS) was asked: To whom should we give charity, to the beggar or needy relatives? The Imam said: “Give charity to relatives, for it has greater reward.”

It has been reported on the authority of Imam Baqer (AS): “If you wish to give charity one day before Friday, leave it off for Friday.”

“Whoever quenches the thirst of another man, God will quench his thirst from intact wine.” Imam Sadeq (AS) has said: “The best kind of charity is to quench thirst. Whoever quenches the thirst of others whether human or quadruped, on the Day of Judgment when there is no shades save His shade He will set a shade for him.” Extras of life is a heavy burden on the shoulder of man, for what is unlawful in this world will entail punishment and what is lawful is being reckoned.

Abdul Ibne Omar says: I heard the Holy Prophet (SAW) saying: “My ummah are classified into three groups”: “The first groups are those who do not like to amass wealth; they do not attempt to gain much wealth nor hoard it; they are content with what keeps them alive and what covers their nakedness. Whatever ensures their Hereafter is sufficient for them. These groups are secure and there is no fear for them.” “The second group are those who wish to obtain wealth in a legal way so as to look into the affairs of their relative; do good to their brethren, and help the poor. For them, it is easier to eat stone than to gain a Dirham illegally or not to give it to someone who is entitled to it until the day of death and save it. If any argument is made against them on the Day of Judgment, they will be punished, and if forgiven, they will be secure.” “The third group like to amass wealth; lawful and unlawful wealth are indifferent to them; they abandon what is obligatory and are extravagant; even when they do not spent, it is out of envy and hoarding; these are people the reins of whose hearts are in the hands of the world so as to enter Hell as a result of their sins”.

The Holy Prophet (SAW) has said: “No one is allowed to gain wealth illegally and to give it as charity and to be rewarded. If he spends of that wealth, it has no blessings for him and if the wealth survives him, it will put him in Fire”.

Imam Ali (AS) being asked about the worst kind of wretchedness, said: “Whoever abandons the world for the sake of world; he has lost both the world and is a loser in the Hereafter. Whoever performs prayer and keeps fast in order to be seen by people he is deprived of world and only labor is left for him, but if he had devotion in it, he was entitled to reward. Such a person enters the scene of the Day of Judgment while he thinks he has with deeds which add to his good deeds whereas he finds it gone with the wind”.

Imam Ali (AS) being asked to whom belongs the utmost degree of regret, said: “One who sees his wealth in the scales of others while he enters Hell because of unlawful wealth and his heirs will enter paradise because of the charity they have given.” Asked how this is possible, Imam Ali (AS) said: “A brother told me the following story: I went to see a man who was giving up the ghost. He said to me: I have a hundred thousand Dirhams in this coffer the alms of which I have not given. What shall I do with it? I said: What have you amassed it for? He said to pay the tax levied by king, to puff before relatives, for fear of poverty and for a rainy day. The Imam said: The man had hardly left the house when he died.” Then the Imam (AS) said: “Praise is due to Allah who took him from this world with reproach while he amassed the wealth illegally and had withheld the right of one who was entitled to it, he had tied up the purse too, the wealth for the amassing of which he had traversed deserts, cities and seas. O you who dwell in this world! Do not ever be deceived as that man was deceived yesterday. Surely the worst regret on the Day of Judgment belongs to one who sees that his wealth is in the scales of other. They have gone to paradise but he himself will go to Hell for the sake of his wealth.”

Imam Sadeq (AS) has said: “More regretful than that man is one who has amassed a huge wealth with labor but he has ruined it with alms and charitable deeds, has spent his youth and power in prayers but has considered no right for Ali Ibn Abu Taleb (AS), has not deemed a position for him in Islam and has considered as superior those who were inferior to him in rank, who never ponder on the Imams and whenever they reasoned with the Quranic Verses or Hadiths, he would not accept, because he had gone astray. This person has the maximum regret. He enters the scene of the Day of Judgment while his charitable deeds have taken the shape of vipers biting him, and his prayers taking the shape of the angels, of Hell driving him to Hell.” “He will say: Woe to me, was I not among the worshippers? Was I not among alms-givers? Was I not one who had no covetous eye on the wealth of people and their women? Why then I have been so much afflicted? “He is said: O wretched one! Your deed will not benefit you, for you have ruined the greatest divine doctrine after belief in god and prophethood. You have not recognized the friend of Allah, Ali Ibn Abi Taleb (AS) as he deserved and you have given in to the enemy of God instead. If you had prayed from the beginning of the world to the end of it, if you had spent all the wealth of the world instead of these deeds, you would not have gained anything save becoming more aloof from God and getting nearer to His wrath.”

It has been reported on the authority of the Holy Prophet (peace be upon him and his household): Avoid too much wealth, for in the past a man had amassed a great fortune for his children. When the angel of death appeared at his house disguised as a poor man and knocking at the door, the doormen opened the door. The angel of death said: Tell your master to come out; I have some business with them. They said: Shall our master come to a person like you? With this answer they kept the man from the door.

The angel of death came with the same appearance once again saying: Tell your master to come out and inform him that I am death angel. Hearing this, the master of the house was overwhelmed with fear. At this time he sat down and said to his doormen: Speak to him softly and say; May God blesses you, perhaps you are looking for someone else. The angel of death said: No and entering the house, he said to the master of house: make your will, for I have to take your life soon.

At this moment, the family members started weeping. The man rose up and had all the coffers of gold and silver opened and listed and then turned to the coffers swearing at them saying; May God curses you! It was you who made me forget God. You made me to be negligent of the Hereafter until they have given the news of my death.

