Why Arba'een? Significance of Arba'een and the Performance of the Ziyarat of Arba'een

Imam Hasan Al-Askari (a.s.) includes the performance of Ziyarat-e-Arba’een as one of the five marks for a believer, in addition to reciting 51 raka of sala, audible recitation of Bismillah, wearing a ring on one’s right hand, and doing sajda on dust.  (This hadith has been narrated by Sheikh Tusi in the book Tahthib).

Why is so much importance given to the performance of the Ziyarat of Arba’een and the observance of Arba’een (40 days of mourning)?

Ziyarat, as we all know is a visitation, which in essence, is the act of speaking with and visiting our role models.  Of course the physical manifestation of the ziyarat is actually being present in Kerbala to perform the Ziyarat of Arba’een, but, in reality, that is not possible for every believer.  So does making ziyarat while not in Kerbala give one the same benefits?  Ahadith tell us that performing the Ziyarat of Imam Hussain (a.s.) far from Kerbala would hold the same significance as being in the land of Kerbala, as long as the person performing the Ziyarat has truly understood the status of the Imam and seeks to emulate him.

Imam Muhamed al-Baqir (a.s.) states that the heavens wept over Imam Hussain (a.s.) for forty mornings, rising red and setting red.  As we complete 40 days of remembrance of our Imam, we re-assert our pledge of obedience and loyalty to him,

“I bear witness that you are the Imam (who is) the upright, the pious, well-pleased (with Allah), the pure, the guide and the rightly-guided.
I bear witness that you fulfilled the pledge of Allah and you struggled in His way…I am a friend of whoever befriends him ...”

By performing the Ziyarat of Arba’een, we pledge that we will continue to follow the path of justice and righteousness and will reject injustice and speak up against the oppressors of the time,

I am an enemy of whoever is his enemy

In essence, we make a promise to continue to mold our lives according to the teaching of Imam Hussain (a.s.). 

But why is it that we mourn and remember Imam Hussain (a.s.) for a period of forty days and then move on? 

Our Prophet has said, “The earth mourns the death of a believer for forty mornings.”   Therefore it appears that the deceased should be remembered and mourned over for a period of forty days.  Performing an act for a continuous period of forty days is also known to help one to not just form a habit, but also to carry on the practice for the rest of his life. 

If we look at studies dealing with bringing a lifestyle change, we notice the time period emphasized to bring about a change is usually 6 weeks which is about the same time period as 40 days (to be exact it is 42 days).

In the book 40 Days to Personal Revolution: A Breakthrough Program to Radically Change Your Body and Awaken the Sacred Within Your Soul, the author Baron Baptiste explains the significance of forty days:

Why forty days? Because the number 40 holds tremendous spiritual significance in the realm of transformation. Jesus wandered in the desert for forty days in order to experience purification and come to a greater understanding of himself and his mission. Moses and his people traveled through the desert for forty years before arriving at their home in the holy land. Noah preserved the sacredness of life by sailing his ark for forty days and forty nights. According to the Kabbalah, the ancient Jewish mystical text, it takes forty days to ingrain any new way of being into our system….

Reciting particular duas for a period of 40 days is highly recommended in our practices as well.  The unit 40 (forty) is said to be very effective. If a particular Duaa is recited 40 times, or 40 people gather to recite it, or it is recited for 40 days then its effectiveness is highly increased. (Duas.org)

It is reported from Imam Ja'fer Sadiq (a.s.) that whoever recites Dua-e-Ahad for forty days, after morning prayers will be amongst the helpers of the 12th Imam (a). Visitation of the shrine of Imam Hussain (a.s.) as well as Masjid-e-Sahla for 40 consecutive Thursdays is also very highly recommended and is one of the acts that promises a visit from the 12th Imam (ajtf).

Thus, as we perform the Ziyarat of Arba’een and commemorate the Arba’een, 40 days of mourning of Imam Hussain (a.s.), we hope and pray that this forty days of remembrance of Imam Hussain (a.s.), brings about a transformation in us by which we can continue to follow the path of Imam Hussain (a.s.) and carry on his message of upholding justice with true faith and a strong sense of sacrifice!

Refs:
A’maal of Muharram and Safar (Tayyiba Publishers)
Kerbala and Beyond by Yasin T. Al-Jabouri
The Miracle of Ziyarat-e-Ashoora
Commentary on Ziyarat Ashura, translated by Saleem Bhimji from the work of Ali Asghar Azizi Tehrani
Kitab al-Irshad, translated by IKA Howard, authored by Sheikh Al-Mufeed

Alam, Taboot, Zuljanah, Zanjeer-Zani allowed in Azadari

Question: 

Are the practices of Alam, Taboot, Zuljanah, Zanjeer-Zani allowed in Azadari?  Can you please elaborate?  Under the current circumstances are these things in Azadari allowed or not, when others are getting the wrong impression about Islam?

Thanking you in anticipation.

Answer

Practices such as Alam, Taboot, Zanjeer-Zani, are allowed in AZADARI.  This is because there is nothing illegal or Haram in these practices.  If something is abused, then this abuse does not make it illegal, but the abuse must be eliminated, or if there were any wrong or illegal – Haram - practices then those Haram practices must be eliminated not the AZADARI.

You had mentioned that these things in AZADARI, or the AZADARI itself, are giving others the wrong impression about Islam, or false impression about Fiqh. 

In Islam, the legal or the illegal – the Halal or the Haram– are not based upon the impression others get, otherwise there are a lot of people who consider the Hijaab which Islam has made obligatory for women as oppressive, and they go on to condemn Islam for this as being an oppressive religion towards women.  Does this mean that we should abandon Hijaab because of the impression others have got about Islam or should we try to make them understand the wisdom and philosophy of Hijaab, which the people in the West have started to appreciate and praise these days?

Source: http://imamshirazi.com/ashura.html#ashuramisuse

Ayatollah Vahid Khorasani in picture frame

Special People for Special Tasks

Everybody cannot do all kinds of work. Admission into a prominent college is not the only criterion for success in any field; rathr,’ it is also requires natural disposition and innate inclination. Harmony between the selected course and the student’s natural disposition is of paramount importance. If he is not naturally inclined towards complex mathematical calculations and figures, pushing him for a course in engineering or accountancy will not guarantee success.
The Messenger of Allah (s.a.w.a.) advised,
“All of you should act, but you should remember that only those works are easy for you for which you are created.”
(Safinatul Behaar. the word Yasr. page 732)

In this regard, the experts are of the view that,
“There is consensus on the fact that potentialities open up after maturity. Youngsters should select only those fields that are compatible to their potential and talent. This is even more applicable for the youth who need to get immediate employment. Being attentive to these potentialities and talents is extremely important. To detect one’s aptitude and talent, aptitude tests developed by modern social scientists are quite useful. Of course, it should be borne in mind that in some special and selected cases, these tests may not be 100% beneficial and may even limit the fields of potentialities.”
Hence, before securing admission into a particular course in a college, either the parents or the youth himself, goes for an aptitude test and then selects the suggested course, success will not be far and will also manage to get quick employment. They will also be saved from the frustration and disappointment of unemployment and job-hunting.
It is an established reality that everybody cannot be a doctor or an engineer. If everybody becomes a doctor, engineer or a C.A., the system of the world will be disrupted in its entirety. An ordinary labour or a technician is as important to this world as a doctor or an engineer.
Ameerul Momineen Ali Ibn Abi Taalib (a.s.) informs,
“As long as people are different it’s good for them. if they all become the same, they will be destroyed.”
(Behaar al-Anwaar, vol. 77, page 385.)

