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Historical evidences of Abu Talib (A)'s firm faith in P

Posted June 2, 2008 by mohsin_raza218

Historical evidences of Abu Talib (A)'s firm faith in Prophet (S)<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p>
By: Abdullah al-Khunayzi (Saudi author of historic book â€œMomin-i-Qurayshâ€. He was severely punished by the government for writing this book) <o:p></o:p>Leadership and sovereignty wouldn't be gained without plenty of money but although Abu Talib (a) was not so rich, he was the respected leader, the first master and the obeyed chief and this might be the characteristic of Abu Talib alone and no one else other than him.

Even though he was empty-handed but he had a great rich spirit. He was so great with his qualities and virtues and no one would ever replace him.

The existence of Abu Talib (a) after Abdul Muttalib (a) was an inevitable necessity. Such deportment had to be a sign for a divine mission, which would shine to drive the dark cloud prevailing over the existence away. But it might be surprising for those, who used to live under the darkness and that it might be too difficult for them to open their eyes before a bright lamp.

No one would deny that the personality of Abu Talib had all the qualities of the well-quallified leader, the virtuous aspects and the high excellences, which made him distinguished from all around him and surrounded him with a halo of respect and admiration.

Many qualities gathered into the personality of Abu Talib; greatness, exaltedness and self-making. He was the adopter of the orphan Muhammad, the protector and supporter of Prophet Muhammad and the believer in Muhammad's mission. He was Sheikhul Bat~ha' and Baydhatul Balad.

It had been decided by the Heaven that Abu Talib would undertake this task and he carried out the task in the best way. He supported the mission of the Heaven as possible as he could.

Ibn Assakir mentioned in his book that Jalhama bin Arfata had said: (2) "Once I came to <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:City w:st="on"><st1:place w:st="on">Mecca</st1:place></st1:City> where it was a year of rainlessness. Some said: Let's go to al-Lat and al-Ozza. Another said: Let's go to Manat. A prudent handsome old man said: Why do you turn away whereas the remainder of Abraham and the progeny of Ishmael is among you? They said: As if you mean Abu Talib! He said: Yes, I do.

They all, and I was with them, went to Abu Talib. We knocked at the door. A pretty-faced man wearing loincloth came out. They rushed to him and said: O Abu Talib, the valley became rainless and people became miserable. Would you please pray to Allah for rain?

Abu Talib went out with a little boy; it was Muhammad, who was as a sun appearing among dark clouds. Abu Talib took the boy and stuck his back to the Kaaba. The boy pointed to the Heaven with his finger suppliantly. There was no a bit of cloud in the sky. The clouds began to come from here and there. The valley was filled with water and the ground became green and fresh."

With these high qualities, virtues and excellences Abu Talib had had his high position and made the hearts submit to him lovingly, surround him with respect and glorification and let the leadership to be for him alone ... and who would be better than him for that? He was like his father; a carpet was put to him around the Kaaba and he sat on it alone. Muhammad came and sat with his uncle on the carpet. Abu Talib said: "My nephew feels blessedness or great glory."

Signs:
The poetry of Abu Talib (a) had evidence showing that he had known about the prophethood of Muhammad (s) before he was sent as prophet according to what the monk Buhayra had told him and according to many other signs. The knowing of Abu Talib about the prophet-hood of Muhammad (s) was mentioned by many historians besides that it was understood through his poetry.

Imam Abudl Wahid as-Safaqissi

As-Seera an-Nabawiyya, vol.1 p.88.

Abu Talib said: "My father read all of the books. He had said: From among my progeny there will be a prophet. I wish I live until that moment to believe in him. Whoever of my progeny attains him is to believe in him." (1)

Abu Talib was not in need of this saying to show new evidence about the prophecy because his belief was deep-rooted and his faith was firm. He had many evidences even that one of them was enough to prove his intent. These clear evidences confirmed the faith of Abu Talib, who had never been hesitant at any moment.

He had known definitely and without any bit of doubt that his nephew would be that expected prophet, about whom he and his father had read in the divine books and the divine missions had talked about since the first days of their revelation.

Besides that certain knowledge Abu Talib saw clear signs and bright evidences that no one would but to submit to. He saw some of those signs while his father Abdul Muttalib was still alive. Abdul Muttalib often saw some of those signs and informed Abu Talib of them. But today as he was the first guardian of his orphan nephew, he would see many many of those signs, which no day passed or no cloud traveled away unless he would see a sign of the prophecy through its folds.

He saw in his nephew things, aspects and qualities that would never be of an ordinary man, who would live and die as if nothing had happened ... certainly not! He saw in his nephew the most perfect image of the creation of Allah since the creation of Adam until the Day of Resurrection. He saw that his nephew was the ideal copy of the exaltedness of man with the highest values.