At this time God made his wealth speak saying: Why do you swear at me? You are to blame! You were mean in the eyes of people! It was me who raised your position. Was it not you who were present at royal courts and although there were qualified person there but they would let you in before others? Was it not you who proposed the girls of wealthy people along with pious men but they would accept only you? Had you spent me on charitable deeds, could I have prevented you?

Had you spent me for the cause of Allah, you would never have your wealth decreased. Now that you are in such a state you are swearing at me while you yourself are to blame! We both have been created from dust. I returned to that dust but you go to the sins you have committed through me. Then the angel of death said: Wealth speaks to its master in this way!

Source : AlMaaref

Effects of Sins

2011-09-16T18:55:00.000-07:00

1. Sins which ruin and perishes the bounties and blessings:
1.1 Arrogant and nasty behavior with people
1.2 To abandon a virtue and a practice of a good deed
1.3 Abasement of the bounties of Allah
1.4 Not to be grateful upon the blessings of Allah
As Allah says in his Holy Book ﴾certainly Allah is not going to change the conditions of a nation until they change themselves﴿ (13:12)

2. Sins which causes shameless:
2.1 To kill human life which is prohibited by Allah As Allah mentioned ﴾don’t kill anybody who is in protection of Allah﴿(5:34 (and also Allah mentions in the story of Cain when he killed his brother Abel and he could not bury him and was deceived by himself when he killed his brother), ﴾and he became amongst the ashamed one﴿(17:32
2.2 Not to pay the supporting rights of the family until they are become self sufficient.
2.3 To ignore the prayers until the time has been elapsed.
2.4 Not to make the will (before death).
2.5 Not to compensate somebody’s rights, which has been violated by him.
2.6 To prevent alms until death makes its appearance and the tongue becomes speechless.

3. Sins which enrage Allah:
3.1 The act of transgression by somebody who is a knowledgeable.
3.2 The act of over powering with people.
3.3 To abuse the people and to pull their legs.

4. Sins that make a person misfortunate:
4.1 To declare his own poverty.
4.2 To sleep before Isha prayers and at the time of morning prayers.
4.3 To belittle what ever it has been given to a person.
4.4 To complain of Allah who is ever-respected and ever-exalted.

5. Sins which expose a person's hidden faults:
5.1 To drink wine.
5.2 To involve in gambling.
5.3 To make people laugh by vain talks and silly jokes.
5.4 Mentioning of the faults of others (backbiting).
5.5 To sit with people doubtful in the faith.

6. Sins which causes afflictions and calamities:
6.1 Not to help that person who is in grieves and afflictions.
6.2 Not to respond a person who is calling him in his grieves and afflictions.
6.3 To abandon help of a person who is oppressed.
6.4 To neglect the responsibility not to provoke for a good deed and not to prevent from a bad one.

7. Sins which cause enemies overwhelmed:

7.1 Display of cruelty.
7.2 To commit sins publicly.
7.3 To act upon prohibited things.
7.4 To disobey the pious ones and to obey the wicked ones.

8. Sins which causes death too early:
8.1 To cut off the family relationships.
8.2 A swearing which is not based upon truth.
8.3 To quote untruly.
8.4 Prostitution.
8.5 To stop the ways and means of Muslims.
8.6 The claim of Imamate without any rights.

9. Sins which spoil a positive attitude:
9.1 A disappointment of mercy of Allah.
9.2 Not to expect a favor from Allah.
9.3 To depend on other than Allah.
9.4 To deny the promises of Allah who is ever-respected and ever-exalted.

10. Sins that destroy the respect and popularity of a person:
10.1 Magic.
10.2 Predictions.
10.3 To believe in astrology.
10.4 To deny the Divine-fortune.
10.5 To violate the parental rights

11. Sins which causes disgrace to a person:
11.1 To take a loan with an intention of not to pay it back.
11.2 To waste money upon illegitimate things.
11.3 Misery with wife, children and other family members.
11.4 A bad temperament.
11.5 A lacking of patience.
11.6 To lose his confidence.
11.7 Laziness.
11.8 To belittle the men of religion.

12. Sins which repel the prayers:
12.1 Bad intentions.
12.2 Hidden wickedness.
12.3 Hypocritical behavior with friends.
12.4 Not to certify the truth.
12.5 To postpone the obligatory prayers until the time, it has been elapsed.
12.6 Not to seek nearness to Allah by sacrifice and charity.
12.7 To use filthy language.

13. Sins which prevent raining
13.1 Unjust decision of the rulers.
13.2 False witness.
13.3 To conceal a true witness.
13.4 Not to pay zakaat, and not to loan money and other things which are used in everyday life.
13.5 To be stone hearted with poor and needy persons.
13.6 To be cruel with widows and orphans.
13.7 To be rude with a beggar, and not to respond him when he asks.

Source : Al-Maaref

Lying is Bad for Your Health

2011-09-16T18:47:00.000-07:00

Whether you are not being honest with yourself or with others, you are negatively affecting your health, in the present and for the long-term. Read on to find out why honesty really is the best policy.

Be Honest with Yourself: Know When to Say No

Your close friend from work has just invited you to a birthday. As you glance at your calendar, you realize that the whole month has filled up, and this is the day you had planned to relax. Instead of being honest with yourself, you smile and say of course you'll come.

For many people, the biggest stress factor in life is attempting to please everyone. This usually leads to saying yes to every invitation, until our schedules are so packed with events, we have no alone time to reset.

The only thing that can come from this is an overwhelming feeling that we are leading out-of-control lives. Honestly look at what you can realistically accomplish in your schedule, and don\'t forget to save time for yourself.