Jashne Ghadeer LIVE from Kesar Baug (Mumbai, India): www.almuntazar.com (8:30 pm)

MEANING OF IMAMAT AND KHILAFAT, ETC.

IMAMAT literally means to Lead; IMAM means Leader.

In Islamic terminology Imamat means 'Absolute command of the Muslims in all religious and secular affairs, in succession to the Prophet.'

IMAM means 'The man who, in succession to the Prophet, has the right to the Absolute Command of the Muslims in all religous and secular affairs.'

The word 'man' signifies that a woman can not be Imam.

'Absolute command' excludes those who lead in the prayers: they are also called 'Imam of prayers', but they do not have absolute authority.

'In succession to the Prophet' denotes the difference between a Prophet and an Imam. The Imam enjoys this authority not directly, but as the sucessor of the Prophet.

The world KHILALAT means 'to succeed' and KHALIFA means 'successor'.

In Islamic terminology KHILALAT and KHALIFA signify the same meanings as IMAMAT and IMAM respectively.

WISAYAT means 'the Executorship of the Will', and WASI means the 'executor of the Will.' Their significance in Muslims' writings is the same as that of Khilafat (Caliphate) and Khalif (Caliph).

 It will be interesting to note that many previous prophets were also the Caliphs of their predecessor prophets. Thus they were 'Nabi' and 'Khalifa' both; while other prophets (who brought new Sheriats) were not Caliph of any pervious prophet; and there were Caliphs of the prophets who were not prophet

themselves.

The question of Imamat and Caliphate has ripped the Muslim community as under and has effected the thinking and philosophy of the different group so tremendously that evens the belief in God and the prophets could not escape from this divergence of views.

This sub]ect is the most debated one of Islamic theology. Muslims have written thousands upon thousands of books on Caliphate. The problem before me is not what to write; it is what not to write.

In a small booklet like this one I cannot touch all the topics of this subject; nor can I give all the details of even those topics which will be described herein.

This booklet will be just a brief outline of the differences about the Caliphate.

It will be of help to mention here in the beginning that on this question, the Muslims are divided into two sects:

                  The Sunni, who believe that Abu Bakr was the Caliph of the

                  Holy Prophet of Islam;

                  And

                  The Shia who believe that Ali Ibin Abu Talib (as) was the

                  Imam and Caliph.

Manqabat: Hum Ali(a.s) Kay Diwanay , Har Adaa Ghadeeri hai!

The title of Wali Faqih, for Whom?

Our marajae taqleed have wilayat over us and for that matter any marja is the Wali Faqih of his Muqallid. (http://www.sistani.org/local.php?modules=nav&nid=5&cid=485&...) If you are doing taqleed of Ay Sistani he is your Wali Faqih and if you doing taqleed of Ay Khamenai he is your Wali Faqih and so on. There have been difference of opinion amongst the Marajae and Fuqaha with regard to the extent of the power of the Faqih

Two types of Wilayat al Faqih have been defined by the scholars 

a) Wilayat Al faqih al hisbiya

Every marja' believes in "wilayat al faqih al hisbiya" which allows that certain marja' (faqih) to issue fatawa to guide the ummah, judge, collect khums etc on behalf of the Imam until his reappearance. It also involve such powers as the authority to take into custody the property of individuals who are incapable of managing and safeguarding their assets such as minors, people with mental conditions, or those who are absent. Other examples are the authority over property as laqit (property found), the awqaf (endowments) and wa sa’ ya’ (bequests) without trustees. The authority to arrange the funeral of those who die without an heir; the authority and duty to make reluctant individuals yield to other people's legitimate claims; and such other cases and instances, which are abundant in Islamic jurisprudence. All these instances posit a relatively extensive authority for the faqih.  

Apart from the above power Ay Khomeini and Ay Khamenai are of the opinion that a Wali Faqih also has - 

b) Wilayat al faqih al mutlaqa

The second level of the domain of the Wilayat of the Faqih, scholar of Fiqh, is far more extensive and universal. It involves the establishment and organization of an Islamic State and government to administer the Muslim community or a society including Muslims and non-Muslims, undertaking all the duties of the functions of the State and guardianship of a society, with a population exceeding tens of millions of individuals as members. The Authority or the Wilayat of the faqih of this level is to exercise control over the lives and the property of the members of society in all essential aspects of social life. This takes place through the establishment and organization of a State to meet the present and future needs of the society. Of such needs are the cultural, political, judicial, military and other such needs that according to the society's changing conditions and transitions in national and international relations may arise. The appointment and dismissal of the Friday-prayer leaders, the enforcement of al-'amr bil-Ma'ruf wa al-Nahy 'an al-Munkar at the highest level, and other such issues may also fall within the scope of such authority. (Wilayat al-Faqih of Ayatollah 'Ali Mishkini The author presently heads the existing Experts' Assembly (Majlis-e Khubregan) – the body which appoints Wali Faqih)

We find in history that Shaikh Murtuza Ansari and Ayatullah Khui had contested this idea of Wilayat al Mutlaqa propounded by Ayatullah Naraqi and Ayatullah Khomeini respectively. WeI will not go into those details since is it is beyond the scope of my question. 

Ayatullah Ali Miskini who is amongts the Majlis-e-Khubregan (the body which appoints Wali Faqih) has listed the duties of Wali Faqih al mutlaqa as mentioned in the constitution of Iran.

The appointment of Friday-prayer leaders 

Implementation of Hudud and Tazirat 

Exercising control over the persons and properties of the disabled, the minors, people with mental conditions and the absent 

Performing the higher degrees of al-'amr bil-Maruf wa al-Nahy 'an al-Munkar 

Exercising control over the Anfal 

Control over Khums (20 percent tax) 

Control over conquered lands 

The collection of taxes in addition to those established by the Shari'ah 

The collection of the Jizyah from those to who it applies 

Appointing trustees for endowments and donated properties 

Appointing trustees for properties left by their owners for public use (wasaya ) 

The collection of Zakat and appointment of personnel for its collection 

Making arrangements for the funeral of individuals who die without a heir 

Prevention of hoarding and setting prices for commodities 

The utilization of found properties (Iuqatah) 

Issuing the verdict of bankruptcy for the bankrupt which suspends his authority over his own assets 

Divorcing the wife of a lost or one with mental conditions 

Hearing the pronouncement of li'an in cases of Mula'anah 

Issuing a decree about sighting of the new moon and the beginning of a-month, in cases of doubts. 

Keeping the above in mind - Practically speaking Ayatullah Khamenai has Wilayat al Mutlaqa only in Iran since he can perform these duties only in Iran and as far as Indians and other nationals are concerned he can perform the duty as Wilayat Al faqih al hisbiya only.

And Ay Sistani has only Wilayat Al faqih al hisbiya over all his muqallid irrespective of nationality. 

My observation is that The difference amongst the marajae with regards to the extent of Wilayat Faqih does not affect Indians at all so :

a) why are some people trying to create discord and hatred amongst shias in the name of Wilayat Faqih - sometimes even cursing each other's marja ?

b) why are some people trying to introduce Wilayat al Fuqaha al Mutlaqa in India when it is not applicable in india ?

c) why are some people hiding the fact that all marja are Wali Faqih and this title is not limited to Ay Khamenai ?

Source:http://www.husainiyouths.org/forum/topics/is-the-title-of-wali-faqih?xg_source=activity&id=1979414%3ATopic%3A151912&page=2#comments

What Non-Muslims Say About Hazrat Ali (a.s)

Dr. Henry Stubbe

(1632-1676)  Classicist, polemicist, physician, and philosopher.

q       “He had a contempt of the world, its glory and pomp, he feared God much, gave many alms, was just in all his actions, humble and affable; of an exceeding quick wit and of an ingenuity that was not common, he was exceedingly learned, not in those sciences that terminate in speculations but those which extend to practice.”

