May Allahu ta ‘a continue to give ajr to  Sidi Ruslan Moore and Shaykh Muhtar Holland rahmatullahi ‘alaihi.

Basha’ir Al-Khairat.

Basha-ir-Al-Khairat-Arabic-Text

Amazing Incidents after the Martyrdom of Sayyiduna Imam Hussain ‘Alaihi Salaam

Extracted with slight editing from:

Aaina-e-Qiyamat (The mirror unto the day of Reckoning)
by Ustaz-e-Zaman Mawlana Hasan Rida al-Qadiri Alaihir raHmah

It is recorded that when this blessed head arrived before the unclean Yazeed, he began to touch it with his cane. At that moment, a Christian ambassador from Rome was also present. When he saw this, he remarked surprisingly,

“In a church on one of our islands, there a hoof which is said to belong to Nabi Esa’s donkey. Every year, people come from far and wide to see this hoof and also take oaths through it. We also respect it as you people respect the Kaba. However, what have you done with the son of your Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim? I bear witness that you people are indeed misguided.”
Another Jew remarked that,

“There were seventy generations which separated me from Nabi Daud (as family) and yet, the Jews still respected me. And yet, you people have yourselves killed the son of the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim.”

In the evening, this caravan travelled onwards towards Madina Sharif. On arrival in Madina Sharif, it brought with it a scene from Qiyamat. Every house was filled with grief and sadness.

It is said that immediately after the martyrdom of Imam Hussain ‘Alaihi Salaam, blood actually rained down from the sky. A person called Nasra Azdayah admits that,

“When we awoke in the morning, every container in the house was filled with blood. The sky was so dark during the day that even the stars could be seen. Whatever stone was turned in Syria, below it was blood.”

In one narration it is stated that

“This darkness in the sky lasted for nearly seven days and the walls seemed like it was covered by red colour similar to a flame. It seemed like there was a continuous storm among the stars and they were also smashing against each other.”

Abu Sa’eed says that

“Whatever stone was overturned in the world, below it was fresh blood. The sky rained blood. In the lands of Khurasan, Kufa and Syria, the houses and walls were dripping with blood.”
The Ulama declare that this redness which is seen during the dawn was never present before the actual Shahaadat. This redness remained in the corner of the sky, then become apparent everywhere.

 The frightful end of those who took part in the Martyrdom of Imam Hussain ‘Alaihi Salaam

Abu Shaykh narrates that whoever took part or assisted in the martyrdom of Imam Hussain ‘Alaihi Salaam, each and every one became victims of some tragedy.

Once, an old man proudly boasted that nothing had ever happened to him. When he was trying to set a light, suddenly fire engulfed him. He began to scream, “Fire, fire” and jumped into the Tigris. However, he could not manage to put off the fire until finally he went to his final destination which was the fire of hell.

Mansoor bin Ammar narrates that

The killers of Imam Hussain ‘Alaihi Salaam became victims of such immense thirst that no matter how much they drank, they could not quench their thirst.

Sadmi narrates that

“A person once invited him to Karbala and people were speaking among themselves that whoever was responsible for the martyrdom of Imam Hussain ‘Alaihi Salaam had died a disgraceful death. The person who had invited me declared that he had also been involved in this and that nothing had ever happened to him. The following night, while he was preparing a fire, suddenly the fire engulfed him and he was burnt beyond recognition”. The narrator admits that when he saw the body, it was burnt to ashes.

Imam Zuhri admits that,

“Some were killed, some became blind and the faces of some became black.”

Imam Waaqidi narrates that,

“There was once an old man who was present during this incident but was not involved. Suddenly he became blind. When he was asked the reason for this, he replied that he had seen the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in his dream. The sleeve of the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim was folded and in his blessed hand was a sword. In front of the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim, ten of the killers of Imam Hussain ‘Alaihi Salaam lay dead. He then turned to the old man and said angrily, “By been present, you had increased their numbers. He then placed a drop of the blood of Imam Hussain ‘Alaihi Salaam on my eye and when I awoke, I found that I was blind.”
Sabat ibn al-Joza narrates that

“The person who had hung the blessed head of Imam Hussain ‘Alaihi Salaam on his horse, after a few days, his face became blacker than coal. When people asked him the reason for this and also mentioned to him that his face used to always look bright and fresh, he replied that, ‘Every night, two people approach me and grabbing me by my shoulders, they throw me into a flaming fire with my head over the fire. The flames continue to lick away at my face.’ It is said that he had a very bad death.”

An old man admits that

Once he saw the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in a dream in front of which there was a tray of blood. People were then presented to the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim and each person is stained with this blood. When this old man approached the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim, he admitted that, “I was not present.” However, the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim replied, “But this is what you wished in your heart.” The Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim then pointed at him with his right index finger and in the morning, he found that he was blind.

Imam Haakim narrates that once the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim declared to Jibreel-e-Ameen,

“Almighty Allah has declared that in retaliation for the death of Nabi Yahya bin Zakariyah, I have killed seventy thousand and in revenge for Hussain ‘Alaihi Salaam, I have killed seventy thousand and another seventy thousand.” [Al Mustadrak, Vol. 3, Page 485, Hadith no. 4408]
All praise is due to Almighty Allah in that He has taken his retribution from ibn Ziyad for the sake of Imam Hussain ‘Alaihi Salaam. It is stated that when he was killed with his companions, all their heads were placed and people came to see. The narrator declares that,

“I saw a snake suddenly appear. After going through all the heads, it finally came to the unclean head of ibn Ziyad.  It went through one nostril opening and appeared through the other nostril. This continued for a few times.”

Mansoor narrates that,

“I saw a person in Syria once whose face resembled that of a pig. When I asked him the reason, he replied, that, ‘I used to curse Hadrat Ali and his pure family. One night, I saw the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in my dream and Imam Hasan ‘Alaihi Salaam complained about him. The Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim cursed him and spat on his face. Suddenly his face took the shape of a pig.”

wa al-’Ayadhu Billahi Ta’ala!!

Courtesy: Noor al-Qadiri

Karam Allahu ta ‘ala wajhahu

Extracted From
Tadhkira Mashaikh-e-Qadiriya Ridawiya by Mawlana Abd al-Mujtaba Ridawi
English Translation: Chain of Lights by Aftab Qasim Ridawi (Durban – South Africa)

Bismillahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala ‘alaa Sayyidinaa wa Mawlaana Muhammadin wa ‘alaa Aalihi wa Ashaabihi wa Dhurriyaatihi wa walidih  Shaykh Sultan  Sayyid Abdul Qadir Jilani wa walidi Shaykh  Sultan Sayyid Mubarik ‘Ali  Shah Jilani  Hashimi wa Barik wa sallim

BLESSED NAME: His name is Ali and is known as Abu al-Hassan and Abu Turab and his titles are Murtuda, Asadullah and Haidar-e-Karraar.

HIS FATHER: His father was Abu Taalib and Grandfather were Abdul Mutallib. Abu Taalib is the uncle of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim.

HIS MOTHER: His mother’s name was Faatima bint Asad, bin Haashim, bin Abd Munaaf. Her Janazah was performed by Rasoolullah Sall Allahu ‘alaihi wa Aalihi wa sallim, and he gave his blessed Qamees (Kurta) to be used as her kaffan (shroud). He prepared her grave and first he himself laid down in her grave, so that it will be comfortable for her in the grave, and so that she may be adorned in the Garb of Jannat. [Noor al-Absaar]

MIRACULOUS EVENTS IN THE WOMB OF HIS MOTHER: When Sayyidina Ali Radhi Allahu ta ‘ala anhu was in the womb of his mother, then she used to see astonishing dreams. She says, “When I was pregnant with Ali Radhi Allahu ta ‘ala anhu, some bright people came to me and gave me glad tidings, and for as long as he was in womb, I felt very different, and whenever I intended to prostrate before the idols, I would have a severe pain in my stomach. In this way, I could not prostrate to any idol.” [Masaalik as-Saalikeen]

HIS BIRTH: Sayyidina Ali Radhi Allahu ta ‘ala anhu was born on a Friday. Some narrations quote the date as the 13th of Muharram and others state the 13th of Rajab. His birth occurred 30 years after the incident of Feel. He was born inside the Holy Kaa’ba, and none has been blessed with this excellence before him. [Noor al-Absaar]

His mother said, “When he was born, he did not drink milk for three days, and this, caused great sadness in my home. This message reached Rasoolullah Sall Allahu ‘alaihi wa Aalihi wa sallim. The Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim arrived and took Sayyiduna Ali Radhi Allahu ta ‘ala anhu in his blessed arms and showed great love to him. He then placed his tongue in the mouth of Sayyiduna Ali Radhi Allahu ta ‘ala anhu and Sayyidina Ali suckled on the tongue of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim and thereafter started to drink milk.”

When Sayyidina Ali Radhi Allahu ta ‘ala anhu was five years old, the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim kept him at his blessed home and took care of him. He was thus groomed in the home of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim until he was ten years old.

HIS FEATURES: Sayyidina Ali Radhi Allahu ta ‘ala anhu was of excellent built and not very tall in height. He was tan in colour and very handsome. His face was very beautiful and would always be shining like the full moon. He had huge, black shining eyes. His shoulders were broad and well-built like that of a lion. His beard was long and full. His body was very muscular, and his body was covered by a lot of hair.  His hands and wrists were very strong and firm. If he gripped anyone with his hands, the person would not be able to breath. His thighs and legs were also very strong and firm. He walked very swiftly in the manner that the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim walked. He was so healthy, that if he wished, he wore summer clothes in winter and winter clothes in summer. [Masaalik as-Saalikeen]

FAMILY TREE: Sayyidina Ali Radhi Allahu ta ‘ala anhu son of Abu Taalib son of Abdul Mutalib son of Abd Munaaf son of Qasi son of Kilaab son of Marrah son of Lawi son of Ghaalib son of Fahar son of Maalik son of Nuzar son of Kinaana. [Tareekh al-Khulafa]

HE ACCEPTS ISLAM: Almighty Allah commanded the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim to propagate Islam amongst his family first and to correct their habits and behaviour. This, the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim did and he first invited to Islam, Bibi Khadija Radhi Allahu ta ‘ala anhu and Sayyiduna Abu Bakr Radhi Allahu ta ‘ala anhu. He also invited Sayyidina Ali Radhi Allahu ta ‘ala anhu who happily accepted Islam. He was the first amongst the youth (children) to accept Islam. [Ikmaal fi Asmaa ar-Rijaal]

HIS EXCELLENCE: Allama ibn Hajr Makki Radhi Allahu ta ‘ala anhu writes in Zawaajir, that Sayyidina Ameer Muawiyah Radhi Allahu ta ‘ala anhu asked Zar’raar to explain the qualities of Sayyidina Ali Radhi Allahu ta ‘ala anhu. He said, “His knowledge was vast. He was Aarif billaah, and strict in the issues of Deen. His spoke words of righteousness which differentiated right from wrong. His every decision was full of justice. He did not desire the pomp and splendour of this world. The night and the silence of the night was very dear to him. He would often cry in the fear of Almighty Allah, and he would sometimes be in deep meditation. He was always quick in assisting others. He always shunned his nafs. He preferred thick clothing.  He ate any food that was present, and did not give preference to its taste. When he was amongst us, he seemed like one of us and did not care about his status. Whenever anyone called him, he went to them. Even though he was so humble and we were so close to him, we still were very afraid to talk to him. He always respected those who were inclined to religious affairs. His friends were the poor and the needy. Even if a person was very famous and was guilty, he knew that his case would not be compromised by Sayyidina Ali Radhi Allahu ta ‘ala anhu. A weak person never feared that he would look down upon him, due to his weakness.”

Zar’raar then swore an Oath (Qasm) and said, “I saw that when it became dark and even the stars were hidden, he was standing in the Mimbar and firmly holding his beard and was in a state as if a snake had bitten him. He was weeping and calling out to Almighty Allah. He was saying, ‘O Materialistic World, O Materialistic World! You have turned towards me. You have looked at me. Stay away from me! Stay away from me! Go and try to deceive someone else. I have given you three irrevocable divorces, in other words I have left you, because your age is less, your pleasures are destructive and there is much fear by being with you.’ He used to be sad about himself and would spend his time weeping the fear of Allah.”

When Sayyidina Ameer Muawiyah Radhi Allahu ta ‘ala anhu heard this, he began to weep so bitterly that tears ran down to his beard, and he could not stop weeping, until he wiped his tears with his sleeves. The entire gathering also wept. Sayyidina Ameer Muawiyah then said this as he wept, “Allah have mercy on Sayyidina Ali Radhi Allahu ta ‘ala anhu. I swear by Allah, he was just as you have explained him to be.” [Masaalik as-Saalikeen]

He is the fourth Khalifa of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim and a lot has been said by great scholars in his praise. His praise is also present in the verses of the Quran and in the Hadith of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. Sayyidina Imam Muhammad Ghazzali Radhi Allahu ta ‘ala anhu write in Ihyaa al-Uloom that on the night of Hijrat, when Sayyidina Ali Radhi Allahu ta ‘ala anhu was asleep in the blessed bed of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, Almighty Allah sent wahi to Sayyidina Jibraeel and Sayyidina Mikaeel (alaihimus salaam) that, “I have made the two of you brothers to one another and I made the age of one from amongst you more than that of the other. Is there any from amongst you that will give part of your age to the other?”

None answered from both of them. Almighty Allah said, “The both of you are not the example of Ali Radhi Allahu ta ‘ala anhu.  I have made him the brother of my Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. Look, he is asleep in the bed of his brother and is willing to sacrifice his life for him. Both of you go to earth and protect him from his enemies. Sayyidina Jibraeel u descended and stood at the head side of Sayyidina Ali Radhi Allahu ta ‘ala anhu and Sayyidina Israfeel u stood at his feet, protecting him for the entire night.” It was on this, that Almighty Allah revealed the verse, “Some person sells his life in pleasing Allah, and Allah is Most compassionate towards his servants.” (Surah Baqara) [Kashful Mahjoob, Page 260]

Sayyidina Ibn Abbas Radhi Allahu ta ‘ala anhu reports that once Sayyidina Imam Hassan and Imam Hussain Radhi Allahu ta ‘ala anhu were very ill.  The Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, Sayyidina Abu Bakr and Sayyidina Umar (radi Allahu anhum) came to visit the children. On leaving the Sahaba-e-Kiraam requested that Sayyidina Ali Radhi Allahu ta ‘ala anhu take some Nazr (vow) on behalf of the children. Sayyidina Ali Radhi Allahu ta ‘ala anhu, Bibi Faatima Radhi Allahu ta ‘ala anhu and their female servant all took the vow to keep three fasts each, so that Almighty Allah may bless both the children with shifa. All three of them kept the first fast, but there was nothing in the house for Iftaar. Sayyidina Ali Radhi Allahu ta ‘ala anhu then bought three portions of flour on credit from a jew called Sham’oon. He gave one portion to Bibi Faatima Radhi Allahu ta ‘ala anhu, who made five breads with the flour. As the time of Iftaar arrived, and they were about to eat, a beggar came to their door and said, “Salaam upon you O Ahle Bait of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. I am a poor Muslim from amongst the poor Muslims. Please feed me with something and Allah shall feed you from the bounties of Jannat.” When they heard this, all of them gave their bread to him, and they slept just by drinking water. The next day, they sat for Iftaar when they heard someone say, “I am an Orphan. Please assist me.” Again, all of them gave their share of food to him. This happened on the third day again, when a captive asked for food, they gave all their food to him. When morning came, Sayyidina Ali Radhi Allahu ta ‘ala anhu took Imam Hassan and Hussain (Radi Allahu Anhum) to visit the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. When he saw how weak the children were, he went to Bibi Faatima Radhi Allahu ta ‘ala anhu and saw that she too had become weak. This caused much sadness to the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. It was then, that Sayyidina Jibraeel Alaihis Salam descended with this verse of the Quran, “And they feed the poor, orphan and captive in His love.” [Masaalik as-Saalikeen, Vol 1, Page 145]

This verse of the Holy Quran was also revealed in praise of Sayyidina Ali Radhi Allahu ta ‘ala anhu, “Those who spend their wealth in charity during the night and the day, (both) discreetly and openly. For them, they have a generous reward by their Lord. They have no fear nor do they have any grief.”

Sayyidina ibn Abbas Radhi Allahu ta ‘ala anhu states that Sayyidina Ali Radhi Allahu ta ‘ala anhu had only four dirhams with him. He distributed one dirham as charity at night and one dirham in the day. He then gave one dirham discreetly and one dirham openly. It was on this, that the above mentioned verse of the Quran was revealed. [Masaalik as-Saalikeen, Vol 1 Page 147]

Sayyidina Dharr bin Hubaish Radhi Allahu ta ‘ala anhu reports that Sayyidina Ali Radhi Allahu ta ‘ala anhu said, “I swear in His Name who caused a tree to explode from a seedling and who created life, that the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim said to me, ‘O Ali! Only he shall have true love for you, who is a Momin and he who has enmity against you is a hypocrite.’” [Sahih al-Muslim]

Sayyidina Imraan bin Haseen Radhi Allahu ta ‘ala anhu reports that the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim said, “Ali is mine and I am his, and he is the beloved of all the believers.” [Sunan al-Tirmidhi]

Sayyidina Sahl ibn Saad Radhi Allahu ta ‘ala anhu says, “On the day of Khaibar, the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim said, ‘Tomorrow I shall give this flag in the hand of that person, through whom Almighty Allah shall grant us victory. That person loves Allah and His Rasool Sall Allahu ‘alaihi wa Aalihi wa sallim, and Allah and His Rasool Sall Allahu ‘alaihi wa Aalihi wa sallim love him.’ When morning came, all the companions of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim came into the court of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim hoping that they would be the one who shall be chosen in whose hand the flag shall be given, but the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim asked, ‘Where is Ali bin Abi Taalib Radhi Allahu ta ‘ala anhu?’ It was said that his eyes were sore through an infection. The Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim said, ‘Call him’ He was thus called and the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim put his blessed saliva into his eyes and they became well, as if they were never sore. He Sall Allahu ‘alaihi wa Aalihi wa sallim then gave the flag in his hand.” [Sahih Bukhari - Sahih Muslim]

HIS CHARACTER: The life of Sayyidina Ali Radhi Allahu ta ‘ala anhu was a beautiful example of good character. It is stated that even though he was blessed with an exalted status, he never showed himself to be above others. He always lived a very simple and humble life. He also helped with the household chores. He would often be seen sewing a patch in his torn clothing. Even when the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim had commanded the Sahaba to dig a trench, Sayyidina Ali Radhi Allahu ta ‘ala anhu worked like an ordinary labourer.

HIS KINDNESS AND GENEROSITY: He was a very kind and generous personality. He never caused pain to anyone. Even if someone committed an error, he explained to him with great kindness and love. Sayyidina Abu Dhar Ghaffari Radhi Allahu ta ‘ala anhu says, “Sayyidina Ali Radhi Allahu ta ‘ala anhu was very exalted, brave, Truthful, soft hearted and kind. The desire to help the poor flowed in him like the huge waves of the sea. He used to travel far away from home, to assist the sick, old, poor, orphans, crippled and downtrodden.”

HIS BRAVERY: Sayyidina Abbas Radhi Allahu ta ‘ala anhu says, “Sayyiduna Ali Radhi Allahu ta ‘ala anhu is the bravest amongst the people.” It is for this reason that he is known as “Ashja’un Naas”. Volumes can be written only on the bravery of Sayyidina Ali Radhi Allahu ta ‘ala anhu. Sayyidina Abu Dharr Ghaffari Radhi Allahu ta ‘ala anhu reports that before Hijrat, when the kufaar were planning to martyr the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. (The incident of Sayyidina Ali Radhi Allahu ta ‘ala anhu sleeping that night on the blessed bed of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim has already been explained in this book) and it also showed his bravery and his faith in the Holy Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. He partook in all the great battles except in the Battle of Tabook. During one battle, Sayyidina Ali Radhi Allahu ta ‘ala anhu and Sayyidina Zubair bin Al Awaan Radhi Allahu ta ‘ala anhu killed 700 kufaar of the Banu Quraiza, in one day. [Madarij an-Nabuwwah]

Sayyidina Abu Raafi’ Radhi Allahu ta ‘ala anhu says that during the battle of Khaibar, the shield of Sayyiduna Ali Radhi Allahu ta ‘ala anhu was damaged. He went forward in the Love of Allah and His Rasool Sall Allahu ‘alaihi wa Aalihi wa sallim and uprooted the Door of the Fort of Khaibar with his bare hands and used it as a shied. After the battle, forty strong men together could not move the door from where it has kept by Sayyidina Ali Radhi Allahu ta ‘ala anhu. [Zarkani, Vol 2, Page 230 - Taareekh al-Khulafa, Page 33]

BAY’AT AND KHILAAFAT: Ibn As’ad says that all the people of Madinah Munawwarah took the oath of allegiance at the hands of Sayyidina Ali Radhi Allahu ta ‘ala anhu. Sayyidina Ali’s Radhi Allahu ta ‘ala anhu Khilafat lasted for 4 years 8 months and 9 days. [Tareekh al-Khulafa]

HIS VAST KNOWLEDGE: Sayyidina Ali Radhi Allahu ta ‘ala anhu attained great knowledge from the holy court of Rasoolullah Sall Allahu ‘alaihi wa Aalihi wa sallim. Sayyidina Abu Amar reports from Abu Tufail, that Sayyidina Ali Radhi Allahu ta ‘ala anhu said, “Ask me whatever you wish from the Quran. There is no ayat that I am not aware of. I even know whether it was revealed during the day or night, or it was revealed on soft our mountainous land.” [Jaami' al-Manaqib]

Sayyidina Ali Radhi Allahu ta ‘ala anhu narrated five hundred and eighty six Ahadith (Sayings) of Rasoolullah Sall Allahu ‘alaihi wa Aalihi wa sallim. His knowledge, wisdom and decisions were so great that Sayyidina Umar a-Farooq Radhi Allahu ta ‘ala anhu says, “The best judge amongst all the saHaba is Sayyidina Ali Radhi Allahu ta ‘ala anhu.”

Sayyidina Saeed ibn Habeeb Radhi Allahu ta ‘ala anhu says, “There was no person in Madinah Munawwarah except Sayyidina Ali Radhi Allahu ta ‘ala anhu who could say, ‘Ask me what ever you want to know’”

Sayyidina Abdullah ibn Mas’ood Radhi Allahu ta ‘ala anhu was also the possessor of great knowledge, but he too used to openly announce the following, “None has more knowledge of the Fara’idh than Ali Radhi Allahu ta ‘ala anhu and none has more understanding than him.” Sayyidina Ali Radhi Allahu ta ‘ala anhu says, “If I wished to compile the commentary of Sura Fateh, then I would be able to load 40 camels with books (from this tafseer).”

LOVE FOR SAYYIDINA ALI: The Muhaditheen have recorded that Sayyidina Ali al-Murtuda Radhi Allahu ta ‘ala anhu said, “The Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim said the following words about me, ‘You have a special attachment with Sayyidina Esa Alaihis Salam. The Jews hated him so bitterly that (Allah forbid) they accused his pure mother Bibi Maryam Radhi Allahu ta ‘ala anhu and the Christians went over the limitations in his love to such an extent, that (Allah forbid) they called him the son of Allah. Beware, since there will also be two groups in your case. One will be those, who in your love will hold you in such esteem, that they will transgress the limitations and the other group, will be those who will have dislike for you, and they shall target you with their accusations.’”

From these blessed words, it is evident that both the Kharijis and Shi’as are Misled and that the proper ones are the Ahle Sunnat wa al-Jama’at, who show great love to Sayyiduna Ali Radhi Allahu ta ‘ala anhu and yet we do not transgress the limitations.