You will find that you are back in the driver's seat of your life when you know when to say no.

Stress and Cancer Risk

When you find yourself denying that you are feeling negative emotions, it leads to stress. Nowhere else is stress more directly linked to the development of a disease than in cancer.

Patients with cancer are more likely than the general population to have suffered prolonged stress, including severe personal loss or chronic depression.

In addition to prolonged stress, many cancer patients have type C personalities, characterized by a tendency to repress and deny their own feelings. Numerous studies have recently confirmed these effects of emotional stress on the body. Neuroendocrinology is a new field that has emerged from these studies involving the connection between the mind and emotions on the autonomic, immune, and endocrine systems.

Do everything you can to honestly assess your emotions and release the stress through breathing techniques, exercise, journaling, or talking about your feelings; in this way, you can lessen your risk to cancers.

Get It Off Your Chest for Peace of Mind

It is very difficult for many people to speak up about their feelings. The most powerful way to neutralize negative emotions is to acknowledge them.

When you honestly admit your feelings, you protect yourself from the flood of damaging stress hormones that these feelings produce in your body. Get it off your chest; clue people in if you are feeling disappointed, unhappy, or hurt about something.

Be honest when you convey your feelings, be kind when you criticize, and be positive when expressing your views. Once you acknowledge your feelings, they will be less likely to trouble you.

Or hold your feelings inside, and you become a ticking time bomb, ready to explode at some minor incident - not a pretty picture for your long-term health! Own up to what's in your heart and you will enjoy the benefits that come with peace of mind.

By Doctor Mao.

Source : AlMaaref

Forbidding What Is Wrong

2011-09-14T20:55:00.000-07:00

Imam Ja'far al-Sadiq (A.S.) narrates that the Messenger of Allah (peace be upon him and his household) said: "Surely Allah, the Almighty, dislikes the believer who is weak in his faith" He was asked: 'Who is the believer who is weak in his faith?' He answered: "The one who does not forbid what is wrong."¹

Human society contains people who like to do good and righteous deeds that benefit all people and put right the wrong in society. These people never do forbidden acts, neither do they abandon their obligations or acts of charity.

On the other hand there are people who are wicked and corrupt. They seek to spread corruption. They do sinful and harmful deeds in the society in which they live, such as: deceiving, drinking alcohol, gambling, hoarding food supplies, transgressing the rights of others, dealing drugs, and spreading promiscuity. They take power over the society and rule with oppression and enmity. They govern with injustice and disobey the Islamic laws and system.

It is obligatory for all Muslims to stand against such corruption and prevent it from continuing. These corrupt people disobey Allah's orders and do not defend the laws of the Islamic society, nor do they respect the rights of others.

Allah, the Just, will hold the Muslims accountable, and punish them on the Day of Judgement if they keep silent against such people. Indeed, whoever keeps silent against corruption, he encourages its spread! These peddlers of corruption are like germs in the human body; they destroy it completely and even contaminate others if they are not stopped.

The Holy Prophet of Allah (peace be upon him and his household) says, that whoever does not forbid what is wrong is weak in faith and has no sincerity towards his religion. If a Muslim is true and sincere in his belief, he will do his utmost to prevent such wicked and harmful deeds.

Let us be truthful and sincere believers who do what is right and forbid what is wrong. Such actions are among the qualities of the prophets (peace be upon them). Let us not be weak in faith or be passive to what is wrong.

Summary Forbidding what is wrong is an obligation upon every Muslim who can perform it. It is among the means of reforming and saving the society from evil and corruption. Among the qualifications of a believer is enjoining what is right and forbidding what is wrong. Whoever does not forbid what is wrong is weak in his faith, because he does not defend Allah's religion. Indeed Allah dislikes the one who keeps silent when seeing any forbidden act.

* A Muslim in Society. Published by: Al Balagh Foundation. P.O. Box 1977/19395, Tehran. Islamic Republic of Iran.

^{1- Al-Hur al-Amili, Wasa'il al-Shi'a Bab al-Amir bil Ma'roof.}

The Spiritual Significance of Jihad Al-Serat

2011-09-14T20:51:00.000-07:00

﴾And those who perform jihad for Us, We shall certainly guide them in Our ways, and God is surely with the doers of good﴿. (Quran XXXIX; 69)

You have returned from the lesser jihad to the greater jihad. (Hadith)

The Arabic term jihad, usually translated into European languages as holy war, more on the basis of its juridical usage in Islam rather than on its much more universal meaning in the Quran and Hadith, is derived from the root jihad whose primary meaning is to strive or to exert oneself. Its translation into holy war combined with the erroneous notion of Islam prevalent in the West as the 'religion of the sword' has helped to eclipse its inner and spiritual significance and to distort its connotation. Nor has the appearance upon the stage of history during the past century and especially during the past few years of an array of movements within the Islamic world often contending or even imposing each other and using the word jihad or one of its derivative forms helped to make known the full import of its traditional meaning which alone is of concern to us here. Instead recent distortions and even total reversal of the meaning of jihad as understood over the ages by Muslims have made it more difficult than ever before to gain insight into this key religious and spiritual concept.