[An Account of the Rise and Progress of Mahometanism, 1705, p. 83]

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Gerald de Gaury

(1897 - 1984) A distinguished soldier and diplomat.

q       “He had been wise in counsel and brave in battle, true to his friends and magnanimous to his foes.  He was to be for ever the paragon of Muslim nobility and chivalry.”

[Rulers of Mecca, London, 1951, p. 49]

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Wilferd Madelung

Professor of Arabic at Oxford University

q       "In face of the fake Umayyad claim to legitimate sovereignty in Islam as God's Vicegerents on earth, and in view of Umayyad treachery, arbitrary and divisive government, and vindictive retribution, they came to appreciate his honesty, his unbending devotion to the reign of Islam, his deep personal loyalties, his equal treatment of all his supporters, and his generosity in forgiving his defeated enemies."

[The succession to Muhammad: a study of the early caliphate, Cambridge, 1997, pp. 309-310]

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Charles Mills

(1788 - 1826)  Leading historical writer of his time.

q       “As the chief of the family of Hashem and as the cousin and son-in-law of him whom the Arabians respected …, it is apparently wonderful that Ali was not raised to the Caliphate immediately on the death of Mohammad.  To the advantages of his birth and marriage was added the friendship of the Prophet.  The son of Abu Talib was one of the first converts to Islamism and Mohammad’s favourite appellation of his was the Aaron of a second Moses.  His talents as an orator, and his intrepidity as a warrior, were grateful to a nation in whose judgement courage was virtue and eloquence was wisdom.”

[An history of Muhammedanism, London, 1818, p. 89]

Ghadeer the Greatest Eid

Ali: Assalamo Alaikum, Usman, Happy Eid.

Usman: Wa Alaikum As-Salaam, Ali, but why this wish for Eid?

Ali: Don’t you know that today is Eid-e-Ghadeer?

Usman: Till date, I am aware of only two Eids amongst us Muslims, One is the Eid-ul-Fitr and the second Eid-ul-Azha. Now, from where did this third Eid come from all of a sudden?

Ali: This day the Holy Prophet (s.a.w.a.) declared the successorship of
Ameerul Momeneen, Hazrat Ali Ibn Abi Talib (a.s.)

Usman: Ali, first of all, you tell me what does the word ‘Eid’ mean and secondly, whether this day of Ghadeer is the Eid of only Shias or of all the Muslims?

Ali: Eid is derived from the Arabic word ‘Aada’ means to return time and again. Implying that the day of Eid returns every year and calls for celebration by Muslims. Also, they must try to in­dulge in as much divine worship as possible. For example, the first of Shawwal of every Hijri year is celebrated as Eid because it marks the end of the holy month of fasting of Ramazan and hence is the cause of happiness for all the fasting Muslims. Now, can there be a happier occasion than the declaration of successorship of Hazrat Ali (a.s.) by the Prophet of Islam (s.a.w.a.) on Allah’s command, thereby confirming him (a.s.) as the divine proof on earth after his noble self (s.a.w.a.)? As far as your second question is concerned that whether Eid-e-Ghadeer is the eid of only Shias or that of the entire Muslims, then you should know that there are innumerable correct, reliable and authentic traditions narrated by countless chain of traditionalists which are acceptable by one and all about this incident. Hence proving that the happiness of this occasion is not confined to the Shias alone, but is a cause of joy for the entire Muslim populace.

Usman: Great, brother Ali, Your language was truly flowing like that of a highly learned scholar but unfortunately your answer was not all that satisfactory.

Ali: Brother Usman, may I know how your heart can gain contentment?

Usman: Of course if you can prove to me from our Sunni books that this day of Ghadeer is Eid.

Ali: As I have mentioned before, Eid-e-Ghadeer is not special for Shias alone but all Islamic sects are equal partners of their Shia brothers on this joyous occasion and this in­cludes even great and famous Sunni scholars. For
example, Beirooni in his book ‘Al-Athaarul Baaqiyah Fil Quroonil Haaliya.’ on page 334, while mentioning about this Eid says, ‘This day (of Ghadeer) is like all other Eids and is worthy of attention of all Muslims.’

Ibn Talha Shafee in his book, ‘Mataaleb-us-So’ool, page 52 says: “Ameerul Momineen Hazrat Ali (a.s.) has himself remembered the day of Ghadeer-e-Khum as an Eid in his poems. Because this is the day when the Holy Prophet (s.a.w.a.) an­nounced the mastership of Hazrat Ali (a.s.) over the Muslims, thus giving him preference over all other companions” On page 56, he states: “No matter in what context the Holy Prophet (s.a.w.a.) called Hazrat Ali (a.s.) as the master of the people, nevertheless, it is a very high position through which the latter was introduced and merely for this reason, this day is the day of celebration and rejoicing. This statement (of whomsoever I am the master, Ali is his master) is itself sufficient for the Muslims to celebrate it as an Eid. Whether the pronoun in the statement is intended for the Holy Prophet (s.a.w.a.) or Hazrat Ali (a.s.). If it is in­tended for the Holy Prophet (s.a.w.a.), then the meaning is quite evident and if it is for Hazrat Ali (a.s.), even then our goal is achieved, Because, all the Muslims, without exception, hold Hazrat Ali (a.s.) dear, either as the rightful and only heir to the Holy Prophet (s.a.w.a.) or as the fourth caliph of the Muslims. No Islamic sect can be found which deems Hazrat All (a.s.) as an enemy because if it does so, then in the light of the Prophet (s.a.w.a.)’s traditions, he is a Khaarji (a non-muslim). Apart from this, history books teach us that all the Is­lamic nations from the east and the west, have agreed on this day as an Eid. Egypt and Iraq, the two great civilizations of the past, figure quite prominently in this list. They used to hold pro­grammes of Namaz, Duas, sermons and poems to celebrate the occasion, all of which have been discussed in details in concerned books. Now, are you satisfied, Usman ?

Usman: Words cannot express my feelings. Ali, your answers have truly broken through the barrier of prejudice. If you don’t mind, may I ask one more question?

Ali: Please go ahead. The problem of minding does not arise. It is our duty to clear all your doubts.

Usman: Thank you. Can you prove to me that even our Caliphs have celebrated this day as Eid?

Ali: There is no doubt about it. Not only the caliphs but the entire gathering of Muslims celebrated the 18th Zilhajj as Eid. For example, Imam Tabari, Mohammed Ibn Jurair in his book ‘Al- Wilayah’ page 89-92, narrates a tradition from the Holy Prophet, “From the depth of my heart, I have taken
a sincere oath to appoint my progeny as your masters. Never ever acquire  any other character except their pure and holy char­acter. You are witness upon me although Allah, the Almighty, is not in need of any witness You seek only what I have taught you., Salute Hazrat Ali (a.s.) referring him as Ameerul Momeneen (leader of the belevers) and say:

“All praise is for Allah who guided us to this path and guidance would not have been possible for us, had Allah not guided us.” “Know ye, Allah hears all voices and is aware of everyone who breaches trust. Then, whosoever breaks his oath, he has not caused harm to anybody except himself. And whoever fulfills his promise to Allah, He will honor him with a great reward. You say that only which pleases and satisfies Allah. If you are ungrateful, then remember, Allah is needless of you all. Zaid Ibn Arqam relates, “At this juncture, all the Muslims turned to the Holy Prophet (s.a.w.a.) and said: “We heard and are sincerely obedient of Allah’s and His Messenger’s com­mand with our hearts.” The first ones to congratulate and shake hands with the Prophet of Islam (s.a.w.a.) and Hazrat Ali (a.s.) were Abu Bakr, Umar,  Usman, Talha and Zubair and then the remaining Muhajereen and Ansar. People queued up to congratulate them till the time of Namaz-e-Zohr arrived. The Zohr and Asr prayers were combined after which again the process of complimenting contin­ued till the time of Namaz-e-Maghreb ap­proached. Once again, the Maghreb and Esha prayer were performed jointly. This series of con­gratulations and compliments went on continuously for three days.” This tradition has also been nar­rated by Ahmad Ibn MohammadTabari, famous as “Khaleeli”, in his book “Manaqeb-e-Ali Ibn Abi Talib (a.s.)’, noting it from his teacher Mohd. Ibn Abu Bakr Ibn Abd ur. Rehman. (This book was written in 411 A.H. in Cairo, Egypt).