HIS POETRY: In eloquence and command of language, there is none that can be equal to the people of Arabia. They have the ability to render beautiful impromptu verses of prose. Sayyidina Ali Radhi Allahu ta ‘ala anhu was also a very great poet. He wrote Praises to Allah, and many poems in praise of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, which can be found in the books of history and Seerah. A few stanzas of his poems are being presented for attaining blessings.

Radheena Qismatal Jabaari feena
Lana ilmuw wa lil Juhhaali Maalu

“We are pleased with that which our Lord has distributed
That, he blessed me with knowledge and the ignorant with wealth.”

Li Annal Maala Yufni Anqareebin
wa Innal ilma Yabqaa Laa Yazaalu

“Because very soon, the wealth will become less and be finished
And knowledge will remain, for there is no end for it.”

WIVES AND CHILDREN: There are numerous opinions of the Ulama on the wives of Sayyidina Ali Radhi Allahu ta ‘ala anhu and how many they were. However, his first wife was Bibi Faatima Radhi Allahu ta ‘ala anhu, the daughter of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim. He was not allowed to remarry as long as she was in his Nikah. His second wife was Bibi Imaama, who was the grand daughter of the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim and the daughter of Sayyida Zainab Radhi Allahu ta ‘ala anhu. He married her because Bibi Faatima Radhi Allahu ta ‘ala anhu asked him to do so before she passed away. His third wife was Sayyidina Aasma bint Umais Radhi Allahu ta ‘ala anhu. She was married to his brother Sayyidina Jaafar Tayyaar Radhi Allahu ta ‘ala anhu. After his demise, she married Sayyidina Abu Bakr Radhi Allahu ta ‘ala anhu and after his demise, she came into the Nikah of Sayyidina Ali Radhi Allahu ta ‘ala anhu. His fourth wife was Sayyidina Khaula bint Jaafar bin Qais Radhi Allahu ta ‘ala anhu. His fifth wife was Umm al-Baneen Radhi Allahu ta ‘ala anhu, His sixth wife was Umme Habeeb bint Rabiaa Radhi Allahu ta ‘ala anhu, His seventh was Sayyida Laila bint Mas’ood Radhi Allahu ta ‘ala anhu, His eight wife was Umme Sa’ad bint Urwah and his ninth wife’s name is not known. There are numerous narrations concerning the number of children. Mufti Ahmad Yaar Khan Radhi Allahu ta ‘ala anhu said twelve sons and nine daughters. Allama Muhammad Mia Radhi Allahu ta ‘ala anhu has mentioned 18 sons and 18 daughters.

INCIDENTS RELATING TO HIS SHAHAADAT: The shahaadat of Sayyidina Ali Radhi Allahu ta ‘ala anhu was a very painful event in the history of Islam. Three Kharijies, Abdur Rahmaan bin Muljim, Bark bin Abdullah Tameemi and Amr bin Bukair Tameemi, planned to martyr Sayyidina Ali, Sayyidina Ameer Muawiyah and Sayyidina Amr ibn al-A’as (Ridwaanullahi ta ‘ala ‘alaihim ajma’een) on the same day. These traitors planned to attack these Sahaba Kiraam Ridwaanullahi ta ‘ala ‘alaihim ajma’een) on the 17th of Ramadaan 40 Hijri. Bark went to Syria and attacked Sayyidina Ameer Muawiyah Radhi Allahu ta ‘ala anhu who was only injured and was not martyred. Bark was captured. His hands and feet were cut off, and he was set free. Amr bin Bakeer went to Egypt to martyr Sayyidina Amr ibn al-’Aas Radhi Allahu ta ‘ala anhu. On that day, Sayyidina Amr Radhi Allahu ta ‘ala anhu was ill and he appointed Sahl Aamiri or Khaarija to perform the Namaaz. Thinking that he was Sayyidina Amr Radhi Allahu ta ‘ala anhu, Ibn Bukair attacked and killed him. He was captured and taken to Sayyidina Amr Radhi Allahu ta ‘ala anhu and was killed. Early that morning Sayyidina Ali awoke and told Sayyidina Imam Hussain Radhi Allahu ta ‘ala anhu that he had seen the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim in his dream. He said, “I told the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim that I had attained no comfort from his Ummah. The Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim said that I should curse the tyrants, and I made this dua, ‘O Allah! Take me away from these people and put me amongst better people and put such a person in my place who will be very bad for them.”

Sayyidina Ali Radhi Allahu ta ‘ala anhu was still talking to Sayyidina Imam Hasan Radhi Allahu ta ‘ala anhu when the Muazzin announced the time for Salaah. Sayyidina Ali Radhi Allahu ta ‘ala anhu walked towards the Masjid for Salaah and as he entered the Masjid, Ibn Muljim the cursed came from behind a pillar and struck Sayyidina Ali Radhi Allahu ta ‘ala anhu on his blessed face, with a sword that was dipped in poison. The people in the Masjid arrested him and brought him before Sayyidina Ali Radhi Allahu ta ‘ala anhu. He said, “Imprison him, but make a soft bed for him and give him good food. If I survive, then I have the right to forgive him or avenge what he has done and if I pass away, then kill him also.”

Sayyidina Ali Radhi Allahu ta ‘ala anhu passed away on the 21st of Ramadan from the severe injury caused by the attack on him. He passed away at the age of 63.

HIS FINAL ADVICE: Before his wisaal, he called Imam Hasan and Imam Hussain (Radi Allahu Anhum) and said, “Iadvice you to remain pious and do not wish for the world even if it wishes for you. And if you lose any worldly belonging, then do not cry over it. Have mercy on the orphans, and help the weak.” He then turned to one of his sons, Sayyidina Muhammad bin Hanafiyah Radhi Allahu ta ‘ala anhu and gave him the same advice. He then read the Kalima and his soul travelled from this mundane world in to the heights of the hereafter. Inna Lillaahi wa Inna Ilaihi Raaji’oon!!

GHUSL AND KAFFAN: Sayyidina Imam Hasan, Imam Hussain and Abdullah ibn Jaa’far (Ridwaanullahi Ta’ala Alaihim Ajma’een) gave him ghusl and tied his kaffan, which was three pieces of cloth. Sayyidina Imam Hasan Radhi Allahu ta ‘ala anhu lead his Janaaza Salaah. [Taareekh al-Khulafa]

MAZAAR-E-PAAK: There are numerous narrations relating to his Mazaar Shareef, but the most famous narration is that it is in Najf Ashraf in Iraq.

THE AQIDA OF THE AHL AS-SUNNAH WA AL-JAMA’AH

Sayyidina Ali Radhi Allahu ta ‘ala anhu was blessed with many beautiful qualities and splendours. It is the belief of the Ahle Sunnat wa al-Jama’ah that Sayyidina Ali Radhi Allahu ta ‘ala anhu is the fourth Khalifa of Islam, which the Shias reject and thus oppose the other Khulafa. The belief of the Shias in this issue of Khilafat and in other related issues is totally corrupt. The Ahle Sunnat Wa Jama’at should stay away from them and keep them away from us. The Great Imam Aa’dham Abu Hanifa Sayyidi Nau’man bin Thaabit Radhi Allahu ta ‘ala anhu says, “The most exalted amongst the people after Huzoor Sall Allahu ‘alaihi wa Aalihi wa sallim are Sayyidina Abu Bakr, then Sayyidina Umar, then Sayyidina Uthman, then Sayyidina Ali (Ridwaanullahi Ta’aala Alaihim Ajma’een).”

Dar Qutni have recorded in his Sunan that Syeduna Ali Radi ALLAHu Ta’ala Anho said, “Whoever says that I (Ali) am more excellent than Abu Bakr and Umar, I shall punish him with the Hadd of a Slanderer.” [as-Sawaa'iq al-MuHarriqah, Page 91]

The same narration is recorded in the famous Asma ar-Rijal book of Shia Madh’hab named, Rijal-e-Kashi, Page Number 338, Printed in Karbala.

The son of Sayyiduna Ali, Imaam Muhammad bin Hanafiyya narrates: ‘I asked my father who was the best of people after the Holy Prophet and he answered “Abu Bakr”. I asked him who is the best of people after Abu Bakr and he replied, “Umar”‘ [Sahih Bukhari, Vol 1, Page 518]

Sayyidina Abdullah bin Salma reports from Sayyiduna Ali, ‘After the Noble Messenger, the best of people is Abu Bakr, then the best of people is Umar’ [Sunan Ibn Majah, Page 11]

Sayyidina Imam Jalal al-Din Suyooti Alaihir raHma records that Syeduna ALI Radi ALLAHu Ta’ala Anho said, “The most exalted amongst the people after Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim are Sayyidina Abu Bakr and Sayyidina Umar. And it is impossible for a heart of a Momin that My Love and Hatred towards Abu Bakr and Umar Radi ALLAHu Anhum resides together.” [Tarikh al-Khulafa, Page 122]

Sayyiduna Gawth al-Aa’zam Sheikh Abdul Qaadir Jilaani Radhi Allahu ta ‘ala anhu says, “The Aqida of the Ahle Sunnat wa al-Jama’ah is this, that the Ummah of the Prophet Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim is the Greatest of all Ummahs, and from the Ummah, the greatest are the Asharah al-Mubasharah. These are ten personalities, namely, Abu Bakr, Umar, Uthman, Ali, Talha, Zubair, Abdur Rahman bin Auf, Sa’ad, Sa’eed and Abu Ubaidah Al Jarah (Ridwaanullahi Ta’ala Alaihim Ajma’een). From these ten, the most exalted are the Khulafa ar-Raashideen. From the four of them, the most exalted is Abu Bakr as-Siddique, then Umar al-Farooq, then Uthman al-Ghani and then Ali al-Murtuda.” (Ridwaanullahi Ta’ala Alaihim Ajma’een).

Guarding the Tongue

Wa Qaal Allahu ta ‘ala fi Kalaamihil Qadeem, ba’da ‘authu Billahi min ash shaytanir rajim, Bismillahir Rahmanir

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ

You are the best of peoples, raised up from mankind, enjoining what is right, forbidding evil, and you believe in Allah.

Allahu ta ‘ala says in Suratul Ibrahim, 34th Ayah:

وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ [١٤:٣٤]

And He gives you all that ye ask for. But if you attempt to count the favors of Allah, you will never be able to number them. Indeed, man is given up to injustice and ingratitude. Suratul Ibrahim, Ayah 34:
The tongue is one of many gifts that Allah Subhana Hoo has bestowed upon His servants. Although the tongue is a small, its impact on the one using it may have a large impact for either good or evil.  With this small piece of flesh one may find his path to Jannah or Jahannam.  As with everything that Allahu ta ‘ala has given us we must show our gratitude, our shukr by not misusing or abusing this precious gift.

If we use it to comply with the orders of Allahu ta ‘ala laid out in al Qur’an Majid, and the Sunnah of the Holy Last Messenger Sayyidinaa Muhammad al Mustafa Sall Allahu ‘alaihi wa Aalihi wa Sallim, it becomes a source for earning divine ni’mah [favor] in this world and in the in Hereafter.  Conversely if this piece of flesh the tongue is used in disobedience to the commandments of Allahu ta ‘ala and Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim, and does not display thankfulness [shukr], it will lead us down the path of destruction, and we will have no one to blame but ourselves. Shukr, being thankful to Allahu ta ‘ala for his ni’mah means not using the gifts He bestows upon us by the opposing Him.

The sins of the tongue can be small [saghira] or enormous [kabirah]. Some of the sins of the tongue take person out of Islam. Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim said in the hadith related by al Imam at-Tirmidhiyy Rahmatullahi ‘alaihi:

Innal mar’-a layatakallimu bil- kalimati laa yaraa biha ba’-san yahwee-bihaa fin naari khareefaa

“A person may utter a word he thinks harmless, which results in his falling the depth of seventy (70) years into Hellfire
Among the sins of the tongue considered to be major sins are gossip or backbiting (ghibah) and tale-bearing (namimah). Ibn Abid-Dunyia related that Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim, said:

Khaslataani maa in tajammilal khalaa-iqu bimithli-himaa, husnul khuluqi wa  twoolus samt

“One can greatly beautify himself with two habits–good manners and lengthy silence.”

Here Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim is alluding to remaining silent and not speaking except for what is good, such as Dhikr, Tilaawatul Quran Majid, Salaaat ‘alan Nabiyy [Darood Sharif] and teaching others what is good.

Imam Bukhariyy and Imam Muslim Radhi Allahu ‘anhumma related from  Sayyidinaa Abu Hurayrah Radhi Allahu ‘anhu, that Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim said:

Man kaana yu’minu Billahi wal Yawmul Aakhiri, falyaqul khairan aw liyasmut

“Let the one who believes in Allah and the Last day, either utter good words, or let him be silent

Allahu ta ‘ala said in Surat al-Isra’, 36 ayah:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا [١٧:٣٦

And pursue not that of which you have no knowledge; for every act of hearing, or of seeing or of feeling will be enquired into (on the Day of Reckoning).

Allahu ta ‘ala is warning us that we will be held accountable for what we hear, what we see and what we feel as well as what we believe.

At-Tirmidhiyy narrated a saying of the Holy Last Messenger  Sall Allahu ‘alaihi wa Aalihi wa Sallim to Sayyidinaa Mu’adh Ibn Jabal Radhi Allahu ‘anhu, in which he said:

“Wa hal yakubbun naasa fin naar ‘alaa wujuuhim, illaa hasaa-idu alsinatihim

And what will cause mankind to fall on their faces into the fire other than what their tongues have reaped?”

Allahu ta ‘ala warns us in al Qur’an Majid that he has appointed angels over us writing down our deeds.  Hikmah dictated that the wise man or woman heed these warning signs before  he or she crashes headlong into the wrath  of Allahu ta ‘ala.

Again Allahu ta ‘ala said in Surat Qaf, Ayah 17- 18:

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ [٥٠:١٧

Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left.

مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ [٥٠:١٨]

Not a word does he utter but there is a sentinel by him, ready (to note it).
These ayatul kareemah, and ahadith, emphasize the importance of matters relating to the tongue.  Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim advises us in a hadith related by Imam at-Tirmidhiyy Radhi Allahu ‘anhu:

Man samata najaa

“The one remains silent will be saved.”

Here Nabiyyul Adhim Sall Allahu ‘alaihi wa Aalihi wa Sallim is giving us the glad tidings of salvation on Yawmul Qiyaamah if we guard the tongue.  Silence doesn’t mean refraining from speaking out against evil, as this is a duty and command of Allahu ta ‘ala.

Imam al-Bayhaqiyy Rahmatullahi ‘alaihi, relates that  Sayyyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim  said:

“You shall be saved as long as you are silent, for if you speak, it will either be in your favor or stand against you.”
Among the eminent ‘Ulema of Islam who were compelled to write extensively about it, was Imam al-Ghazaliyy Rahimuhullah, who said about the tongue:

“The tongue is a great endowment from Allah; though small in size, its crime is enormous.”

A person on the one hand may utter words of hamd and shukr [praise and thankfulness] for which he earns reward. While on the other hand one might utter words of kufr that takes them outside the pale of Islam, thereby loosing the reward of all his previous good deeds.

Al Imam an-Nawawiyy Radhi Allahu ‘anhu relates:

Qiss Ibn Sa’idah and Aktham Ibn Saifiyy met together. One of them asked the other, “Generally how many errors have you found the sons of Adam commit?” The other replied, “I have counted 8000 such errors, but let it be known, we cannot count them all. However, there is one good trait that would cover up for all of these errors and mistakes: To have control over one’s tongue.”
Imam Ash-Shafi’iyy Radhi Allahu ‘anhu, in addressing his companion, ar-Rabi’, said:

“Do not haphazardly speak without a need. Once uttered, you no longer control the words, but they control you.”

That is, once you speak a word it will be to your benefit if it is good, but if it is sinful, then it will be written against you unless tawbah [repentance] with sincerity is performed.
Sayyidina ‘Abdullah Ibn Mas’ud Radhi Allahu ‘anhu said:

“The tongue is the thing that deserves imprisonment most .”

Dhun-Nun al-Misriyy (Ibrahim Ibn Tawbah)Radhi Allahu ‘anhu, when asked about the one who controls and protects his heart the most, replied:

“The one who controls his tongue the most.”

Just as words of goodness reflects what is in the heart, so too sinful or blasphemous words also reflect the condition of  the heart.

Concerning Ghibah and Naminah and Buhtan

Our perfect Murshid Sultan Muhyuddin al Imam Sayyid Mubarik ‘Ali Gilani hafidhahumullah in “Baabul Mushaahidah wal Hudhoori” educated  us about the shaytanic qualities that may lead to the possession of mankind by shaytan wa iyyadhu billah. His eminence delved in detail great detail into the qualities that corrupt the heart and causes possession by shaytan and the shayateen.  He hafidhullah mentions specific vices of the tongue and heart that causes the worshiper to become so much putty so to  speak in the paws of shaytan, witting and unwittingly.

Shaykhunaa Sultan Muhyuddin hafidhuhullah specifically mentions Gheebah, Nameemah, Bukhl, Hasad, Buhtan etc. as evils which he characterizes as shaytanic qualities. To this end, for more than 30 years he has been fighting to purify and heal Muslims of these shaytanic qualities with the healing Ayaah of al Qur’an Majid. Yet the Ummah is still consumed with these shaytanic qualities and many of us submitting to the enemy shaytan have given up the fight.

Concerning  the spiritual disease known as Gheebah [backbiting and slander], Allahu ta ‘ala says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ [٤٩:١٢]

“O ye who believe! Avoid suspicion: for suspicion in some cases is a sin: And spy not on each other gossip behind their backs. Would any of you like to eat the flesh of his dead brother? No, ye would abhor it. But fear Allah: For Allah is Tawwabur Rahim, [One who relents to the repentant Most Merciful].  Surat al-Hujurat, Ayah 12”

In this ayatul karimah, Allahu ta ‘ala has ordered us to refrain from prying into the affairs of others, and ghibah or backbite. To illustrate the seriousness of the matter Allahu ta ‘ala has compared backbiting with eating the flesh of one’s dead brother.  Here Allahu ta ‘ala illustrates the ugliness of this sin as a means to warn us and to guide us away from it, mentioning that He is the one who relents to the repentant one and he is Most Merciful.

Imams Bukhariyy and Muslim both relate from Sayyidinaa Abu Musa al-Ash’ariyy Radhi Allahumma, that he asked   Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim:

Ya Rasulullah, ayyul Muslimeena afdhal? Qaal, man yaslamul Muslimoona min yadihi wa lisaanih”

Yaa Rasulullah, which of the Muslims is the best? He Sall Allahu ‘alaihi wa Aalihi wa Sallim replied, “He from whose hands and tongue the Muslims are safe.”

In another hadith related by Imam Abu Dawud radhi Allahu ‘anhu reported by Sayyidinaa Anas Radhi Allahu ‘anhu he said:

“Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim said, “On the night I ascended to the skies on [Laylatul Mi’raj], I passed by people who were scratching their faces and chests with nails made of brass. I asked Jibril who those people were, and Jibril replied, “The ones who were eating the flesh of other people.”

This is a direct reference to those who commit gossip (ghibah).

When Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim spoke about gossip (ghibah), he gave a very specific definition. In a hadith related by Muslim, Abu Dawud, an-Nasa’iyy, and at-Tirmidhiyy, from Sayyidinaa Abu Hurayrah,

“An Nabiyy Sall Allahu ‘alaihi wa Aalihi wa Sallim, was asked, “What if that thing I mentioned was something truthful about him?” The Prophet said, “If it was in him, then you have committed gossip, backbitten him (ghibah), and if it was not in him, then you have committed al-buhtan [slander] which is a sin more enormous than gossip (ghibah).”

Gossip backbiting (ghibah) is mentioning about your brother something would cause him distress if he were to hear it. This covers those who are living as well as those who have passed away. This is a general principle covering all aspects of your brother’s life. Negative comments concerning his outward appearance, physical characteristics, means of livelihood, lodging etc., all fall under the purview of ghibah.

Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim equates  Ghibah with ribaa by saying that the highest form is ribaa, a major sin, is imputing  backbiting or gossiping about a muslim what is not true.

Not only is backbiting Haraam, but listening to the gossip of the one backbiting (ghibah) is also Haraam.  Allahu ta ‘ala describes the Muslims who truly have Taqwa by saying in Surat al-Qasas, Ayah 55:

وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ [٢٨:٥٥]

“And when they hear gossiping talk, they turn away there from and say: “To us our deeds, and to you yours; peace be to you: we seek not to be with]the ignorant.”

Allahu ta ‘ala has categorized those who sit in circles and backbite and slander as being Jaahileen, [Ignorant, and foolish, uneducated, uncultured people].  The truly educated and culturally refined are those who have actually benefitted from the ‘Ilm Allahu ta ‘ala has given them.  They are those who refuse to frequent the company of the Jahileen [ignorant]. The Jahileen are those who find more time to backbite and slander others, more time to seek out the imperfections of others and very little time seek out and correct their own imperfections. As such, the Jahileen from among the Muslims as well as the Kuffar have been severely reprimanded by Allahu ta ‘ala and his Rasul Sall Allahu ‘alaihi wa Aalihi wa Sallim.  The way of the Muttaqi is to show ones disapproval by excusing oneself with salaams [if the group backbiting are Muslim] and leave the majlis.

At-Tirmidhiyy  related that Rasulullah Allahu ‘alaihi wa Aalihi wa Sallim said:

“Man radda ‘an ‘aridhi akheehi, radd Allahu ‘an wajhihin naara yaawmal qiyaamah.”

“Whoever protects his brother from Ghibah [backbiting], Allah will protect his face on Yawmul Qiyaamah.”

Therefore, if one is in a gathering of people and someone is committing ghibah [backbiting or slandering], then it is fardh on the others in attendance to stop this. If they are unable to stop it by speaking out against it or by force, then they must leave that gathering and hate the gossip in their hearts. In this way they escape being sinful.  If they remain and listen to the ghibah, they are a party to the same sin.

It was related that the famous Wali of Allahu ta ‘ala, Sayyidinaa Ibrahim Ibn Adham Radhi Allahu ‘anhu was once invited to a banquet. When the guests were seated, some people mentioned the name of a person not in attendance by saying his presence was not pleasant anyway.  Sayyidinaa Ibrahim Ibn Adham Radhi Allahu ‘anhu immediately reacted by saying:

“This is what I have done to myself; I have allowed myself to be present in a session with people who commit gossip (ghibah).”

He immediately left that banquet without eating anything, and he continued to abstain from eating for three days.

Furthermore, if a Muslim committed enormous sins and then repented to Allah, it is not permissible for any of us to mention these sins because he already repented.   The one who commits ghibah [backbiting] is the sinner whereas the one being backbitten has repented and is being given whatever good deeds, such as Tilaawaat of Qur’an Majid, Dhikr, Salaah ‘alan Nabiy [Darood Sharif] Sall Allahu ‘alaihi wa Aalihi wa Sallim, the backbiters and slanderers have performed. SubhaanAllah!

It is related that Sultan Imam Hasan al Basri, Imam ‘Ali’s Karam Allahu wajhahu khalifa in Basra was informed that an ‘alim consumed with envy and jealousy because of the gifts Allahu ta ‘ala had bestowed upon him, would regularly engage in backbiting and slandering  Imam Hasan al Basri radhi Allahu ‘anhu.  Upon hearing this, the Imam had a tray of sweets prepared and  sent to the ‘alim involved in the slander.  This action of the Imam caught the ‘alim quite by surprise.  He enquired as to why the Imam was sending him this tray of sweets, being well aware of his own actions against the honor and character of the Imam due to extreme jealousy.