To understand the spiritual significance of jihad and its wide application to nearly every aspect of human life as understood by Islam, it is necessary to remember that Islam bases itself upon the idea of establishing equilibrium within the being of man as well as in the human society where he functions and fulfills the goals of his earthly life. This equilibrium, which is the terrestrial reflection of Divine Justice and the necessary condition for peace in the human domain, is the basis upon which the soul takes its flight towards that peace which, to use Christian terms, 'passed understanding'. If Christian morality sees the aim of the spiritual life and its own morality as based on the vertical flight towards that perfection and ideal which is embodied in Christ, Islam sees it in the establishment of an equilibrium both outward and inward as the necessary basis for the vertical ascent. The very stability of Islamic society over the centuries, the immutability of Islamic norms embodied in the Shari'ah, and the timeless character of traditional Islamic civilization which is the consequence of its permanent and immutable prototype are all reflections of both the ideal of equilibrium and its realization as is so evident in the teachings of the Shari'ah (or Divine Law) as well as works of Islamic art, that equilibrium which is inseparable from the very name of Islam as being related to "salam" or peace.

The preservation of equilibrium in this world, however, does not mean simply a static or inactive passivity since life by nature implies movement. In the face of the contingencies of the world of change, of the withering effects of time, of the vicissitudes of terrestrial existence, to remain in equilibrium requires continuous exertion. It means carrying out jihad at every stage of life. Human nature being what it is, given to forgetfulness and the conquest of our immortal soul by the carnal soul or passions, the very process of life of both the individual and the human collectivity implies the ever-present danger of the loss of equilibrium and the fact of falling into the state of disequilibrium which if allowed to continue cannot but lead to disintegration on the individual level and chaos on the scale of community life. To avoid this tragic end and to fulfill the entelechy of the human state which is the realization of unity (al-tawhid) or total integration, Muslims as both individuals and members of Islamic society must carry out jihad, that is they must exert themselves at all moments of life to fight a battle both inward and outward against those forces that if not combated will destroy that equilibrium which is the necessary condition for the spiritual life of the person and the functioning of human society. This fact is especially true if society is seen as a collectivity which bears the imprint of the Divine Norm rather than an antheap of contending and opposing units and forces.

Man is at once a spiritual and corporeal being, a micro-cosm complete unto himself; yet he is the member of a society within which alone are certain aspects of his being developed and certain of his needs fulfilled. He possesses at once an intelligence whose substance is ultimately of a divine character and sentiments which can either veil his intelligence or abet his quest for his own Origin. In him are found both love and hatred, generosity and covetousness, compassion and aggression. Moreover, there have existed until now not just one but several 'humanities' with their own religious and moral norms and national, ethnic and racial groups with their own bonds of affiliation. As a result the practice of jihad as applied to the world of multiplicity and the vicissitudes of human existence in the external world has come to develop numerous ramifications in the fields of political and economic activity and in social life and come to partake on the external level of the complexity which characterizes the human world.

In its most outward sense jihad came to mean the defense of dar al-islam, that is, the Islamic world, from invasion and intrusion by non-Islamic forces. The earliest wars of Islamic history which threatened the very existence of the young community came to be known as jihad par excellence in this outward sense of 'holy war'. But it was upon returning from one of these early wars, which was of paramount importance in the survival of the newly established religious community and therefore of cosmic significance, that the Prophet nevertheless said to his companions that they had returned from the lesser holy war to the greater holy war, the greater jihad being the inner battle against all the forces which would prevent man from living according to the theomorphic norm which is his primordial and God given nature. Throughout Islamic history, the lesser holy war has echoed in the Islamic world when parts or the whole of that world have been threatened by forces from without or within. This call has been especially persistent since the nineteenth century with the advent of colonialism and the threat to the very existence of the Islamic world. It must be remembered, however, that even in such cases when the idea of jihad has been evoked in certain parts of the Islamic world, it has not usually been a question of religion simply sanctioning war but of the attempt of a society in which religion remains of central concern to protect itself from being conquered either by military and economic forces or by ideas of an alien nature. This does not mean, however, that in some cases especially in recent times, religious sentiments have not been used or misused to intensify or legitimize a conflict. But to say the least, the Islamic world does not have a monopoly on this abuse as the history of other civilizations including even the secularized West demonstrates so amply. Moreover, human nature being what it is, once religion ceases to be of central significance to a particular human collectivity, then men fight and kill each other for much less exalted issues than their heavenly faith. By including the question of war in its sacred legislation, Islam did not condone but limited war and its consequences as the history of the traditional Islamic world bears out. In any case the idea of total war and the actual practice of the extermination of whole civilian populations did not grow out of a civilization whose dominant religion saw jihad in a positive light. On the more external level, the lesser jihad also includes the socio-economic domain. It means the reassertion of justice in the external environment of human existence starting with man himself. To defend one's rights and reputation, to defend the honour of oneself and one's family is itself a jihad and a religious duty. So is the strengthening of all those social bonds from the family to the whole of the Muslim people (al-ummah) which the Shari'ah emphasizes. To seek social justice in accordance with the tenets of the Quran and of course not in the modern secularist sense is a way of re-establishing equilibrium in human society, that is, of performing jihad, as are constructive economic enterprises provided the well-being of the whole person is kept in mind and material welfare does not become an end in itself; provided one does not lose sight of the Quranic verse, 'The other world is better for you than this one'. To forget the proper relation between the two worlds would itself be instrumental in bringing about disequilibrium and would be a kind of jihad in reverse.

All of those external forms of jihad would remain incomplete and in fact contribute to an excessive externalization of human being, if they were not complemented by the greater or inner jihad which man must carry out continuously within himself for the nobility of the human state resides in the constant tension between what we appear to be and what we really are and the need to transcend ourselves throughout this journey of earthly life in order to become what we 'are'.