Among those many signs -rather than the spiritual and moral signs- there were many touchable signs that even the materialists, who didn't see but by their eyes and didn't touch but by their hands, would easily feel them so how about the prudent, the discerning and the faithful persons!

We don't want to wedge the signs and evidences available in the different books in this book for it needs a long time but we just want to show the reader some of them as examples.

The Spring:

The historians mentioned that among the signs that preceded the prophethood of the Prophet (s) was that one day Muhammad was with his uncle Abu Talib in Thul Majaz. (1) Abu Talib felt thirsty and there was no water with them at all. He told his nephew about his thirst. Muhammad (s) kicked a rock with his leg and water began to flow. Abu Talib drank and then Muhammad (s) kicked the rock again and it returned to its previous state. (1)

With the Diviner:

A man of Lihb (2) was a diviner. Whenever he came to Makkah, the men of Quraysh came to him with their boys to predict about them. One of those men was Abu Talib, who had come with his nephew Muhammad (s). The diviner looked at Muhammad (s) and then he became busy with another thing. When he finished he said: "The boy! Bring me the boy!"

When Abu Talib saw that the diviner paid much attention to the boy, he became afraid and felt there was something. He thought that he had to hide his nephew so that the diviner's piercing eyes wouldn't glance at him. The diviner shouted: "O you! Bring me the boy, whom I just saw. By Allah, he will be of great importance!" (3)
This word of the diviner was not new for Abu Talib because he knew well that his nephew would be of great importance.

You are blessed:

Abu Talib saw a clear thing showing a bright sign since Muhammad (s) had joined his family after the death of Abdul Muttalib. Abu Talib's family was numerous and he was not wealthy. This wouldn't let his family be satiated when having their meals. But whenever Muhammad (s) was among them at the meal, the all would be satiated and some food would remain yet. So Abu Talib often said to his family when it was the time of the meals and he didn't see his nephew among them: "Don't eat until my son comes!"

Anyone of his family would drink the entire cup of milk but Abu Talib took the cup to let Muhammad (s) drink first and then the all would drink from the very cup. Then Abu Talib said to his nephew: "You are blessed."

To Sham:
Abu Talib's care for Muhammad (s) reached an extent beyond description. Their two souls united that it was difficult for each of them to separate from the other. When Muhammad (s) saw that his uncle was preparing to travel, he became upset and uncomfortable that the travel might be long. He wouldn't tolerate this separation and it wouldn't be easy for him to resort to a fortress protecting him from the gales save this merciful old man. If he traveled, then who would pat upon his shoulder, who would join him to his warm chest, who would grant him pity and sympathy to make him forget his orphancy?

As soon as Muhammad (s) saw his uncle stepping towards his sumpter, his tears began to fall from his eyes towards his cheeks.
When this merciful old man saw the tears of the orphan falling down, his compassionate heart began to beat and couldn't tolerate his nephew's words: "O uncle, to whom will you leave me? Neither a father nor a mother I have."
Abu Talib couldn't but to say: "By Allah, I won't go without him. I won't part from him nor will be part from me at all."

He took him on the same sumpter to be near to each other always. The caravan went on through the desert until it reached Busra; a country in Sham. They stopped to rest after a long travel. (1) There was a monk called Buhayra living in his cell. But it was the first time for the caravan to see this monk. As much as they traveled through this land but they hadn't met or talked with this monk.
The monk came out of his cell and saw the caravan. There was something that drew his attention. There was a cloud moving to shadow one of those in the caravan. When the caravan stopped, the monk noticed another thing. He noticed that the tree, which they stopped near, bent it branches to shadow the same one, who had been shadowed by the cloud.

He was so astonished but when he remembered who was there between the lines of the holy Book he had, his astonishment left his prudent mind. He came down from his cell, ordered his companions to serve food and invited the caravan saying: "O people of Quraysh, I have served some food for you. I like that all of you; the little boys and the old men, the servants and the masters to come."
One from among the caravan said: "O Buhayra, by Allah you have something in your mind today. We passed by you times and times but you did never do such a thing for us. What is the matter today?"

They accepted his invitation and came with him except one, who was the very point of the monk's attention. It was Muhammad (s), who stayed under the tree with the baggage.

The monk's eyes roved hear and there but they didn't see what they looked for.
O Buhayra, all of them were here except a little boy. He stayed with the baggage.
But the questions of Buhayra wouldn't stop unless that little boy came. Some one went to bring the boy. The deep examining looks of the monk began to check some things of the boy's body to find the description he had read in the holy Book about this great boy.

When they finished eating their food, Buhayra began to ask Muhammad (s) some questions to be sure about what he had in his mind.

The Monk turned to Abu Talib asking: What relation is between you and this boy?"

Abu Talib said: "He is my son."

