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Me and My Father (Qur'aan - Soorat-ul Israa': 23-24 )

tabarayi — Sat, 16 Jan 2010 12:36:02 +0000

وأنا عمري 4 أعوام : أبي هو الأفضل

When I was 4 Yrs Old : My father is THE BEST

وأنا عمري 6 أعوام : أبي يعرف كل الناس

When I was 6 Yrs Old : My father seems to know everyone

وأنا عمري 10 أعوام : أبي ممتاز ولكن خلقه ضيق

When I was 10 Yrs Old : My father is excellent but he is short tempered

وأنا عمري 12عاما : أبي كان لطيفا عندما كنت صغيرا

When I was 12 Yrs Old : My father was nice when I was little

وأنا عمري 14 عاما : أبي بدأ يكون حساسا جدا

When I was 14 Yrs Old : My father started being too sensitive

وأنا عمري 16 عاما : أبي لا يمكن أن يتماشى مع العصر الحالي

When I was 16 Yrs Old : My father can't keep up with modern time

وأنا عمري 18 عاما : أبي ومع مرور كل يوم يبدو كأنه أكثر حدة

When I was 18 Yrs Old : My father is getting less tolerant as the days pass by

وأنا عمري 20 عاما : من الصعب جدا أن أسامح أبي ، أستغرب كيف إستطاعت أمي أن تتحمله

When I was 20 Yrs Old : It is too hard to forgive my father, how could my Mum stand him all these years

وأنا عمري 25 عاما : أبي يعترض على كل موضوع

When I was 25 Yrs Old : My father seems to be objecting to everything I do

وأنا عمري 30 عاما : من الصعب جدا أن أتفق مع أبى ، هل ياترى تعب جدى من أبي عندما كان شابا

When I was 30 Yrs Old: It's very difficult to be in agreement with my father, i wonder if my Grandfather was troubled by my father when he was a youth

وأنا عمري 40 عاما : أبي رباني في هذه الحياة مع كثير من الضوابط ، ولابد أن أفعل نفس الشيء

When I was 40 Yrs Old: My father brought me up with a lot of discipline, I must do the same

وأنا عمري 45 عاما : أنا محتار ، كيف أستطاع أبي أن يربينا جميعا

When I was 45 Yrs Old: I am puzzled, how did my father manage to raise all of us

وأنا عمري 50 عاما : من الصعب التحكم في أطفالي ، كم تكبد أبي من عناء لأجل أن يربينا ويحافظ علينا

When I was 50 Yrs Old : It's rather difficult to control my kids, how much did my father suffer for the sake of upbringing and protecting us

وأنا عمري 55 عاما : أبي كان ذا نظرة بعيدة وخطط لعدة أشياء لنا ، أبي كان مميزا ولطيفا.

When I was 55 Yrs Old: My father was far looking and had wide plans for us, he was gentle and outstanding.

وأنا عمري 60 عاما : أبي هو الأفضل

When I became 60 Yrs Old: My father is THE BEST

جميع ما سبق إحتاج إلى 56 عاما لإنهاء الدورة كاملة ليعود إلى نقطة البدء الأولى عند الـ 4 أعوام .

Note that it took 56 Yrs to complete the cycle and return to the starting point "My father is THE BEST" !

فلنحسن إلى والدينا قبل أن يفوت الأوان ولندع الله أن يعاملنا أطفالنا أفضل مما كنا نعامل والدينا.

Let's be good to our parents before it's too late and pray to Allaah that our own children will treat us even better than the way we treated our parents .

قال تعالى:

" وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا "

" وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا"

الإسراء (23 + 24)

And your Lord has decreed that you worship none but Him . And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour .

And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was small .

Qur'aan - Soorat-ul Israa': 23-24

WHAT NEXT?

Janab — Mon, 04 Jan 2010 20:05:04 +0000

When khomini took over power his solgans were,

marag bar america
marg bar isriel
marg bar rusiya (russia)

Now 'marg bar russia' has been taken out and iran is friends with russia. Wonder which one will be removed next. 'marg bar america' or 'marg bar isriel'

World Shia Muslim population 10-13%

Kauser — Thu, 08 Oct 2009 19:38:08 +0000

Report: Global Muslim population hits 1.57 billion

World Shia Muslim population 10-13% ;

By ERIC GORSKI (AP) â€“ 8 hours ago

The global Muslim population stands at 1.57 billion, meaning that nearly 1 in 4 people in the world practice Islam, according to a report Wednesday billed as the most comprehensive of its kind.

The Pew Forum on Religion and Public Life report provides a precise number for a population whose size has long has been subject to guesswork, with estimates ranging anywhere from 1 billion to 1.8 billion.

The project, three years in the making, also presents a portrait of the Muslim world that might surprise some. For instance, Germany has more Muslims than Lebanon, China has more Muslims than Syria, Russia has more Muslims than Jordan and Libya combined, and Ethiopia has nearly as many Muslims as Afghanistan.

"This whole idea that Muslims are Arabs and Arabs are Muslims is really just obliterated by this report," said Amaney Jamal, an assistant professor of politics at Princeton University who reviewed an advance copy.

Pew officials call the report the most thorough on the size and distribution of adherents of the world's second largest religion behind Christianity, which has an estimated 2.1 billion to 2.2 billion followers.