From the spiritual point of view all the 'pillars' of Islam can be seen as being related to jihad. The fundamental witnesses, 'There is no divinity but Allah' and 'Muhammad is the Messenger of Allah', through the utterance of which a person becomes a Muslim are not only statements about the Truth as seen in the Islamic perspective but also weapons for the practice of inner jihad. The very form of the first witness (La ilaha illa' Lla-h in Arabic) when written in Arabic calligraphy is like a bent sword with which all otherness is removed from the Supreme Reality while all that is positive in manifestation is returned to that Reality. The second witness is the blinding assertion of the powerful and majestic descent of all that constitutes in a positive manner the cosmos, man and revelation from that Supreme Reality. To invoke the two witnesses in the form of the sacred language in which they were revealed is to practice the inner jihad and to bring about awareness of who we are, from whence we come and where is our ultimate abode.

The daily prayers (salat or namaz) which constitute the heart of the Islamic rites are again a never ending jihad which punctuate human existence in a continuous rhythm in conformity with the rhythm of the cosmos. To perform the prayers with regularity and concentration requires the constant exertion of our will and an unending battle and striving against forgetfulness, dissipation and laziness. It is itself a form of spiritual warfare.

Likewise, the fast of Ramadan in which one wears the armour of inner purity and detachment against the passions and temptations of the outside world requires an asceticism and inner discipline which cannot come about except through an inner holy war. Nor is the hajj to the centre of the Islamic world in Mecca possible without long preparation, effort, often suffering and endurance of hardship. It requires great effort and exertion so that the Prophet could say, ' The hajj is the most excellent of all jihads". Like the knight in quest of the Holy Grail, the pilgrim to the house of the Beloved must engage in a spiritual warfare whose end makes all sacrifice and all hardship pale into significance, for the hajj to the House of God implies for the person who practices the inner jihad encounter with the Master of the House who also resides at the centre of that other Ka'bah which is the heart.

Finally the giving of zakat or religious tax and khums is again a form of jihad not only in that in departing from one's wealth man must fight against the covetousness and greed of his carnal soul, but also in that through the payment of zakat and khums in its many forms man contributes to the establishment of economic justice in human society. Although jihad is not one of the 'pillars of Islam', it in a sense resides within all the other 'pillars'. From the spiritual point of view in fact all of the 'pillars' can be seen in the light of an inner jihad which is essential to the life of man from the Islamic point of view and which does not oppose but complements contemplatively and the peace which result from the contemplation of the One.

The great stations of perfection in the spiritual life can also be seen in the light of the inner jihad. To become detached from the impurities of the world in order to repose in the purity of the Divine Presence requires an intense jihad for our soul has its roots sunk deeply into the transient world which the soul of fallen man mistakes for reality. To overcome the lethargy, passivity and indifference of the soul, qualities which have become second nature to man as a result of his forgetting who he is constitutes likewise a constant jihad. To pull the reigns of the soul from dissipating itself outwardly as a result of its centrifugal tendencies and to bring it back to the centre wherein resides Divine Peace and all the beauty which the soul seeks in vain in the domain of multiplicity is again an inner jihad. To melt the hardened heart into a flowing stream of love which would embrace the whole of creation in virtue of the love for God is to perform the alchemical process of solve et coagula inwardly through a 'work' which is none other than an inner struggle and battle against what the soul has become in order to transform it into that which it 'is' and has never ceased to be if only it were to become aware of its own nature. Finally, to realize that only the Absolute is absolute and that only the Self can ultimately utter 'I' is to perform the supreme jihad of awakening the soul from the dream of forgetfulness and enabling it to gain the supreme principal knowledge for the sake of which it was created. The inner jihad or warfare seen spiritually and esoterically can be considered therefore as the key for the understanding of the whole spiritual process, and the path for the realization of the One which lies at the heart of the Islamic message seen in its totality. The Islamic path towards perfection can be conceived in the light of the symbolism of the greater jihad to which the Prophet of Islam, who founded this path on earth, himself referred.

In the same way that with every breath the principle of life which functions in us irrespective of our will and as long as it is willed by Him who created us, exerts itself through jihad to instill life within our whole body, at every moment in our conscious life we should seek to perform jihad in not only establishing equilibrium in the world about us but also in awakening to that Divine Reality which is the very source of our consciousness. For the spiritual man, every breath is a reminder that he should continue the inner jihad until he awakens from all dreaming and until the very rhythm of his heart echoes that primordial sacred Name by which all things were made and through which all things return to their Origin. The Prophet said, 'Man is asleep and when he dies he awakens'. Through inner jihad the spiritual man dies in this life in order to cease all dreaming, in order to awaken to that Reality which is the origin of all realities, in order to behold that Beauty of which all earthly beauty is but a pale reflection, in order to attain that Peace which all men seek but which can in fact be found only through the inner jihad.

Seyyed Hossein Nasr. Vol. IX, No. 1

Source: Al-Maaref

Imam Khamenei: The First Political System Based on Islam in the Contemporary World Established in a Shia Country

2011-09-13T19:32:00.000-07:00

By emphasizing on thanks to the Islamic Revolution Knowledge of Ahlul bayt (a.s) were known to the world, Imam khamenei said: “One of the prides of the Shia society is that the first political system based on the teachings of Islam was established in a Shia country.”

Assembly meeting of the Ahlulbayt World Assembly, made a trip to Mashhad to visit the holy shrine of Imam Ali ibne Musa al-Reza, may peace and blessings of Almighty Allah be upon him.

After performing noon prayers and ziarat, they went to have a general meeting with the Imam Khamenei, the Supreme Leader of the Islamic Republic of Iran.

During this meeting, Ayatollah Khamenei welcomed the guests and delivered a speech on the current issues of Islamic and Shia world.