The monk said: "He is not your son. His father must not be alive."

Abu Talib said: "He died while his mother was expecting him."

The monk said: "You are true. Go back with your nephew to your country and be careful of the Jews. By Allah, if they see him and know what I know, they will do their best to do away with him. Your nephew will be of great importance. Hurry up with him to your country."

(1 As-Seera al-Hishamiyya, vol.1 p.191-194, As-Seera an-Nabawiyya, vol.1 p.90-92, as-Seera al-Halabiyya, vol.1 p.139-142, at-Tabari's Tareekh, vol.2 p.22-24, al-Kamil by ibnul Atheer, vol.2 p.23-24, Qissas al-Arab, vol.1 p.99-100, Biharul Anwar, vol.6 p.59-61, 62, 129, 130, Abu Talib p.31).

Muhammad (s) came back with his uncle after seeing different sides of life and after roving through a new world rather than Makkah, in which he lived and grew.
Abu Talib came back with his nephew more carefully, surrounding him with care and love. He strived with caution to protect him from that fatal group, the wicked Jews, who intended if they could to cut this bud before blooming.
These images wouldn't leave Abu Talib's imagination. They were engraved inside his mind. He wanted to record them in order to be engraved upon the forehead of the time to be read by all the generations so he documented them in his poetry:

The son of Aamina, (1) Prophet Muhammad to me
was much lovelier than my sons.
When he clung to the rain I pitied him
whereas the camels were about to set out
my eyes rained with tears like scattered pearls.
I considered his close relation and regarded the will of
the grandfather.
I asked him to travel with generous, brave uncles,
who moved to the farthest known place,
until they reached Busra and saw a monk,
who told them a truthful talk about him,
who must be protected against the enviers;
the Jews, who strived to kill Muhammad when seeing the signs.

Abu Talib recorded this event with his verses and showed the situation of Buhayra the monk when he stood against the three Jewish rabbis, who plotted to kill Muhammad, the expected prophet:

They came deciding to kill Muhammad
but he prevented them by showing what the Torah had.
He said to them: you intend the worst of aims;
do you want to kill Prophet Muhammad?
Then you be disgraced with your sins!
Your evil will never be.
There is a One to protect him against every intrigue!
That is one of his signs,
and the light of day is not like the darkness. (1)

After all that we don't doubt that Abu Talib was certain about the great future of his nephew after he had seen all those signs, which he paid his full attention and care for, because what happened wouldn't make anyone indifferent to because what happened were extraordinary things.
All those signs and evidences Abu Talib saw in his nephew, he wouldn't see in anyone else.

Why the diviner asked him to bring him back the boy whereas he had met many many others? Why did he say: "He will be of great importance?"

Then the care of the monk Buhayra towards the caravan whereas the caravan used to pass by the cell since a long time without attracting a bit of Buhayra's attention so why it was so that day?

And the conversation between Buhayra and Abu Talib, which had firm evidence ... Abu Talib said that he was his son but Buhayra answered with no any doubt that he was not Abu Talib's son and that his father would not be alive and then he warned him of the Jews because he would be of great importance! They were clear signs on doubt!

These evidences, besides what he had heard from his father Abdul Muttalib, the blessedness of this boy when he participated them in their meals, the flowing water from the rock, which this boy had kicked, the cloud that traveled with the caravan to shadow this boy and the branches of the tree when bending to shadow this blessed boy made Abu Talib believe definitely that his nephew would be greater than the others at all.

Abu Talib saw all that in his nephew besides the personal qualities and virtues such as his truthfulness, honesty, ideality of morals, kindness, gentleness, eloquence ... to the infinite chain of good aspects and high qualities he had. This made Abu Talib think a lot about this boy, whose qualities were not found in that low society with its bad traditions and low habits. Not only Abu Talib had noticed these nonesuch qualities in his nephew but also all the people of <st1:City w:st="on"><st1:place w:st="on">Mecca</st1:place></st1:City>. They called him the truthful, the trustworthy. They all accepted him to judge between them. He talked and they believed and he ordered and they obeyed.

What is Ashura?

Posted May 28, 2008 by mohsin_raza218

What is Ashura?

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In the Islamic calendar, 10th day of the month of Muharram is the day of 'Ashoora, a day of mourning for all feeling Muslims. It is the day on which, in the year of 61 Hijri (680 AD), in a place called <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:City w:st="on">Karbala</st1:City>, in <st1:country-region w:st="on"><st1:place w:st="on">Iraq</st1:place></st1:country-region>, Imam Hussain, the grandson of the Prophet of Islam, sacrificed his life and the lives of many of his family members and friends, in order to save the teachings of Islam from utter distortion and destruction.

What led to this tragic event of <st1:City w:st="on"><st1:place w:st="on">Karbala</st1:place></st1:City>?