You ob­served, Mr. Usman, that your caliphs not only celebrated on this auspicious day, but were the first ones to congratulate Hazrat Ali (a.s.) and for your kind information, these excerpts are from authentic Sunni books. Now, you tell, is the day of Ghadeer the day of celebrations and enjoyment or that of grief and sorrow? 

Usman: These traditions which you have nar­rated are they bonafide or have you assumed them as authentic on the basis of a couple of narrations?

Ali: As I have stated before, innumerable traditionalists and historians, of both Shias and Sunnis, have narrated this incident of allegiance payment and congratulations. But for your contentment, let me inform you that at least sixty renewed Sunni scholars have narrated these tra­ditions in their books. Amongst them, Maulvi Waliullah Lakhnavi (Miraatul Momeen), Imam Ahmad Ibn Hanbal (Musnad-e-Ahmad Ibn Hanbal, vol. 4, page 281), Qazi Abu Bakr Baquaani Baghdadi (Al-Tamheed Fil Usool-e-Deen page 171) and Abu Is’haaq Tha’labi (Tafseer Al-Kashf Wai Bayaan) figure quite prominently. Even Haafiz Abu Bakr Khateeb Baghdadi has narrated this tradition from Abu Huraira in his book of history. Though the list of such historians and traditionalists is very lengthy yet I presume that you must have understood the matter. Still, to make the whole thing crystal clear, I am narrat­ing one tradition which has been related by all Sunni scholars like Muslims, Maalik, Bukhari Tirmidhi and Ne’saai. A Jew called Tariq Bin Shahaab, was in the company of Umar and his companions when during the conversation, he re­marked, “If this Qur’anic verse:“This day have I perfected for you your religion, and completed my favour on you and choosen for you Islam as a religion.” had been revealed for our,-religion, we would definitely have taken this day as Eid.” None from the attendants of the gathering ob­jected to the Jew’s remark. Even Umar lis­tened to him intently. This day is of such majesty and splendor that the Holy Prophet (s.a.w.a.) and after him, the infallible Imams too indulge in felicitations and celebrations. As Turat Ibn Ibra-heem-e-Kufi (3rd century A. H.), narrates from Muhammad Ibn Zaheer, from Abdullah Ibn Fazl Hashmi, who says that I heard Imam Sadiq (a.s.), narrating from his great ancestors saying that Holy Prophet (s.a.w.a.) said: “The day of Ghadeer is the best and greatest Eid of my people. It is the day when Allah, the Almighty, commanded me to appoint my brother Hazrat Ali (a.s.) as Imam of the people, so that after me, they mightbe guided with the inspiration of his light. It is the day when Allah, the Almighty perfected his bounties and choose Islam as a religion for the Muslims. Some of the people present on that occasion even said poems glorifying this Eid.

Usman: The clear proofs presented by you cannot be rejected by anyone except a highly prejudiced or ignorant person, thereby proving that Eid-e-Ghadeer is the Eid of all the Muslims. Can you please tell me as to what type pf worship on this day Shias do, because one of the general misconception amongst Sunnis is that you Shias indulge in indecent and obscene behavior as part of celebrations of this Eid.

Ali: Theqatul Islam Shaikh Kulayni, in his book “Al-Kafi” vol. 1, page 303, relates a tradition from Hasan Ibn Rashid, who says I asked Imam Sadiq (a.s.), “May my life be sacri­ficed upon you, is there any third Eid for the Shias apart from the two famous Eids? He replied, “Yes, O Hasan this third Eid is greater than these two Eids.” I asked, “What is that day”? He answered, “It is the day when Hazrat Ali Ibn Abi Talib (a.s.) was raised to the great status of leadership.” I questioned again, “May my life be sacrificed for you. Please tell us as to what are our responsibili­ties on this day? He (a.s.) rejoined, “O Hasan It is better to be awake on this day and send blessings and salawaat on Hazrat Mohammad (s.a.w.a.) and Hazrat Ali (a.s.) as much as possible. You express your displeasure against those who have op­pressed them. Every Prophet had instructed his nation to celebrate that day as Eid when they ap­pointed their successor. “One who fasts on this day his reward is like one who has fasted for sixty months consecutively.”

Ibn Abi Nasre Bazanti says that Imam Ali Ibn Moosa ar-Reza (a.s.) ad­monished me, “O son of Bazanti, wherever you are on the day of Ghadeer, try to be at the holy tomb of Hazrat Ali Ibn Abi Talib (a.s.). For, on this day, Allah, the glorified forgives each believing man and woman’s sixty years of sins. And the amount of people who are given amnesty from the hell fire by Allah in the month of Ramazan, in Shab-e-Qadr, and in the night of Eid-e-Fitr combined al­together, the double this amount are given re­prieve by Him on the day of Ghadeer. One dirham sadaqah on this day is better than a thousand dirhams sadaqah on any other day.” A believer should recite selected invoca­tions on this day as the divine mercy is sent upon him. Now its upon you to deem such acts as acts of worship or obscenity and indecency.

Usman: By God, Ali, you have shown me the light of the right path. I can never forget your obligation till the Day of Judgement. I feel like reciting the
Qur’anic verse which was recited by all Muslims on the day of Eid-e- hadeer. “All praise is for Allah who guided us to this path and guidance was not possible for us had Allah not guided us.”

Ali: Our learned scholars have narrated, some more specific types of invocations and wor­ship for this day from our Holy Imams (a.s.), some of which we will mention over here. For details, you can refer to the book, ‘Mafaatehul Jenaan,’ on reading which you will realize the treasures of in­vocations and supplications stored in our books. Some of the acts for Eid-e-Ghadeer are as follows: 1) Ghusl, 2) Fasting, 3) Ziarat of Hazrat Ali’s (a.s.) tomb. 4) Doa-e-Nudba, 5) Recitation of the ser­mon of brotherhood amongst Muslim brothers to further strengthen the relations and make it still stronger. It should be done thus: One believer gives his right hand to his right hand to his believing brother’s right hand and says:

“I take you as brother because of Allah and am sincere to you because of Allah and grasp your hand because of Allah and I make a pact with Allah and His angels and His Books and His mes­sengers and His Prophets and the Infallible Imams that surely if l am from the people of heaven and intercession and if I am permitted to enter heaven, I shall enter it not except with you.”

Then the second brother should say: I ac­cept. Then again the first brother says: “I have eliminated all brotherly rights ex­cept intercession, prayer and
visitation.” You saw how we take the brotherhood oath on the day of Ghadeer. Even the basis of our brotherhood and friendship are Allah, His Mes­senger and Paradise.

Mai hoon Ghadeeri..