By emphasizing on thanks to the Islamic Revolution Knowledge of Ahlul bayt (a.s) were known to the world, Imam Khamenei said: “One of the prides of the Shia society is that the first political system based on the teachings of Islam was established in a Shia country.”

Imam Khamenei points to the necessity of Islamic Unity and said: “Despite the efforts to make religious differentiation, Shia Muslims should endeavor for unity.”

Considering the Islamic Awakening, World’s Muslim Leader Imam Khamenei said: “The Islamic Awakening stems in the Islamic Revolution in Iran is the gateway to the major developments”

After the speech of Imam Khamenei, the guests performed the prayer (Salat) by the leadership of his holiness. They were the guests of Astan Quds Razavi, Imam Reza (a.s) for the dinner.

Before the speech of Imam Khamenei, Sheikh Naeem Qasem (Lebanon), Ammar Hakim (Iraq), Sheikh Kazem (Saudi Arabia), Akbari (Afghanistan), Sultan (Bahrain) and Hajar Hussein (United States) had their remarks and Hujjatul-Islam Ahktari, Secretary General of Ahul Bayt (a.s) World Assembly gave a report on four-years achievement of Assembly and the 5th submit.

The signs before reappearance of al-Mahdi (A.S)

2011-09-12T15:42:00.000-07:00

During their missions, all the Prophets and Apostles have emphasized the fact that a savior will arrive at the end of time who will implement the government of justice over the globe. This news has been heard since the human being appeared on the earth. Allah has indicated this promise in all the early scriptures and commanded humans throughout ages to wait for the manifestation of the kingdom of Allah. The Holy Qur’an also gives glad tidings of the day for which all the believers of the world are enthusiastically awaiting, and confirms that the righteous and virtuous servants of Allah shall finally inherit the earth:

﴾The earth is Allah's. He gives it as a heritage to whom He wills, and the end is for the watchful﴿. (7:128

The Most Glorious also said:

﴾And indeed We wrote in the Psalm (Zabur) after the reminder that My righteous servants shall inherit the earth.﴿ (21:105

Allah confirmed that He will revive the earth and will give it a true life after it has become dead as a result of corruption by mankind:

﴾And indeed We wrote in the Psalm (Zabur) after the reminder that My righteous servants shall inherit the earth.﴿ (21:105

Allah confirmed that He will revive the earth and will give it a true life after it has become dead as a result of corruption by mankind:

In a number of verses in Qur’an Allah has emphasized that what He has promised will certainly take place. For instance:

﴾Verily that which you are promised is true. (51:5)﴿ ﴾And Allah shall never break His Promise﴿. (22:47 ﴾Surely, Allah shall never fail to keep the promised event﴿. (3:9 ﴾Glory to our Lord! Truly the promise of our Lord is a fulfilled one!﴿ (17:108 Besides the indications in the Quran and the early scriptures, the testimonies of the last Apostle of Allah (peace be upon him and his household) that have been narrated by all Islamic schools in numerous traditions leave no doubt that this promise will be fulfilled by the hand of a man from his progeny. The Sunnis have narrated:

The Apostle of Allah (peace be upon him and his household) said, "Even if only one day has remained for the duration of the world's existence, Allah shall prolong that day to send a person from my Ahl al-Bait whose name is the same as my name… He shall fill out the earth with peace and justice just as it has been filled with injustice and tyranny."

The above tradition shows that although Allah may delay this divine promise even as much as the last days of the world's duration, nevertheless it will certainly take place. As such, all the true believers should expect its happening through the hands of the Mahdi of the family of Muhammad (peace be upon him and his household)

The signs before reappearance of al-Mahdi (AS)

There are many traditions narrated by all Islamic schools where the Apostle of Allah (peace be upon him and his household) has portrayed the events just prior to the uprising of al-Mahdi (AS). The Shi'ite traditions that have been narrated from the Prophet (peace be upon him and his household) and the Imams of Ahl al-Bait (AS) provide much more details for the events that are supposed to take place before the reappearance of Imam al-Mahdi (AS). Some of these signs are about the hard condition of people in the world before his reappearance. For instance, Abu Hamza al-Thumali and Abu Basir both narrated:

Imam Muhammad al-Baqir (AS) said, "The Qa'im shall not rise until after a great fear from people, the earthquake, afflictions, trials, and the disease have inflicted people, the war between Arabs, great disagreement between people, break ups in their religion, changing their state such that the wishers wish death every morning and night due to the greatness of what is observed, and the eating of people by people. The rising of (al-Qa'im) shall be at the time of despair and hopelessness of people for finding any opening/relief."

On the other hand, some signs are about the miraculous events that will happen just prior to the rising of al-Qa'im. For instance, there will be a lunar eclipse at the end of the month of Ramadhan. The eclipse at the end of the month is a supernatural phenomenon that has never happened before. Badr Ibn Khalil al-Azdi narrated:

I was sitting with Imam Muhammad al-Baqir (AS) when he (AS) said:

"There shall be two signs before the rising of al-Mahdi (AS) that have not occurred since Adam (AS) descended on the earth. The sun shall be eclipsed in the middle of the month of Ramadhan and the moon (shall be eclipsed) in the end of that month."

A man in the presence said, "O Son of the Apostle of Allah (peace be upon him and his household)! The sun shall be eclipsed in the end of the month and the moon in the middle." The Imam replied, "I know what you say. But these are the signs that have never happened since Adam descended."

Source : Alhassanain

Who are Those Capable of Interpreting Divine Law?