Even in the lifetime of the Prophet of Islam, there were people whose tongues professed faith in Islam but whose hearts lay elsewhere. These people were called "Munafiqeen" (hypocrites) by the Holy Quran. The reasons that these people joined the ranks of Muslims were manifold, some of which were as follows:

1. Enmity towards Islam prompted them to sow discord among the Muslims from within, by distorting the Prophet's message wherever and however possible.

2. Islam was spreading fast and gaining power. They decided to join the winning side and seize whatever worldly gains they could lay their hands on.

The activities of such people gained impetus after the Prophet's passing away, and reached a peak when Muawiya, the son of Abu Sufyan, claimed himself the ruler of <st1:country-region w:st="on"><st1:place w:st="on">Syria</st1:place></st1:country-region>.

The hypocrites were now in power and so they mounted a highly organized assault against the very roots of Islam, and they were on the verge of total success. Some of the priorities of the attack were to destroy the awareness of the common Muslims or to destroy their faculty of expression. This was achieved through bribes, through terror and through propagation of ignorance. When these weapons failed in silencing the tongue of a strong Muslim, then that tongue was silenced by death.

By all these means, within half a century after the Prophet's passing away, Islam had been distorted so much that it became totally unrecognizable, so unrecognizable that people knew of the debaucheries of Yazid, son of Muawiya, and still accepted him as a successor of the Prophet and a true leader of the Muslims.

With the advent of Yazid, the vilest of the vile, the mission of destroying the roots of Islam had reached its peak. The right and the wrong had been intermixed so much that it became impossible for a common man to differentiate between them.

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This would have been the end of Islam, but for Hussain (AS = alayhi as-salaam, or peace be upon him), grandson of the Prophet (PBUH) and son of Ali ibn Abi Talib (AS) and Fatima az-Zahra (AS).

What Imam Hussain did was to gather about him in <st1:City w:st="on"><st1:place w:st="on">Karbala</st1:place></st1:City> the exalted members of his family and his hand-picked friends and companions, many of whom had been the companions of the Prophet (PBUH) and of Ali (AS) and of Imam Hasan (AS). These people were the very best examples of humanity in that period, or for that matter, in any period in the history of the world. Imam Hussain had virtually gathered the sum total of the strength of Islam to himself. This strength comprised not of physical might, but of moral might. With this strength, he proceeded to resist Yazid.

The fact that he traveled from Madinah toward Kufa with his family (including his infant son Ali Asghar AS) is a clear indication that it was not his intention to fight for Caliphate and worldly power. No. His aims were higher. He was fighting for the life of Islam.

His sermons, which he delivered in front of his companions during his journey from Madinah to <st1:City w:st="on"><st1:place w:st="on">Karbala</st1:place></st1:City>, clearly indicate that he knew what was going to happen in the next few days. He informed his companions time and again, that he, and those who would accompany him, were going to die. He gave his companions a free and clear choice: death with him, or life away from him. His companions showed that they were fully prepared for the sacrifice of their lives in the company of Hussain (AS).

The purpose of this sacrifice was:

With his sacrifice, Hussain (AS) attracted to himself the eyes of all the free-thinking people of his time and of all the time to come. In that time of confusion, when right and wrong had become so intermixed that they had lost distinction, Hussain, in Karbala, irrevocably re-established that distinction, creating a clear, incisive demarkation between right and wrong, and leaving no doubts (for even the most prejudiced of historians) about the fact that the right lay with Hussain, and the wrong lay with those who opposed him. Establishing this fact, Hussain, through his words and actions and the words and actions of his companions, encapsulated all the teachings of Islam within a short span of time, in the field of Karbala, creating a beacon of light for the truth seekers of all times.

It is this event that is marked on the tenth of Muharram every year. It is this event that has made free thinking people of all times love Hussain with a selfless love beyond compare. And it is this love that expresses itself through mourning during the month of Muharram, and particularly on 'Ashoora, the 10th of Muharram, every year. The mourning is a way to remind oneself of Hussain's incomparable sacrifice, a way to thank him, a way to express love for him, and a way to broadcast to the world his message of true freedom.

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40 sayings of Masumeen (p) about Azadari

Posted May 28, 2008 by mohsin_raza218

40 sayings of Masumeen (p) about Azadari

The Holy Prophet (peace be upon him and his progeny) has said: Those people from amongst my ummah, who memorise forty traditions pertaining to those issues of religion, which they are in need of, Allah shall resurrect them on the Day of Judgment as jurisprudents and scholars. (Bihar al-Anwaar, vol. 2, p. 156; Al-Ikhtasaas, p.2)
Hadith No.1
The Heat of Husaini Love
The Holy Prophet (S.A.W.) said: Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.