The Imam informed the ‘alim that as he had made a gift of all his good works [‘amilu saalihah] by backbiting and slandering him, so too he was duty bound to return a gift with a gift and  hence the tray of  sweets was sent on his behalf.

The criterion for judging the Muslim is by his current relationship with his Rabb. As related by al-Hakim in his book, al-Mustadrak, Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim, in highlighting this matter, said:

Man ra-ay ‘awrata fasatarahaa kaana, kaman ihyaa maw-oodatan fee qabrihaa

“The reward of the person who covers up the previous mistakes of a Muslim is similar to the reward of the person who rescues a girl buried alive.”

The prevailing state of the one who repented of past evil deeds is that Allah Subhana Hoo has forgiven him and this is why we don’t mention it.

During the Khilaafat of Sayyidinaa Umar Ibn al-Khattab Radhi Allahu ‘anhu, a man came to him and said:

“In the Era of Ignorance [ayyamul jaahiliyya], I buried my daughter alive, however, at the last moment I took her out. Then Islam spread, and we became Muslims. Time passed, and then this daughter of mine fornicated and later attempted to commit suicide by slitting her wrists. Afterwards she repented a valid repentance. Some people asked me for her hand in marriage. I told them her story so that I would not cheat them about my daughter.” ‘Umar scolded that man and told him: “You have spread that which Allah ordered covered about your daughter. Let me warn you: If you tell anyone about this story again, I shall punish you in a manner that will make you an example for all the people.”

From this story we understand that once a Muslim repents from his sins, it is Haraam [unlawful] to mention these sins about him. Therefore, the prevailing condition of the person must always be the prevailing perception of him.

There are certain cases the’ Ulema of Islam excluded from being a sinful gossip (ghibah). These are classified into six categories, and one would not be sinful for committing (ghibah) if his case fell into one of these six:

1. To go to the Muslim judge or one with jurisdiction to tell him about an injustice done to him in order to help him take his right.

2. To talk about a person’s sins that he dislikes mentioned, in order to seek help in preventing the person from continuing their sins. Hence, one is not sinful if he knows a Muslim who is committing a particular sin, and informs another of that matter so that the latter will help the sinful Muslim refrain from committing those sins. This would mean going to those in authority who could actually render support and assistance to the sinful Muslim. Sometimes times a person carrying grudge against another will use this as a pretext to dishonor his brother.  Such a person deceives himself by claiming that he is intent upon to helping his brother clear himself of his sin.  Ghibah cannot be justified under such circumstances.
3. To inform a Mufti about someone else’s sin that he dislikes mentioned for the purpose of seeking the judgment of that particular matter. For example, if a man to tell the mufti that his wife leaves the house without a valid reason without his permission, this does not make him sinful if he is seeking to know what his rights are in such a case. However, the scholars said in such a case, one is recommended not to mention names, but to phrase the question in the third person. For example, to say: “What is the judgment according to the Shari’ah if one’s wife left the house against her husband’s permission without valid Shar’I reason?”

4. To depict a person with one of his attributes that he dislikes mentioned with the purpose of identifying him. For example, it is allowed for someone to tell his son to go and give some money to ‘the one-legged man next door,’ to clarify for the son exactly which man is meant.

5. To tell about another person’s sins which he himself openly declares. Hence, it is not sinful for one to tell about a person who himself declares he drinks alcohol or does so publicly.

6. To warn other Muslims against a sinner. This is a very important issue. It is an obligation to warn against those who prey upon Muslims. If, for example, one knows of a robber targeting a route along which Muslims intend to travel, one would be sinful if he kept silent and did not warn the Muslims of this, thereby letting them fall prey to the robber. Furthermore, it is more of an obligation to warn against those who cheat Muslims in their Deen than to warn against those who cheat in the worldly matters. If one knows of anyone who cheats the Muslims in their Deen, by falsely claiming to be knowledgeable, teaching them blasphemy, and/or giving them answers to Islamic questions that are incorrect [such as the yazidi-salafi-wahhabiyya etc do], then it is an obligation to warn the Muslims against them.

Imam al-Hakim radhi Allahu ‘anhu related a sahih hadith as agreed upon by Imam adh-Dhahabiyy, that Rasulullahi Sall Allahu ‘alaihi wa Aalihi wa Sallim said:

“Ithaa ra-ayta ummati tahaabu an taqoola lidhaalim, anta dhaalim, faqad tuwudda’a minhum”

“When you see my Ummah fearful of telling the unjust person [Dhaalim], ‘You are unjust,’ then know the support of Allah is withdrawn from them.”
Tale-Bearing (Namimah)

Tale-bearing, (namimah) is defined as spreading words among believers with the purpose of stirring up enmity and problems between them This matter is forbidden. It is unlawful and sinful. Allah dispraised such people in the Qur’an in Surat al-Qalam, Ayah 11-12:

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ [٦٨:١٠]

هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ [٦٨:١١]

Heed not the type of despicable men,- ready with oaths,

A slanderer, going about with calumnies [stories meant to dishonor others],

These ayaahtul karimah highlight ugly nature sin of tale-bearing (namimah). In the hadith related by al Imam Bukhariyy,relates  hadith concerning Namimah wherein Sayyidinaa Rasuli Akram sall Allahu ‘alaihi wa Aalihi wa Sallim said:

Laa yakdhulul jannaata qattaatun

“The one who commits tale-bearing (namimah) shall not enter Paradise with the first group.”

That is, the Muslim who died without repenting of his sin of tale-bearing (namimah) will be tortured in Hellfire before entering Paradise.

Furthermore, that the reasons for most of the torture in the grave are gossip (ghibah), tale-bearing (namimah), and not clearing oneself from urine.

I ask Allahu ta ‘ala to protect us from falling into ghibah, namimah, buhtan and all sins that lead us away from his Rahmah. May Allahu ta ‘ala  endow us with the propensity to forgive those who have sinned against us, and the propensity in those we have sinned against to forgive us.

Ghufraanaka Rabbanaa wa ‘ilaykal masiyr

Wa sall Allahu ta ‘ala ‘alaa Sayyidinaa wa Mawlaana Muhammadin wa Aalihi wa Sahbihi wa Sallim

The Eleventh Discourse

Concerning the special qualities of the Day of ‘Ashura’

Adapted from “Al-Ghunya li-Talibi Tariq al-Haqq” Volume Three, Eleventh Discourse

By Sultan Muhyuddin Sayyidinaa Shaikh Abdul Qadir Al-Jilani Radhi Allahu ‘anhu

As translated b Sidi Muhtar Holland [Rahimuhullah] and published by al-Baz Publications

www.al-baz.com

Allah (Exalted is He) has told Us:

The number of the months in the sight of Allah is twelve months.

[They were already inscribed] in the Book of Allah on the day when He created the heavens and the earth;    four of them are sacred.] 9:36

The Month of Muharram is one of the four sacred months. {al-ashhur al-muharrama} in the sight of Allah (Exalted is He). It includes the day of Ashura, and Allah (Exalted is He) enormously enhances the recompense of those who worshipfully obey Him on that day.

As we are reliably informed by [Sayyidinaa] Shaikh Abu Nasr [Muhammad ibn al-Banna], Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] once said:

If someone observes a day of fasting during Muharram, for every such day he will be credited with thirty days.

According to another traditional report, transmitted by Maimun ibn Mihran on the authority of [Sayyidinaa] Ibn Abbas (May Allah ta’ ala be pleased with him and his father), Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] also said:

If someone fast on the day of Ashura in Muharram, he will be granted the spiritual reward of ten   thousand angels [malak]. If someone fasts on the day of ‘Ashura’ in Muharram, he will be granted the spiritual reward of ten thousand angels [malak]. If someone fasts on the day of ‘Ashura; in Muharram, he will be granted the spiritual reward of ten thousand martyrs [shahid], as well as the spiritual reward of ten thousand pilgrims [hajj] and visitants [mu'tamir]

If someone strokes the head of an orphan with his hand on the day of ‘Ashura’ for every hair on the orphan’s head, Allah ta ála will promote him by one degree in the Garden of Paradise.

If someone provides a believer [mu'min] with a meal to break his fast on the night of ‘Ashura’, it will be just as if the entire Community [Umma] of Muhammad   had broken fast as his guests, and had filled their stomachs to capacity.

“O Messenger of Allah”,   his listeners exclaimed, ‘ it would seem that Allah ta’ ala has given preference to the day of ‘Ashura’ over all the other days!’ “Yes,” said he   as he went on to explain:

Allah (Exalted is He) created the heavens on the day of ‘ Ashura’. He created the mountains on the day of ‘ Ashura. He created the oceans on the day of ‘ Ashura’. He created the Pen [Qalam} on the day of 'Ashura'. He created the Tablet [Lawh] on the day of ‘Ashura’. He created Adam (peace be upon him) on the day of ‘Ashura’, and He caused him to enter the Garden of Paradise on the day of ‘Ashura’.

[Sayyidinaa]Abraham [Ibrahim] [peace be upon him] was born on the day of ‘Ashura, and Allah ta’ala delivered him form the fiery furnace on the day of ‘Ashura’, then He redeemed his son from being sacrificed on the day of ‘Ashura’. He caused Pharaoh to drown on the day of ‘Ashura’. Allah (Exalted is He) relieved [Sayyidinaa]Job [Ayyub] (peace be upon him) of his trials and tribulations on the day of ‘Ashura’.

Allah [Exalted is He] relented toward Sayyidinaa Adam (peace be upon him) on the day of ‘Ashura’. Allah [Exalted is He] accepted the dua’ of [Sayyidinaa]David [Dawud] (peace be upon him) on the day of ‘Ashura’. Jesus {Isa] (Peace be upon him) was born on the day of ‘Ashura’. The Day of Resurrection [Yawm al-Qiyama] will occur on the day of ‘Ashura’.

According to another version of this report, likewise transmitted on the authority of [Sayyidinaa] Ibn Abbas (may Allah ta’ala be pleased with him and his father), Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] said:

If someone fast on the day of ‘Ashura’, Allah will record in his favor the worshipful service [ibada] of sixty years devoted to fasting by day and keeping vigil by night. If someone fasts on the day of ‘Ashura’, he will be granted the spiritual reward of a thousand martyrs [shahid]. If someone fasts on the day of ‘Ashura’, Allah ta’ala will record in his credit column the recompense of the inhabitants of the seven heavens.

If someone provides a believer [mu'min] with a meal to break his fast on the night of ‘Ashura’, it will be just as if the entire Community [Umma] of [Sayyidinaa] Muhammad [Sall Allahu ‘alaihi wa Aalihi wa Sallim] had broken fast as his guests, and had filled their stomach to capacity.

If someone strokes the head of an orphan with his hand on the day of ‘Ashura’, for every hair on the orphan’s head, Allah ta’ ala will promote him by one degree in the garden of Paradise.

“O Messenger of Allah,   exclaimed [Sayyidinaa] Umar ibn al-Khattab (may Allah be pleased with him), Allah (Exalted is He) has treated us with favor, by granting us the day of ‘Ashura’!” The Prophet   then said:

Allah (Exalted is He) created the heavens on the day of ‘Ashura’, and the earth likewise. He created the mountains on the day of ‘Ashura’, and the stars likewise. He created the Heavenly Throne [Arsh] on the day of ‘Ashura’ and the Pedestal [Kursi] likewise. He created the Tablet [Lawh] on the day of ‘Ashura’, and the Pen [Qalam] likewise.

He created Gabriel on the day of ‘Ashura, and the angels likewise. He created [Sayyidinaa] Adam on the day of ‘Ashura’. [Sayyidinaa]Abraham [Ibrahim] was born on the day of ‘Ashura’, and Allah ta’ala delivered him from the fiery furnace on the day of ‘Ashura’, then Allah ta’ala redeemed his son from being sacrificed on the day of ‘Ashura’. He caused Pharaoh to drown on the day of ‘Ashura’.

He raised Idris (peace be upon him) up to heaven on the day of ‘Ashura’. He relieved Job [Ayyub] of his agony on the day of ‘Ashura’ He raised Jesus [Isa} (peace be upon him) on the day of 'Ashura', and Jesus was born on the day of 'ashura'. Allah ta'ala relented toward Adam (peace be upon him) on the day of 'Ashura', and He accepted the dua’ of David [Dawud] (peace be upon him) on the day of ‘Ashura’. Allah ta’ala granted kingship to Solomon [Sulaiman] on the day of ‘Ashura’.

The Lord (Exalted is He) established Himself upon the Heavenly Throne ['Arsh] on the day of ‘Ashura’. The Day of Resurrection [Yawm al-Qiyama] will occur on the day of ‘Ashura’. The first rain fell from the sky on the day of ‘Ashura’. The first gift of mercy [rahma] came down from above on the day of ‘Ashura’.

If someone performs the major ritual ablution [ightasal] on the day of ‘Ashura’, he will never experience any illness, apart for the sickness of death. If someone anoints his eyelids with antimony (Khul) on the day of ‘Ashura, he will not suffer inflammation of the eyes throughout the entire course of the year.

If someone pays a visit to a sick person on the day of ‘Ashura’, it is just as if he had visited all the children of [Sayyidinaa] Adam. If someone gives [a thirsty person] a drink of water on the day of ‘Ashura, it is just as if he had never disobeyed Allah ta ‘ala for a single instant.

If someone performs four cycles of ritual prayer (salla arba’a raka’at) on the day of ‘Ashura, reciting in each cycle the Opening Sura of the Book [Fatihat al Kitab], one time, and the Sura that begins with “Qul Huwa ‘llahu Ahad [Say: He is Allah, One!'] fifty times, Allah (Exalted is He) will forgive him the sins of fifty bygone years, and of fifty years that are still in the future Allah (Exalted is He) will also build for him, in the midst of the heavenly host [al-mala'al-'la], a thousand palaces of light.

[Sayyidinaa] Abu Huraira (may Allah ta’ala be pleased with him) once said:

It was made incumbent upon the Children of Israel (Bani Isra’il) to fast on one day in the year, namely, the day of ; Ashura’, the tenth of Muharram, so they devoted it to fasting, and on it they treated their dependents with special generosity. If someone uses his wealth to treat his dependents with special generosity on the day of ‘Ashura;, Allah will treat the person with special generosity throughout the rest of the year. If someone devotes the day to fasting, it will count in his favor as the atonement [kaffara] of forty years. If someone spends the night of ‘Ashura; in viligant worship, and enters upon the morning in a state of fasting, he will die without knowing the agony of death.

According to a tradition [hadith] reported by [Sayyidinaa] Ali [ibn Abi Talib] (may Allah ennoble his countenance), Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] once said:

If someone spends the night of Áshura; in vigilant worship, Allah (Exalted is He) will let him live as long as he wishes.

According to a report transmitted by [Sayyidinaa] Sufyan ibn Uyina, on the authority of [Sayyidinaa] Ja’far al-Kufi, it was Ibrahim ibn Muhammad ibn al-Muntashir – reputedly one of the finest characters in the Kufa of his time – who told him that the Prophet [Sall Allahu ‘alaihi wa Aalihi wa Sallim]once said:

If someone treats his dependents [íyali-hi] with special generosity on the day of Áshura;, Allah (Exalted is He) will treat that person with special generosity throughout the rest of the year.

“He gave us that information fifty years ago,” said [Sayyidinaa] Sufyan (may Allah bestow his Mercy upon him). and since then we have experienced nothing but prosperity.”

As reported by [Sayyidinaa]‘Abdullah [Ibn Mas'ud al-Hudhali] (may Allah be well pleased with him), Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] once said:

If someone treats his family [ahli-hi] with special generosity on the day of ‘Ashura’, Allah (Exalted is He) will treat that person with special generosity throughout the rest of the year.

One of our worthy forefathers [salaf] is said to have declared: ‘If someone fasts on the day of adornment [Yawm az-zina], meaning the day of ‘Ashura’, he will thereby make up for all the fasting that he has failed to keep in the course of the whole year. And if someone gives a charitable donation on that day, he will thereby make up for any charitable donation [sadaqa that he has failed to give in the course of the whole year"

It was Yahya ibn Kathir (may Allah bestow His mercy upon him) who said:

"If someone anoints his eyelids on the say of 'Ashura', using a mixture of kohl [kuhl] and musk [misk], he will have no reason to complain of any problem with his eyes until that same day in the year ahead.”

As we are reliably informed by Shaikh Abu Nasr [Muhammad ibn al-Banna'], it was Abu Ghaliz ibn Umayya ibn Khalaf al-Jamhi who said:

“The Prophet [Sall Allahu ‘alaihi wa Aalihi wa Sallim] once spotted a sparrow hawk [surad] on the roof of my house, so he said: “This is the first bird to keep the fast on the day of ‘Ashura’.”

It was [Sayyidinaa]Qais ibn ‘Ubada who said: “Even the wild beasts used to fast on the day of ‘Ashura’.

[Sayyidinaa] Abu Huraira (may Allah be well pleased with him) is reported as having stated that Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] once said:

The most meritorious fasting, after the month of Ramadan, is [fasting in] the month of Allah which they call the Sacred Month [al-Muharram]. And the most meritorious ritual prayer [salaat] – after that which is prescribed as an obligatory duty [mafruda], and that which is performed in the middle of the night – is the ritual prayer [salat] of the day of ‘Ashura’.

[Sayyidinaa]Ali [ibn Abi Talib] (may Allah ennoble his countenance) is reported as having stated that the Prophet

In Allah’s Sacred Month [al-Muharram], Allah ta’ala has relented toward certain people, and He will also relent toward others.

[Sayyidinaa] Ibn ‘Abbas (may Allah be well pleased with him and with his father) is reported as having stated that Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] once said:

If someone fast on the last day of Dhu’l-Hija and on the first day of Muharram, he will have sealed the old year with fasting, and ushered in the new year with fasting, and Allah Almighty and Glorious is He), will grant him the atonement [kaffara] of fifty years.”?

According to a report from [Sayyidinaa]‘Urwa [the Prophet's wife] [Sayyidatinaa] Á’isha (may Allah be well pleased with her) once said:

“‘Ashura’ was observed as a day of fasting by Quraish in the [re-Islamic] days time of ignorance [al-Jahiliyya]. Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim] devoted it to fasting, while he was in Mecca, but when he moved to Medina, he made the Fast of Ramadan an obligatory religious duty. so, if anyone wishes to do it, he may keep the fast on the day of ‘Ashura’, and if anyone so wishes, he may abstain from observing it.”

[Sayyidinaa] Ibn Abbas (may Allah be well pleased with him and with his father is reported as having said:

“When Allah’s Messenger [Sall Allahu ‘alaihi wa Aalihi wa Sallim]moved to Medina, he discovered the Jews [al-Yahud] were observing the day of ‘Ashura’ as a day of fasting, so he inquired about that practice of theirs, and they told him: ‘This is the day on which Allah (Almighty and Exalted is He) rendered Moses [Musa] and the Children of Israel [Bani Isra'il] victorious over the people of Pharaoh, so we devoted it to fasting in his honor . ‘The Prophet   responded to this by saying” ‘We are more worthy of Moses [Musa] than you are! ‘Then he commanded [the Muslims] to observe it as a day of fasting. “

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem,

wa ‘alaa Aalihi wa Sahbihi wa Awliyaaihi ajma’een.

Allahu ta ‘ala has commanded us to keep the company of pious people, to visit them to learn from them, to benefit from them and to do benefit [help] to them.  Our salvation lies in obeying the commands of Allahu ta ‘ala and His Beloved Sayyidinaa wa Mawlaana Muhammad Sall Allahu ‘alaihi wa Aalihi wa Sallim

Allahu ta ‘ala says:

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا [١٨:٢٨]

And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect Our Dhikr [remembrance], one who follows his own desires, whose case has gone beyond all bounds. Suratul Kahf, 28^th Ayah.

The circumstances behind the sending down of this ayah are as follows;

Sayyidinaa Salman al-Farisi Radhi Allahu anhu who said: “Those whose hearts were to be reconciled (al-mu’allafati qulubuhum) – were ‘Uyaynah ibn Hisn, al-Aqra’ ibn Habis and their families – who came to the Messenger of Allah, Sall Allahu ‘alaihi wa Aalihi wa Sallim, and said: ‘O Messenger of Allah, if only you could sit at the front of the assembly and remove these people – meaning: Salman al-Farisi, Abu Dharr al-Ghifari and other poor Muslims – and their smelly outer garments – because the only thing they had on them were these woolen outer garments – from us, then we could sit with you, talk to you and learn from you!’ [1]

As a response, Allah, exalted is He, revealed (And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him. Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance) [18:27-28] up to His words (Lo! We have prepared for disbelievers Fire…) [18:29], threatening them with hell.

The Prophet, Sall Allahu ‘alaihi wa Aalihi wa Sallim, stood up and went looking for them. He found them at the back of the masjid making dhikr of Allah, exalted is He. He said: ‘Praise be to Allah Who did not take away my soul until He commanded me to content myself with men of my community. It is with you that I live and with you that I die’ ”. (…and obey not him whose heart We have made heedless of Our remembrance…) [18:28]. [Asbaabun Nuzul al Wahidi]

Allahu ta ‘ala mentions in Suratul Kahf the journey of Sayyidinaa Musa ‘alaihi salaam in search of knowledge:

Behold, Sayyidinaa Musa said to his attendant, “I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel.”  Suratul Kahf 60^th ayah.

Imam Jalaaluddin Suyuti Rahmatullahi ‘alaihi mentions in “Tafsir Jalalayn” That the attendant of Sayyidinaa Musa  alaihi salaam, Yusha bin Nun used to follow him around serve him and learn from him as a student, keeping his company.  This is the attendant who accompanied Sayyidinaa Musa on his journey to Meet Shaykh Khidhr ‘alaihi salaam.

“And, mention, when Sayyidinaa Musa , son of Amram (‘Imrān), said to his attendant, Joshua son of Nun (Yūsha‘ bin Nūn), who used to follow him around, serve him and acquire knowledge from him, ‘I will not give up, I will not stop journeying, until I have reached the juncture of the two seas — the point where the Byzantine sea and the Persian sea meet, beyond the east, — though I march on for ages’, for a very long time before reaching it, if it be far.” [Tafsir Jalaalayn]

Further Allahu ta ‘ala say in Suratul Kahf:

“So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.”

Sayyidinaa Musa said to him: “May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?”

(The other) said: “Verily thou wilt not be able to have patience with me!”

“And how canst thou have patience about things about which thy understanding is not complete?”

Sayyidinaa Musa said: “Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught.”   Suratul Kahf 65-68 Ayaah

Imam Jalaluddin Suyuti Rahmatullah ‘alaihi mentions;

“So [there] they found one of Our servants, namely, al-Khidr, to whom We had given mercy from Us — according to one opinion this [mercy] was prophethood; according to another it was authority (wilayat), and this [latter] is the opinion of the majority of scholars — and We had taught him knowledge from Us (‘ilman is the second direct object), in other words, some knowledge of unseen things [‘Ilmul Ghayb].”

Al Imam Bukhārī Rahmatullahi ‘alaihi reports the [following] hadīth: ‘Sayyidinaa Musa was delivering a sermon among the Children of Israel and was asked, “Who is the most knowledgeable of people?” to which he [Sayyidinaa Musa] said, “Myself”. God then reproached him for not having attributed [his] knowledge as [coming] from Him. God then revealed to him the following: “Truly, there is a servant of Mine at the juncture of the two seas; he is more knowledgeable than you”.

Sayyidinaa Musa then asked, “My Lord, how do I reach him?” He [God] said, ‘Take a fish with you and place it in a basket and [the place] where you lose the fish will be [the place] where he is.” He [Sayyidinaa Musa] took a fish and placed it in a basket and departed together with his lad Joshua son of Nun until they reached the rock. [There] they placed their heads back and fell asleep. The fish began to move about in the basket, until it escaped from it and fell into the sea, and it made its way into the sea in an amazing manner. God then held back the flow of the water [preventing it] from [engulfing] the fish, forming a kind of arch over it.