The arduous task of determining the Muslim populations in 232 countries and territories involved analyzing census reports, demographic studies and general population surveys, the report says. In cases where the data was a few years old, researchers projected 2009 numbers.

The report also sought to pinpoint the world's Sunni-Shiite breakdown, but difficulties arose because so few countries track sectarian affiliation, said Brian Grim, the project's senior researcher.

As a result, the Shiite numbers are not as precise; the report estimates that Shiites represent between 10 and 13 percent of the Muslim population, in line with or slightly lower than other studies. As much as 80 percent of the world's Shiite population lives in four countries: Iran, Pakistan, India and Iraq.

The report provides further evidence that while the heart of Islam might beat in the Middle East, its greatest numbers lie in Asia: More than 60 percent of the world's Muslims live in Asia.

About 20 percent live in the Middle East and North Africa, 15 percent live in Sub-Saharan Africa, 2.4 percent are in Europe and 0.3 percent are in the Americas. While the Middle East and North Africa have fewer Muslims overall than Asia, the region easily claims the most Muslim-majority countries.

While those population trends are well established, the large numbers of Muslims who live as minorities in countries aren't as scrutinized. The report identified about 317 million Muslims â€” or one-fifth of the world's Muslim population â€” living in countries where Islam is not the majority religion.

About three-quarters of Muslims living as minorities are concentrated in five countries: India (161 million), Ethiopia (28 million), China (22 million), Russia (16 million) and Tanzania (13 million).

In several of these countries â€” from India to Nigeria and China to France â€” divisions featuring a volatile mix of religion, class and politics have contributed to tension and bloodshed among groups.

The immense size of majority-Hindu India is underscored by the fact that it boasts the third-largest Muslim population of any nation â€” yet Muslims account for just 13 percent of India's population.

"Most people think of the Muslim world being Muslims living mostly in Muslim-majority countries," Grim said. "But with India ... that sort of turns that on its head a bit."

Among the report's other highlights:

_ Two-thirds of all Muslims live in 10 countries. Six are in Asia (Indonesia, Pakistan, India, Bangladesh, Iran and Turkey), three are in North Africa (Egypt, Algeria and Morocco) and one is in sub-Saharan Africa (Nigeria).

_ Indonesia, which has a tradition of a more tolerant Islam, has the world's largest Muslim population (203 million, or 13 percent of the world's total). Religious extremists have been involved in several high-profile bombings there in recent years.

_ In China, the highest concentrations of Muslims were in western provinces. The country experienced its worst outbreak of ethnic violence in decades when rioting broke out this summer between minority Muslim Uighurs and majority Han Chinese.

_ Europe is home to about 38 million Muslims, or about five percent of its population. Germany appears to have more than 4 million Muslims â€” almost as many as North and South America combined. In France, where tensions have run high over an influx of Muslim immigrant laborers, the overall numbers were lower but a larger percentage of the population is Muslim.

_ Of roughly 4.6 million Muslims in the Americas, more than half live in the United States although they only make up 0.8 percent of the population there. About 700,000 people in Canada are Muslim, or about 2 percent of the total population.

A future Pew Forum project, scheduled to be released in 2010, will build on the report's data to estimate growth rates among Muslim populations and project future trends.

A similar study on global Christianity is planned to begin next year.

----------------------------------------------------------------------------------------------------------------------------------------------

A new, comprehensive demographic study of more than 200 countries finds that there are 1.57 billion Muslims of all ages living in the world today, representing 23% of an estimated 2009 world population of 6.8 billion. Released today by the Pew Research Center's Forum on Religion & Public Life, Mapping the Global Muslim Population offers the most up-to-date and fully sourced estimates of the size and distribution of the worldwide Muslim population, including sectarian identity.

Key findings include:
While Muslims are found on all five inhabited continents, more than 60% of the global Muslim population is in Asia and about 20% is in the Middle East and North Africa.
The Middle East-North Africa region has the highest percentage of Muslim-majority countries. More than half of the 20 countries and territories in that region have populations that are approximately 95% Muslim or greater.
More than 300 million Muslims, or one-fifth of the world's Muslim population, live in countries where Islam is not the majority religion. These minority Muslim populations are often quite large. India, for example, has the third-largest population of Muslims worldwide. China has more Muslims than Syria, while Russia is home to more Muslims than Jordan and Libya combined.
Of the total Muslim population, 10-13% are Shia Muslims and 87-90% are Sunni Muslims. Most Shias (between 68% and 80%) live in just four countries: Iran, Pakistan, India and Iraq.

Previously published estimates of the size of the global Muslim population have ranged widely, from 1 billion to 1.8 billion. The new study is based on the best available data for 232 countries and territories. Pew Forum researchers, in consultation with nearly 50 demographers and social scientists at universities and research centers around the world, analyzed about 1,500 sources, including census reports, demographic studies and general population surveys, to arrive at these figures -- the largest project of its kind to date.

The report includes an executive summary, maps and charts illustrating Muslims' geographic distribution, explanations of the study's methodologies and a list of data sources by country.

These findings on the world Muslim population lay the foundation for a forthcoming study by the Pew Forum, scheduled to be released in 2010, that will estimate growth rates among Muslim populations worldwide and project Muslim populations into the future. The Pew Forum plans to undertake similar demographic studies of the major global religions in the future.