(Mustadrak al-Wasail, vol. 10,pg. 318)

Hadith No.2
A'ashura- A Day of Grief
Imam Reza (A.S.) said: The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.

(<?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:place w:st="on">Bihar</st1:place> al-Anwar, vol,: 44,pg: 284)

Hadith No.3
Muharram - The Month of Mourning
Imam Reza (A.S.) said: With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.

(Amaali Saduq, pg,:111)

Hadith No.4
Laughing Eyes
The Holy Prophet (S.A.W.) said: O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of <st1:place w:st="on">Paradise</st1:place>.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, vol,: 44;pg,:293.)

Hadith No. 5
Reward of the Martyred Companions
Imam Reza (A.S.) said (to one of his companions): If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'.

(Wasaail al-Shia'h, vol.14, pg. 502)

Hadith No. 6
The Customary Mourning
Abu Haroon al-Makfoof said: I presented myself before Imam Sadiq (A.S.) whereupon he said to me: "Recite for me a poetry" and so I recited for him. He said "Not in this manner. Recite for me as you recite poems and elegies over the grave of Husain (A.S.)" and so I recited for him (again).

(<st1:place w:st="on">Bihar</st1:place> al-Anwar,Vol.:44, pg.: 287.)

Hadith No.7
Reward for Reciting Poetry about Husain (A.S.)
Imam Sadiq (A.S.) said: There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes <st1:place w:st="on">Paradise</st1:place> incumbent upon him and forgives his sins.

(Rijal al-Shaikh al-Tusi, pg.: 289).

Hadith No.8
People of Eulogies and Elegies
Imam Sadiq (A.S.) said: All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us.

(Wasail al-Shia'h Vol.: 10, pg.: 469)

Hadith No. 9
Poetry Recitation During the Period of Mourning
Imam Reza (A.S.) said (to De'bil, a poet sincereiy devoted to the Ahlul bayt (A.S.)): I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt (A.S.).

(Mustadrak al-Wasail, vol. 10, pg. 386.)

Hadith No. 10
Shi'ites- The Companions and Associates
Imam 'Ali (A.S.) said: Surely, Allah has chosen for us followers (Shi'ites), who assist us and are happy at our happiness and are sad in our sadness.

(Ghurar al-Hikam, Vol: 1/ pg.: 235.)

Hadith No. 11
Paradise - The Recompense of A'zadari
Imam 'Ali Ibn al-Husain (A.S) used to say: Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise.

(Yannaabe' al-Mawaddah, pg.: 429.)

Hadith No.12
In Remembrance of the Children of Fatimah (A.S.)
Imam Sajjad (A.S.) said: Surely, I have never brought to mind the martyrdom of the children of Fatimah (A.S.) except that I have been choked with tears due to it.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, Vol.: 46, Pg.: 109.)

Hadith No. 13
Mourning in the Houses
For those unable to go for the ziyarat of Imam Husain (A.S.) on the day of A'shura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows: He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentions and grief over him; the people should meet one another in their homes and offer condolences and consolations to each other over the calamities which befell him.

(Kaamil al-Ziyaraat, Pg.: 175.)

Hadith No. 14
'Ali (A.S.) Weeps Grieving the Martyrs of Karbala
Imam Baqir (A.S.) said: Amirul Mu'mineen Ali (A.S.), along with two of his companions, happened to pass by <st1:City w:st="on"><st1:place w:st="on">Karbala</st1:place></st1:City> and as he did so, tears filled his eyes. He said (to them), "This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O' Earth, that the blood of the beloved shall be spilled upon you."

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, Vol.: 44, pg.: 258)

Hadith No. 15
Tears - Barrier of Hell
Imam Baqir (A.S.) said: He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell).

(Al-Ghadeer, Vol.: 2, pg.: 202)

Hadith No. 16
Twenty Years of Weeping!
Imam Sadiq (A.S.) said: As for A'li Ibn al-Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of <st1:City w:st="on"><st1:place w:st="on">Karbala</st1:place></st1:City>; never would any food be placed before him except that he would begin to weep.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, Vol.: 46, Pg.: 108)

Hadith No. 17
The Etiquette of Mourning
Imam Sadiq (A.S.) said: When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W.), whereupon he said, "The eyes are tearful and the heart is anguishedâ€¦"

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, Vol.: 22,Pg.: 157.)

Hadith No. 18
Tearful Eyes
Imam Sadiq (A.S.) said: He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, Vol.: 44, Pg., 285.)

Hadith No. 19
Husaini Gatherings
Imam Sadiq (A.S.) said to Fudhail: Do you sit together, talk and discuss amongst yourselves? Fudhail replied: Yes. The Imam then said: I approve of these sittings. So keep our 'issue' (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission!

(Wasail al-Shia'h, vol.:10, Pg.: 392)

Hadith No. 20
Invaluable Tears
Imam Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death.