2011-09-08T06:50:00.000-07:00

The laws that scholars have laboriously elaborated and compiled over the ages to meet the needs of different societies have always stood in need of intelligent and alert interpreters when it came to implementation. The laws of Islam, although they rest on revealed norms and divine guidance, are no exception to this rule.

Certain verses of the Quran, which is the fundamental and primary source for deducing anything related to Islam, are not entirely clear in their purport and signification for they do not yield a single, categorical sense. Recourse to exegesis in order to clarify points of ambiguity is therefore necessary.

Furthermore, the Noble Quran sets forth the main lines and general principles of the programs of action Islam proposes in various spheres; it does not go into the details of every law and prescript. If therefore someone wishes to obtain comprehensive knowledge of those programs in their entirety, he cannot content himself simply with the text of the Quran.

The differences of opinion and approach that have arisen with respect to the meaning of certain verses, as well as traditions of the Prophet, peace and blessings be upon him and his family, have played a large part in the distortion and transformation of some of the original concepts of Islam. Interested parties and people tied to the ruling establishment have succeeded in putting forward interpretations that correspond to the interests of the rulers, a phenomenon that happened repeatedly during the Umayyad and 'Abbasid caliphates. In such a whirlpool of confusion, what needs to be done to prevent the truth from remaining unknown? Does it not appear necessary that recourse should be had to a single learned authority on jurisprudence, one divinely protected against sin, a man of independent opinion, having a comprehensive knowledge of the Book, the heir to the knowledge of the Prophet, in order for him to acquaint us with the original meaning and purpose of the Quran?

An authority who implements the various commands of the Quran in a practical and visible way and who serves as an indisputable marker of the right and the wrong? The clarifications he makes and the deductions he draws, being based on the principles of the Quran and inspired by revealed law, will be decisive for all followers of Islam and capable of ending all differences of opinion: he will be like a compass in the hand of a distraught captain.

If we do not have recourse to such qualified interpreters of the Quran, we will fall prey to doubt and confusion, or, by following incorrect interpretations, stray far from the true teachings of the Quran.

Imam Ja'far al-Sadiq, peace be upon him, established the greatest center for the teaching of Islam, training a multitude of scholars whose task it was to instruct the people and draw their attention to the dangers posed by the fabricators of hadith. His scientific and intellectual activity served to offset the waves of corruption that were unfurling at the time, as well as the erroneous concepts and biased theories the ground for which had been prepared by the political situation of the day.

One day, a group of the companions and students of the Imam, men who bequeathed to the ummah a great legacy of knowledge that they derived from him, were gathered in his presence. The Imam addressed Hisham b. Hakam who was present among them: "Will you not tell us something about the conversation you had with 'Amr b. 'Ubayd?" He replied: "I would be embarrassed to say anything in your presence." But the Imam insisted, and so Hisham b. Hakam spoke as follows:

"I learned that Amr b. 'Ubayd had begun to assume some religious responsibilities, establishing a teaching circle in the mosque at Basrah. This news disturbed me, and so I set out for the mosque, where I found him sitting, answering people's questions. I approached him and said: 'O scholar, I am a stranger here; will you permit me to ask a question?' He replied that I might, so I asked him: 'Do you have eyes?' 'Amr responded: 'Young man, what kind of a question is this? Why ask about something you can see to be true?' But I persisted, asking him to answer my question. He consented, so I repeated the question. When he answered in the affirmative, I next asked him; 'What do you do with eyes?' 'I see colors and people.' Then I asked; 'Do you have a nose?' 'Yes.' 'What do you do with your nose?' 'I smell things.' 'Do you have a mouth?' 'Yes.' 'What do you do with it?' 'I taste the food that I eat.' 'Do you have ears?' 'Yes.' 'What do you with them?' 'I hear sounds.'

"'Now, do you have a heart?' 'Yes.' 'What do you do with it?' 'My heart is an instrument of weighing and measuring; by means of it I assess the truth or falsehood of whatever knowledge comes to my senses and limbs.'

"Then I asked: 'Can any limb or member dispense with the heart (qalb)?' "'No.'

"'Even if all limbs and members are completely healthy?'

"'Young man, whenever any bodily sense is mistaken in its perceptions or doubts their accuracy, it has recourse to the heart in order to resolve its doubts and gain some measure of confidence and certainty.'

"'So the role of the heart with respect to the members and limbs is, in accordance with divine command, to remove error, confusion, and bewilderment?' "'Yes.'

"'So the existence of the heart in man is a necessity without which his members and limbs lose their sense of direction?'

"'Yes.'

"'O Abu Marwan, God has not left your senses and limbs without a guide to rectify their errors and doubts. Is it then possible that He should leave human society, despite all the dissension and ignorance that beset it, to its own devices, without any leader to guide it? A fitting leader who will remove all confusion and error?'

"'Amr remained silent for a while, and then he said:

"'Are you not Hisham b. Hakam?'

"'No.'

"'Are you one of his companions?'

"'No.'

"'Where do you come from?'

"'I come from Kufah.'

"Then he said, 'Indeed you are Hisham,' stood up, caused me to sit where he had been sitting, and remained silent until I got up to leave."

The Imam smiled and said: "From whom did you learn this mode of argumentation?" Hisham replied: "From you." Then the Imam said: "I swear by God that this same argument is to be found in the pages revealed to Ibrahim and Musa."1

Men may therefore gain access to the commands and prescriptions of God only when, after the Prophet, peace and blessings be upon him and his family, the leadership of the Islamic ummah is in the hands of a person who is enabled by his proven erudition and spiritual qualities to expound those detailed injunctions which have not been explicitly included in revelation but are nonetheless a matter of practical necessity for human society. In the absence of such leadership, the ummah will tend to deviate from the principles of Islam and fail to reach the goal of happiness and the purposes for which it has been created.