Kutubul arba ki motabar kitab Usool-e-kafi se

tabarayi — Thu, 08 Oct 2009 16:35:53 +0000

4^th October 2009 ko shiapal ke live chat roommein baaz users ke darmiyan mein ne yeh guftagu dekha jahan per yeh tazkera horaha tha: [farrukhreza] 2:04 pm: tamam aalam e islam isse mutafiq hai...har koijo apne

aap ko shia kehalwana chahta hai

[eliya] 2:05 pm: aur ulma ahadees ko pahly quran aur ilmerijaal se parakhty

ahin phir sahi gaalt ka faisla hota hai

[farrukhreza] 2:05 pm: imam ke qoul ke baad hi naam rakha gaya" al kaafi"

[farrukhreza] 2:05 pm: mere aane tak ye kafi hai

[AliWaale] 2:06 pm: kisne jama kia hai

[AliWaale] 2:06 pm: sif kitaab kaafi hai ?

[eliya] 2:06 pm: itni achchi ahades pesh ki farrukh bahi neaur..aap kis ne aur

kitaab pe pade hain lol

[farrukhreza] 2:06 pm: eliya tell all ki ispar researchkarke baad me zakireen jo

innovations create karte hai unko follow kare.

[farrukhreza] 2:07 pm: shiath ka base hai al kaafi

[AliWaale] 2:07 pm: lool

[AliWaale] 2:07 pm: wow

[farrukhreza] 2:07 pm: base hal gaya to sab hil hila jayega

******

Yahin se mujhey kayal aya ke jab mashallah yeh usersUsool-e-kaafi ko motabar maantey hain (Jo ke haqeeathan hai bhi) to kyun neinhey isi kitab mein darj chand ahadees ki roushni mein davath-e-fikre diyajaye? Aur jo hazraath is kitab yaneyUsool-e-kaafi ke mutaliq zyada nahi jaantey unkey liye yeh kehna chahata hoonke yeh kitab shiyath key 4 sutoon jisey â€œKutubul Arbaâ€ (Four Books) kaha jaatahai usmein sab se Motaber aur pehley darjey per Fayez hai.

1) Usamal sey koi faida nahi jo aqle ki bina per kiya gaya ho

Usool-e-kaafi, Pehli Jild, Baab â€œbiddath wa rai wa qayasâ€Hadees No.11 Page No.119: Ravi kehta hai mein ne Imam-e-jaffer-e-sadeq (a.s) sekaha ke agar hum per kabhi aisey masayel pesh kiye jatey hain jinka jawab humkona quran se milta hai na hadees mein, pus hum qud hi ghour kar key jawabdedetey hain. Imam (a.s) ne farmaya â€œkhabardaaraisa na karma agar tumhara â€œqayasâ€ theek ho to iska ajar na milega aur agartum ne ghalti ki to allah thaala per jhoot bolaâ€

Davath-e-fikre: Ab is ke bawajood bhi koi gunjaish baqi rehjati hai, bashari aqle ya rai per amal karney ki? Is bath se to sabhi waqefhain ke fatwa bagair aqle/qayas/rai wa ijma ke nahi hota jaisa ke har mujthahedapney amaliye ke â€œmuqadammey per likhta hai ke â€œQuran, hadees, aqle wa ijmahâ€ke zariye yeh fatawey diye gaye hain.

2) Logis liye halak hotey hain ke sawal nahi kartey:

Usool-e-kaafi, Pehli Jild, Baab 10, Hadees No.2, Page No.86: Imam-e-Jaffer-e-sadeq (a.s) ne Hamran bin ainse farmaya ke log isily halak hotey hain ke wo sawal nahi kartey.

Davath-e-Fikre: Abun ashqaas ko kya kaha jaye jinhoney apney amaliye ke aghaaz hi meinfairist-e-mazameen se pehley muqadammey men yeh likhtey hain â€œMujthahid kefatwey per bina sawal kiye amal karma yehi taqleed haiâ€

3) BaHalath-e-taqayya bhi jo Imam (a.s) kahen usi per amal karey:

Usool-e-kaafi, Pehli Jild, Baab 10, Hadees No.4, Page No.87: Imam-e-Jaffer-e-sadeq (a.s) ne farmayaâ€œMalumaath mein ussath paida na hogi jab tak ke poochengey nahi ilm-e-deen hasilnahi karengey, aur apney Imam ko pehchanengey nahi, aur inhey chahiye ke Bahalath-e-taqayya bhi, jo Imam (a.s) kahen isko lein.

Davath-e-Fikre: Kyaab koi gunjaish baqi rehjati hai is excuse ki ke â€œfi zamana jo halath paidahorahey hain aur is zamaney meintaqayyatan humey is tarha karma chahiye? Ya ke yeh fatwa taqayye komadd-e-nazar rakh kar diya gayahai?

4) Quloobke hayath ki alamath hai masoom (a.s) ke hukum ki taraf ruju karma:

Usool-e-kaafi, Pehli Jild, Baab 10, Hadees No.6, Page No.87: Mohammed-e-Mustafa(saws) ne irshad farmaya â€œIlm ka mazakera merey bando ke darmiyan, murda quloobko zinda karta hai, bashart-e-key wo apni guftagu mein merey hokum ki tarafruju kareinâ€

Davath-e-Fikre: Kyayeh qoul-e-rasool-e-akram (saws) is bath per dalalath nahi kar raha hai ke jomasoom ke hokum ki taraf ruju kartey hain unkey quloob hi zinda hain? Murdaquloob kya ruju karengey Hukum-e-masoom ki taraf? Wo to â€¦â€¦â€¦â€¦.ki taraf rujukartey hain.