(Wasail al-Shia'h, Vol.: 10, Pg.:397)

Hadith No. 21
Scalded Hearts
Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziyarat of the Ahlul Bayt (A.S.) as follows): O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, Vol.:98, Pg.:8.)

Hadith No. 22
Tears
Imam Sadiq (A.S.) said: He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accomodate him in paradise for a long time.

(Amali al-Shaikh al-Mufid, Pg.: 175.)

Hadith No. 23
Weeping of the Sky
Imam Sadiq (A.S.) said: O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.).

(Mustadrak al-Wasail, vol. 1, pg. 391)

Hadith No. 24
The Holy Prophet (S.A.W.) and Weeping over the Martyrs
Imam Sadiq (A.S.) said: After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he entered his house, he would weep profusely for them and say:'' They used to converse with me and were intimate with me and (now) both of them have departed together''.

(Man La Yahdhuruhu al-Faqih, Vol.: 1, pg.: 177.)

Hadith No. 25
Sympathy for Ahlubayt (A.S.)
Imam Sadiq (A.S.) said: The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah)â€¦ The Imam (A.S.) then added: This tradition ought to be written in gold.

(Amali al-Shaikh al-Mufid, pg.: 338.)

Hadith No. 26
Mourning Angels
Imam Sadiq (A.S.) said: Allah has appionted to the grave of Imam Husain (A.S.), four thousand anguished and grief-stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.

(Kamil al-Ziyaraat, pg.: 119.)

Hadith No. 27
Weeping over Husain (A.S.)
Imam Reza (A.S.) said (to Reyyan Ibn Shabib): O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.

(Bhar al-Anwar/ Vol.: 44/ pg.: 286.)

Hadith No.28
Gatherings in Remembrance of the Imams
Imam Reza (A.S.) said: He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear).

(<st1:place w:st="on">Bihar</st1:place> al-Anwar Vol.: 44, pg.:278)

Hadith No. 29
Benefits of Weeping over Husain (A.S.)
Imam Reza (A.S.) said: Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar, Vol.: 44/ pg.: 284.)

Hadith No. 30
Forgiveness of Sins
Imam Reza (A.S.) said: O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense.

(Amaali al-Saduq, pg.:112.)

Hadith No. 31
Intimacy with the Progeny
Imam Reza (A.S.) said (to Ibn Shabib): O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.

(Wasaail al-Shia'h, Vol. 14, pg. 502)

Hadith No. 32
Day of Ashura
Imam Reza (A.S.) said: One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter.

(Wasail al-Shia'h, vol. 14,pg.504.)

Hadith No. 33
Pilgrim of Husain (A.S.)
Imam Sadiq (A.S.) said: The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.

(Wasail al-shia'h, vol. 14,pg. 422.)

Hadith No. 34
Husain (A.S.) Seeks Forgiveness for his Pilgrims
(Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.), Imam Sadiq (A.S.) said: One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar vol. 44,pg. 281)

Hadith No. 35
Intercession on the Day of Judgment
The Holy Prophet (S.A.W.) said (to Hadrat Fatimah (A.S.)): On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into <st1:place w:st="on">Paradise</st1:place>.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar vol. 44,pg. 292.)

Hadith No.36
Imam Sadiq (A.S.) on Day of Ashura
A'bdullah Ibn Sinaan says: I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of Ashura and found him pale and grief-stricken, with tears streaming from his eyes like falling pearls.

(Musadrak al-wasail,vol.6, pg. 279.)

Hadith No.37
Neither Angels nor Prophets
The Holy Prophet (S.A.W.) said: (On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks".

(Mustadrak al-Wasail, vol. 10, pg. 318.)

Hadith No. 38
Visiting the Shrine of Imam Husain (A.S.)
Imam Sadiq (A.S.) said: He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Glorious, better than you know your own children!

(Wasaail al-Shia'h, vol. 14, pg. 422.)

Hadith No. 39
Isa (Jesus) (A.S.) weeps
Imam A'li (A.S.) said to Ibn A'bbas: (Once when he happened to pass by <st1:City w:st="on"><st1:place w:st="on">Karbala</st1:place></st1:City>, Isa Jesus (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa Jesus (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on which the son of the Prophet Ahmad (S.A.W.) shall be killed.

(<st1:place w:st="on">Bihar</st1:place> al-Anwar vol. 44,g. 252.)

Hadith No. 40
All Creatures Weep over Imam Husain (A.S.)
Abu Baseer narrates that Imam Baqir (A.S.) said: The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.)
(Kaamil al-Ziyaraat, Pg. 79.)