Real difference between Shia Muslims and Sunni Muslims

The following is a response to a question from a Sunni brother :


What are the differences between Shias and Sunnis.
 ------------ --------- --------- --------- --- 


1- One Religion:Islam is One religion sent from Allah (swt) to all human beings as the last and final massege. It was never divided into different sects like Hanafi, Shafi'ee, Maliki , Hanbali,Wahabi, Sufi etc, but only because of people's interference in the religion which is the word of Allah(swt). All previous religions suffered from the same problem of divisions upto the extent of loosing the real massege.Islam being the last and final massege from Allah(swt), was perserved by Allah (swt),so, Real Islam was kept and still remains and will remain intact, inspite of many divisions existing and even governing many Muslim countries. 


2- The Prophetic Islam: The Real Islam is the Prophetic Islam which was preached and practiced by the Prophet Mohammad (sawa) and His noble progeny (Ahlul Bayt a.s.) , and not any other Islamic sect, though Islamic sects have many Islamic practices, but The Complete Real Islam is non but the Islam of the Prophet (sawa) and Ahlul Bayt which existed originally from the begenning of Islam before any Islamic sect came to existance, and contineued till now through Ahlul-Bayt .


 3-Who Leads Islam?The leadership of Islam after the Prophet (sawa) was the main subject on which division started.The question is : Who appoints the successor of the Prophet to lead the Ummah ? Is it Allah who appoints ? or anybody from the people?Those who believed in Allah (swt) as the source and authority to appoint the divine leaders are the followers of Ahlul-Bayt , while Sunnis believed that Islamic leadership can come through group of individuals as what happened in Saqeefa, or one individual, as when Abu Bakr appointed Umar as a Khalifah after him,or just six individuals from the whole Ummah as Umar appointed six to select one of them, or to be killed if they were unable to select one. Majority of Sunnis believe that any person can be a Khlifah as far as he is able to get the power by any way even by killing the previous Khalifah and sitting in his place.


 4-Divine Leadership (Imamah): There are plenty of very authentic evidences from Quran and authentic Sunnah that the Prophet (sawa) has not left the Ummah without leadership after him. He has said many times in accordance to Allah's orders that the leader after him will be Imam Ali followed by the infallible Imams from Ahlul Bayt . These evidences are mentioned even in famous Sunni books where they narrated the Prophetic Hadeeth stating that ( The Khalifas after me will be twelve all of them from Quraish) or ( The Imams after me will be twelve, all of them from Quraish).(Saheeh Al-Bukhari vol.9 p.541 and Saheeh Muslim vol.3 p. 1452 ).They also admitted Hadeeth Al-Thaqalain stating (I am leaving behind two greatest things, that you will never go astray as far as you keep following both of them; The book of Allah, And my Ahlul Bayt)Saheeh Muslim vol.4, p.1874, Sunan Al-Tirmithi vol.5, p.662, al-Mustadrak by Al-Haakim vol.3, p.109, Musnad Ahmad Bin Hanbal vol.3, p.14,Tafseer Ibn Katheer vol.4, p.114, Tafseer Al-Durr Al- Manthoor by Soyooti vol.5, p.702 and many others. Following Quran and Ahlul-Bayt who teach the real Sunnah and have the real Tafseer of Qur'an, is the belief and practice of the followers of Ahlul-Bayt(as) who are known by Shia Muslims.They are in fact following Allah's orders by following the ligitimate Islamic leadership, and getting themselves saved from going astray. 


5-Saqeefa followers: Other Muslims who call themselves Sunni Muslims do not believe in the immediate leadership of Ahlul-Bayt(as) after the Prophet(sawa) and claim that the Prophet (sawa) has left the Ummah without any specific sytem for leadership, though many of them claim it as Shoora(election) .Shoora in fact is applicable in managing wordly affairs, but never in religious affairs, as no Prophet came through election,so how Prophet's successor can come through election?. It is only Allah(swt) who knows who is the best to lead mankind, and He appoints him. Shoora was an excuse to justify bypassing the Quranic and Prophetic orders stating the leadership of Imam Ali .Those who claimed Shoora were trying to ligitimize the incident of Saqeefa which brought Abu Bakr's government, but such claim can not justify why Abu Bakr himself appointed Umar as a Khalifa after him and did not leave the Muslims to elect a khalifa by Shoora as it was claimed by Sunnis as if it was done by the Prophet (sawa). Why they accept Abu Bakr appointing Umar After him and do not accept the Prophet(sawa) appointing Ali after Him? Knowing that the Prophet's statements are from Allah(swt), while Abu Bakr's statements were from himself. In Saqeefa few people from Quraish led by Umar and Abu Bakr along with few from Ansaar, gathered and argued and even quarelled, then Umar proposed the name of Abu Bakr to be Khalifa, in the absence of Imam Ali who was busy in the preparation of the funeral of the Prophet (sawa). Ahlul-Bayt and leading Sahaba like Imam Ali ,Salman Al-Farisi,Ammaar Bin Yaser, Abu Thar Al-Ghifari,Al- Miqdaad Bin Al-Aswad, Al-Abbas Bin Abdul-Muttalib uncle of the Prophet(sawa) and others refused the outcome of Saqeefa which was against the orders of the Prophet (sawa) who told the Ummah in many occasions that Ali is the leader after Him.Those who accepted Saqeefa are called now Sunni Muslims, where those who followed the divine leadership of Ahlul-Bayt(as) are called Shia Muslims.


 6-Prophetic Statements: The Prophetic statements and Hadeeths support the fact of the leadership of Imam Ali(as) and Ahlul-Bayt after the Prophet(sawa) . Many of these Hadeeths are narrated in main Sunni references, so must be accepted by all Muslims.Here are Just few examples:- A) The Prophetic Hadeeth stating: (O Ali, you are the leader who will lead my Ummah to the right path when they differ after me)(Al-Mustadrak Alal Saheehain by Al-Haakim Al-Neesaboori vol.3 page 122, Kanz Al-Ummaal vol.6 page 156, Tareekh Dimishq ,Biography of Imam Ali, vol.2, p.488). B)The Prophetic Hadeeth:(O Ali, your status from me is as the status of Haroon from Moosa, but there will be no prophet after me).Quran states that Haroon was always the Khalifa and deputy of Moosa till the end of Haroon's life. This Hadeeth was narrated in many Sunni sources such as Saheeh Al-Bukhari vol.5, p.280, Saheeh Muslim vol.4, p.1870,Sunan Al-Tirmithi vol.5, p.638, Musnad Ahmad 

Jannatul Baqi'

Qabre Zahra Ko Baqee me Na Mitaate Zalim
Aaj Ahmed Ko Lahad me Na Rulaate Zalim

Turbate Baaqaro Jaafar Ho Ya Sajjado Hassan
Todkar Unpe Museebat Ko Na Dhaate Zalim

Laanati Tha Jo Sawood Jisne Kiya Tha ye Gazab
Wo Na Kahta To, Na Rowzon ko Giraate Zalim

Gumzada Aaj bhi Gaibat me hain Aqa Apne
Unke Aankhon se Lahu Ko Na Bahaate Zalim

Aat Shawwaal Ka Din Gum me Badalta Na Kabhi
Karke Mismaar Na Qabron Ko Mitaate Zalim

Jo bhi Zawwaar Ziyaarat Ko Baqee Jaate hain
Aaj bhi Unko Usee Tarha Sataate Zalim

Qouf Allaho Nabi Ka Unhen Hota Jo Agar
Karbala me Na Lahu Shah ka Bahaate Zalim

Rahm Hota Jo Agar Dil me Zara sa Unke
Qatra Paani Ali Asgar Ko Pilaate Zalim

Chaadaren Cheenke Saidaniyon ki Baade Hussain
Shaamo Kufa me Na Be Parda Phiraate Zalim

Girte Girte Huve Aasu bhi Bober Kahte hain
Haye Aulaade Ali Ko Na Sataate Zalim

HISTORY OF THE CEMETERY OF JANNAT AL-BAQI

On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud.