When he awoke, his companion [Joshua] forgot to inform him of [what had happened to] the fish, and so they journeyed on for the remainder of that day and night until on the morning [of the second day] Sayyidinaa Musa said to his lad, ‘Bring us our breakfast’, to where he says, and it made its way into the sea in an amazing manner’. He [Bukhārī] said, ‘For the fish, it [the way into the sea] was [by] ‘burrowing’ (saraban), and for Sayyidinaa Musa and his lad it [this way] was ‘amazing’ (‘ajaban) …’ [and so on] to the end [of Bukhārī’s report].  [Tafsir Jalaalayn]

Imam An Nawawi mentions in “Riyadh as Saliheen”;

Sayyidinaa Anas bin Malik (May Allah be pleased with him) reported: After the passing of Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim), Sayyidinaa Abu Bakr (May Allah be pleased with him) said to `Umar (May Allah be pleased with him): “Let us visit Umm Aiman (May Allah be pleased with her) as Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to visit her”.

As we came to her, she wept. They (Abu Bakr and `Umar (Radhi Allahu anhumma) said to her, “What makes you weep? Do you not know that what Allah has in store for His Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is better than (this worldly life)?” She said, “I weep not because I am ignorant of the fact that what is in store for Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim) (in the Hereafter) is better than this world, but I weep because the Revelation has ceased to come”. This moved both of them to tears and they began to weep along with her. [Muslim]. [2]

Abu Sayyidinaa Musa Al-Ash`ari (May Allah be pleased with him) reported: I heard the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) saying, “The similitude of good company and that of bad company is that of the owner of musk and of the one blowing the bellows. The owner of musk would either offer you some free of charge, or you would buy it from him, or you smell its pleasant fragrance; and as for the one who blows the bellows (i.e., the blacksmith), he either burns your clothes or you smell a repugnant smell”.
[Al-Bukhari and Muslim].

Al–Haafidh ibn Hajar al Asqalaani Rahmatullahi ‘alaihi, commenting on this Hadeeth said, “There is in this Hadeeth prohibition of keeping the company of those who can harm one in religious and worldly matters; and an encouragement for keeping the company of those who can benefit one in these matters.”

This Hadith enjoins us to sit in the company of the pious people and avoid those of bad character.  The pious people like the shop keeper selling attar [attarwala] will leave an impression on the visitor. Likewise the company of the people of bad character will also leave an impression.   By visiting and associating with the pious friends of Allahu ta ‘ala and the Ulema al Haqq one can only benefit. Whereas keeping the company of impious people who flaunt the commandments of Allahu ta ‘ala and His beloved (Sall Allahu ‘alaihi wa Aalihi wa Sallim), will only lead one down the path of destruction, as one must eventually take on their manners, beliefs and characteristics.

May Allahu ta ‘ala protect us from falling in with the company of the impious people.  May Allahu ta ‘ala allow us to understand the importance of and allow is to be in the company of the pious friend of Allah from among the ‘Ulama and the Awliya.  May Allahu ta ‘ala allow us to be those who help them and love them, support then and benefit from the Ameen.

Wa Sall Allahu ta ‘ala alaa Sayyidinaa wa Mawlaana Muhammadin wa ‘alaa Aalihi wa Ashaabihi wa Awliyaa-e-he wa Ummatihi ajma’een, birahmatika Yaa Arhamar Rahimeen.

[2] Umm Aiman (May Allah be pleased with her) belonged to Ethiopia and was a slave-girl of the Prophet’s father (`Abdullah bin `Abdul-Muttalib). After the passing away of `Abdullah, Umm Aiman (May Allah be pleased with him) remained with the Prophet’s mother, Aminah, and took great care in his upbringing. Subsequently, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) set her free and then she was married to Zaid bin Harithah (May Allah be pleased with her).

This Hadith shows that this blessed Sahaabiya spend company with the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim) and he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to visit her.  This hadith also gives the justification for weeping over the death of the pious and also shows that it is desirable to visit such persons to whom one’s friends go to pay respect. The incident mentioned in this Hadith also shows the love that the Companions of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had for him.

(’Ubudiyya) in Islam

Ustadh Muhammad Sa’id Hunafaa Qadiri

Jumu’ah Wa’dh delivered at Masjid Noorul Hudaa Columbia, SC 12/26/2008

Al Hamdulillah Rabbil  Aalameen wa salaatu wa salaamu ‘alaa Sayyidanaa, wa Shafi’anaa wa Habibanaa wa Mawlaana Muhammadinil Mustafaa,   Allahumma Salli wa Sallim ‘alaa ‘Abdika wa Rasulikan Nabiyyil Ummiyy. Khaatimul ‘Ambiyaa-I wal Mursaleen,  wa Imaamul Muttaqeen, Wa Qaaidil Ghurril Muhaajaleen, wa  Shafi’il mudhnibeen, Rasuli Raabbil ‘aalameen wa ‘alaa Aalihi wa Azwaaajihi  Ummuhaatul Mu’mineen, wa Dhurriyaati, wa Ahlil Bayti, wa Ashaabihi wa Awliyaaih, wa Ummatihi ajma’een bi Rahmatika Yaa Arhamar Rahimeem  wa ba’d

Wa Qal Allahu ta ‘ala fi kalaamil qadim ba’da  ‘authu billahi  minash shaytanir rajim Bismillahir Rahmani Rahim

قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ

Say: Praise be to Allah and peace on His Servants whom He has chosen: is Allah better, or what they associate (with Him)?  ( 27:59)

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I have not created the jinn and the men except that they should serve Me.

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ

Serve your Rabb until (the day of) Certainty comes to you (15:99)

Sayyidinaa  Abu Dharr al Ghifari Radhi Allahu ‘anhu narrated from the Prophet Sall Allah ‘alaihi wa ‘alaihi wa sallim that  Allah (azza wa jalla) said:

“Ya ‘Ibaadi. I have forbidden injustice for Myself and I have made it forbidden amongst you, so be not unjust to one another.

Ya ‘Ibaadi, You are all astray except him whom I have guided, so seek My guidance and I shall guide you.

Ya ‘Ibaadi, you are all hungry except him whom I have fed, so ask me for food and I shall feed you.

Ya Ibaadi, you are all naked except him who I have clothed, so ask Me for clothing and I shall clothe you,

Ya ‘Ibaadi, you all commit sins, night and day, and I forgive all you sins, so seek forgiveness, and I shall forgive you.

Ya ‘Ibaadi, you are not capable of causing Me harm, so you harm Me not. You are not capable of benefitting Me, so you do not benefit Me.

Ya ‘Ibaadi, if the first of you and last of you, the Men of you and the Jinn of you, were as bad as the most sinful heart among you, it will not diminish one jot of My Kingdom,

Ya ‘Ibaadi, if the first of you and last of you, the Men of you and the Jinn of you, stood in unison and asked Me, and I granted every person what they asked for. It will not diminish what I have, except as much as the needle diminishes the ocean, when it is dipped in it.

Ya ‘Ibaadi, these are your deeds for which I make you accountable, and then recompense you for them.  Whoever finds good, let him praise Allah, and for whoever finds the contrary, let him blame none but himself. Al Hadith Al Qudsiyyah (Day 127,128)

“O son of Adam, free yourself for My service and your heart will be filled by Me with contentment, and I shall protect you from poverty, if you do not do that, I shall fill your heart with anxiety and I shall not provide for your needs. (at Tirmidhi and al Bayhaqi) (Day 208)

Sayyidinaa Shaykh Muhyuddin Abdul Qadir al Jilani Quddus us Sirruhul ‘adhim says,

“When a person’s servitude (‘Ubudiyya) and direct experience (Ma’rifat) are fully realized, he will say neither “Give me” nor “Do not give me.”  He becomes nonexistent (Faaniy). Wholly  absorbed (Mustaghriq).  This is why one who has attained to this station (maqaam) says:  “What do I care about me?”  Well spoken indeed!  I am His slave (‘abd) and the slave in His master’s company has neither choice nor will of his own.

A man once bought a slave (mamluk), and that slave happened to be one of the people of religion (deen) and righteousness (Salaah).

“O slave,” the man said to him, “what would you like to eat?”

“Whatever you give me to eat.”

“What kind of clothes would you like to Wear?”

Whatever you give me to wear.”

“Where would you like to lodge in my house?”

“In whatever place you lodge me.”

“What jobs would you prefer to work at?”

“Whatever you order me to do.”

The man then burst into tears, as he said:  “What a blessing it would be for me, if I could be with my Lord (Almighty and Glorious is He) as you are with me!”  “O my master,” said the slave, “does the servant (‘abd) in the company of his master (Sayyid) have any will (iraada) or choice (Ikhtiyar) of his own?”  Then the master said to him:  “You are a free man (Hurr) for the sake of Allah, and I would like you to stay with me, so that I may serve you with my person (nafs) and my property.”

Anyone who really knows Allah (Azza wa Jalla) is left with no choice of his own, and he says: “what do I care about me?”  You must not challenge destiny (Qadar) concerning his affairs or the affairs of others. (Jilani)

Al Imam Abdal Karim  ibn Hawazin Al Qushayri Rahmatullahi ‘alaihi  writes,

“I heard the master Abu ‘Ali ad Daqqaq remark, “There is nothing nobler than servitude, nor is there a more perfect title for the believer than ‘slave’.  For this reason Allah (azza wa jalla) said, in describing the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim on the night of Mi’raj ‘Glory be to the one who brought His Slave by night from the Sacred Mosque’(17:1)  Then Allahu ta ‘ala said, ‘And then he revealed to His slave what he revealed’ (53:10).  So if there were a title more sublime than ‘slave’, He would have used it for him….  The master Abu ‘Ali ad Daqqaq observed,  “just as ‘Lordship’ is an eternal quality of Allahu ta ‘ala so too is ‘servitude’ a quality of man that stays with him as long as he lives.”  One of the sufis recited:

If you ask for me I will say, “Here I am, His slave.”

And if they ask Him He will say, “There is My bondsman. (Qushayri)

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرً

Indeed you have in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Yawmul Aakhira  and who engages in the Dhikr  of Allah in abundance. (Suratul Ahzab  ayah 21)

Al Imam Qushayri Rahmatullahi ‘alaihi   also writes,

“It is said, Servitude is establishing true acts of obedience, performing them without limit, ascribing little worth to whatever you offer, and being aware that your virtuous deeds come only by means of Allah’s prior decree.”  It is said, “Servitude is abandoning personal choice in the face of divine decree.”  It is also said, “Servitude is emptying oneself of (belief in one’s own) power and might and acknowledging the wealth and blessings He grants you.  And it is said, “Servitude is embracing whatever you are commanded to do and separating yourself from whatever you are told not to do.”

Allah Most High says,

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيم

“Indeed you (Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim) you are exalted in your conduct.”

On the authority of (Sayyidinaa) Anas Radhi Allahu ‘anhu, it is related that someone asked, “Ya Rasulullah (Sall Allahu ‘alaihi wa ‘Aalihi wa sallim), who among the believers has the greatest faith?” He Sall Allahu ‘alaihi wa Aalihi wa sallim) replied, “The one of finest character.”  It is clear, then that fine moral character is the most excellent virtue of the servant and the one by which his inner nature is known.  Man is veiled by his body, revealed by his character.

The master Abu ‘Ali’ ad Daqqaq (Rahmatullahi ‘alaih) declared, “Allahu ta ‘ala favored His Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim with many excellent qualities, but He never Praised him for any of his qualities as He praised him for his character, for He says,

“Indeed you (Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim) are upon a noble character.”

Al- Wasiti stated, Allah described him as being upon a noble character because he sacrificed this world and the hereafter, being content with Allahu ta ‘ala”.  He also said, “Noble character means that one neither disputes with others nor is disputed by them because he possesses complete inner knowledge of Allahu ta ‘ala.” (Qushayri)

Allahu ta ‘ala says:

So if they dispute with you, say: “I have submitted myself entirely to Allah and so have those who follow me.” And say to the People of the Book and to those who are unlearned: “Do you (also) submit yourselves?” If they do, they are in right guidance, but if they turn back, Thy duty is to convey the Message; and in Allah’s sight are (all) His servants.  (3:20)

Allahu ta ‘ala also says,

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ

فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلَهَ إِلا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Now has come to you a Messenger from amongst yourselves: it grieves him that you should perish: ardently anxious is he over you: to the Believers he is Raufur Rahim (most kind and merciful.)

But if they turn away, Say: “Allah alone is enough for me: there is no god but He: I trust and rely completely on Him and He the Lord of the Magnificent Throne !” (9: 128-129)

Commenting on these ayaah in beautiful verse Khwaja Hafidh Muhammad Yusuf ‘Ali Sulaimani Radhi Allahu ‘anhu writes,

“Khuda ki ba’d bury he, Karim hasti hai

Kalaami Haqq may, Raufur Rahim hasti hai

Bi khalqi pak, Khuda Ghaffur ka mazhar

Bi khulqi pak, Muhammad Azim hasti hai.”

After Allah (azza w jalla), he is the most gracious.

In Allah’s True Word (Qur’an Pak), He is Raufur Rahim.

In all of creation he alone exemplifies Allah’s Forgiveness.

In the Perfection of good behavior (Ikhlaaq), he is Muhammad, the most exalted

(Sall Allahu ‘alaihi wa Aalihi wa sallim).

Al Imam Sultan Shaikh Sayyid Mubarik ‘Ali  Shah Gilani el Hashimi  Hafidhumullah  in a discourse entitled, “Adab and Ikhlaq of the Holy Last Messenger (Sall Allahu alaihi wa Aalihi wa Sallim)” says,

“A person who regulates his conduct to Adab or Islamic code of Conduct or Ikhlaq-e-Muhammadi is in fact a friend of Allah, Wali (saint). A person who calls himself a saint but does not follow this Islamic code of Conduct, then he is a Satan in the guise of a saint. An ordinary Muslim who does not identify himself with Ikhlaq-e-Muhammadi is defeating the very purpose for which this world was created, Messengers were sent, and the Holy Qu’ran was revealed. One thing should be remembered that Adab and Ikhlaq-e-Muhammadi are quite opposite to Hindu and western cultures. Hence a true Muslim is one who identifies himself with the Last Messenger of Allah, Sall Allahu alaihi wa Aalihi wa Sallim.

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيم

“Indeed you (Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim) you are exalted in your conduct.”

The morals, manners and conduct of the Last Messenger of Allah, Sal Allah alaihi wa Aalihi wa Sallim, were perfected by Almighty Allah—who taught him, with a view to educate mankind. According to Hazrat Abu Huraira, Radhi Allahu ‘anhu the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, had said, “I have been sent as a Messenger in order to perfect the morals and conduct of mankind.” As a matter of fact, certain previous Messengers were links in the chain of human moral evolution which found its culmination in the person of the Last Messenger of Allah, Sall Allahu alaihi wa Aalihi wa Sallim. Allah Almighty is the teacher of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, in perfecting in him the best of moral conduct—Ikhlaq-e-Hasna. In Holy Qur’an, one sees how the Pupil, Sall Allahu alaihi wa Aalihi wa Sallim, is being taught by The Teacher.

“(O’ Messenger) Forgive the wrongs of people and show them the path of righteousness and keep away from the ignorants.” [Holy Qur'an]

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ

“Allah commands you to do justice, kindness and give charity to relatives and forbids you from all acts of lewdness, evil, and rebellion.” [16:90]

“(Men of Allah) Control their anger, and forgive people; Allah likes righteous people.” [Holy Qur'an]

As a matter of fact, Allah the Most High has revealed his guidance in many forms; first of all He revealed and culminated His revelation in the person of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, which is contained in the form of a Book called the Holy Qur’an. Hence is known as al-Qur’an-e-Natiq—the speaking Qur’an, Sall Allahu alaihi wa Aalihi wa Sallim.

Similarly Allah the Great, has manifested each and every sign (called verse in English, which is an incorrect translation of Ayat: miraculous sign) contained in the Holy Qur’an in the universe and each and every second he is still guiding mankind through the various aspects of the Holy Qur’an. Therefore, all the aspects of divine guidance are directly concerned with the perfection of humanity. Moral conduct of a man is meant to help him realize his goal—Al-Insan al-Kamil, viceroy of God. Thus, all those who shall follow the path of perfection—Ikhlaq-e-Muhammadi—shall become a beloved of Allah and shall be blessed with very quick results.

“Verily He loves them and they love Him.” [Holy Qur'an]

It is the objective of the Holy Qur’an to impart education of etiquette and conduct of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, so that through him the entire humanity is taught etiquettes and becomes cultured. Hence the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has said that “I am the Messenger to complete the evolution of perfect conduct.” Then the Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, educated the people on these lines. When Allah the Almighty had perfected conduct in the person of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, He said, “Verily (O’ Messenger) your conduct is the best.” How kind and merciful is Allah, the Almighty that He Himself praises the conduct of his Beloved, Sall Allahu alaihi wa Aalihi wa Sallim. Educating people the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, Allah appreciates good conduct and dislikes poor conduct. In this connection, Sayyidinaa Ali (Radhi Allahu ‘anhu) said, “I fear for that Muslim to whom a brother Muslim came seeking fulfillment of some problem and the former is unable to help him, even though he may not hope for reward and fear of punishment in the Hereafter. Then it is compulsory for him to exhibit good conduct for in it lies his Nijat (salvation).” The Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has said, “I swear by Him in whose hands is my life, that only those with good conduct will enter Paradise.” There is a tradition narrated by Sayyidinaa Mu’az bin Jabal that the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has said, “Allah has made Islam very precise in two things, one Akhlaq-e-Husna, and the other, good deeds.”

Briefly the main features of Akhlaq-e-Husna and good deeds are the following:

1. To live together in affection;

2. To perform good deeds;

3. To deal with people humanely;

4. To give alms;

5. To distribute food;

6. To say Salaam extensively (only on Muslims);

7. To visit and care for sick Muslims;

8. To accompany the Janaza of a Muslim irrespective of his being a good or bad Muslim;

9. Always to live in harmony and understanding with Muslims and/or infidels;

10. To respect aged Muslims;

11. To accept an invitation from a Muslim;

12. To extend invitation to other Muslims;

13. To forgive people;

14. To maintain peace and harmony among people;

15. To give charity;

16. To extend Salaam first;

17. To save oneself from Haram things, e.g. dancing, music, singing, backbiting, loose talk, lewdness, miserliness, ill manners.

There is a tradition narrated by Sayyidinaa Anas that the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, has not omitted any good instruction which he has not told us nor has he omitted to mention any defect, which he has not forbidden us or invoked the fear of Allah. The above points are covered in the following Qur’anic Ayat:

“Allah commands (O People) to do justice, charity, and give some of your goods to your relatives and forbids lewdness, evil deeds and unruliness.”

Sayyidinaa Mu’az bin Jabal has said that the Holy Last Messenger of Allah, Sall Allahu alaihi wa Aalihi wa Sallim, advised me,

“O’ Mu’az, I advise you to always fear Allah, speak the truth, fulfill promises, do not break a trust, be kind to orphans, be considerate to your neighbors, deal softly with people and extensively do Salaam to them, do good deeds, do not retain great expectation in your heart, remain steadfast in your belief, try to understand the Holy Qur’an, develop love for the Hereafter, have fear of the Day of Judgement, inculcate humility, obedience and modesty. I forbid you to abuse a wise person and intelligent person. Do not call a truthful person a liar, do not obey a sinful person, do not disobey a just ruler, do not create dissension and unrest. I advise you to fear Allah even though you may have nothing more than barren stones. On each sin seek fresh forgiveness, for those committed in private and for those committed openly.”

Hence the Master of both worlds is mindful in minute details of Adab and Conduct. He invites people to good deeds in order to make them obedient and cultured.” (Gilani)

Rabbanaa taqabbal minnaa, innaka antas Samiul ‘Alim. Wa tub ‘alainaa yaa Mawlaana, innaka antal Tawwaabur Rahim. Wa Sall Allahu ta ‘ala ‘alaa Khayri Khalqihi Sayyidinaa wa Mawlana Muhammadin ‘Abdika wa Rasulikan Nabiyyul Ummi, wa ‘alaa Aalihi wa Ashaabihi wa Ahli Baytihi wa Awliyaaihi wa ‘alaa ‘Ibaadillahis Saliheena  bi Rahmatika yaa Arhamar Rahimeen.

Wa ma ‘alaini ilal balaaghul mubin.

Bibliography

Day, Dr. Abdul Khaliq Kazi & Dr. Alan B. Al Hadith al Qudisiyyah. Tripoli : Dar al Iman Publishing House, 1996.

Gilani, Sayyid Mubarik ‘Ali. “Adab and Ikhlaq of the Holy Last Messenger.” 1 December 2008 http://www.iqou-moa.org/sheikh-gilani/imams-desk/adab-and-ikhlaq-of-the-holy-last-messenger.html.

Jilani, Shaikh ‘Abd Al Qadir Al. The Removal of Cares: Jalaa al Khawaatir. Fort Lauderdale, Florida: Al-Baz Publishing Inc., 1997.

Qushayri, Al. Principles of Sufism ( Risaalatul Qushayri). Berkley, California: Mizan Press, Berkley, 1990.

[Sall Allahu 'alaihi wa Aalihi wa sallim]

Al Hadi ilaa Siratul Mustaqim

Ustadh Muhammad Sa’id Hunafa Qadiri

Bismillahir Rahmanir Rahim

Al Hamdulillahi Rabbil ‘Aalameen  Allahumma salli wa sallim ‘alaa Sayyidul Mursaleen,  Sayyidinaa wa Mawlaanaa Muhammadin, Khatimun Nabiyyeen wa Imaamil Muttaqeena wa Qaaidil Ghurril Muhaajjaleen wa Shafi’il Mudhnibeena  Rasuli Rabbal ‘Aalameen, wa Hadi ila Siratul Mustaqim, wa ‘Alaa Aalihi wa Ashabihi wa Awliyaa-ihi ajma’eena wa Sallima tasliman kathiran kathira, Ya Khayrun Naasireen,  Al Fatihah, Wa ba’d

Wa Qal Allahu ta ‘Allahu ta ‘ala fee Kalaamihi Qadim ba’da Authu Billahi min ash shaytanir rajim. Bismillahir Rahmanir Rahim

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ [٣:١٦٤]

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ [٦٢:٢]

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ [٢:١٢٩]

Allah did confer a great favor on the believers when He sent among them a messenger from among themselves, reciting unto them the Signs of Allah, purifying  them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.  Suratul Ali Imran [3] 164th ayah.

It is He Who has sent amongst the Unlettered a messenger from among themselves, to recite to them His ayaah, to purify them, and to instruct them in the Book [al Qur’an Majid] and Wisdom [Hikmah, the Ahkam of Islam exemplified in the Sunnah],- although they had been, before, in manifest error;-  Suratul Jumu’ah [62] 2nd ayah

“Our Lord! Send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise.”  Suratul Al Baqara [2] Ayah 129

Allahu Subhanahu wa ta ‘ala has blessed the believers with the greatest ni’mah. He Subhana Hu has sent us a Guide to the Straight Path.  We have been blessed with a Guide to the straight path who in reality is the Siratul Mustaqim.  The Beloved of Allahu ta ‘ala is the al Hadi ilaa Siratul Mustaqim and he  Sall Allahu ‘alaihi wa Aalihi wa Sallim  is  Siratul Mustaqim.