â€˜World and the Hereafter' in light of Ahadith

Posted May 28, 2008 by mohsin_raza218

â€˜World and the Hereafter' in light of Ahadith

Following are 40 sayings of holy Prophet and imams from his progeny, peace be upon them, regarding the world and the hereafter:

1- Imam Sajjad (A. S.) ((Osool-e-Kafi, vol. 3, p. 197))
Affection and attachment to the world is the root of all sins.
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2- The Endeared Prophet of Islam (P.B.U.H.) ((Ashshehab Fel-Hekame-Val-Adab, p. 7))
The world is the prison of the religious people and paradise of unbelievers.
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3- Imam Mohammad Bagher (A. S.) ((Tohafol-Oghool, p. 293))
By decreasing desires, piety, asceticism and disinterestedness to the world become it sweet to your mouth.
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4- Imam Musa Kazem (A. S.) ((Behar, vol. 78, p. 311))
The story of the world is as a snake that appears to be soft, but inwardly has a deadly poison.
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5- Imam Hadi (A. S.) ((Behar, vol. 78, p. 369))
In the world, people are publicized by their property, wealth and asset, and in eternity they are known by their deeds and actions.
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6- Imam Ali Naghi (A. S.) ((Tohafol-Oghool, p. 512))
The world is a market in which one group makes profit and another group incurs loss.
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7- Imam Mohammad Bagher (A. S.) ((Behar, vol. 78, p. 165))
There is no other sin higher than eagerness in living and staying in this world!
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8- The Reverent Amir (A. S.) ((Nahjol-Balaghe, Sent. 100))
The one who is attached to this world will consider the next world as an enemy and will detest it.
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9- Imam Jafar Sadegh (A. S.) ((Tohafol-Oghool, p. 374))
Attachment to the world results in sorrow and grief, and the lack of eagerness towards it is accompanied with comfort of the body and ease of the soul.
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10- The Honorable Prophet of Islam (P.B.U.H.) ((Ashshehab fel-Hekame-Val-Adab, p. 49))
The one who weeps for this world, his place will be in fire (tomorrow).
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11- The Reverent Amir (A. S.) ((Nahjol-Balaghe, Sent. 71))
Any breath that a man breathes is a step towards death.
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12- The Honorable Prophet of Islam (P.B.U.H.) ((Ashshehab Fel-Hekame-Val-Adah, p. 13))
Call to your mind many times the extinction of pleasures and joys (never forget death).
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13- Imam Mohammad Bagher (A.S.) ((Behar, vol. 78, p. 165))
The one that sincerity of truth and faith took place in his heart, will turn his face from decorations and ornaments of the world.
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14- Imam jafar Sadegh (A. S.) ((Oddatod-Daee, p. 105))
The person who is attached much to the world, when it is time to depart, will have many deep regrets and many grievances.
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15- The Honorable Prophet of Islam (P.B.U.H.) ((Ashshehab Fel-Hekame-Va1-Adab, p. 19))
The gift for and goodnews to a believer is the time of his death, when he will see his lodging in paradise.
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16- Imam Moussabne Jafar (A. S.) ((Tohafol-Oghool, p. 417))
The world is like water of the sea, the man who is thirsty, the more he drinks water of it the more he becomes thirsty, until the water kills him in the end!
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17- Imam Jafar Sadegh (A. S.) ((Osoole-Kafi, vol. 4, p. 9))
The one who is attached to the world is always engaged with three spiritual states: Grief and permanent distress, wishes that never take place and hopes that will never he reached.
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18- The Reverent Amir (A. S.) ((Nahjol-Balaghe, Khotbah 194))
The world is a passage lodging, and eternity is a place everlasting, yon should take advantage of the opportunity to save something from your passage lodging for the rest of your Journey.
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19- The Reverent Amir (A. S.) ((Behar. vol. 78, p. 56))
The one who sorrows and cares for the world, in fact he has expressed his dissatisfaction regarding God's destinies.
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20- Imam Hassan Mojtaba (A. S.) ((Safinatol-Behar, vol. 2, p. 671))
The faithful people use this world to gather provisions for the next world but faithless people only enjoy the fruits of this world while living.
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21- Imam Jafar Sadegh (A. S.) ((Khesal, vol. 1, p. 64))
The one whose onl objective is eternity, God will suffice his worldly affairs.
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22- Imam Muhammad Bagher (A.S.) ((Meshkotol-Anvar, p.270))
Consider the world as an inn that you have just arrived at, and will vacate today!
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23- Imam Zeinolabedin (A. S.) ((Osool-e-Kafi, vol. 3, p. 199))
The person who breaks off attachment to the world, afflictions and calamities will be easy for hi0m.
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24- The Reverent Amir (A. S.) ((Amali-e-Sadoogh, p. 393))
The one whose onl goal is this world, at the time of death and departure will be filled with grief, sorrow and regrets.
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25- Imam Jafar Sadegh (A. S.) ((Behar, vol. 75, p. 193))
The world near me is not more than a marsh; whenever I become obliged to, I drink from it.
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26- Imam Zeinolabedin (A. S.) ((Tohafol-Oghoo1, p. 285))
The world and its affairs will seem insignilicant for the one with great and cleric personality.
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27- The Reverent Amir (A. S.) ((Nahjol-Balaghe, Khotbah 217))
The world is an inn that surrounded by grief and sorrow and is famed with deceit and unfaithfulness, will never remain in one Condition, and its residents will never remain in good health.
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28- Imam Jafar Sadegh (A. S.) ((Osool-e-Kafi, vol. 4, p. 193))
A prisoner in this world is in fact one who is being detained from attention to eternity.
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29- Imam Reza (A. S.) ((Behar, vol. 78, p. 348))
Don't be unaware of the world's benevolence, and be it known that the eternity will not be obtained but through this World.
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30- Imam Muhammad Bagher (A. S.) ((Behar, vol. 78, p. 165))
To reconize the world insignificant, is the highest stage of certainty in faith.
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31- Imam Musa Kazem (A. S.) ((Tohafol-Oghoo1, p. 433))
Take legitimate interests from your world to the degree that it will neither injure your generosity and manlihood nor engage you with overindulgence, thus helps you in help your religious affairs.
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32- Imam Jafar Sadegh (A. S.) ((Behar, vol. 78, p. 242))
Whenever you find your world has improved, be concerned about your religion!
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33- The Honorable Prophet of Islam (P.B.U.H.) ((Vasael, vol. 11, p. 345))
The worset of people is the one who trades his next world for enjoyment of this world, and worse than him is the one who trades his next world for enjoyment of someone else (in this world).
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34- The Honorable Prophet of Islam (P.B.U.H.) ((Majmoo-e-Varram, vo1. 1, p. 131))
The slave of God should put away reserves from this world for his eternity, and from his life for his death, and from his youth for his old age.
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35- The Reverent Amir (A. S.) ((Mavaez-e-Sadoogh, p. 78))
Any affluence and pleasure of this world compared to the blessing of paradise is insignificant, and any calamity and disaster of this word compared to the fire of hell is considered healthful!
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36- The Reverent Amir (A. S.) ((Osool-e-Kafi, vol. 3, p 204))
Don't he attached to this world, affection and kindness of this world will make the human blind, deaf and dumb and would lead to wretchedness.
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37- The Reverent Amir (A. S.) ((Nahjol-balaghe, Sent. 61))
The people of this world are the example of a caravan that is taking them while they are sleeping!
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38- The Reverent Amir (A. S.) ((Fehrest-e-Ghorar, p. 111))
Attachment to this world corrupts the wisdom and makes deaf the ear of the heart from hearing wisdom.
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39- Imam Musa Kazem (A. S.) ((Tohafol-Oghool, p. 421))
The one who is attached to the world, the fear of the next world will be gone from his heart, and if a servant of God after becoming knowledgeable behaves more attached to the world, he will be far from God as well, and will be more and more disfavored by Allah.
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40- The Honorable Prophet of Islam (P.B.U.H.) ((Behar, vol. 6, p. 249))
You are not created for annihilation and mortality, but you have been created for survival and eternal living, and it is only by death that you are transferred from this lodging to other housing.