5) Ahkam-e-deenki tarjeeh batil se na karo. 2) Aur jonahi jaantey is ke mutaliq logon ko fatwey na do.â€

Usool-e-kaafi, Pehli Jild, Baab 12, Hadees No.1, Page No.90: FarmayaImam-e-Jaffe-e-sadeq (a.s) ne, mein tum ko 2 aisi khaslaton se mana karta hoon,jin se log halak hongey. 1) ahkam-e-deen ki tarjeeh batil se na karo. 2) Aur jo nahi jaantey is ke mutaliq logon kofatwey na do.â€

Davath-e-Fikre: Mujthahedeenhazraath ka har fatwey ke akhir mein likhna ke â€œwallah ho alemâ€ kya is bath perdalalath nahi karta ke wo khud yaqeen nahi rakhtey sahi honey per? Kya yehlailmi per dalalath nahi karta? Aur agar yeh raviyaan-e-hadees hain to kya yehhadees per shak kar ke aisa likh rahey hain ke â€œallah behtar jaanta haiâ€ aurkya hadess per shak karney wala â€œMusalmanâ€ baqi rehta hai?

Usool-e-kaafi mein chapters (Baab) khud 1000 se zyada hainjis mey se mein ne sirf 3 baab se sirf 5 ahadeesey yahan pesh kiya hoon. Aur mein yahan likhey har hadees aur hawaleyke mutaleq khasam khata hoon Masumeen (a.s) ki, 72 Shohda (a.s) ki, TamamMahfuzeen (a.s) ki, Parcham-e-Babul Hawaij (a.s) ki, ke mein ne wohi pesh kiyahai jo kitab mein dekha hai/moujood hai, agar mein ne apni janib se koi bath kohadees keh kar nahi pesh kiya hoon to roz-e-mahshar mujhey Shifaath-e-Masumeen(a.s) hasil na ho, aur agar koi itni khasmon ke bawajood in ahadees mein shakkarey to beshak uskey nutfey mein shak hai.

Request 2 pray for my naani...shez seriously ill

naushad14 — Tue, 06 Oct 2009 16:11:21 +0000

Dear brothers/sisters

i request you all to kindly take out ur valuable 1 min and pray for the recovery of my grand mother...my grand mother's name is Ashraf Jehan Begum.

Jazakallah

With regards

Naushad

Shahadat Imam Jaffer E Sadiq (AS).

Kauser — Sun, 04 Oct 2009 22:03:42 +0000

Name :

Jaffer (a.s.) - the 6th Holy Imam

Title :

As-Sadiq, Sadiq-e-Aal-e-Mohammad(a.s.)

Agnomen :

Abu-Abdullah

Father :

Imam Mohammad Baqir(a.s.) - the 5th Holy Imam

Mother :

Umm-e-Farwa(a.s.)

Birth :

At Madina on 17th of Rabi-al-Awwal 83 AH (702 AD)

Martyred :

In Madina at age 65, on Monday, 15th Rajab 148 AH (765 AD)

according to some traditions - 15th of Shawwal 148 AH (765 AD)

Cause of Death/Burial :

Buried in the cemetry of Baqi in Madina

Mola Hazrat Imam Jafar-e-Sadiq(sws) said : â€œWhen such a time comes and you cannot meet your Imam-e-Zamana(sws), you should continue to follow the orders from Aimma(sws) which you already have until the reappearance of Imam(sws) is announced or proven.â€ (Baharul Anwar vol.11 p, 672)

Birth and Imamate

He was born in Medina in the year 83 A.H and he died in Rajab in the year 148 A.H. at the age of 65. He was buried in the cemetery of al-Baqi alongside his father, his grandfather and his (great-great) uncle. His mother was Umm Farwa, the daughter of al-Qasim b. Muhammad b. Abi Bakr. His Imamate lasted for thirty-four years. His father, Imam Mohammad Baqir(a.s.), clearly gave him the trusteeship (of the Imamate) and gave him an explicit designation (nass jali) for the Imamate.

Imam's Knowledge and his Sciences

Imam Jaffer Sadiq(a.s.) stood out among their group for his great merit (fadl); he was the most celebrated, the greatest in rank and the most illustrious of them in the eyes of both the non-Shia (al-amma) and the Shi'a (al-khassa). The people transmitted on his authority the religious sciences which travellers carried with them and thus his fame was spread throughout the lands. The learned scholars have transmitted on the authority of no other member of the House (ahl al-bayt) as much as they have transmitted on his authority. None of them met as many of the reporters of traditions as he did, nor did the latter transmit on their authority to the same extent as they transmitted on the authority of Abu Abd Allah Imam Jaffer Sadiq(a.s.). The specialists in tradition (ashab al- hadith) have gathered together the names of those who narrated on his authority, who were reliable despite differences in views and doctrines and they were four thousand men. The clear evidence for his Imamate was such that it overcame hearts and silenced the attempts of an opponent to denigrate it with doubts.