Imam at Tabari Rahimahullah in his Tafsir commenting on  the 164^th ayah of Suratul Aali Imran  Mentions that Allahu ta ‘ala is alluding to the Sunnah of the Beloved Master Sall Allahu ‘alaihi wa Aalihi wa Sallim when he mentions that His beloved Sall Allahu ‘alaihi wa Aalihi wa sallim would;

1. Recite unto them the Ayah of Allahu ta ‘ala [tilaawat]
2. Wa Yuzakkihim , and purify them {Tazkiyyatun Nafs]
3. Wa Yu’allimuhumul Kitaab, and teach them the Book [Holy Qur’an Majid and its’ explanation
4. Wal Hikmah, and the Hikmah, the correct manner of applying what is found in the Book of Allahu ta ‘ala, namely the Sunnah of the Holy Last messenger Sayyidinaa Muhammad al Mustafa Sall Allahu  ‘alaihi wa Aalihi wa sallim.

Contrary to the rantings of detractors, our Beloved Nabiyyul Karim Sall Allahu ‘alaihi wa Aalihi wa sallim, he has been commissioned, given the mandate and the supreme authority, by The Lawgiver azza wa jalla, to impart to us all that the Guidance contains.  One of the Names of Al Qur’an Majid is al Huda, and Nabiy ul Adhim Sall Allahu ‘alaihi wa Aalihi wa Sallim is al Hadi, he Sall Allahu ‘alaihi wa Aalihi wa Sallim is our guidance and Muhdi, the one who is himself divinely guided in all his affairs.  This forms the basis of our belief and acceptance of the supreme authority of our Master Muhammad Sall ‘Allahu ‘alaihi wa Aalihi wa Sallim.

The Siratul Mustaqim is found in hearing and obeying Allahu ta ‘ala.  But this is not enough.  Allahu ta ‘ala has coupled His obedience with obedience to His Beloved Sayyidinaa Muhammad al Mustafa Sall Allahu ‘alaihi wa Aalihi wa Sallim when he says:

قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ ۖ وَإِنْ تُطِيعُوهُ تَهْتَدُوا ۚ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ [٢٤:٥٤]

Say: “Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger’s duty is only to preach the clear (Message).  Suratun Nur [24] 54^th ayah.

There should be no doubt that Allahu ta ‘ala is telling those who truly believe that guidance on the straight path and ultimately salvation lies in obeying and following the Sunnah of Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim.

How far reaching is the Authority of the Beloved Master Sall Allahu ‘alaihi wa Aalihi wa sallim?

1. He Sall Allahu ‘alaihi wa Aalihi wa sallim is the supreme authority on the way Holy Qur’an Majid is to be recited and the one who taught His companions Ridhwaan Allahu ta ‘ala ajma’een, the various ahruf [modes of recitations.] and the one who examined and qualified the recitation of some of them gave them ijaazah to teach the modes recitation.
2. All authoritative explanations of the meaning of Holy Qur’an Majid lies with the Beloved Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim and there is no authority to interpret Qur’an Maid according to one’s own opinion.  In this too the Beloved Sall Allahu ‘alaihi wa Aalihi wa sallim taught, examined and qualified certain Companions in the science of Quran’ic exegesis [‘Ilmul Tafsir]. Among them Sayyidinaa ibn Abbas Radhi Allahu ‘anhu
3. The authority to legislate and interpret the Hukm, the Laws of the Law Giver Azza wa Jalla lies solely in his Sall Allahu ‘alaihi wa Aalihi wa sallim hands Bi Ithnillah.   In this too the Beloved Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim taught, examined and qualified several of his companions, among them Sayyidinaa Muadh bin Jabal and Sayyidinaa Abdullah Ibn ‘Umar Radhi Allahu anhumma.
4. The authority to purify the believers lies in teaching us the practical methodology of following the Hikma contained in Holy Qur’an Majid.  We find purification and discipline of the Nafs through following practically the example of the Holy Last Messenger Sayyidinaa Muhammad al Mustafaa Sall Allahu ‘alaihi wa Aalihi wa sallim

Until and unless we accept that these duties that have been placed upon our beloved Nabiyy Sall Allahu ‘alaihi wa Aalihi wa sallim by Allahu ta ‘ala, our Iman is in complete.

Sayyidinaa Jabir bin ‘Abdullah Radhi Allahu ‘anhu narrates

Some angels came to the Nabiy [Sall Allahu ‘alaihi wa Aalihi wa sallim] while he was sleeping. Some of them said, “He is sleeping.” Others said, “His eyes are sleeping but his heart is awake.” Then they said, “There is an example for this companion of yours.” One of them said, “Then set forth an example for him.” Some of them said, “He is sleeping.” The others said, “His eyes are sleeping but his heart is awake.” Then they said, “His example is that of a man who has built a house and then offered therein a banquet and sent an inviter (messenger) to invite the people. So whoever accepted the invitation of the inviter, entered the house and ate of the banquet, and whoever did not accept the invitation of the inviter, did not enter the house, nor did he eat of the banquet.” Then the angels said, “Interpret this example to him so that he may understand it.” Some of them said, “He is sleeping.” The others said, “His eyes are sleeping but his heart is awake.” And then they said, “The houses stands for Paradise and the call maker is Muhammad; and whoever obeys Muhammad, obeys Allah; and whoever disobeys Muhammad, disobeys Allah. Muhammad separated the people (i.e., through his message, the good is distinguished from the bad and the believers from the disbelievers).” Sahih al Bukhari

Sayyidinaa Abu Musa Narrated:

The Nabiy [Sall Allahu ‘alaihi wa Aalihi wa sallim] said, “My example and the example of what I have been sent with is that of a man who came to some people and said, ‘O people! I have seen the enemy’s army with my own eyes, and I am the naked warner; so protect yourselves!’ Then a group of his people obeyed him and fled at night proceeding stealthily till they were safe, while another group of them disbelieved him and stayed at their places till morning when the army came upon them, and killed and ruined them completely So this is the example of that person who obeys me and follows what I have brought (the Quran and the Sunnah), and the example of the one who disobeys me and disbelieves the truth I have brought.”

Sayyidinaa Abu Huraira Radhi Allahu anhu narrated:

Allah’s Rasul [Sall Allahu ‘alaihi wa Aalihi wa sallim] said, “All my followers will enter Paradise except those who refuse.” They said, “Ya Rasulullah! Who will refuse?” He said, “Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it).” Sahih al Bukhari

Allahu ta ‘ala defends His beloved Sayyidinaa Muhammad al Mustafaa Sall Allahu ‘alaihi wa Aalihi wa sallim, who has fulfilled his duty and discharged faithful all of his responsibilities by His saying;

قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ ۖ وَإِنْ تُطِيعُوهُ تَهْتَدُوا ۚ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ [٢٤:٥٤]

Say: “Obey Allah, and obey the Messenger: but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If ye obey him, you shall be on right guidance. The Messenger’s duty is only to preach the clear (Message). Sratun Nur[24] 54^th ayah

Allahu ta ‘ala has instructed us through Suratul Fatihah to petition Him azza wa jalla to give us hidaya [guidance] to the straight.  The path we want to be guided to is the path of those upon whom the Divine Ni’mah of Allahu ta ‘ala is on.  Allahu ta ‘ala has told us that His ni’mah is only for those who obey Him and His Holy Rasul Sall Allahu ‘alaihi wa Aalihi wa sallim.

The Mutwee’een, those who obey Allahu ta ‘ala and His Rasul Sall Allahu ‘alaihi wa Aalihi wa sallim are those who have been favored by Allahu ta ‘ala.  Obedience to Allahu ta ‘ala has been coupled with obedience to Allahu ta ‘ala and those who obey are mentioned with special favor.  Allahu ta ‘ala says;

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا [٤:٦٩]

And whoever obeys Allah and the Rasul are in the company of those on whom is the Ni’mah [Divine Grace] of Allah,- of the Nabiyyeen [Prophets (who teach), the Siddiqeen [The Sincere ones], the Shuhadaa [witnesses who testify], and the Saliheen [Righteous ones who do good works ]: Ah! what a beautiful fellowship!  Suratun Nisaa 69^th ayah.

From this we see that the path of certitude and salvation lies in the way of those who obey Allahu ta ‘ala and His Beloved Nabiy Sall Allahu ‘alaihi wa Aalihi wa sallim.  The Obedient Ones [Mutwee’een] who Obey Allahu ta ‘ala and His Rasul Sall Allahu ‘alaihi wa Aalihi wa sallim are;

1. All of the Nabiyyeen from Sayyidinaa Adam to Sayyidina Isaa ‘alaihimus salaam.  They have been described as those who obey the orders of Sayyidinaa wa Mawlaana Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim.   Obedience by default also implies following.  This is precisely what we seed during Isra wal Miraj, where all of the Ambiyaa and Mursaleen [Prophets and Messengers] gathered and Masjid al Aqsaa and were led in Salaah by Imaamul Ambiyaa-e wal Mursaleen, Muddathir, Muzzammil, TaHa wa Yasin Sall Allahu ‘alaihi wa Aalihi wa sallim.
2. The Siddiqeen, the truthful ones who have the quality of Sidq, accepting and never doubting the message of the Beloved no matter what the misguided detractors   say, and no matter what they may try to don to turn them back from the faith.
3. The Shuhadaa, the Martyr who witness to the truthfulness of the Message send with our Habib Sayyidina Muhammad al Mustafaa Sall Allahu ‘alaihi wa Aalihi wa sallim.   Those who make the ultimate sacrifice to support and defend the Message and the Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim.
4. The Saliheen, those who manifest their belief through action. At every turn they make whatever sacrifice that is within their.  The sincere worshipper who seeks the Glorious Face of their Rabb azza wa jalla, by obeying and emulating the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa sallim in letter and spirit.

Allahu ta ‘ala ends the Ayatul Kareemah by saying, “What a beautiful fellowship they are.”

Allahu ta ‘ala confirms the mission of His Beloved Sall Allahu ‘alaihi wa Aalihi wa sallim and that has never wavered in carrying out his mission, has never doubted it, have never felt overwhelmed in fulfilling it by His saying;

وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ [٤٢:٥]

And indeed you do guide to the Straight Way, -Suratush Shura [42] 5^th ayah.

Further;

وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ [٢٣:٧٣]

And indeed you do call them to the Siratul Mustaqim. Suratul Mu’minoon [23], 73^rd ayah.

And again;

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ [٦:١٦١]

Say: “Indeed, my Rabb has guided me to Siratul Mustaqim,- the Right Deen- the Millat of Ibraham Hanifa, and he was not of these who associated partners with Allah.” Suratul An’am [6] 166^th ayah.

And finally, lest we forget the Divine Mandate given to Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa sallim;

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ [٥٩:٧]

So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.  Suratul Hashr [59] 7^th ayah.

And;

وَإِنْ تُطِيعُوهُ تَهْتَدُوا ۚ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ [٢٤:٥٤]

If ye obey him, ye shall be on right guidance. And no other duty is upon the Messenger except to expound [to you] the clear message. Suratun Nur[24] 53^rd ayah.

He is our Master Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim the Straight Path and our guide to the Straight Path leading to Allahu ta ‘ala at the end of our journey.

Wa Sall Allahu  ta ‘alaa alaa Sayyidinaa wa Mawlaana Muhammadin Sayyidul Mursaleen, wa Imaamul Muttaqeen wa Hadi ila Siratul Mustaqim wa ‘Alaa Aalihi wa Sahbihi wa  Dhurriyaatihi wa Awliyaa  wa ‘alaa Ibaadillahis saliheen, wa sallim tasliman kathiran kathira Bi Rahmatika Ya Arhamar Rahimeen

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

wa ‘Alaa Aalihi wa Sahbihi wa Sallim

The Immense Love and Value of Ahl al Bayt in Sunni Tradition

Understanding the Exalted Status of Ahlul Bayti Muhammadi Sall Allahu ‘alaihi wa Aalihi wa Sallim

Al Hamdulillahi Rabbil ‘Aalameen was salaat wa salaamu ‘alaa Sayyidil Mursaleen, Habeebunaa wa Mawlanaa Muhammadin, Khaatimul Ambiyaai wal Mursaleen wa Imaamul Muttaqeen wa Qaaidil Ghurril Muhaajaleen, wa Shafeeil mudhnibeen Rasuli Rabbil ‘Aalameen wa ‘alaa Aalihi wa Ashaabihi wa Azwaajihi wa Dhurriyaatihi wa Awliyaaihi wa Mashaaikunaa ajma’een, wa Sallim tasliman kathiran kathiran birahmatika Yaa Arhamar Rahimeen.

Qaal Allahu ta ‘ala fi Kalaamihil Qadeem ba’da Authu billah min as shaytanir rajim Bismillahir Rahmanir

ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: “No reward do I ask of you for this except the love of those near of kin.” And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service). Al-Qur’an, 42:23 (Ash-Shura [Council, Consultation])

Alhamduillahi Allahu ta ‘ala has indeed bestowed His bounties and His Mercy in that He Subhanahu has guided us to the straight path, the path of certitude and the path of Love of His Beloved Sall Allahu ‘alaihi wa Aalihi wa Sallim. Moreover Allahu ta ‘ala has allowed us to be among those who have found the ultimate satisfaction. We have been gathered here in this place at this time by invitation. Everyone here has been brought here, has been compelled to come here as a special ni’mah [favor] of Allahu ta ‘ala. We are here because of our special love for Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim and his beloved Family. A family whose love is a requirement of Iman.

About this ayatul karimah;

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim).

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,”
Ibne Abbas said that it refers to those who love Aale Muhammad.”
And it is narrated from Imam Hasan (Radhi Allahu ‘anhu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu alaihim ajma’een).”
It is the honor achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een)

Throughout Islamic history the Ulama ul Haqq have taught that love and respect of Sayyidinaa Rasuli Akram Sall Allahu ‘alaihi wa Aalihi wa Sallim and Ahlul Bayt Ridhwaan Allahu ta ‘ala alaihim ajma’een is a requirement of Iman. Because of the anti-Ahlul Bayt propaganda of certain upstart modernist group, many Muslims young and old are confused as to the correct position one should take. There was never need to defend loving Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim or Ahlul Bayt Ridhwaan Allahu ta ‘ala alaihim ajma’een. There was never a need to defend respecting the beloved family or choosing allegiance with the descendants of the Best of Creation.

An Nabiy Sall Allahu alaihi wa Aalihi wa Sallim is instructing us, warning us that there is no khair [good] in any of our actions, there is no honor until and unless we love and attach ourselves to Ahlul Bayt and the ‘Ulema and Awliyya of Ahlul Bayt Ridhwaan Allahu ta ‘ala ‘alaihim ajma’een.

Proof of the soundness of the position of the Ulama ul Haqq that Love of Ahlul Bayt is a requirement of Iman is the hadith reported by Imam Jalaaludeen Suyuti in his ” Ihyaa al Mayyit bi Fadhaail Ahlul Bayt:

Ahmed, Tirmidhi, Sihah, Nasai and Hakim have all narrated through Mataalab bin Rabi’ah that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.”

This hadith alone should be enough to convince the believer of the necessity of loving and following Ahlul Bayt. In the west because of the influence of the modernist movements, the supports of Yazid, Muslims who do love and respect Ahlul Bayt are afraid to proclaim it. We are afraid to stand up for our Sayyid’s both literally and figuratively. Al Imam Sheikh Sayyid Mubaarik Ali Shah Jilani the son of Rasulullah Sall Allahu ‘alaihi wa Aalihi wa Sallim mentioned that the Muslims in the west do not know how to honor their scholars, their elders and seniors. He also mentioned that “Adaab comes from the heart”. Meaning thereby that when one loves someone with all sincerity there is a nature inclination of the heart towards loving and respecting them.

Maulana Jalaaludeen mentions another hadith;

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt [Kitabullah wa Itratiy Ahli Bayti]. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Tank of Kauthar). So take care as to how you behave with them.

In another hadith Maulana Jalaaludeen Rahmatullahi ‘alaih mentions;

Tirmidhi, Husnah and Tibrani quote Ibne Abbas that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Love Allah for His countless bounties upon you and love me because you love Allah, and love my Ahle Bayt because of your love me.

Further;

Tibrani also mentions the following tradition in his book Al-Awsat. Imam Hasan ibne ‘Ali (Karam Allahu wajhahu) reports from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) that he said: “Strive hard to achieve love and affection of us Ahle Bayt, and considers it as obligatory for yourselves, always. The truth is that whoever meets Allah while he loves us will enter Paradise through my intercession. By the One who controls my life! No deed can benefit a servant if he does not recognize our rights.”

Khatib Baghdadi in this Tarikh (history) records a tradition of Sayyidinaa ‘Ali (Karam Allahu wajhahu) wherein he refers to the words of Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.): “My intercession for my Ummah (people) is for those who love my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een).”

Love is such that if it is true it manifests itself outwardly. The lover becomes restless always seeking the face of the beloved. The lover seeks ways to please the beloved, looking for ways to make the way easier for the object of one’s affection. An Nabiyyul Kareem Sall Allahu ‘alaihi wa Aalihi wa Sallim alludes to this as he Sall Allahu ‘alaihi wa Aalihi wa Sallim says; “So take care as to how you behave with them”.

Our Obligations to Ahlul Bayt

We are obligated to manifest our belief with action. Al Imam Nu’man bin Thaabit al Kufa Abu Hanifah Radhi Allah ‘anhu took the position than Iman must be accompanied with action if the iman is true iman. He based his position on ayah in Suratul Asr wherein Allahu ta ‘ala says:

“Indeed mankind is doomed, except those who have iman and follow it up with righteous deeds”

What are the obligations on the believers with reference to Ahlul Bayt? In this too our beloved Habib Sall Allahu ‘alaihi wa Aalihi wa Sallim has not left us without clear instructions.

Again referring to the collection of 60 Ahadith on the Fadhaail of Ahlul Bayt collected by Maulaana Jalaaludeen Suyuti, [may Allahu ta 'ala allow us to repay this debt to him by remembering him in our dua's and sending thawaab on him from our daroods and salaam (salawaat)];

Daylami also mentions that Sayyidinaa ‘Ali (Karam Allahu wajhahu) quoted the Messenger of Allah as saying: “I will intercede for four kinds of people:

(1) Those who loved and respected my progeny.

(2) Those who fulfilled their needs and solved their problems.

(3) Those who helped them in difficulties and in times of needs.

(4) Those who maintained their respect and friendship by words and by heart.

Daylami narrates from Abu Saeed that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “My Ahle Bayt and my helpers (Ansars) are my legatees [recipients of my legacy] and successors. So have regard for them and help them. Gather around them and attach yourselves to them. And keep aloof from those who disregard them.”

Ibn Asakir narrates from Sayyidinaa ‘Ali (Karam Allahu wajhahu) that he quoted the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.): “I will recompense on the day of Qiyamat one who fulfills the rights of even one of my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een).”

Al-Hakim in his history and Daylami has also related from Abu Saeed that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Allah will protect the life and the faith of those who regard three things and Allah will not help those who disregard three things (that is he will be in loss in this life as well as the hereafter):

(1) Respect for Islam.

(2) Respect for Prophet of Islam (Sall Allahu ‘alaihi wa Aalihi wa sallim).

(3) And respect for the household of Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) i.e. Ahlul Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een)

According to Tibrani, Abu Dhaar (Radhi Allah anhu) has quoted the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) thus: “My Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een) among you is like the Ark of Nuh (alaihi salaam) among the people of Nuh. Those who board it are saved and those who keep aloof from it are destroyed.” And my Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een) are “like the door of repentance of the Bani Israel” (whosoever entered it was saved).”

Al-Hakim has recorded a tradition of the Holy Prophet through Ibne Abbas. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked: “The stars are security for the people of the earth against drowning (when at sea) and Ahle Bayt are a security to the people of the earth against discord. And if any tribe or group opposes my Ahlul Bayt it will itself become fraught with discord and become a party to Iblis.”

Finally we would be remiss if we did’nt mention something of the lives and personalities of the Imams of Ahlul Bayt. Imam Sayyidinaa ‘Ali bin ‘Uthman al Jullabi al Hujwiri Radhi Allahu ‘anhu the son of Rasulullah Sall Allahu ‘alaihi wa Aalihi wa sallim in “Kashful Mahjub” the chapter concerning “Imams from the House of the Prophet (Ahl-i Bayt)”

“Ahl-i-Bayt (family of Prophet) are those sacred souls who are eternally pious. Every one of them is the Imam of the Path.

This whole family common or elite is the leader and Imam of the Sufis. I take honor to mention here a few amongst them.

Imam Hasan

1. Imam Hasan (may Allah be pleased with him) Abu Muhammad al-Hasan b. Ali (may Allah be pleased with him) was the heart of Prophet (peace be upon him), odor of the heart of Murtada, Nur (light) of the eyes of Fatima (may Allah be pleased with them). He was profoundly versed in Sufism and he has many subtle sayings. He by way of precept said:

“See that you guard your hearts, for Allah knows your secret thoughts.”

This means that as man is entrusted to watch over his heart, similarly he is duty bound to preserve its exhibition. “Guarding the heart” refers not turning to others (than Allah) and in keeping one’s secret thoughts from disobedience to the Almighty.

When the Qadarites got the upper hand, and Mutazilites doctrine became widely spread, Hasan Basri wrote to Hasan b. Ali seeking his guidance, and asked him to state his opinion on the perplexing subject of predestination and on the dispute whether men have any power to act.

Imam Hasan replied that in his opinion he who did not believe in the determination of men’s good and evil action by Allah was infidel, and that those who imputed his sins to Allah was a wrongdoer. Allah does not force any one for good or evil deeds, but nothing happens in His kingdom without His will. Where He has made the mankind owner of something that something belongs to Him and He is the actual owner.

Similarly, where He has given free hand to mankind to act freely, there too He is the actual Causer. Therefore, He does not stop anyone from performing good or evil, but by His grace He can stop someone from his evil actions and if He does not stop him, it won’t mean that He forced him to perform wrong.

Allah has kept the argument by extending the force to mankind to act good or wrong and made him responsible for his act and it is not on Allah and His argument stands firm.

A Bedouin came to Imam Hasan while he was sitting at the door of his house in Kufa, and started abusing him and his parents. Hasan rose up and said:

“O Bedouin, what ails you, perhaps you are hungry or thirsty?” The Bedouin took no heed, but continued to abuse him and his family. Hasan ordered his slave to bring a purse of silver, and gave it to the fellow, saying:

“O brother excuse me, for there is nothing else in the house, had there been more, I should not have grudged it to you.” On hearing this, the Bedouin exclaimed: “I bear witness that you are the grandson of the Prophet of Allah. I came here to make trial of your mildness.”

Such is the characteristics of true saints and Sheikhs who care not whether they are praised or blamed, and listen calmly to abuse.

Imam Hussein (may Allah be pleased with him)

2. Imam Hussein (may Allah be pleased with him) The candle of Ahl-i-Bayt (family of the Prophet), and Imam of the world is Abu Abdullah al-Hussein b. Ali (may Allah be pleased with him). He is the martyr of Karbala and Qibla for the afflicters. All Sufis are agreed that he was in the right. So long as the Truth was apparent, he followed it, but when it was denied, he drew the sword and never rested until he sacrificed his dear life for Allah’s sake. The Prophet (peace be upon him) distinguished him by many tokens of favors.

Umar b. Khattab (may Allah be pleased with him) relates that one day he saw the Prophet (peace be upon him) crawling on his knees, while Hussein rode on his back holding a string, of which the other end was in the Prophet mouth. Seeing all this I said: “What an excellent ride you have, O Abu Abdullah!”

The Prophet (peace be upon him) replied: “What an excellent rider is he, O Umar!”

Imam Hussein (may Allah be pleased with him) said:

“Your kindest brother is your religion,”

The salvation of man is in following the religion and his perdition in disobeying it, therefore wise person only follow the commands of loving brother and does not do any act without his consent. The real brother is that who advises you and does not deny his affection.

