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Basha’ir Al-Khairat

Posted by al Adaab on December 30, 2011

An excellent post with accompanying clear matn.  This Salawaat  is a classic   composed by Sayyiduna Shakyh Abdul Qadir Jilani Radhi Allahu ‘anhu.

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

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Posted in Ahlul Bayt, Holy Qur'an Majid, Salaah 'alan Nabiyy, Sayyidinaa Muhammad Sallu alaihi wa Aalihi, Sayyidinaa Shaykh Abdul Qadir Jilani | Leave a Comment »

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

Posted by al Adaab on December 9, 2011

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

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Sayyidinaa Imam ‘Ali Ibn Abu Talib Asadullah ul Ghaalib Karam Allahu ta ‘ala wajhahu

Posted by al Adaab on August 28, 2011

Sayyidinaa Imam ‘Ali Ibn Abu Talib Asadullah ul Ghaalib

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. Read the rest of this entry »

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

Posted by al Adaab on December 27, 2009

Bismillahir Rahmanir Rahim

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

 


 

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Cursing Yazid bin Muawiya

Posted by al Adaab on December 23, 2009

Bismillahir Rahmanir Rahim

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’


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Axioms of Sayyidinaa Imam ‘Ali Karam Allahu wajhahu

Posted by al Adaab on December 21, 2009

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.

Posted in Ahlul Bayt, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »

Imams from the House of the Prophet

Posted by al Adaab on December 20, 2009

From “Kashful Mahjub” of Sayyidinaa ‘Ali bin Uthman al Jullabi Al Hujwiri:

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

 

Posted in Ahlul Bayt, Islamic History, Sayyidinaa Muhammad Sallu alaihi wa Aalihi, Tasawwuf/Ihsan | Tagged: | Leave a Comment »

The Spirit of Imam Husayns Martyrdom

Posted by al Adaab on December 20, 2009


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.

Posted in Ahlul Bayt, Islamic History, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »

Reviving Dead Hearts Through The Grace of Ahlul Bayt: An Excerpt

Posted by al Adaab on December 20, 2009

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…

Posted in Ahlul Bayt, Aqidah, Hadith, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »

Virtues of Ahl ul Bayt from Holy Qur’an and Hadith

Posted by al Adaab on December 18, 2009

Hadhrat Sa’d bin Abu Waqqas (Radhi Allahu Ta’ala ‘Anhu) said that when this ayat came down, “Let us call our sons and your sons…” Holy Qur’an, (3:61). Allah’s Holy Last Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) called Sayyidina ‘Ali, Sayyidah Fatima, Sayyidina Hasan and Sayyidina Husain (Radhi Allahu Ta’ala ‘Anhum) and said, “O Allah, these are the members of my family.” (Sahih Muslim)

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)

Posted in 'Ibaadah, Ahlul Bayt, General, Hadith, Holy Qur'an Majid, Sayyidinaa Muhammad Sallu alaihi wa Aalihi | Leave a Comment »