During the imamate of the sixth Imam greater possibilities and a more favorable climate existed for him to propagate religious teachings. This came about as a result of revolts in Islamic Lands, especially the uprising of the Muswaddah to overthrow the Umayyad caliphate, and the bloody wars which finally led to the fall and extinction of the Umayyads. The greater opportunities for Shi'ite teachings were also a result of the favorable ground the fifth Imam had prepared during the twenty years of his imamate through the propagation of the true teachings of Islam and the sciences of the Household of the Prophet. The Imam took advantage of the occasion to propagate the religious sciences until the very end of his imamate, which was contemporary with the end of the Umayyad and beginning of the Abbasid caliphates. He instructed many scholars in different fields of the intellectual and transmitted sciences, such as Zorarah, Muhammad ibn Muslim, Mu'min Taq, Hisham ibn Hakam, Aban ibn Taghlib, Hisham ibn Salim, Hurayz, Hisham Kalbi Nassabah, and Jabir ibn Hayyan, the alchemist. Even some important Sunni scholars such as Sufyan Thawri, Abu Hanifah, the founder of the Hanafi school of law, Qadhi Sukuni, Qadhi Abu'l- Bakhtari, and others, had the honor of being his students. It is said that his classes and sessions of instruction produced four thousand scholars of hadith and other sciences. The number of traditions preserved from the fifth and sixth Imams is more than all the hadith, that have been recorded from the Prophet and the other ten Imams combined.

There are innumerable reports about him concerning signs and revealing the unknown similar to those which we have mentioned, which would take too long to recount.
He used to say: "Our knowledge is of what will be (ghabir), of what is past (mazbur), of what is marked in hearts (nakt fi al-qulub), and of what is tapped into ears (naqr fi al-asma). We have the red case (jafr), the white case, and the scroll of Fatima(s.a.) and we have (the document called) al-jami'a in which is everything the people need."

He was asked to explain these words and he said: "Ghabir is knowledge of what will be; mazbur is knowledge of what was; what is marked in the hearts (nakt fi al-qulub) is inspiration; and what is tapped into the ears (naqr fi al- asma) are words of angels; we hear their speech but we do not see their forms. The red case (jafr) is a vessel in which are the weapons of the Apostle of God, may God bless him and his family. It will never leave us until the one (destined) among us members of the House, to arise (qa'im), arises. The white case (jafr) is a vessel in which are the Torah of Moses, the Gospels of Jesus, the Psalms of David and the (other) Books of God. The scroll of Fatima, peace be on her, has in it every event which will take place and the names of all the rulers until the (last) hour comes. (The document called) al-jami'a is a scroll seventy yards long which the Apostle of God, may God bless him and his family, dictated from his own mouth and Ali b. Abi Talib, peace be on him, wrote in his own handwriting. By God, in it is everything which people need until the end of time, including even the blood-wit for wounding, and whether a (full) flogging or half a flogging (is due).

He, peace be on him, used to say: "My traditions are my father's traditions; my father's traditions are my grandfather's traditions; my grandfather's traditions are the traditions of Ali b. Abi Talib, the Commander of the faithful; the traditions of Ali the Commander of the faithful are the traditions of the Apostle of God, may God bless him and his family; and the traditions of the Apostle of God, may God bless him and his family, are the word of God, the Mighty and High.

Martyrdom

Toward the end of his life the Imam was subjected to severe restrictions placed upon him by the Abbasid caliph Mansur, who ordered such torture and merciless killing of many of the descendants of the Prophet who were Shi'ite that his actions even surpassed the cruelty and heedlessness of the Umayyads. At his order they were arrested in groups, some thrown into deep and dark prisons and tortured until they died, while others were beheaded or buried alive or placed at the base of or between walls of buildings, and walls were constructed over them. Hisham, the Umayyad caliph, had ordered the sixth Imam to be arrested and brought to Damascus. Later, the Imam(a.s.) was arrested by Saffah, the Abbasid caliph, and brought to Iraq. Finally, Mansur had him arrested again and brought to Samarrah where he had the Imam(a.s.) kept under supervision, was in every way harsh and discourteous to him, and several times thought of killing him. Eventually the Imam(a.s.) was allowed to return to Medina where he spent the rest of his life in hiding, until he was poisoned and martyred through the intrigue of Mansur.

Upon hearing the news of the Imam's martyrdom, Mansur wrote to the governor of Medina instructing him to go to the house of the Imam(a.s.) on the pretext of expressing his condolences to the family, to ask for the Imam's will and testament and read it. Whoever was chosen by the Imam(a.s.) as his inheritor and successor should be beheaded on the spot. Of course the aim of Mansur was to put an end to the whole question of the imamate and to Shi'ite aspirations. When the governor of Medina, following orders, read the last will and testament, he saw that the Imam(a.s.) had chosen four people rather than one to administer his last will and testament: the caliph himself, the governor of Medina, 'Abdullah Aftah, the Imam's older son, and Imam Musa-e-Kazim(a.s.), his younger son. In this way the plot of Mansur failed.

Moula Waris

Ho Moula Ali Ka Cahana Walon ke Khair.