Once, a man came to him and told that he was a poor family man and asked for the food. Hussein told him that his food was coming, so he should wait a little. After a short while the Messenger of Caliph Amir Muawiya (may Allah be pleased with him) came and placed five purses before Hussein. Each purse contained thousand Dinars. The messenger told Hussein that the Amir was apologetic and had said that for the time being spent this money, and he would send more soon. Hussein gave that money to the poor man and made an apology to him that he kept him awaiting for such a meager favor. We are men of affliction and we have forsaken the world and prefer others needs over ours. His sayings and wisdom is well known by whole Ummah.

Imam Zain ul-Abidin (may Allah have mercy on him)

3. Imam Zain ul-Abidin (may Allah have mercy on him)

From Ahl-i-Bayt, successor of Prophethood, candle of the Ummah and Autad, the afflicted, Imam of the deprived is Abu al-Hasan Ali b. al-Hussein b. Ali (may Allah be pleased with them). He was the most honored and ascetic personality of his time and is famous for unveiling and narrating the truth and subtleties. In reply to a question about who was the most blessed, he said:

“The man when he is pleased, it is not on wrong, and when he is angry, is not carried by his anger beyond the bounds of right.” This is the character of those who have attained perfect rectitude, because to get satisfied with fictitious is also wrong and to quit the truth in anger is also immoral and pious does not like incorrect.

Hussein (may Allah be pleased with him) used to call him Ali Asghar (the younger). When Hussein and his children were martyred at Karbala, there were none left alive except Ali who was sick. The women were brought unveiled on camels to Yazid (may Allah curse him), at Damascus. Someone asked Ali that how was he and members of the house? Ali replied:

“We have been treated in the same way as Pharaoh did with people of Moses who slaughtered their sons and took their women alive. We are under so many afflictions that we do not know when day has arisen and when night has fallen. We are still thankful to Allah for His bounties and praise Him for the trial in which He has put us.”

Once, Caliph Hisham b. Abd al-Malik during Hajj while performing circumambulation of Kaba tried to kiss the Black Stone (Hajr-i Aswad) but due to rush of pilgrims was unable to reach to it. At that time Ali was also circumambulating. When he approached Hajr-i Aswad to kiss it, all pilgrims withdrew from his way and he peacefully kissed it. One of the Syrian courtiers tauntingly pointed out to Hisham that he was not offered the chance to reach to the sacred stone, are you the King or that beautiful youth, for whom everybody made the way. Hisham said that he did not know the youth. At that time famous poet Farzoaq was also present there. He got up and said in a loud voice that he knew the youth. People asked him to tell them who was he? The poet Farzoaq stepped forward and recited the splendid encomium:

This is he whose footprint is known to the valley of Mecca,

Whom the Kaba knows, the unhallowed territory, the holy ground.

He is the son of the best of the entire creature,

He is the pious, the elect, the pure, and the eminent.

Know that he is the darling child of Fatima,

He is one whose ancestor Prophethood is sealed.

Whenever Quraish have a look on him, everyone exclaim,

No one can surpass him in commendable qualities.

He occupies such an exalted position that

Arabs and non Arabs are incapable to reach there.

His ancestor was the possessor of qualities of all the prophets,

And whose Ummah possesses the virtues of all the Ummah

The Nur (light) of their forehead lightened the hearts,

As with the rise of sun darkness perishes.

Hajr-i Aswad recognizes him from his odor, so that, when

he comes to touch Hajr-i Aswad, it kisses his hands.

Modesty keeps his gaze low, but people lower their gaze because of his awe,

No one dares to talk with him except when he has a smiley face.

His hands hold stick of musk willow which spreads pleasant odor,

His palm is emitting fragrance; he is a leader of high repute.

His qualities are blessed from the qualities of the Prophet,

His conscious, habits and virtues are all praiseworthy

The heavy shower of his graciousness is common to all,

He is ever generous, material paucity never stops him.

His beneficence is open to the creature, who because of him,

Got deliverance from immorality, poverty and tyranny.

No one can match him in generosity, and neither

Any nation can show equality, may their men be very generous.

He is like rain of mercy in famine, and

Lion of the jungle at the time of fear and calamity.

It is that family whose love is faith, and enmity is infidelity, and

Nearness to them is the shelter for peace and deliverance.

When Farzoaq read these lyrics, Hisham got enraged and ordered for him to be imprisoned. When Ali came to know about it, he sent to him 12,000 dirham with a message that we only possessed that much which was too less to your affliction. Farzoaq returned it, with the message that he had uttered many lies in the panegyrics on princes and governors which he was accustomed to compose for money, and that he had addressed verses to Ali as a partial expiation for his sins in that respect, and as a proof of his affection towards Ahl-i-Bayt. Ali, once again sent the money back with the message that if Farzoaq loved him, he must retained the money however, he begged to be excused from taking back what he had already given away; Farzoaq at last consented to receive the money.

There are so many virtues and merits of this eminent Imam that these cannot be encompassed in writing.

Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

4. Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

He was known both as Abu Abdullah and Baqir. He was distinguished for his knowledge of the abstruse sciences and for his subtle indications as to the meanings of Quran. There are many Karamat (miracles) associated to him. It is related that on one occasion the king with the aim to kill him, summoned him to his presence. When Baqir came to him, the king begged his pardon, bestowed gifts upon him, and allowed him to leave courteously. When courtiers asked why he had acted in that manner. The king replied that when he entered he saw two lions, one on his right side and one on his left, who threatened to kill him if he had attempted to do him any harm.

In his commentary of the Quran verse, “, whoever rejects evil and believes in Allah,:” (Q 2:256), Baqir said:

“Anything that diverts one from contemplation of Allah is his taghut (idol), so one has to see what veils him from contemplation of Allah and needs to get rid of it to make union with the Truth and get free from the veil. And one who is veiled has no right to be claimant of the proximity of the Truth.

Baqir after completing his litanies at night used to have loud Munajat (secret talk with Allah):

“O my Allah and my Lord! night has fallen, and the power of monarch has ceased, and the stars are shining in the sky, and mankind are asleep and silent, there is no crowd at the doors of the rich and the Umayyad have shut their doors and are being guarded by the watchmen, and all the needy have left for their homes.

But Thou, O Allah, art the Living, the Lasting, the Seeing, the Knowing. Sleep and slumber cannot overtake Thee. He who does not acknowledge Thy Essence is unworthy of Thy bounty.

O Allah nothing can withholds Thy Essence, neither eternity is impaired by Day and Night, Thy doors of Mercy are open to all who call upon Thee, and Thy is the owner of all; Thou dost never turn away the beggar, and no creature in earth or heaven can prevent the true believer who implores Thee gaining access to Thy Court.

O Lord, when I remember death and the grave and the reckoning, how can I take joy in this world? Therefore, since I acknowledge Thee to be One, I love Thee; I beseech Thee to give me peace in the hour of death, without torment, and pleasure in the hour of reckoning, without punishment.”

He used to do this Munajat weeping. On asking that why did he cry so much, he replied:

Jacob lost only one son for whom he wept so much that he lost his eye sight. I have lost my eighteen family members, is it not sufficient argument for me to cry.

Abu Muhammad Jafar (may Allah be pleased with him)

5. Abu Muhammad Jafar (may Allah be pleased with him)

Imam Abu Muhammad Jafar b. Muhammad al-Sadiq b. Ali b. Hussein b. Ali (may Allah be pleased with him) is the most celebrated among the Sufi Sheikhs for the subtlety of his discourse and his acquaintance with spiritual truths. He has written famous books in explanation of Sufism. He said:

“Whoever attains ma’rifat (knowledge of Allah) turns his face from all other”.

The Gnostic (arif) does not see other worldly things because his ma’rifat (knowledge of Allah) is total denial of others. The denial of all other than Allah is ma’rifat and ma’rifat of others is the denial of the Truth (Allah). Therefore, the Gnostic is free from the creature and in union with the Truth. He does not have that much heed for others that it might keep him away from the Truth nor it is of so extreme value that it might attract him toward itself.

He said:

“There is no right worship without repentance, because Allah hath put repentance before worship, and hath said, “those that turn (to Allah) in repentance” (Q 9:112). I put repentance before divine service, because repentance is the start point in way of Path and worship is the last. When Allah mentioned of the evildoers He made repentance mandatory and said:

“And O ye Believers! Turn ye all together towards Allah,” (Q 24:31);

But when Allah mentioned the Prophet (peace be upon him) He referred him to His “servant ship” and said,

“So did (Allah) convey the inspiration to His Servant – (Conveyed) what He (meant) to convey.” (Q 53:10). Once Dawud Tai came to Jafar Sadiq and said, “O son of the Prophet (peace be upon him) of Allah, advise me, for my heart is blackened.”

Jafar replied: “O Abu Suleiman, you are the accomplished ascetic of your time, what for you need advice from me?” Tai pleaded: “O son of the Prophet (peace be upon him), thy family is superior to all mankind, and it is incumbent on thee to give counsel to all.” Jafar said: “O Abu Suleiman, I am afraid that tomorrow on Resurrection Day my grandsire will lay hold on me, saying,

`Why did not you fulfill the obligation to follow in my steps?` because before Allah the best is ones conduct not his ancestry.”

Dawud Tai began to weep and exclaimed:

“O Lord Allah, if one whose lineage is of Prophetic family, whose grandsire is the Prophet, and whose mother is Fatima (may Allah be pleased with her) – if such as one is distracted by doubts about his end, who am I that I should be pleased with my dealings (towards Allah)?”

One day Jafar talked to his associates, let us take a pledge that whoever amongst us should gain deliverance on the Day of Resurrection would intercede for the rest. They said, O son of the prophet, how could you have need of our intercession since your grandsire intercedes for all mankind? Jafar replied:

“My actions are such that I shall be ashamed to face him on the Last Day.”

All of his sayings are the result of self account which is a quality of perfection, and is a characteristic of Prophets and Saints. The Prophet (peace be upon him) said,

“When Allah wishes a man well, He gives him insight into his faults.”

Whoever bows his head with humility, like a servant, Allah exalt his state in both worlds.

Insha Allahu ta ‘ala this should be enough for us as a means of strengthening our iman. Love and respect of Ahlul Bayt is the manifestation of True Iman regardless of what the misguided may say. Our very lives, our salvation in the next world lies in understanding the exalted rank and station of Ahlul Bayt amongst all of the creation. To love them and respect them and follow them is to love Allahu ta ‘ala and His Rasul Sall Allahu ‘alaihi wa Aalihi wa Sallim. This much at least we are required to do if we are those who truly believe.

Wa Sall Allahu ta ‘ala alaa Sayyidinaa wa Mawlaana Muhammadin wa Alaa Aalihi wa Sahbihi wa azwaajihi Ummuhaatil Mu’mineen wa Dhurriyaatihi wa Ahli Bayt, wa Awliyaaihi, wa Ummatihi ajma’een. Birahmatika Ya Arhamar Rahimeen

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

Cursing Yazid bin Muwaiya; Opinions of Ahlus Sunni Scholars

A refutation of the Yazidi claim that it is not permissible to curse Yazid and that he is Amir ul Mu’mineen

Q.What is the Ahlus Sunnah position on Yazeed bin Mu’awiyah and the act of cursing him?

A. There is a difference between a minority of the scholars of Ahlus Sunnah, some said it is impermissible to curse him, while others, particularly those connected with taswwuf, were of the opinion that he was cursed and a tyrant.  People of tasawwuf prefer the later.  The following are some of the opinions of the scholars who held Yazeed bin Mu’awiya in contempt.

1. Hafiz Ibn Kathir’s comments on Yazeed:

Ibn Kathir himself writes in the famous ‘Al Bidayah’:

‘Traditions inform us that Yazeed loved worldly vices, would drink, listen to kept the company of boys with no facial hair [civil expression for pedophilia boys, a form of homosexuality], played drums, kept dogs [civil expression for bestiality], not a day would go by when he was not in a drunken state.’

2. Ibn Katheer in Al Bidayah Volume 8 page 222 stated:

‘Muslim was ordered to ransack Medina for three days. Yazeed committed a major sin. Sahaba and their children were slaughtered openly; other heinous acts were also perpetuated. We have already mentioned that he had Ibn Ziyad kill the grandson of Rasulullah (s) Husayn and his companions. In those three days in Madina, it is difficult to mention the type of acts that were carried out. By doing this act Yazeed wanted to secure his governance, in the same way Allah (swt) broke the neck of every Pharoah, the true King (swt) also broke the neck of Yazeed.’

3. One who attacks Medina is cursed

We read in al Bidaya Volume 8 page 223: ‘Rasulullah (s) said whoever perpetuated injustice and frightened the residents of Medina, the curse (la’nat) of Allah (swt), His Angels and all people is on such a person’

4. Ibn Atheer’s comments on Yazeed

In Tareekh al Kamil Volume 3 page 450 Ibn Atheer narrates from Munzir bin Zabeer: ‘Verily Yazeed rewarded me with 100,000 dirhams but this cannot stop me from highlighting his state, By Allah he is a drunkard…’

5.
Ibn Atheer’s comments on Yazeed

In ‘Siyar A’lam Al-Nubala’ Volume 4 pages 37-38, Dhahabi narrates: ‘Ziyad Hurshee narrates ‘Yazeed gave me alcohol to drink, I had never drunk alcohol like that before and I enquired where he had obtained its ingredients’. Yazeed replied ‘it is made of sweet pomegranate, honey from Isfahan, sugar from Hawaz and grapes from Burdah…Yazeed indulged in alcohol and would participate in actions that opposed the dictates set by Allah (swt).’

6. Ibn Jauzi’s comments on Yazeed ‘the drunkard’

Ibn Jauzi in Wafa al-Wafa: ‘Yazeed appointed his cousin Uthman bin Muhammad bin Abu Sufyan as Governor of Madina. He sent a delegation to visit Yazeed who bore gifts so that they might take the oath of allegiance to him. Upon their return they said ‘We have returned having visited a man who has no religion, he drinks, plays instruments, keeps the company of singers and dogs [civil word for bestiality], we declare that we have broken our allegiance to him. Abdullah bin Abi Umro bin Hafs Mukhzumee commented ‘Yazeed gave me gifts. But the reality is this man is an enemy of Allah (SWT) and a drunkard. I shall separate myself from him in the same way that I remove my turban [from my head]….’

7. Ibn Hajr’s comments on Yazeed

In Sawaiqh al Muhriqa: ‘One group have deemed Yazeed to be a kaafir, another has stated he was a Muslim but a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. There is consensus over his fisq (transgression). One party of Ulema have stated that you can curse him by name, this includes individuals such as Ibn Jauzi and Ahmad. One group made up of individuals such as Ibn Jauzi deem Yazeed a kaafir, others say he was not a kaafir but rather this is a matter that has caused a difference of opinion.

The majority of Ahl’ul Sunnah all agree that he was a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. Waqidi had recorded a narration ‘Verily we opposed Yazeed fearing Allah (swt) would reign stones down on us, Yazeed considered nikah (marriage) with mothers and sisters to be permissible and drank alcohol.’

‘Dhahabi narrates that when Abdullah bin Kuzai returned from Damascus he stated that Yazeed performs zina with his mother, sister and daughters. We had better start a movement to oppose Yazeed otherwise stones may reign down on us’

This is one reason why Ibn Hajar al Makki calls Yazeed one of the most debased men in history.

8. Muhaddith Shah Abdul Aziz’s comments on Yazeed

In ‘Sirush Shahadhathayn’, Shah Abdul Aziz, the great Muhadith states:  ’Imam Husayn did not give baiah to Yazeed because he was a drunkard, a fasiq and Dhaalim.’

9. Ibn Taymeeya’s condemnation of unjust Yazeed

Ibn Taymeeya in Minhajj: ‘Yazeed had the sword and hence he had the power to deal with anyone that opposed him. He had the power to reward his subjects with the contents of the treasury, and could also withhold their rights. He had the power to punish criminals; it is in this context that we can understand that he was the khalifah and king. Issues such as Yazeed’s piety or lack of it, or his honesty or lack of it, is another matter. In all of his actions Yazeed was not just, there is no dispute amongst the people of Islam on this matter.’

10. The World reknown Muslim Historian Ibn Khaldun states:

‘Yazeed’s time of governance can be seen as fisq and debauchery, and the blame is on Mu’awiya who should have controlled him.’

11. We read in Tareekh Kamil:

‘The narrator states ‘By Allah, Yazeed drinks alcohol and abandons Salat’

12. We read in Tareekh Abul Fida:

‘Yazeed played the tambourine, drank alcohol and raised bears [civil expression for bestiality].’

13. Hayaath al Haywaan states:

‘Yazeed would hunt with cheetas, play chess and drink alcohol.’

14. People opposed Yazeed due to his atrocious deeds

We read in Tareekh Khamees: ‘The people of Medina broke the baiah to Yazeed on account of his bad acts, he used to drink alcohol’

15. The Famous Hanifa scholar Qadi Thanaullah’s comments on Yazeed’s kufr poetry

We read in most famous Tafseer Al- Mazhari: ‘Yazeed deemed drinking alcohol to be Halaal, and he recited these couplets ‘if the Deen of Ahmad deems alcohol to be haraam…’

16. Shariat Muhammad Majid ‘Ali Shakir stated in Badh Shariat:

‘Some say ‘Why should we discuss such a thing since he [Yazeed] was a King and he [Husayn] was also a King’ – one who makes such comments {refusing to hold opinion on Yazeed and Husayn (R)] is accursed, a Kharijee, Nasibi and hell bound. The dispute is over whether he [Yazeed] was a kaafir. The madhab of Abu Hanifa stipulates that he was a fasiq and fajir, nor was he a kaafir nor a Muslim.’

17. Yazeed’s attack on Harra

We read in ‘au khanar al masalik’ that Shaykh al Hadith Mawlana Muhammad Zakaria stated:
‘The army that Yazeed had sent to Medina comprised of 60,000 horsemen and 15,000 foot soldiers. For three days they shed blood freely, 1000 women were raped and 700 from the Quraysh and Ansar were killed. Ten thousand women and children were made slaves. Muslim bin Uqba forced people to give bayya to Yazeed in such a manner that people were enslaved and Yazeed could sell them as he pleased, no Sahaba who were [with the Prophet (saws)] at Hudaibiya were spared.’  All the Badr Sahaba were killed in this battle.

18. Yazeeds rejection of the Qur’an

Citing Tadhkira, Maqathil and Shazarath al Dhabah. This is also found in the Arabic (non-Leiden) version of the History of Al-Tabari: When the head of Husayn (R), the grandson of the Holy Prophet (saws), was presented before Yazeed he recited the couplets of the kaafir Zubayri:

‘Banu Hashim staged a play for Kingdom there was no news from the skies neither was there any revelation’

19. Imam Alusi In Tafseer Ruh al Maani it is stated clearly:

‘Allamah Alusi stated, Yazeed the impure denied the Prophethood of Rasulullah (s). The treatment that he meted out to the people of Makka, Medina and the family of the Prophet proves that he was a kaafir.’

Point references:

1. Al Bidayah wa al Nihayah Volume 8 page 204 Dhikr Ras al Husayn
   
2. Minhaj al Sunnah Volume 2 page 249 Dhikr Yazeed
   
3. Sharh Foqh Akbar page 73 Dhikr Yazeed
   
4. Sharh Tafseer Mazhari Volume 5 page 21 Surah Ibrahim
   
5. Shazrah al Dhahab page 69 Dhikr Shahadth Husayn
   
6. Maqatahil Husayn Volume 2 page 58 Dhikr Shahdath Husayn
   
7. Tadhkira Khawwas page 148
   
8. Tareekh Tabari Volume 11 pages 21-23 Dhikr 284 Hijri
   
9. Tafseer Ruh al Ma’ani (commentary of Surah Muhammad)
   
10. Ibn Kathir in al Bidaya wa al Nihaya Volume 8 page 231 narrates this hadith on the authority of
    

20. Yazeed’s own admission that he killed the family of the Prophet (saws)

We read in Sharh Fiqh Akbar: ‘Following the murder of Husayn, Yazeed said ‘I avenged the killing of my kaafir relatives in Badr through killing the family of the Prophet.’

21. The testimony of Shah Abdul Aziz that Yazeed killed Imam Hussain [R]

We read in Taufa: ‘Upon the orders of Yazeed the disgraceful people from Syria and Iraq killed Imam Husayn.’

22. Yazeed ordered his Governor Waleed to kill Imam Hussain (R)

We read in Maqathil Husayn: ‘Yazeed wrote a letter to Waleed the Governor of Medina, in which he stated ‘Force Husayn to give bayya. Should he refuse then strike off his head and return it to me.’

23. Yazeed wrote to Ibn Ziyad telling him to kill Imam Hussain (R)

We read in Mutaalib al Saul that: ‘Ibn Ziyad wrote to Husayn ‘I have received information that you have arrived in Kerbala, and Yazeed has told me not to kill you, provided you accept his authority and mine.”

24. Ibn Ziyad’s own admission that he killed Imam Husayn on the orders of Yazeed

We read in al Bidayah: ‘When Yazeed wrote to Ibn Ziyad ordering him to fight Ibn Zubayr in Makka, he said ‘I can’t obey this fasiq. I killed the grandson of Rasulullah (sawas) upon his orders, I’m not now going to assault the Kaaba’.

25. Testimony of Ibn Abbas that Yazeed killed Imam Hussain (R)

We read in Tareekh Kamil:  Ibn Abbas replied to a letter of Yazeed stating ‘You killed Husayn ibn ‘Ali as well as the youth from Banu Abdul Muttalib, who were beacons of guidance.’

26. The testimony of Abdullah Ibn Umar that Yazeed killed Imam Hussain (R)

We read in Maqathil al Husayn: ‘Ibn Umar wrote to Yazeed, ‘Hasn’t your heart gone black yet? You murdered the family of the Prophet?’

27. The testimony of Shah Abdul Haqq that Yazeed killed Imam Hussain (R)

We read in Ashiath al Lamaath: ‘It is unusual that some say Yazeed did not kill Husayn when he instructed Ibn Ziyad to carry out the killing.’

28. Yazeed’s pride at killing Imam Hussain (as)

We read in al Bidayah Volume 8 page 204: ‘Ibn Asakir, writing on Yazeed, states then when Husayn’s head was brought before Yazeed, he recited the couplets of Ibn Zubayri the kaafir ‘I wish my ancestors of Badr were hear to see the severed head of the rebellious tribe (The Prophet (saws’s tribe of Hashim).’

Imam Jalaladun Suyuti (ra) records this tradition in Khasais al Kubra, on the authority of Sahaba Uns bin Harith: ‘I heard Rasulullah (sawas) say ‘Verily my son (Husayn) will be killed in a land called Kerbala, whoever amongst you is alive at that time must go and help him.’
Khasais al Kubra Volume 2 page 125 (Maktaba Nurree Rizvi Publishers, Pakistan)

29. Yazeeds own words noted in Sharh Fiqh Akbar:

‘Following the murder of Husayn, Yazeed said: ‘I avenged the killing of my kaafir relatives in Badr through killing the family of the Prophet.’

30. The Fatwa of Allamah Baghdadi – Yazeed denied the Prophethood, to curse him is an act of Ibadah

We read in Tafseer Ruh al Ma’ani page 72 commentary of Surah Muhammad: ‘The wicked Yazeed failed to testify to the Prophethood of Hadhrath Muhammad (sawas). He also perpetrated acts against the residents of Makka, Medina and the family of the Prophet (sawas). He indulged in these acts against them during their lives and after their deaths. These acts are so conclusively proven that had he placed the Qur’an in his hands it would have testified to his kuffar. His being a fasiq and fajir did not go unnoticed by the Ulema of Islam, but the Salaf had no choice but to remain silent as they were living under threat.’