After the Prophet, the Immaculate Imams, committed as they were to leadership and guidance, did everything possible to disseminate the teachings of the Quran, for years on end and in the midst of swiftly changing circumstances, and to show the Muslims how to apply those teachings; they guided and instructed the people in word and indeed. As a result, the aggregate of their teachings came of form a precious treasure of learning that was bequeathed to the ummah. Because of its evidential force, this treasure was uniquely authoritative, and because of its scope, it offered the means for solving every new problem that might occur.

Everyone knows that the caliphs who succeeded the Messenger of God, peace and blessings be upon him and his family, knew very little concerning the ordinances of Islam and the religious needs of the people. Abu Bakr, the first caliph, is known, for example, to have transmitted only eighty hadith2.

Al-Nawawi says the following in his Tahdhib: "Abu Bakr transmitted 142 hadith from the Prophet, peace and blessings be upon him and his family, 104 of which are cited by al-Suyuti in his Tarikh al-Khulafa' and 22 of which are included by al-Bukhari in his collection."3

The religious leader of the ummah who is meant in every respect to aid and assist his community and to solve their complex religious problems has so little Islamic consciousness that he finds himself consulting al-Mughirah b. Shu'bah, an extremely corrupt individual, in order to learn God's ruling concerning the portion of an estate that goes to his grandmother!4

He even confesses himself, with the utmost frankness, that his religious knowledge is not superior to that of anyone else, and declares to the people that if they see him committing an error they should correct him and instruct him in the proper course of action. For this is what he says:

"I hold in my hands the reins of your affairs even though I am not the best among you. If you see that I am treading the right path, then support me, and if you see me embarking on the wrong course, then guide me back to the right path5.

As for 'Umar, he transmitted no more than fifty authentic hadith from the Prophet6.

In connection with the religious knowledge of the second caliph, it is reported that someone once went to consult him on a problem that he faced. He said: "I need to make a total ablution (ghusl), but I have no access to water; what is my religious duty under these circumstances?" The caliph answered: "You are relieved of your duty to pray."7 The real duty of such a person is, however, spelled out in the Quran. (4:43 and 5:6)

Five hadith are narrated on the authority of 'Uthman in the Sahih of Muslim, and nine in the Sahih of al-Bukhari.8

Facts such as these serve to demonstrate the degree of religious learning possessed by those persons who assumed the leadership of Islamic society. How then could it be expected that the framework of divine law should remain immune to change and distortion and that Islamic society should advance toward its lofty goals? Whoever carries the burden of leading the ummah must possess extensive religious awareness and knowledge in order to answer whatever questions and problems arise, whereas the knowledge that the caliphs had of the authentic law of Islam was extremely limited.

One day, while preaching from the pulpit, the second caliph was criticizing a rise in the amount of dowries customarily given and declared that this increase ought to be prevented. When he descended from the pulpit, a woman objected to what he had said: "Why is it necessary to restrict the amount of dowries? Does God not say in the Quran, ﴾If you have given one of your wives great wealth by way of a dowry, you must not take back any of it?﴿9 The caliph realized his mistake and begged God to forgive him. Then he remarked: "Everyone is better acquainted with God's commands than is 'Umar." Then he mounted the pulpit again and retracted what he had said10.

As for the religious knowledge of the third caliph, it is enough that we should refer to the following event

"During the time of his caliphate an unbeliever was killed by a Muslim. The caliph ordered the murderer to be put to death. But a group of the Companions of the Prophet, peace and blessings be upon him and his family, who were present at the time informed the caliph of his mistake and reminded him that in such cases the murderer should be condemned to the payment of blood money, as a result of which the caliph rescinded his order."11

Is it fitting that the leadership of Islamic society should be in the hands of people who by their own admission are so ignorant of the laws of God's religion, a religion the ordinances of which they are supposed to expound and to implement? Is it at all conceivable that God should entrust all the affairs in fact, the destiny of a community that had been nurtured on revelation and established by the most noble of creation to people who were not only unable to propel the Islamic ummah forward and to remove the veil of ambiguity from complex and difficult questions, but could not even expound the most elementary concerns of religion or implement the shari'ah?

We leave it those whose intelligences are not fettered by fanaticism or prejudice to judge the matter.

* Imamate and Leadership. Lessons on Islamic Doctrine. Lesson Sixteen "Who are Those Capable of Interpreting Divine Law?". Sayyid Mujtaba Musavi Lari. Translated by: Hamid Algar. Published by: Islamic Education Center, 7917 Montrose Road, Potomac, MD 20854. Reproduced with permission by the Ahlul Bayt Digital Islamic Library Project team.

^{1- al-Kulayni, al-Kafi, Vol. I, p. 170.

2- Ahmad b. Hanbal, al-Musnad, Vol. I, pp. 2, 14.

3- Cited in al-Nawawi, Adwa' 'ala al-Sunnat al-Muhammadiyyah, p. 224.

4- Malik, al-Muwatta', p.335.

5-Ibn Sa'd, al-Tabaqat, Vol. III, p. 151.

6- al-Nawawi, Adwa' p.204.

7- Ibn Majah, al-Sunan, Vol. I, p.200.

8- al-Nawawi, Adwa', p.204.

9- 4:20

10- al-Amini, al-Ghadir, Vol. VI, p. 87.

11- al-Bayhaqi, al-Sunan (al-Kubra), Vol. VIII, p. 33.}

Source : AlMaaref