In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried.

Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

The Origins of Al-Baqi

Literally "al-Baqi" means a tree garden. It is also known as "Jannat al-Baqi" due to its sanctity, since in it are buried many of our Prophet's relatives and companions.

The first companion buried in al-Baqi was Uthman b. Madhoon who died on the 3rd of Sha'ban in the 3rd year of Hijrah. The Prophet (s) ordered certain trees to be felled, and in its midst, he buried his dear companion, placing two stones over the grave.

On the following years, the Prophet's son Ibrahim, who died in infancy and over whom the Prophet (s) wept bitterly, was also buried there. The people of Madina then began to use that site for the burial of their own dead, because the Prophet (s) used to greet those who were buried in al-Baqi by saying, "Peace be upon you, O abode of the faithful! God willing, we should soon join you. O' Allah, forgive the fellows of al-Baqi".

The site of the burial ground at al-Baqi was gradually extended. Nearly seven thousand companions of the Holy Prophet (s) were buried there, not to mention those of the Ahlul Bayt (a). Imam Hasan b. Ali (a), Imam Ali b. al-Husayn (a), Imam Muhammad al-Baqir (a), and Imam Ja'far al-Sadiq (a) were all buried there.

Among other relatives of the Prophet (s) who were buried at al-Baqi are: his aunts Safiya and Aatika, and his aunt Fatima bint al-Asad, the mother of Imam Ali (a). The third caliph Uthman was buried outside al-Baqi, but with later extensions, his grave was included in the area. In later years, great Muslim scholars like Malik bin Anas and many others, were buried there too. Thus, did al-Baqi become a well-known place of great historic significance to all Muslims.

Al-Baqi as viewed by historians

Umar bin Jubair describes al-Baqi as he saw it during his travel to Madina, saying "Al-Baqi is situated to the east of Madina. You enter it through the gate known as the gate of al-Baqi. As you enter, the first grave you see on your left is that of Safiya, the Prophet's aunt, and further still is the grave of Malik bin Anas, the Imam of Madina. On his grave is raised a small dome. In front of it is the grave of Ibrahim son of our Prophet (s) with a white dome over it, and next to it on the right is the grave of Abdul-Rahman son of Umar bin al-Khattab, popularly known as Abu Shahma, whose father had kept punishing him till death overtook him. Facing it are the graves of Aqeel bin Abi Talib and Abdullah bin Ja'far al-Tayyar. There, facing those graves is a small shrine containing the graves of the Prophet's wives, following by a shrine of Abbas bin Abdul Muttalib.

The grave of Hasan bin Ali (a), situated near the gate to it's right hand, has an elevated dome over it. His head lies at the feet of Abbas bin Abdul Muttalib, and both graves are raised high above the ground, their walls are panelled with yellow plates and studded with beautiful star-shaped nails. This is how the grave of Ibrahim, son of the Prophet (s) has also been adorned. Behind the shrine of Abbas there is the house attributed to Fatima, daughter of our Prophet (s), known as "Bayt al-Ahzaan" (the house of grief) because it is the house she used to frequent in order to mourn the death of her father, the chosen one, peace be upon him. At the farthest end of al-Baqi is the grave of the caliph Uthman, with a small dome over it, and there, next to it, is the grave of Fatima bint Asad, mother of Ali b. Abi Talib (a)"

After a century and a half, the famous traveller Ibn Batuta came to describe al-Baqi in a way which does not in any way differ from the description given by Ibn Jubair. He adds saying, "At al-Baqi are the graves of numerous Muhajirin and Ansar and many companions of the Prophet (s), except that most of their names are unknown."

Thus, over the centuries, al-Baqi remained a sacred site with renovations being carried out as and when needed till the Wahhabis rose to power in the early nineteenth century. The latter desecrated the tombs and demonstrated disrespect to the martyrs and the companions of the Prophet (s) buried there. Muslims who disagreed with them were branded as "infidels" and were subsequently killed.

The First Destruction of Al-Baqi

The Wahhabis believed that visiting the graves and the shrines of the Prophets, the Imams, or the saints was a form of idolatry and totally un-Islamic. Those who did not conform with their belief were killed and their property was confiscated. Since their first invasion of Iraq, and till nowadays, in fact, the Wahhabis, as well as other rulers of the Gulf States, having been carrying out massacres from which no Muslim who disagreed with them was spared. Obviously, the rest of the Islamic World viewed those graves with deep reverence. Had it not been so, the two caliphs Abu Bakr and Umar would not have expressed their desire for burial near the grave of the Prophet (s).

From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam.

In 1221, the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An attempt was even made to demolish the Prophet's tomb, but for one reason or another, the idea was abandoned. In subsequent years, Muslims from Iraq, Syria, and Egypt were refused entry into Makkah for Hajj. King Al-Saud set a pre-condition that those who wished to perform the pilgrimage would have to accept Wahhabism or else be branded as non-Muslims, becoming ineligible for entry into the Haram.

Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet's shrine to show him where the treasure of valuable gifts were stored. The Wahhabis plundered the treasure for their own use.

Thousands of Muslims fled Makkah and Madina in a bid to save their lives and escape from the mounting pressure and persecution at the hands of the Wahhabis. Muslims from all over the world denounced this Saudi savagery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction. Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this victory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days. No doubt, the joy was due to the fact that pilgrims were once more allowed freely to go for Hajj, and the sacred shrines were once again restored.

In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet's tomb.

The second plunder by the Wahhabis

The Ottoman Empire had added to the splendor of Madina and Makkah by building religious structures of great beauty and architectural value. Richard Burton, who visited the holy shrines in 1853 AD disguised as an Afghan Muslim and adopting the Muslim name Abdullah, speaks of Madina boasting 55 mosques and holy shrines. Another English adventurer who visited Madina in 1877-1878 AD describes it as a small beautiful city resembling Istanbul. He writes about its white walls, golden slender minarets and green fields.

1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. People in streets were killed. Houses were razed to the ground. Women and children too were not spared.

Awn bin Hashim (Shairf of Makkah) writes: "Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn't have one or two dead bodies near its roots."

1925 Madina surrendered to the Wahhabi onslaught. All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s).

Ibn Jabhan says: "We know that the tomb standing on the Prophet's grave is against our principles, and to have his grave in a mosque is an abominable sin."

Tombs of Hamza and other martyrs were demolished at Uhud. The Prophet's mosque was bombarded. On protest by Muslims, assurances were given by Ibn Saud that it will be restored but the promise was never fulfilled. A promise was given that Hijaz will have an Islamic multinational government. This was also abandoned.

1925 AD Jannat al-Mu'alla, the sacred cemetery at Makkah was destroyed alongwith the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims.

Is it not strange that the Wahhabis find it offensive to have the tombs, shrines and other places of importance preserved, while the remains of their Saudi kings are being guarded at the expense of millions of dollars?

Protest from Indian Muslims

1926, protest gatherings were held by shocked Muslims all over the world. Resolutions were passed and a statement outlining the crimes perpetrated by Wahhabis was issued and included the following:

1. The destruction and desecration of the holy places i.e. the birth place of the Holy Prophet [s], the graves of Banu Hashim in Makkah and in Jannat al-Baqi (Madinah), the refusal of the Wahhabis to allow Muslims to recite Ziyarah or Surah al-Fatiha at those graves.
2. The destruction of the places of worship i.e. Masjid Hamza, Masjid Abu Rasheed, in addition to the tombs of Imams and Sahaba (Prophet's companions).
3. Interference in the performance of Hajj rituals.
4. Forcing the Muslims to follow the Wahhabis innovations and to abandon their own ways according to the guidance of the Imams they follow.
5. The massacre of sayyids in Taif, Madina, Ahsa, and Qatif.
6. The demolition of the grave of the Imams at al-Baqi which deeply offended and grieved all Shias.