Miracle of Imam Ali (A) birth in Kaâ€™abah

Posted May 28, 2008 by mohsin_raza218

Miracle of Imam Ali (A) birth in Kaâ€™abah becomes fresh every year.
Al-Imam Ali ibne Abi Talib (peace be upon him), son-in-law, cousin and the first infallible successor of holy Prophet Muhammad bin Abdullah (peace be upon him and his holy progeny) was born on Rajab 13 in the Holy Kaâ€™abah (House of Allah) in the holy city of <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:City w:st="on">Makkah</st1:City>, <st1:place w:st="on"><st1:country-region w:st="on">Saudi Arabia</st1:country-region></st1:place>. His mother Fatimah Bint Assad (peace be upon her), at the time of his birth, was called to the holy Kaâ€™abah and as she came close to it, the wall of Kaâ€™abah became cracked and she was ordered by Allah to enter it. There Imam Ali was born and she remained guest of Allah for three days there. After three days she came out of Kaâ€™abah holding little Imam Ali (peace be upon him) in her lap.

Every year on Rajab 13, the cracks became new recalling everyone the miracle. For centuries, the Saudi governments have been trying every treatment to conceal these cracks but failed.

Dr. Tariq Al-Kateb, who was included in the committee that entered Kaâ€™abah to treat the cracks that became new every year,says that from inside holy Kaâ€™abah there are very clear signs of Fatimah bint Assad (peace be upon her)â€™s entrance and then exit.

View my gallery for photograph's of the cracks:

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