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Ber Mansur Dawaneeqi the Abbasite pe Lanaaaaaaaaaat - Beyshumaaaaaaaaaaaaaar

May the curses of Allah(swt) be upon Mansur Dawaneeqi(l.a), Ibne Muljim(l.a), Ayesha(l.a), Hafsa(l.a), Harun Al-Rashid(l.a), Al-Sindi ibn Shahik(l.a),Yazeed(l.a),Ibn Ziad(l.a), Umar Ibn Saad(l.a), Shimr(l.a),Hurmala(l.a),Khooli(l.a), Ahle Marwan(l.a), Ibn Marjanah(l.a),Bani Abbas(l.a) and all enemies of the Ahl-e-Bait(asws) BEEEEEEEYSSSSSSSSSHUMAAAAAAAAAR.

tÃ¤bbÃ¤rrÃ¤ Ã¯n lÃ¯Ä¡ht Ã¶f qÃ¼rÃ¤n -Ã«- hÃ¤kÃ«m

hassan_abbayz — Sat, 03 Oct 2009 03:14:42 +0000

TABBARRA IN TRUE ESSENSE IN LIGHT OF HOLY QURAAN -e- HAKEEM.

WHY TABBARRA ??

There "PILLARS" of islam nd "ROOTS" of islam.
Pillars of islam iz known as usool e deen nd roots are known as furooq e deen.
pillars are belief nd roots are prospect of those belief.
pillars are 5 nd roots are 10.

pillars are..

1) TAUHEED    :IT MEANS ALLAH KI WEHDANIYAT PE IMAAN LANA YANI ALLAH EK HAIN
2) ADAL         : IT MEANS JUSTICE, SACH, HAQQ ETC
3) NABUWAT   : IT MEANS PROPHETISM also period of prophets
4) IMAMAT     : PERIOD OF IMAMS in which we r living at present
5) QAYAMAT   : period after IMAMAT also known as DAY OF JUDGEMENT

roots are.
1) NAMAAZ               : PRAYERS.
2) ROZA                   : FASTING .
3) HAJJ                    : PILGRIM 2 KHAN-E-KABA.
4) ZAKAT                  : TAX ON ANIMALS.
5) QUMS                   : HAQ-E-AHLEBAIT-E- ATHAAR (A.S).
6) JIHAAD                 : WAR AGAINST KAFIR ONLY ON ORDER OF IMAM.
7) AMAR BIN MAROOF : BURAI SE ROKNA.
8) NAHI ANIL MUNKAR : NAIKI KI HIDAYAT KARNA.
9) TAWALAH              : AHLEBAIT (A.S) K DOSTON SE DOSTI.
10)TABBARAH            : AHLEBAIT K DUSHMANO SE DUSHMANI YANI UNPE LANAT BHEJNA.

Tabbarra iz 1ne of da roots of religion islam.

"TABBARRA means to dissociate (with drewing mercy of Allah----Lanat) ourself from particular person or particular group of people whu hav same identity in violating laws nd rules of Allah swt nd his prophets".

LET US KNOW TABBARRA IN SPIRITUAL LIGHT OF HOLY QURAN E HAKEEM.

All this verses from Quran e hakim are verse of "DISSOCIATION" of Prophets..Hw they got dissociate nd send lanat against those ppl whu are against Allah nd His messengers.

AYAT NO :--1

"Surah Taubah or Baraa'ah (repentence , surah no :9 , ayat no :1).

" BARAAA-' ATUM-MINAL-LAAHI wa rasuu-lihii" alal-lazina ' aa-hattum-minal mush-rikiin.."
"Dissociation from all obligations is declared from Allah nd his Messenger saws to those of the mushrkiin ( polytheist , pagans , idolaters , disbelivers in the oneness of Allah with whom you made a treaty."

Note :--

1.Here Baraa"ah means to DISSOCIATE like tabbarra.

2. Allah swt didnt start this surah taubah with " Bismillah Hir Rahmaan Nir raheem" bcoz he dont wont to show hs mercy upon those ppl whu want to hurt His messenger Muhammad (saws) nd Dnt beliv Allah (he).

Explanation :-

Muhammad saws spended 13 yr in mecca nd 10 yr in madina.

When prophet waz in madina during 9th yr of hijrah he used to make constitution among ppl (lyk christians , jews nd idol worshippers) to gt united , bt da ppl of khuraish used to break da bond each tym.
so Allah said Muhammad in surah tawbah to di"ssociate wth ppl whu wanted to harm him nd break hiz treaty.

AYAT NO :--2

I think evry 1ne here iz well aware bout story of Ibrahim as (khalililah means Fren of Allah as stated in Ziarath e warisa).

At last All da ppl of village place him in fire wich touches da sky nd finally he get escaped too..

"Surah Maryam ( mary , surah no : 19 , ayat no :46)."

"He (azhar) said :- " do u reject my gods , o Ibrahim (sa) ? if u stop not (this) , i will indeed stone you. so get away from me safely before i punish you."

"surah Maryam ( mary , surah no :19 , ayat no :47)."

"Ibrahim said " peace be on you..i will ask forgiveness of my lord for you. varily..He is unto me , ever Most Gracious.

Note :--

1.--Prophet of Allah (swt) cannot be in house of father whu iz a mushrik.. so his father adnan died wen Ibrahim (as) was young..Ibrahim (as) left his uncle azhaar bcoz he used to make idols nd worshipped them as he consider a partner to Allah.