Protest from other countries

Similar protests were lodged by Muslims in Iran, Iraq, Egypt, Indonesia, and Turkey. All of them condemn the Saudi Wahhabis for their barbaric acts. Some scholars wrote tracts and books to tell the world the fact that what was happening in Hijaz was actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea was to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

A partial list of the demolished graves and shrines

• Al-Mualla graveyard in Makkah which includes the grave of Sayyida Khadija bint Khuwailid (a), wife of the Prophet (s), the grave of Amina bint Wahab, mother of the Prophet (s), the grave of Abu Talib, father of Imam Ali (a), and the grave of Abdul Muttalib, grandfather of the Prophet (s)
• The grave of Hawa (Eve) in Jeddah
• The grave of the father of the Prophet (s) in Madina
• The house of sorrows (bayt al-Ahzan) of Sayyida Fatima (a) in Madina
• The Salman al-Farsi mosque in Madina
• The Raj'at ash-Shams mosque in Madina
• The house of the Prophet (s) in Madina, where he lived after migrating from Makkah
• The house of Imam Ja'far al-Sadiq (a) in Madina
• The complex (mahhalla) of Banu Hashim in Madina
• The house of Imam Ali (a) where Imam Hasan (a) and Imam Husayn (a) were born
• The house of Hamza and the graves of the martyrs of Uhud (a)

WHO IS THIS ALI?

About whom the famous Christian historians, like Thomas Carlyle, Polos Salmah, George Gordon, John
J. Pool, Oelsnar, Osborn, Gibbon, Gabriel Enkiri, Khalil Jibran, Michael Naimi, George Jurdaq,
Washington Irving, Macdonald Ebron, Macolme and others, and Muslim historians like Zaid Ibne Waheb
Johney, (1st century A.H.), Abdul Hameed Bin Yahya (132 A.H.), Ibnul Moqufa (142 A.H.),
Jahiz-e-Usmani, Ibne Nadeem Husham Ibne Saeed Kalbee (146 A.H.), Abu Usman, Omari Bin Baharul
Jahiz (255 A.H.), Ibne Qotayba-e-Dayanoori (280 A.H.), Abul Abbas Almobard (286 A.H.), Ibne Jurair
Tabari (310 A.H.), Abu Mohammad Hasan Ibne Ali Ibne Shobae Halbi (320 A.H.), Ibne Wareed (321 A.H.),
Ibne Abd Rabbeh (328 A.H.), Siqatul Islam Kulayni (329 A.H.), Ali Ibne Mohammad Ibn
Abdullah-e-Madani (356 A.H.), Masoodi (346 A.H.), Abul Faraj Isfahani (356 A.H.), Abul Ali Qauli (356
A.H.), Sheikh Sadooq (381 A.H.), Sheikh Mufeed (413 A.H.), Syed Razi (420 A.H.), Sheikhul Taifa Abu
Jafar Mohammad Ibne Hasan-e-Toosi (460 A.H.), Abu Sadaat Mubarak Majoddin, Ibne Aseer (606 A.H.),
Allama Sheikh Kamaluddin Ibne Talha Shafaee (652 A.H.), Ibne Abil Hadeed Motazali (655 A.H.), Imam
Bukhari, Allama Salahuddin Taftazanee (791 A.H.), Allama Alauddin Quoshjee (875 A.H.), Sheikh
Mohammad Abdoh (132 A.H.), Sheikh Mustafa Ghala, Ustad Mohammad Moiuddin, Ustad Abdul Wahab
Hamodah (1351 A.H.), Abdul Maseeh Anthakee, Fawad Afrun Basthani, Imam Noodi, Ibnul Arbi, Sibte
Ibne Jozi, Imam Hakim Neshapoori, Ibne Aseer, Abdul Birr, Allama Tabrani, Hafiz Abu Noaim, Imam
Soyooti, Allama Tirmizi, Allama Mohammad Mustafa Beg, Najeeb Mohammad Kaamil Katha, Imam
Ahmed Meelani, Tabari, Alliul Muttaqi, Imam Abu Umar, Yusuf Ibne Abdul Barwaqudi, Shah Ismail
Hameini, Shah Waliullah Dehlavi, Abul Fide, Imam Hanbal, Imam Ghazali, Ibne Shehabal Zohari,
Mohammad Ibne Ishaque Ibne Rahooya, Ibne Sabbagh-e-Maliki, Sheikh Abdul Haq Mohaddis Dehlavi,
Allama Mohammad Moin, Imam Fakhruddin Raazi, Imam Nisai, Allama Ibne Hajar-e-Makki, Shahristani,
Shibli Nomani, Allama Zamakhshari, Justice Ameer Ali, Nawab Siddiq Hasan Khan and so many others.
It is also said that a scholar of 13th century A.D. Ibn Shahrashub-al-Mazoarani had a thousand books
with the title "Munaqib" (Noble virtues) in his library all written about Ali (A.S.).

It is significant to note that the sources from which the material has been collected on Ali (A.S.) or
about Ali (A.S.) and his family and friends has been the sources that were too far from them. They did
not have any direct or close relations with Ali (A.S.) or his relatives, descendants friends and their
relations. The government had so terrorized the people that nobody dared to go near the descendants
of the Prophet (S.A.W) or Ali (A.S.). Imam Bukhari who had the privilege of living at a time when four of
the greatest descendants of the Prophet (S.A.W) viz, Imam Ali Ibne Moosa Ar Reza, Imam Mohammad
Taqi, Imam Ali Naqi and Imam Hasan Askari (peace be on them all) were living but he did not consult
them or even see them. Though it is said that he travelled throughout the world and met each and every
person who could give him some material on the life and activities of the Prophet (S.A.W), his relatives
and friends. Even the friends of Ali (A.S.) and their descendants were prevented from taking any
information from them [Al-Fiqah by Maulana Umar Kareem]. The same attitude was adopted by other
traditionalists like Muslim, Abi Dawood, Tirmizi, Nisai and Ibne Majah who too lived during the same
period but never referred to the Prophet (S.A.W)’s descendants. Hafiz Bin Asaakir has mentioned a list
of all such great writers who avoided meeting the family members of the Prophet (S.A.W) and their
descendants. [Minhajus Sunnah of Ibne Taimia, page 121). Even then so much has been said of him
and yet so little. His pragmatic personality presents a fresh hue to every one who wants to see at him
and find him. Let us also search for this serene soul, this moving spirit of Islam, this bright star in the
sky of humanity.

The night of 19 Ramadhan 40 A.H. marked the beginning of one of the greatest losses to humanity. A man who had given everything to others, who had been oppressed but never thought of revenge, who forgave his enemies, who helped the weak and fathered the orphans was preparing to meet his Lord. .....When it was dawn, Imam Ali (AS) proceeded to the mosque slowly. ..Imam arrived at the Kufa mosque and prostrated himself before Almighty Allah (swt). At that time, ibne Muljim (May the curse of Allah befall him) dealt such a blow on his head, everything in this world became heartbroken except the face of Ali who cried out: “By the Lord of the Kabah, I have been successful!”

On 21st Ramadhan,AH 40, Imam Ali ibn Abi-Talib, Amir al-Mu'minin peace be upon him,departed from this life as a martyr.

