Tuesday, 15 November 2011

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]

¬ ¬ ¬ ¬ ¬
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]

¬ ¬ ¬ ¬ ¬
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]

¬ ¬ ¬ ¬ ¬
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.

Friday, 9 September 2011

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 

Thursday, 8 September 2011

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

Saturday, 3 September 2011

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)