"Surah taubah ( Repentence , surah no :9 , ayat no:114)."

"And Ibrahim's invoking of Allah for his fathers forgiveness was only because of a promise he (ibrahim) had made to him (azhar)..But when it became clear to him (ibrahim) that he (azhar) is a enemy to Allah, he dissociated himself from him..

LANAT MEANS NOT TO ABUSE.

Quran has many lines of lanat..let see hw nd why Allah swt nd his messenger send lanat against those pply whu dis-agree wth them nd tried to harm the prophets nd violates da rules of Allah.

Ayat no :--3

"Surah An-Nisa ( The women , surah no :4 , ayat no :118)."

"Allah cursed him. And he (shaitan) said." i will take an appointed portion of your slaves;

Allah swt lanat on shaitan bcoz shaitan rejected Allah decision to prostrate down to Adam as.
shaitan sed m made of fire nd Adam made of mud..y shud i prostrate him.
" ALLAH TOH TURAB (mud) KE DUSHMAN KO BHI NAHI CHODTA TOH ABU-TURAB ( Hazrath Ali as da father of MUd) KE DUSHMAN KO KAISE CHODEGA..
so Allah curse shaitan till qayamah..

Ayat no :--4

" Surah Aaal-e-imran ( Family of Imran surah no :3 , ayat no :61)."

" say O muhammad saws " come , let us call our sons nd your sons, our women nd your women , ourselves nd yourselves--then we pray nd invoke (sincerely) the curse of Allah upon those who lie"..

Note :--

Diz ayat is also known as " AYAT E MUBAHILA".

Muhammad saws has taken
sons as Imam Hassan (as) nd Imam hussain (as)
Women as Bibi Fatima (sa)
ourselves as Imam Ali (as).

"surah Al-Ahzab (surah no : 33 , ayat no :33)."

" Allah only desire to keep away the uncleaness from you, O people of the house (ahlul bait) nd to make you pure nd spotless".
So from both da ayats its clear that those who so evr say against 14th masoomeen Allah curse him nd its ur duty to curse them also..

Ayat no :--5

"Surah Al-Maidah ( Feast or table spread , surah no :5 , ayat no :78)."

"those among the children of israel whu disbelieve were cursed by the tongue of dawud (david) nd iesa (jesus) , son of mary.That was because they disobeyed ( Allah nd his Messenger) rebelled nd were ever transgressing beyond bounds.

1st group of ppl whom Allah haz send lanat in quran iz bani israel
here prophet dawud as nd isa as has send da lanat bcoz they dis-belive nd dis-obey Allah.

Ayat no :--6

"Surah Al-Baqarah ( The cow , surah no :2 , ayat no :159)."

"Verily those who conceal the clear proof , evidence nd the guidance which We have send down after We have made it clear for the people in the book, they are the ones cursed by Allah nd cursed by others by others".

The concept of Shiaism has been hidden so far by da historian nd Ismat e Ahlul bait (as) has also been hidden so who so evr is responsible is CURSED here nd hereafter.

Ayat no :--7

"surah Al-Ahzab (The parties , surah no:33 , ayat no :57)."

"Verily, those who annoy Allah nd his messenger (saws) Allah cursed them in this world nd in the hereafter, and had prepared for them a humililiating torment."

The word yuhduna means its a direct link to lanat
thiz is a direct word of lanat in the whole quran e hakim..

Ayat no :--8

" Surah Al-Fatiha ( The beginning , surah no :1 , ayat no :7)."

"The way of those on whom you hav bestowned your Grace not the way of those who earned your ANGER nor of those who goes astray..

These were verses from holy quran e hakim which clearly sayz who so evr iz against 1ness of Allah nd His beloved prophets nd those who are in authority (14 masoomeen nd aal e nabi nd hub e nabi) are kafir nd lanat has to be send on diz type of PPl as Allah nd prophets has send lanat against those ppl.

Abusing is not a part of tabbarra.

Moula ali (as):---

In jung-e-siffin Hazrath Ali as waz wth sum of his companion nd maviyya on other side.
A person 4rm hazrath Ali (as) side start abusing mawviya..
Moula Ali sayz :--" My people are nt those whu abuse".
moula sed if u hav problm wth Abu sufiyan or mawviyya den bring out da problm nd show da proof i"ll solve ur problm bt dnt use tongue violenly , abusive language.

Ziarath e Warisa :--

Allah humma lan qatalatal Abi-ababdulliah..Allah withdrew ur mercy on those whu killed Imam hussain

Bibi fatima zahra (sa) :--

she didnt want Imam Ali (as) enemy to be in her funeral.Bcoz they r da enemy of Allah swt nd Muham

Imam Hussain (as) :--

Imam hussain cursed umer-bin-saad killed Ali akber " Allah withdrew mercy on umer-bin-saad" bt nt abusing.

Lanat literally means to withdrew mercy of Allah

Do v shia perform this type of tabbarra that Ahlul bait (as) has performed ???

on 9th of rabbi-ul-awal diz kind of procession take place lyk burnin da picturised banners making da idols of ABU BAKER (la) , OMER (la), OSMAN (la)...
diz type of act iz below human dignity bt srry to sy v shia do wth great spirit...in return non-shia hav wrong concept bout us nd abuse ahlul bait.

Da early muslim wich wer der in arabia used to abuse to idols of idols-worshipper bcoz they dnt lyk dem..