Controlling the Tongue and Repentance

Undoubtedly, the tongue is amongst Allah’s greatest gift to mankind, for without it, man would never be able to reveal what is in his heart. It is only with it, that man can disclose his thoughts to others, and conversely also learn about the minds of others. It is with the tongue that man acquires proximity with Allah, through his supplications and prayers and by reciting Allah’s greatest bounty to man, viz. the Quran. It is the tongue by which an apostate (kaafir), on reciting the ‘Kalemah’, turns a Muslim. In fact, the tongue acts as a yardstick to estimate the intellect of a person, so that an ignorant person is deemed to be intelligent so long he does not speak anything.

While the tongue’s merits, if it is used correctly, are innumerable, and can not be denied, but if misused, its demerits are equally perilous. In other words, the tongue can be deemed a bounty only if it is employed in the manner for which it was created. Because the tongue is akin to a wild beast, and has to be controlled at all times, else it will prove to be fatal. That is why it has been narrated in traditions that, a wise man’s tongue is concealed behind his intellect, while an ignorant conceals his intellect behind his tongue. It is critical to train and instruct the tongue in a manner so that it only speaks what is beneficial and avoids the harmful. For apparently, the tongue is only a piece of flesh, but can determine the fate of a person on the Day of Judgement.

While it has immense benefits, the tongue also shoulders immense responsibilities. If used correctly, it can make man worthy of Paradise. But if not reined in, and abandoned to follow one’s desires, then it can sink man to the depths of Hell. Mentioned below are some of the demerits of the tongue, if not controlled:

1. Lies
Lies and falsehood are some of the most serious crimes committed by the tongue. Allah has castigated the liars in several places in the Quran, and has warned them of a most painful chastisement.
2. Backbiting (Gheebat)
This means to discuss the defects and vices of a person in his absence. The Holy Quran has condemned such people, and has compared this despicable action to eating the flesh of one’s dead brother.
3. Accusation (Tuhmat)
Accusing is distinct from backbiting. Accusing implies to charge a person of a vice that is not found in him. Backbiting means to charge a person of defect or vice that is found in him. In some places, the Book of Allah has fixed 100 lashes as penalty for the accuser.
4. Scandalmonger 
This means to gossip, and relay news from one person to another with the sole purpose of creating disputes and squabbles between people. The Majestic Quran has threatened such people with hell.
5. Bad language 
To use the tongue for unworthy language and useless talks, or to use it to pain a believer. The wounds caused by a sword can heal, but the damage done by the tongue does not heal easily.
6. Abuse
Traditions reveal that Allah has prohibited Paradise to the one who abuses.
7. Taunts
To taunt and ridicule a person. This hurts a person intensely, resulting in anguish and grief.
8. Revealing of secrets
To disclose another person’s secrets and hidden negative points which is a most contemptible trait. This is opposite to the one who closely guards another person’s secrets, which is a most praiseworthy trait according to the Holy Quran.
9. To slander
10. To utter apostasy (Kufr)
11. To deviate a person from truth towards falsehood

BACKBITING (GHEEBAT)Backbiting means to discuss the defects and vices of an individual in his absence, which is disapproved by the latter, resulting in his displeasure and resentment. From the viewpoint of the Islamic Shariah, this action is forbidden (haraam). Quran has described the effects of this detestable act in a most unusual manner, 
‘Does any of you like to eat the flesh of his dead brother?’(Hujuraat: 12)

Just as man finds eating the flesh of one’s dead brother repulsive, his nature must also abhor backbiting and slander. Backbiting is a serious crime inviting chastisement not only for the backbiter, but even for the one who lends his ear to it or reflects over it. This is because a person who lends his ear to backbiting and slander is in a way encouraging the backbiter to go on with his slanderous talks. In fact, under such circumstances, a person’s duty is to defend the person who is being slandered. For although that person may not be present, one must bear in mind that Allah is all Seeing and all Knowing.

In this regard, the Prophet (s.a.w.s.) advises us, ‘When you are in a gathering where a person is being slandered and defamed, then you must defend that individual and forbid the people in the gathering to speak about him in such a manner, and (to express your disgust) leave the gathering.’

He (s.a.w.s.) exhorts us further, ‘If a person defends his (believer) brother’s honour in his absence, Allah will protect him from the chastisement of the hereafter.’

Backbiting and slander affect that person most, who backbites and not the one who is the subject of backbiting. This is because the backbiter only portrays himself in a poor light and moreover, incurs divine wrath. Also those around him learn about his detestable character of exposing people’s faults and defects. They will avoid him, and never confide in him. The backbiter will find himself getting lonelier and ultimately, himself will become the subject of slander and backbiting.

The truth is, backbiting eliminates whatever virtues a backbiter may have, and replaces it with vices and immorality. Although apparently backbiting is a physical action, it has serious effects on one’s spirituality, and should therefore not be taken lightly. Scholars of ethics have enumerated some important causes that drive a person towards backbiting, viz. envy, anger, egotism, evil intentions and deceit. All these are like the flaming fire that engulfs a man, and force him to use his tongue to slander and malign. This is because the tongue is considered to be an indicator of what is concealed in a person’s heart. Therefore, backbiting only reveals the evil intentions of the backbiter. Backbiting is among the most unmistakable signs of hypocrisy and treachery in a person. That is why a wise man never indulges in it.

Ameerul Mo’mineen (a.s.) has this to say about a backbiter, 
‘Backbiting is the endeavour of a very weak person.’(Ghurarul Hikam)

In another place, he (a.s.) declares, 
‘It is obligatory upon you to refrain from backbiting, since it will make the people rise against you in enmity, and will nullify all your rewards.’ He (a.s.) further exhorts us, ‘Don’t make yourselves habituated to backbiting, for surely the backbiter indulges in dangerous sins.’

Therefore, we should make a firm resolve and never give into the temptation to backbite and slander, and for that matter, neither should we lend our ear or shoulder to the backbiter.

REPENTANCEBefore we proceed on this topic, we would like to highlight our point by way of an illustration. Say, for instance, we own a plot of land that we decide to cultivate. But to ensure that we harvest a good crop, before we commence cultivation, we dig out all shrubs and bushes and remove all stones and gravel, that would in any way hinder the cultivation process and affect the harvest. We then proceed to sow the seeds, and reap a crop in the harvest season. All this was possible only because of our painstaking efforts for a good harvest.

Similarly, if we wish to plant the seed of Islam in our heart, we must first cleanse it of all impure thoughts, and cleanse our existence of all sins, big or small. Only if our heart and mind is free of all impurities, will Islamic beliefs and edicts dwell in them, and only then will we be able to benefit from the guardianship (vilayat) of the Ahle Bayt (a.s.). We shall then ascend the exalted station that Allah desires of us.

The cleansing process mentioned in the previous paragraph is possible only with intense repentance and deep remorse over one’s sins. Repentance means to turn towards Allah, in regret and contrition. Accepting the repentance of a servant is characteristic of Allah’s generosity and munificence, and it is one of the doors leading to Allah’s mercy that He has kept open for all His servants without exception. That is why He declares, 
‘O You who believe! Turn to Allah a sincere turning; maybe your Lord will remove from your your evil and cause you to enter gardens beneath which rivers flow.’(Tahreem: 

The all-merciful and oft-turning Allah has not only kept the door of repentance open at all times, but He further asserts,
‘Surely Allah loves those who turn much (to Him).’ (Baqarah: 222)

The all-beneficent Allah not only forgives the sins of those who seek repentance, but also loves them. In fact, as a measure of His love, He converts the evil deeds of the remorseful ones into good deeds. That is why He declares, 
‘Surely good deeds take away evil deeds.’ (Hud: 114)

Then it is necessary for us to adopt the way of repentance. After confessing our sins in front of Allah, it also necessary for us to abandon the way of transgression and embrace the path of goodness and piety.