31. The Fatwas of Qadhi Abu Ya’ala and Abu Husayn deeming it permissible to curse Yazeed

Ibn Katheer in al Bidaya stated: ‘Whoever frightens Medina incurs the wrath of Allah, His Angels and all the people – and some Ulema have deemed it permissible to curse Yazeed. This includes individuals such as Ahmad ibn Hanbal, Allamah Hilalee, Abu Bakr Abdul Aziz, Qadhi Abu Ya’ala and his son Qadhi Abu Husayn. Ibn Jauzi wrote a book deeming it permissible to curse Yazeed.’

32.
Al Suyuti personally cursed Yazeed

In Tareekh ul Khulafa page 207, Dhikr Shahadath Husayn we read as follows:
‘May Allah’s curse be upon the killers of Husayn and Ibn Ziyad.’

33. Qadhi Thanaullah Panee Pathee deemed it permissible to curse the kaafir Yazeed

We read in Tafseer Mazhari Volume 5 page 21, under the commentary of Surah Ibrahim verse 28 as follows: ‘The Banu Umayya were initially kaafir, then some of them presented themselves as Muslim. Yazeed then became a kaafir. The Banu Umayya maintained their enmity towards the family of the Prophet (sawas), and killed Husayn in a cruel manner. The kaafir Yazeed committed kufr in relation to the Deen of Muhammad (sawas) proven by the fact that at the time of the killing of Husayn he made a pointed reference to avenging the deaths of his kaafir ancestors slain in Badr. He acted against the family of Muhammad (sawas), Banu Hashim and in his drunken state he praised the Banu Umayya and cursed the Banu Hashim from the pulpit.’

34. Allamah Alusi set out the viewpoint of the Shaafi Ulema on this topic as follows

Haseeya Nabraas page 551: ‘Amongst the Shaafi’s we are in agreement that it is permissible to curse Yazeed’

Axioms of Sayyidinaa Imam ‘Ali ibn Abi Talib [Karam Allahu wajhahu]

With Commentary by His Son

Al Imam Sheikh Muhyuddin Sayyid Mubarik ‘Ali Shah Gilani, Hasani wal Hussaini al Hashimi [Hafithahullah]

The True Faqih (jurist)

“The Faqih is one who is Faqih due to his state, not the one known as Faqih due to his oratory and writings.”

COMMENTARY: The real jurist (Faqih) is the one who leads his life according to the Law he teaches others. Unlike those who just maintain their status by their oratory and pen, but do not follow the Law themselves.

True Friend

“Your true friend is the one who participates in your efforts and for the sake of your gain is prepared to suffer losses.”

The Essentials of Friendship

“When a person cares not about three things, then separate from him even if the return is but a fistful of ashes. These are loyalty, willingness to spend, and guarding your secrets. Know the enemy of my friend is my enemy. And the friend of my enemy is my enemy.”

COMMENTARY ON HYPOCRISY: Hazrat Ali very clearly directs us that we should not cultivate any type of relationship with a person who does not reciprocate with warmth. Such a person should be left and no ill-feelings should come in one’s heart on being separated from such a hypocrite. Note that this principle applies to developing social ties with others. However, one should be full of tolerance and patience with one’s relatives.

COMMENTARY: This is the very basic principle on which friendship between two persons can be maintained; contrary to this, if a person has a friend, and that friend of his is also friendly with his enemy, then it will be very foolish on the part of the friend of that person to take him as a friend. This is not all that simple in its larger context. The principle also applies in the international friendship between two countries or communities. For instance, as we find that there is a country which maintains friendship with some Muslim countries and at the same maintains very firm, friendly ties with the enemy of the Muslims. Then it means that that country is fooling or exploiting its Muslim friend. Though this is a very simple and basic principle, yet the so-called wise politicians always suffer humiliation from the hands of their so-called friends. And yet the Muslims do not wish to learn from their rich cultural heritage of Al-Islam.

Knowledge is Life

“Ignorance of a person is a death for him before his actual death. And his body is a grave before he is buried in his grave, because a person who has not received from ‘Ilm is a dead being. And he shall never be raised until the Last Day.”

COMMENTARY: It has already been explained that according to the Holy Qur’an, the ignorant person is considered a dead being though he may be physically living. By this, it is meant that all non-believers are in fact not only dead beings, but are like walking graves wherein is buried their dead souls.

‘Ilm with Aql”

‘Ilm (knowledge) without ‘Aql (intelligence) is like having shoes with no feet; and ‘Aql without ‘Ilm is like having feet with no shoes.”

COMMENTARY: It is important to know that when a person who has no aql happens to read and memorize some books of knowledge, he will become a very dangerous person in the hands of exploiters, who by using their own aql will exploit him for fulfilling their own political or economic designs. That is what is happening in many Muslim countries. Often in religious schools only those students are sent by their parents whom they find intellectually inferior. So when such people happen to receive religious degrees then they look for some patrons which are readily found for them. On the other hand we find that many people are born Aqlu (intelligent) but they never receive any ‘Ilm, therefore they are compared with people who have feet but no shoes by which is meant they have no direction nor goal, and hence they are always lost and confused.

Companionship of Knowledge

“Knowledge is my Companion; it is with me everywhere I go. My heart is its container and not the bookshelf.”

COMMENTARY: Hazrat Ali (Karam Allah wajhahu) states that his heart contains the ‘Ilm which he uses and practices unlike those people who have knowledge but do not practice it, whom he compares with a trunk (or a bookshelf) loaded with books. In the Holy Qur’an, such people are compared with a donkey carrying a load of books.

Immediate and Lasting Pleasure

“Lasting happiness which can be acquired very fast is derived from doing thikr and ibadah every morning and evening.”

COMMENTARY: This is also an explanation of an injunction of the Holy Qur’an in which Almighty Allah states that, “Know that the peace of the heart lies in the remembrance (thikr) of Allah.” It is a well established fact that only those people who start their day with the remembrance of Allah and ibadah and also conclude it in a similar way are the happiest beings on earth. And other than this, neither worldly possessions, gardens, nor jewels can give one real happiness. If it is there, it is always very short lived and ends in despair and frustration. The world has seen many multi-millionaires, scientists, rulers, etc. committing suicide. But no one so far has seen a true believer ending his life in such a manner. Thus Allah subhana wa Ta’ala is the Source of all blisses and happiness

Favor on the Vulgar

“Bestow not your favor on the debased, for your favor will go to waste. So due to free and noble people, for them the fragrances of your goodness’s will spread around like musk.”

COMMENTARY: Everybody knows that if you do good to a debased person it will always go to waste. For example, if you try to give honor to a professional beggar he will not appreciate it, and if you give him money he will not thank from his heart and you may never see him again. Or if you try to do favors upon a professional crook and a fraud, whatever good you will do to him he will attribute it to his planning and shrewdness with which he made you give up your wealth to him.

Who is a debased person?

1. He who sells his honor for the sake of worldly gain; such as beggars, prostitutes, thieves, pimps, and frauds.

2. The one who sells his Iman for the sake of some worldly gain. In this category are included the religious men (ulama) who become tools in the hands of the government by which people are misled, and also the Mashaikh who become lackeys (yes-men) of the government or anti-Islamic elements.

3. Those Muslims who gladly and willingly accept the kafir as their rulers; such are called the slaves of the kafirs. Therefore Hazrat Ali also advises us not to do favors to such slaves but rather to do good deeds which should be done to the noble people.

Traveling Without Provisions

“Undertake not the journey of this life without the provisions of good deeds for the way for the path of life is dangerous.”

COMMENTARY: Here, Hazrat Ali (R.A.A.) draws a parallel between the two travelers. The one who is travelling on the road in this world and while travelling he takes every possible care to have everything which he might need on the way. While there is another person who does not carry any provisions of sustenance nor protection on the way and, of course, such a journey will be a disaster. He draws our attention to our real journey of life taking us in to the Hereafter and he wonders at a people who embark on this journey and have gathered no provisions. Remember provisions for such a journey comprise in acting according to the commands of Almighty Allah and following the Sunnah of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim.

Instructions to the Writer

“Oh writer! An Angel watches over all you write. Make your writing meaningful for it will eventually return to you and you will be questioned about what you wrote.”

COMMENTARY: This is a piece of warning to the layman, writers, and journalists that they should watch over their pen and be careful of what they write with it. The way the tongue utters words and the person is held responsible for them, similarly the writing by the pen is called the words uttered by the tongue of the pen. One should never debase knowledgeable people, nor should one commit slander, nor propagate crimes and evils with the pen, such as we find in many newspapers and journals. And also we see that provocative advertisement of films and commercial products are printed in the newspapers. This is called Fahashee (lewdness). All such people feed their stomachs with the Fire of Hell, and they shall suffer painful doom and chastisement in the Hereafter because of the evil they propagated to millions. As long as that evil is in circulation and is followed by the masses, they will be responsible. At the same time many ignorant Mullahs write kalams on Islam, the Holy Qur’an, Hadiths, and morality in the same pages which have been polluted with highly objectionable writings and pictures. They can be compared with a person trying to wash garments with polluted waters.

The Reality of Dunya

“Dunya is like a floating shadow, like a guest who stayed overnight and went his way, like a dream beheld by a dreamer, like lightning which flashes on the horizons of your hopes. Dunya is like an Inn, where a traveler stays for the night and then leaves in the morning.”

COMMENTARY: Dunya (worldly aspirations, charms, and possessions) is so insignificant before Almighty Allah that He has hardly made any mention of it in the Holy Qur’an, save for a few times, and even then it is with contempt. For instance, there is a writing that “If Allah had any regard for this world, even as much as a wing of a mosquito, then the Kuffar would not have been able to get a single drop of water.” The Holy Last Messenger (Sallallahu ‘alaihi wa Sallam) has said, “Dunya is a Mal’oon (curse), and whatever is in it as well.” The Mu’min is allowed to use it as much as he needs it for his journey as a traveler. The great Maulana Rumi (Rahmatullahi ‘alaih) has said: The way water is necessary for a boat, similarly Dunya is necessary for a Mu’min, but remember as long as water is under the boat it will float, but if water comes inside of the boat, then it will sink the boat. By this is meant that if worldly aspirations (waters) enter the heart (boat) of a Mu’min, it will weaken his Iman, but at the same time he must have enough provisions to live honorably and without depending on anybody, and to look after the legitimate needs of his family members.

Imams from the House of the Prophet (Ahl-i Bayt)

Ahl-i-Bayt (family of Prophet) are those sacred souls who are eternally pious. Every one of them is the Imam of the Path.

This whole family common or elite are leaders and Imam of the Sufis. I take honor to mention here a few amongst them.

Imam Hasan

1. Imam Hasan (may Allah be pleased with him) Abu Muhammad al-Hasan b. Ali (may Allah be pleased with him) was the heart of Prophet (peace be upon him), odor of the heart of Murtada, Nur (light) of the eyes of Fatima (may Allah be pleased with them). He was profoundly versed in Sufism and he has many subtle sayings. He by way of precept said:

“See that you guard your hearts, for Allah knows your secret thoughts.”

This means that as man is entrusted to watch over his heart, similarly he is duty bound to preserve its exhibition. “Guarding the heart” refers not turning to others (than Allah) and in keeping one’s secret thoughts from disobedience to the Almighty.

When the Qadarites got the upper hand, and Mutazilites doctrine became widely spread, Hasan Basri wrote to Hasan b. Ali seeking his guidance, and asked him to state his opinion on the perplexing subject of predestination and on the dispute whether men have any power to act.

Imam Hasan replied that in his opinion he who did not believe in the determination of men’s good and evil action by Allah was infidel, and that those who imputed his sins to Allah were a wrongdoer. Allah does not force any one for good or evil deeds, but nothing happens in His kingdom without His will. Where He has made the mankind owner of something that something belongs to Him and He is the actual owner.

Similarly, where He has given free hand to mankind to act freely, there too He is the actual Causer. Therefore, He does not stop anyone from performing good or evil, but by His grace He can stop someone from his evil actions and if He does not stop him, it won’t mean that He forced him to perform wrong.

Allah has kept the argument by extending the force to mankind to act good or wrong and made him responsible for his act and it is not on Allah and His argument stands firm.

A Bedouin came to Imam Hasan while he was sitting at the door of his house in Kufa, and started abusing him and his parents. Hasan rose up and said:

“O Bedouin, what ails you, perhaps you are hungry or thirsty?” The Bedouin took no heed, but continued to abuse him and his family. Hasan ordered his slave to bring a purse of silver, and gave it to the fellow, saying:

“O brother excuse me, for there is nothing else in the house, had there been more, I should not have grudged it to you.” On hearing this, the Bedouin exclaimed: “I bear witness that you are the grandson of the Prophet of Allah. I came here to make trial of your mildness.”

Such is the characteristics of true saints and Sheikhs who care not whether they are praised or blamed, and listen calmly to abuse.

Imam Hussein (may Allah be pleased with him)

2. Imam Hussein (may Allah be pleased with him) the candle of Ahl-i-Bayt (family of the Prophet), and Imam of the world is Abu Abdullah al-Hussein b. Ali (may Allah be pleased with him). He is the martyr of Karbala and Qibla for the afflicters. All Sufis are agreed that he was in the right. So long as the Truth was apparent, he followed it, but when it was denied, he drew the sword and never rested until he sacrificed his dear life for Allah’s sake. The Prophet (peace be upon him) distinguished him by many tokens of favors.

Umar b. Khattab (may Allah be pleased with him) relates that one day he saw the Prophet (peace be upon him) crawling on his knees, while Hussein rode on his back holding a string, of which the other end was in the Prophet mouth. Seeing all this I said: “What an excellent ride you have, O Abu Abdullah!”

The Prophet (peace be upon him) replied: “What an excellent rider is he, O Umar!”

Imam Hussein (may Allah be pleased with him) said:

“Your kindest brother is your religion,”

The salvation of man is in following the religion and his perdition in disobeying it, therefore wise person only follow the commands of loving brother and does not do any act without his consent. The real brother is that who advises you and does not deny his affection.

Once, a man came to him and told that he was a poor family man and asked for the food. Hussein told him that his food was coming, so he should wait a little. After a short while the Messenger of Caliph Amir Muawiya (may Allah be pleased with him) came and placed five purses before Hussein. Each purse contained thousand Dinars. The messenger told Hussein that the Amir was apologetic and had said that for the time being spent this money, and he would send more soon. Hussein gave that money to the poor man and made an apology to him that he kept him awaiting for such a meager favor. We are men of affliction and we have forsaken the world and prefer others needs over ours. His sayings and wisdom is well known by whole Ummah.

Imam Zain ul-Abidin (may Allah have mercy on him)

3. Imam Zain ul-Abidin (may Allah have mercy on him)

From Ahl-i-Bayt, successor of Prophethood, candle of the Ummah and Autad, the afflicted, Imam of the deprived is Abu al-Hasan Ali b. al-Hussein b. Ali (may Allah be pleased with them). He was the most honored and ascetic personality of his time and is famous for unveiling and narrating the truth and subtleties. In reply to a question about who was the most blessed, he said:

“The man when he is pleased, it is not on wrong, and when he is angry, is not carried by his anger beyond the bounds of right.” This is the character of those who have attained perfect rectitude, because to get satisfied with fictitious is also wrong and to quit the truth in anger is also immoral and pious does not like incorrect.

Hussein (may Allah be pleased with him) used to call him Ali Asghar (the younger). When Hussein and his children were martyred at Karbala, there were none left alive except Ali who was sick. The women were brought unveiled on camels to Yazid (may Allah curse him), at Damascus. Someone asked Ali that how was he and members of the house? Ali replied:

“We have been treated in the same way as Pharaoh did with people of Moses who slaughtered their sons and took their women alive. We are under so many afflictions that we do not know when day has arisen and when night has fallen. We are still thankful to Allah for His bounties and praise Him for the trial in which He has put us.”

Once, Caliph Hisham b. Abd al-Malik during Hajj while performing circumambulation of Kaba tried to kiss the Black Stone (Hajr-i Aswad) but due to rush of pilgrims was unable to reach to it. At that time Ali was also circumambulating. When he approached Hajr-i Aswad to kiss it, all pilgrims withdrew from his way and he peacefully kissed it. One of the Syrian courtiers tauntingly pointed out to Hisham that he was not offered the chance to reach to the sacred stone, are you the King or that beautiful youth, for whom everybody made the way. Hisham said that he did not know the youth. At that time famous poet Farzoaq was also present there. He got up and said in a loud voice that he knew the youth. People asked him to tell them who was he? The poet Farzoaq stepped forward and recited the splendid encomium:

This is he, whose footprint is known to the valley of Mecca,

Whom the Kaba knows, the unhallowed territory, the holy ground.

He is the son of the best of the entire creature,

He is the pious, the elect, the pure, and the eminent.

Know that he is the darling child of Fatima,

He is one whose ancestor Prophethood is sealed.

Whenever Quraish have a look on him, everyone exclaim,

No one can surpass him in commendable qualities.

He occupies such an exalted position that

Arabs and non Arabs are incapable to reach there.

His ancestor was the possessor of qualities of all the prophets,

And whose Ummah possesses the virtues of all the Ummah

The Nur (light) of their forehead lightened the hearts,

As with the rise of sun darkness perishes.

Hajr-i Aswad recognizes him from his odor, so that, when

He comes to touch Hajr-i Aswad, it kisses his hands.

Modesty keeps his gaze low, but people lower their gaze because of his awe,

No one dares to talk with him except when he has a smiley face.

His hands hold stick of musk willow which spreads pleasant odor,

His palm is emitting fragrance; he is a leader of high repute.

His qualities are blessed from the qualities of the Prophet,

His conscious, habits and virtues are all praiseworthy

The heavy shower of his graciousness is common to all,

He is ever generous, material paucity never stops him.

His beneficence is open to the creature, who because of him,

Found deliverance from immorality, poverty and tyranny.

No one can match him in generosity, and neither

Any nation can show equality, may their men be very generous.

He is like rain of mercy in famine, and

Lion of the jungle at the time of fear and calamity.

It is that family whose love is faith, and enmity is infidelity, and

Nearness to them is the shelter for peace and deliverance.

When Farzoaq read these lyrics, Hisham got enraged and ordered for him to be imprisoned. When Ali came to know about it, he sent to him 12,000 dirham with a message that we only possessed that much which was too less to your affliction. Farzoaq returned it, with the message that he had uttered many lies in the panegyrics on princes and governors which he was accustomed to compose for money, and that he had addressed verses to Ali as a partial expiation for his sins in that respect, and as a proof of his affection towards Ahl-i-Bayt. Ali, once again sent the money back with the message that if Farzoaq loved him, he must retained the money however, he begged to be excused from taking back what he had already given away; Farzoaq at last consented to receive the money.

There are so many virtues and merits of this eminent Imam that these cannot be encompassed in writing.

Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

4. Abu Jafar Muhammad b. Ali b. Hussein (may Allah have mercy on him)

He was known both as Abu Abdullah and Baqir. He was distinguished for his knowledge of the abstruse sciences and for his subtle indications as to the meanings of Quran. There are many Karamat (miracles) associated to him. It is related that on one occasion the king with the aim to kill him, summoned him to his presence. When Baqir came to him, the king begged his pardon, bestowed gifts upon him, and allowed him to leave courteously. When courtiers asked why he had acted in that manner. The king replied that when he entered he saw two lions, one on his right side and one on his left, who threatened to kill him if he had attempted to do him any harm.

In his commentary of the Quran verse, “, whoever rejects evil and believes in Allah:” (Q 2:256), Baqir said:

“Anything that diverts one from contemplation of Allah is his taghut (idol), so one has to see what veils him from contemplation of Allah and needs to get rid of it to make union with the Truth and get free from the veil. And one who is veiled has no right to be claimant of the proximity of the Truth.

Baqir after completing his litanies at night used to have loud Munajat (secret talk with Allah):

“O my Allah and my Lord! night has fallen, and the power of monarch has ceased, and the stars are shining in the sky, and mankind are asleep and silent, there is no crowd at the doors of the rich and the Umayyad have shut their doors and are being guarded by the watchmen, and all the needy have left for their homes.

But Thou, O Allah, art the Living, the Lasting, the Seeing, the Knowing. Sleep and slumber cannot overtake Thee. He who does not acknowledge Thy Essence is unworthy of Thy bounty.

O Allah nothing can withholds Thy Essence, neither eternity is impaired by Day and Night, Thy doors of Mercy are open to all who call upon Thee, and Thy is the owner of all; Thou dost never turn away the beggar, and no creature in earth or heaven can prevent the true believer who implores Thee gaining access to Thy Court.

O Lord, when I remember death and the grave and the reckoning, how can I take joy in this world? Therefore, since I acknowledge Thee to be One, I love Thee; I beseech Thee to give me peace in the hour of death, without torment, and pleasure in the hour of reckoning, without punishment.”

He used to do this Munajat weeping. On asking that why did he cry so much, he replied:

Jacob lost only one son for whom he wept so much that he lost his eye sight. I have lost my eighteen family members, is it not sufficient argument for me to cry.

Abu Muhammad Jafar (may Allah be pleased with him)

5. Abu Muhammad Jafar (may Allah be pleased with him)

Imam Abu Muhammad Jafar b. Muhammad al-Sadiq b. Ali b. Hussein b. Ali (may Allah be pleased with him) is the most celebrated among the Sufi Sheikhs for the subtlety of his discourse and his acquaintance with spiritual truths. He has written famous books in explanation of Sufism. He said:

“Whoever attains ma’rifat (knowledge of Allah) turns his face from all other”.

The Gnostic (arif) does not see other worldly things because his ma’rifat (knowledge of Allah) is total denial of others. The denial of all other than Allah is ma’rifat and ma’rifat of others is the denial of the Truth (Allah). Therefore, the Gnostic is free from the creature and in union with the Truth. He does not have that much heed for others that it might keep him away from the Truth nor it is of so extreme value that it might attract him toward itself.

He said:

“There is no right worship without repentance, because Allah hath put repentance before worship, and hath said, “those that turn (to Allah) in repentance” (Q 9:112). I put repentance before divine service, because repentance is the start point in way of Path and worship is the last. When Allah mentioned of the evildoers He made repentance mandatory and said:

“And O ye Believers! Turn ye all together towards Allah,” (Q 24:31);

But when Allah mentioned the Prophet (peace be upon him) He referred him to His “servant ship” and said,

“So did (Allah) convey the inspiration to His Servant – (Conveyed) what He (meant) to convey.” (Q 53:10). Once Dawud Tai came to Jafar Sadiq and said, “O son of the Prophet (peace be upon him) of Allah, advise me, for my heart is blackened.”

Jafar replied: “O Abu Suleiman, you are the accomplished ascetic of your time, what for you need advice from me?” Tai pleaded: “O son of the Prophet (peace be upon him), thy family is superior to all mankind, and it is incumbent on thee to give counsel to all.” Jafar said: “O Abu Suleiman, I am afraid that tomorrow on Resurrection Day my grandsire will lay hold on me, saying,

`Why did not you fulfill the obligation to follow in my steps? ` Because before Allah the best is ones conduct not his ancestry.”

Dawud Tai began to weep and exclaimed:

“O Lord Allah, if one whose lineage is of Prophetic family, whose grandsire is the Prophet, and whose mother is Fatima (may Allah be pleased with her) – if such as one is distracted by doubts about his end, who am I that I should be pleased with my dealings (towards Allah)?”

One day Jafar talked to his associates, let us take a pledge that whoever amongst us should gain deliverance on the Day of Resurrection would intercede for the rest. They said, O son of the prophet, how could you have need of our intercession since your grandsire intercedes for all mankind? Jafar replied:

“My actions are such that I shall be ashamed to face him on the Last Day.”

All of his sayings are the result of self account which is a quality of perfection, and is a characteristic of Prophets and Saints. The Prophet (peace be upon him) said,

“When Allah wishes a man well, He gives him insight into his faults.”

Whoever bows his head with humility, like a servant, Allah exalt his state in both worlds.

Note: For a complete copy of “Kashful Mahjub” in .pdf format please follow this link; Revelation of Mystery: Kashf Al-Mahjub

The Spirit of Imam Husayn’s Martyrdom

Nature of Umayyad Rule

To illustrate a few points, it may be stated that the Umayyad’s rule was unIslamic. Any rule which is based on force and violence can never be Islamic. The Umayyads crushed the spirit of democratic freedom. They laid the foundation of their authority on unscrupulous tactics and coercive methods instead of on mutual consultation and Ijma’ (Consensus). The Umayyad state craft did not follow the Shari’ah in total, but it was motivated merely by lust of power and political ends. Such a serious menace to the basic values of Islam demanded a heroic struggled against arbitration and a crusade for the vindication of truth and freedom.

Imam Husain’s character as a Mu’min

These were the changes that appeared in the wake of converting the Islamic Khilafat into dynastic imperialism. No one can deny that Yazid’s nomination as successor to his father was the starting point of all these transformation. It cannot be gainsaid that after a short span of time from the point of origin all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was adopted, there was no indication of these evils, but a man of vision could have predicted these inevitable consequences of such a beginning and that the reforms introduced by Islam in the administration and political phases of the state would be rendered null and void by these charges. This is the reason why Imam Husain (‘alaihi salaam) could not remain indifferent to this undesirable development. He, therefore, decided to stem the tide of the evil forces taking the risk of confronting the worst consequences by rising the revolt against an established government. The consequences of his bold stand are known to everyone. The fact which Imam Husain (‘alaihi salaam) wanted to emphasize by plunging himself into grave danger and enduring its consequences heroically was that the fundamental features of the Islamic State are valuable assets. It would not be a bad bargain, if a believer sacrificed his life and get his family members slain for preserving this valuable object. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitute a serious danger to the religion of al-Islam and the Muslim Community which is a custodian of the constitutional values. One is at liberty to contemptuously disregard it as merely a maneuver for securing power, but in the eyes of Imam Husain bin Ali (radiyallahu ‘anh), it was primarily a religious obligation. He, therefore, laid down his life in this cause gaining the crown of martyrdom.

Imam Husain’s Role

Imam Husain (radiyallahu ‘anh), Sayyid-ush-Shuhadaa, initiated the holy war against the oppressive regime of the Umayyads and refused to take the oath of allegiance to that authority. It is a sacred legacy bequeathed to posterity by Imam Husain (‘alaihi salaam) that Muslims should never submit to any authority which defies the Divine Law, maintains itself by force and foists it arbitrary decisions on the people at the cost of inherent freedom. The struggle in this cause does not necessitate mobilization of men, money and material on the scaled possessed by the hostile temporal authority. Husain bin Ali (‘alaihi salaam) did not possess the sinews of war. He had the support of only a small band of helpless and un-armed individuals. A person entrenched in righteousness and truth does not care for consequences. The outcome of the struggle lies in the hands of the power that is always on the side of Justice and Truth. Cruelty eventually suffers a setback, gains despair and despondency despite its overwhelming superiority in number and resources. On such occasions, one surrenders to considerations of expediency through the agony of the accursed Shaitan who creates doubt in the mind of defenders of Truth whether the result is worth achieving at cost of much bloodshed. This can very easily be contradicted. Apart from numerous instances of Jihad, there is the event of Karbala that is a glaring example of a fight heroically fought by 62-72 scantily armed persons against the massive forces of a formidable state. It is true that Imam Husain (‘alaihi salaam) saw his kith and kin in utter distress suffering the agonies of hunger and thirst; witnessed each and every one of them writhing in dust and blood one after the other; it is also a fact that he did not even possess the force to wrest a morsel of bread from the enemy sufficient for their survival, but he eventually surrendered himself to the Supreme Being, sustaining grave injuries all over his body. However he came out successfully in the test. His wounded head was adorned with the crown of victory.

Imam Husain’s Martyrdom and Humanity

Now the question arises whether Imam Husain’s martyrdom was only the result of his attempt to seize the throne and the sympathy it evokes in the readers is the natural reaction to a splendid failure? Or, is this merely the recalcitrant attitude or unscrupulous policy of a short tempered leader who, by chance, happened to be the grandson of their beloved Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) and solely on this account, do they come out for his defense. Whether this is a heart-rending story of the ruthless and brutal destruction of a weak party, the narration of which induces you to burst into tears? The history of the world provides a number of instances appealing to our sympathy. It is so much replete with individual and collective incidents of failure and frustration, on one hand, and those of cruelty and barbarism, on the other, that the world will not be particularly impressed with the tragic episode of Imam Husain (‘alaihi salaam). No! Imam Husain’s story does not purport to be anything of this kind. It is in the main, a story of human dignity; a tale of revealing the essential nobility of man; an account of a man’s ascent to the peak of grandeur. It presents a lofty deal of individual and collective human life; it is a mile-stone in the long journey from beastly slavery to human freedom; it is a proclamation of Allah’s Kingdom in this ephemeral world; it is an irrefutable proof of the possibility of its establishment among human being; it is a beacon light which guides humanity to perfection. Whenever evil forces make a bid to put out this light with their breath, the monumental performance of Imam Husain (‘alaihi salaam) intensifies its refulgence. When humanity falters in adhering to the path of truth and freedom, the example set up by Imam Husain (‘alaihi salaam) gives it a support and comes to its rescue. When the tyrants proud of their wealth, power, and authority harass the unassuming and helpless followers of Truth and when the incessant failure of the champions of truth cast doubt upon the validity of its claim, Imam Husain’s heroic stand in its cause teaches them the lesson of perseverance and save them from falling a prey to despair and despondency. When the rising power of tyrants overawes the individual, Imam Husain’s example reminds him that the duty of stimulating resistance against brutal power ultimately devolves on him. It matters not if for making such an attempt, the enemy offers him a cup of poison, sends him to the gallows, stones him to death, or stains the earth with his blood. Imam Husain (‘alaihi salaam) brings this fact home to the worldly persons that “life” does not mean just living, no matter how. He asserts that life sometimes means to live and sometimes to surrender it.

Real Object of Imam Husain’s Sacrifice

Every year, in the month of Muharram, millions of Muslims mourn Imam Husain’s martyrdom. It is regretable that among those mourners, there are very few persons who focus their attention on the real cause for which Imam Husain (‘alaihi salaam) not only sacrificed his own life, but also the lives of his kith and kin. It is but natural for the adherents and devoted followers of a man to feel grieved at his martyrdom. This sort of sentiment does not carry much of moral value; it is nothing but a spontaneous reaction of the mind of his relations and sympathizers. But the point at issue is what is the special feather of Imam Husain’s martyrdom that keeps the grief for him afresh although about 1,400 years have elapsed since this tragic event took place. If the martyrdom is not associated with any high ideal, it is meaningless to say that the mourning continues for centuries on personal grounds. If viewed in correct perspective, one may well ask what value Imam Husain (‘alaihi salaam) himself would attach to such devotion. If his own person were dearer to him than any ideology or subject, why did he sacrifice it at all? His sacrifice is a conclusive proof that this object was dearer to him than his own life. If we do not have a clear idea of Imam Husain’s purpose, but continue lamentation at each anniversary of his martyrdom, we can neither expect any appreciation from Imam Husain (‘alaihi salaam) on the Day of Resurrection, nor will it have any value with his Allah.

Let us ask what was that ideal or object! Did Imam Husain (‘alaihi salaam) affirm his claim to succession to the Caliphate and did he stake his life to vindicate this claim? Anyone who knows the high moral standard of Imam Husain’s household cannot harbor this vile notion that the members of such a sacred family could have caused bloodshed among the Muslims for gaining political power for themselves. If, for argument’s sake this viewpoint is taken for granted that members of Bani Hashim had a claim for power, even then the 50-year’s history, from Hazrat Abu Bakr’s (radiyallahu ‘anh) Caliphate down to the period of Hazrat Amir Mu’awiyah (radiyallahu ‘anhu), bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that Imam Husain’s keep eye discerned symptoms of decay and corruption in the system of the Islamic State, and the felt impelled to resist these evil forces. He even deemed it his duty to wage war in this connection, as the situation so warranted.

Fight Against Falsehood

Turn over the pages of history! The early period of Islam which is considered to be the best of all that has elapsed. Even the period of the true successors to the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) has terminated. The age of the secular authority, viz., the period of autocratic government has been ushered in. In flagrant contravention to the Divine Authority, the Muslim kings look upon the state exchequer as their person property. In each Muslim State, the monarch fills his treasury with gold and jewelry and with his political power reinforced by the power of money he forces this people to obey his arbitrary commands. Some people submit to him out of fear and others do so to gain their selfish ends with his help. There is always a hard core of steadfast Muslims who refuse to yield. The Nabi’s grandson, Imam Husain (‘alaihi salaam), falls in the last category. Persuasion, threats, and crafty measures were employed, but Imam Husain (v) remain adamant. How could Imam Husain (‘alaihi salaam), in whose veins the blood of Hazrat Ali, Sayyidah Fatimah (‘alaihumus salaam), and Nabi Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) was pulsating, who was Allah-fearing, who had devotion for Truth, treat falsehood at par with Truth? Imam Husain (‘alaihi salaam) flatly refused to take bay’ah to Yazid. In effect, Husain (‘alaihi salaam) declared that Yazid’s authority, being in conflict with the Divine Authority, should not be obeyed by true Muslims. This was the first step in the direction of martyrdom.

He was driven out of his native place. He could not live in peace even in Makkah. He, therefore, resolved to migrate to Iraq. This amounted to a proclamation, on his part, that Yazid’s claim to authority in the Muslim State was untenable. The idea of submitting to Yazid was so repugnant to him that he decided to renounced the security and comforts of his homeland. This was the second step leading to martyrdom.

On his way to Kufa, at Karbala, Imam Husain (alaihi salaam) was intercepted by Yazid’s forces. The small band of his followers was surrounded by Yazid’s army. This was the last sacrifice and the final ordeal. He successfully passed the test. Each and everyone from amongst his relatives and companions were killed one after another. Children were slain. Finally, Imam Husain (alaihi salaam), with a mass of wounds and bruises fell down from his horse. His heart harbored and his lips uttered the belief that “There is no worthy of worship, except Allah and Absolute authority is vested in Him alone.” This was martyrdom, the sacrifice of one’s life for the vindication of Truth. Thirteen centuries have since elapsed, the example set up by Imam Husain (alaihi salaam) gives and will continue to give evidence, till eternity that Command rests with Allah Ta’ala.

Whenever Divine Authority is respected, men will remember how the grandson of the greatest Benefactor of humanity sacrificed his life in defense of Truth. In future, when, with the increase of human knowledge, the obstacles to progress would be removed and men will be marching confidently to the goal of self-realization, they would surely recall the glorious sacrifice offered by Imam Husain (alaihi salaam) at the altar of Truth. When the human mind will be rid of ever fear except the fear of Allah, Imam Husain (alaihi salaam) will be accorded the respect which he deserves and men will often think how Sayyidah Fatimah’s (radiyallahu ‘anha) beloved son displayed the sublimity of obedience to Allah by the voluntary sacrifice of his own life. Then alone this helpless man will come into prominence as the ruler of rulers. This frustrated man would be regarded as the custodian of religion and faith. Once covered with blood and dust, his head will become the symbol of absolute submission to Divine Authority and fearless defiance of any other type of temporal power.

Morals of Imam Husain’s Performance

This exemplary conduct displayed by Imam Husain (alaihi salaam) teaches us not to care for consequences. If the temporal authority is aggressive, sacrifice on the part of followers of Truth becomes all the more essential. Numerical minority and majority, or the lack of resources should not deter them to continue their struggle. Grandeur of coercive government does not carry the seal of Divine approval that it should necessarily be obeyed. A truth-loving person has to face an oppressor whether weak or strong.

Adherence to Truth and Justice is, no doubt, and ordeal. At every step, there is diversion of attention due to attachment to one’s own life, honor and family. But Imam Husain’s lofty ideal teaches the believers and sincere followers of al-Islam that at the ver outset they should take stock of the strength of their resoluteness, so that these temptations may not prove a stumbling block immediately after embarking on that mission. Everyone knows that in the presence of various attachments, the great martyr of Karbala sacrificed his all at the altar of Truth. All the stages of ordeals are categorically described in the Holy Qur’an: Allah intends to test the believers by bringing them under the throes of various ordeals:

“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast. Who say when a misfortune strikes them: Surely! We are from Allah and surely unto Him we are returning.” (Surah al-Baqarah, ayats 155, 156)

Fear and apprehension, hunger and thirst, love of wealth, property, life and progeny form an acid test for human beings, and as such, the sacrifice of these interests have been declared an ordeal in the cause of Allah.

The helpless hero of Karbala had all these stages, at a stretch. He could have got rid of them within a short span of time and secured relief, position, grandeur, had he only made a compromise with aggression government ignoring the dictates of Truth and Justice. Imam Husain (alaihi salaam) preferred Allah’s Will to his own personal choice. Devotion for Truth overcomes love for life and its luxuries. He laid down his life, being the only asset with the lover of Truth, but he never stretched his hand for taking bay’ah which could be extended only in the cause of Truth.

The most valuable lesson that can be deduced from this grave event is Sabr (perseverance) and determination in the cause of Jihad and Truth.

In spite of being helplessly besieged by enemy with members of family, relatives, and friends witnessing his own kith and kin wailing and shrieking with the intensity of thirst and hunger and later lifting with his own hands their bodies stained with blood. Imam Husain (alaihi salaam) never swerved from the path of truth, even for a moment. In short, he underwent these calamities, being tacitly grateful to Allah Ta’ala. Those who are surcharged with the intoxication of devotion and love willingly accept a cup of poison from the hands of their friends in preference to the cup of honey and elixir. Even today, every particle of the dust of Karbala gives the lesson of patience and endurance of those who keep their ears open to listen to its message.

Imam Husain (alaihi salaam) is the torchbearer of absolute values. He lived, fought, and sacrificed his life in defense of these ideals. He lit an ever-lasting beacon of light for humanity by his heroic struggle for Truth and righteousness that could not be extinguished even after his martyrdom. The glorious example of his life enables mankind to purify their social life and check the evil that brings corruption into the body politic. This light is a source of guidance in every walk of human life.

Dua' Dafiul Wabaa

The erudite Imam and great Shafi’ ‘Alim known by some as ” Hujjatul Islam the Second” a reference to Al Imam Abu Haamid Muhammad al Ghazzali, Rahimuhullah, Al Imam Jalaaludeen Abdur Rahman Suyuti compiled a small booklet containing 60 ahadith highlighting the specialties of Ahlul Bayt. This booklet though small in size is monumental in its effect on the hearts of all those who read it with an open heart. With a few strokes of his blessed pen Imam Jalaaludeen as Suyuti refutes those who reprove loving and following Ahlul Bayt. At the same time the Imam defends the believers against those who slander the people of the Sunnah, claiming that the people of the Sunnah have no love or respect for Ahlul Bayt. In fact Islamic history is replete with examples of those who gave their very lives in defense of Ahlul Bayt. This excerpt contains the first 20 ahadith. Anyone wishing to read the complete book with the ahadith in Arabic may find a copy at the link below. Please feel free to share this information.

ihya_ul_mayyit_bi_fadhail_ahlul_bayt

Ihyaa al Mayyit bi Fadhail Ahle Bayt

In the name of Allah the Beneficent the Merciful

Praise be to Allah and benediction upon those purified personalities who were the chosen ones from all of humanity- Muhammad and Aale Muhammad. This is a collection of sixty traditions and I have given it the title “Ihyaa al Mayyit bi Fadhail -Ahle Bayt” (Excellences of Ahle Bayt (Ridhwaan Allah ta ‘ala alaihim ajma’een) that bring the dead back to life).

By this endeavor the writer’s aim is to awaken the people from their slumber like the revivification of a dry tree. So that, the excellences of Aale Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim) inculcates in the people love for these noble personages and by following their example they may achieve success in this world as well as the hereafter.

Tradition No. 1

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim). [1]

Tradition No. 2

It has been recorded in the commentaries of Ibne Mundhir, Ibne Ibi Hatim and Ibne Murduwiya; and also in the Mu’jamul Kabir of Tibrani that Ibne Abbas said: “When the verse, ‘Say I do not ask for any recompense for this except the love of my nearest relatives’ was revealed, I asked, ‘O Messenger of Allah who are your nearest relatives whose love is obligatory for us’? The Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) replied, “Ali, Fatima, and their two sons.”

Tradition No. 3

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,” Ibne Abbas said that it refers to those who love Aale Muhammad.” And it is narrated from Imam Hasan (Radhi Allahu ‘anhu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu alaihim ajma’een).” It is the honor achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een)[2]

Tradition No. 4

Ahmed, Tirmidhi, Sihah, Nasai and Hakim have all narrated through Mataalab bin Rabi’ah that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.”

Tradition No. 5

Muslim, Tirmidhi and Nasai have recorded from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Fear Allah! Beware that you do not distance yourself from my Ahle Bayt.” The same tradition is recorded in Sahih Muslim in the chapter of the excellences of Sayyidinaa ‘Ali Ibne Abi Talib (Karam Allahu wajhahu). The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.) has repeated the words “Fear Allah” thrice.

Tradition No. 6

Tirmidhi, Husna and Al-Hakim record from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “I am leaving amongst you those things that if you remain attached to them you will not deviate after me, (they are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they reach me at the pool. So be careful how you behave with them (after me).

Tradition 7

Abd bin Hameed has mentioned in his Musnad that Zaid ibne Thabit reported from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim): “I leave amongst you those things that if you remain attached with them you will not deviate after me. (They are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they meet me at the Haudh (of Kauthar).

Tradition 8

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Tank of Kauthar). So take care as to how you behave with them.

Tradition 9

Tirmidhi, Husnah and Tibrani quote Ibne Abbas that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “Love Allah for His countless bounties upon you and love me because you love Allah, and love my Ahle Bayt because of your love me. The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) also said: “The love of Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een) for a single day is better than a worship of whole year.”

Tradition 10

Bukhari has narrated from Abu Bakr that he said: “Muhammad (Sall Allahu ‘alaihi wa Aalihi wa sallim) should be considered to belong to his Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een).”

Tradition 11

Tibrani and Hakim have reported through Ibne Abbas that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “O sons of Abdul Muttalib. I pray to Allah that He maintains and establishes three things among you; that is your ignorant may acquire knowledge, your misguided ones receive guidance and may you be bestowed, generosity, helpfulness and mercy.

One who prays and fasts all his life and dies between Rukn and Maqam, but harbors malice against the Ahle Bayt of Muhammad (Sall Allahu ‘alaihi wa Aalihi wa sallim) will be made to enter (Hell) Fire.”

Tradition 12

Tibrani has also quoted the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) through Ibne Abbas: “Hatred of Bani Hashim and the Ansar (supporters) is (equivalent to) disbelief and hatred of the Arabs is hypocrisy”.

Tradition 13

Ibne Adi mentions in his book from Abu Saeed Khudri that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim.) said: “One who hates us, the Ahle Bayt, is a hypocrite.”

Tradition 14

Ibne Hayyan records in his Sahih and Hakim has also quoted Abu Saeed that the Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) said: “By the one who controls my life! Whoever hates us, Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een); will be made to enter the fire (of Hell) by Allah.”

Tradition 15

Tibrani mentions that Al-Hasan ibne Sayyidinaa ‘Ali (Karam Allahu wajhahu) told Muawiya ibne Khudij: “I warn you against hating us, for surely the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) has said: “None hates us and none envies us except that he will be chased away from the Haudh (Pool) by maces of fire.”

Tradition 16

Ibn Adi mentions and Baihaqi in his book Shuayb Al-Imaan relates from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) thus: “One who is not cognizant of my progeny and the Ansar belongs to one of the three groups: Either he is a hypocrite, or an illegitimate born or he was conceived when his mother was menstruating.”

Tradition 17

Tibrani writes in his book Al-Awsat that Ibne Umar remarked: “The last words of the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) were, ‘You have ignored my successors who are from my Ahle Bayt.’ (that is, I can see how you behave with the trusts that I leave behind among you).”

Tradition 18

Tibrani also mentions the following tradition in his book Al-Awsat. Imam Hasan ibne Sayyidinaa ‘Ali (Karam Allahu wajhahu) reports from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) that he said: “Strive hard to achieve love and affection of us Ahle Bayt, and considers it as obligatory for yourselves, always. The truth is that whoever meets Allah while he loves us will enter Paradise through my intercession. By the One who controls my life! No deed can benefit a servant if he does not recognize our rights.”

Tradition 19

Tibrani in book Al-Awsat quotes from Jabir Ibne Abdullah that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) addressed thus: “O People! One who hates us Ahle Bayt will be gathered along with the Jews by Allah on the Day of Qiyamat.”

Tradition 20

In the book Al-Awsat, Tibrani narrates from Abdullah ibne Jafar that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa sallim) says: “O the sons of Hashim! I pray to Allah that you may always be generous and merciful. And I pray to Him that He may guide the misguided ones from you, and bestow tranquility upon the fearful ones, and satiate the hungry ones. By the one who controls my life, none can achieve tranquility except that he loves you and loves you for the sake of me, and wishes that I will intercede for him to be allowed to enter Paradise. But all of the sons of Abdul Muttalib are not like this.”

[1]

ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: “No reward do I ask of you for this except the love of those near of kin.” And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service). Al-Qur’an, 42:23 (Ash-Shura [Council, Consultation])

[2] Ibid…

Mother of faithful believers, Sayyidah ‘A’isha (Radhi Allahu Ta’ala ‘Anha) said that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) went out one morning wearing a striped cloak of black goat’s hair. Sayyidina Al-Hasan bin ‘Ali (Radhi Allahu Ta’ala ‘Anhu) came and he took him under it, then Sayyidina al-Husain (Radhi Allahu Ta’ala ‘Anhu) came and went under it along with him, then Fatima (may Allah be pleased with her) came and he took her under it, then ‘Ali (Karam Allah Wajhu) came and he took him under it. He then recited (the following Ayat): “Allah only desires to remove abomination from you, members of the family, and purify you.” Holy Qur’an, (33:33)
(Sahih Muslim)

Hadhrat Zaid bin Arqam (Radhi Allahu Ta’ala ‘Anhu) reported Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) as saying, “I am leaving among you something of such a nature that if you lay hold of it you will not go astray after I am gone, one part of it being more important than the other: Allah’s Book, a rope stretched from heaven to earth, and my close relatives who belong to my household. These two will not separate from one another till they come down to the Pond, so consider how you would act regarding them after my departure.” (Sahih Tirmidhi)

Hadhrat Abu Dharr (Radhi Allahu Ta’ala ‘Anhu) while holding the door of the Ka’ba, said that he had heard the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) say, “My family among you are like Noah’s ark. He who sails on it will be safe, but he who holds back from it will perish.” (Musnad Ahmad bin Hambal)

Hadhrat Zaid bin Arqam (Radhi Allahu Ta’ala ‘Anhu) said that Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) said of Sayyidina Ali (Radhi Allahu Ta’ala ‘Anhu), Sayyidah Fatima (Radhi Allahu Ta’ala ‘Anha), Sayyidina al-Hasan (Radhi Allahu Ta’ala ‘Anhu) and Sayyidina al-Husain (Radhi Allahu Ta’ala ‘Anhu), “I am war to him who makes war on them and peace to him whom makes peace with them.” (Tirmidhi)