Muhammad saws sayz :--Do not abuse the idols of idol-worshipper so that in return they may abuse ur true GOD (Allah).

" KISI KE JHUTEY KHUDA KO GAALI MAT DO..AISA NA HO KE WOH APKE SACHEY KHUDA KO GAALI DEY.AISA HUA TOH GUNAHGAAR AP HAI"..

Diz type of tabarra iz un-accepted in shia islam bcoz here Ahlulbait iz abuse.

Sunni beliv in khulfa e rashideen.

Abu baker la

umer la

osman la

MOULA ALI (as)

so to them all khula e rashideen are equall..

Nd if v shia cursed 123 then definately they may say Bad against Moula ali.

If moula Ali (as) is blme by ny of ur shia action den Hum shia gunagaar hai iske liye.

m Nt sayin nt to curse 123 bt curse in ilmi andaaz so that other may also know Azmat e ahlul bait nd True face of enemy of Ahlul bait nd islam like Abu baker la , osman la , omer la , ayesha la...

I DID MY BEST TO GV DA RYT CONCEPT OF TABBARRA ND HOPE EVRY 1NE UNDERSTAND IT IN HOLY LIGHT OF QURAN-E-HAKIM.

Plzz Do pray for my success nd re-appearance of imam e zaman (atfs).

Allah rabbul Izzat

Al-Ajal Al-Ajal Yaa Imam e Zaman (atfs)

ghair se mohabbat rakhney wala hamara khatil hai

tabarayi — Fri, 02 Oct 2009 12:21:08 +0000

Kitab ka naam: "Tafseer-e-furaath" (Quran ki tafseer by Masumeen (a.s)

Moallif (compiled by): Sheikh ul Mohaddiseen Sarkar allama "Furhath Bin Ibrahim Koofi"

Milney ka Patha: Kisi bhi shia Maktab per ya phir E-book www.ziaraat.com / www.hubeali.com

Page No: 39 (Sura-e-Baqra ki eik ayeth ki tafseer mein)

Moula Ali (a.s) ki eik hadees darj hai, us hadees mein Moula Ali (a,s) irshaad farmatey hain ke "jis ke dil mein ghair ki mohabbath hai wo hamara khatil hai" ab zara har koi ghour kalrey ke Masum ki is hadees se kya murad hai?

Hamarey dil mein apney waledain ki mohabbath bhi hoti hai, aulaad aur shareek-e-hayath ki mohabbath bhi hoti hai, bhai bahen ki aur momineen se bhi mohabbath hoti hai to kya yeh mohabbath jis ke dil mein hain wo (mazallah) moula ali (a.s) ka khatil? Hargiz nahi. Phir koun ayega is hadees ki zadd mein? Isey aap is tarha fikre kijiye ke agar baap ki haisiyath se agar koi baap ke alawa kisi se mohabbath rakhey to wo zaroor baap ke huqooq ka khatil hoga. Usi tarha tamam rishton per bhi yehi baath apply hogi.

Agar is baath se muthafiq hain to phir Imam (a.s) ka jo huqooq hum per hai? woh hum kisi aur ko amadan ya sehwan ata karey to wo shaks Imam (a.s) ka khatil hoga. Pehla aur Azeem haq ummath per moula ka yeh hai ke unki ithaath hum per wajib hai, agar koi kisi aur ki ithaat apney per wajib karley ya Moula ki ithaath ke saath saath kisi ghair ki bhi ithaat apney per wajib karley to wo beshak Imam (a.s) ka khatil hai is hadees ki roushni mein.

Ithaath aur Taqleed kya hai?

Kitab ka naam Usool-e-Kaafi, Baab Taqleed, Hadees No.2 Page No.112 pehley is ki arabi ibarath padey aur phir urdu tarjuma. Inshallah aap logon ko zaroor yeh ahsaas ho jaiga ke Ithath usi ki jis ki taqleed hoti hai.

Behamdillah mujhey is baar bhi yaqeen hai ke merey is article se sirf aur sirf muthi bhar users hi raazi hongey. Kyun ke aksariyath ke muthaliq Quran mein allah aur ahadees mein Masumeen (a.s) pehley hi bata chukey hain ke wo kya hain aur kahan rahengey. Aur aksariyath haq ki daleel nahi hoti.

Ð©Î‰Î¥ QÐ¦Ð¯Î›ÐŸ ØŸØŸ

hassan_abbayz — Thu, 01 Oct 2009 05:03:53 +0000

WHY QURAN-E-HAKEM ??

Y do v read QURAN, wen v cant understand ARABIC ?

An old American Muslim lived on a farm in the mountains of
eastern Kentucky with his young grandson.

One day the grandson asked, "Grandpa, I try to read the Quraan
just like you but I don't understand it, and what I do
understand I forget as soon as I close the book. What good does
reading the Quraan do?"

The Grandfather quietly turned from putting coal in the stove
and replied, "Take this coal basket down to the river and bring
me back basket of water.

The boy did as he was told, but all the water leaked out before
he got back to the house.

The grandfather laughed and said, "You'll have to move a little
faster next time," and sent him back to the river with the
basket to try again.

This time the boy ran faster, but again the basket was empty
before he returned home.

Out of breath, he told his grandfather that it was impossible to
carry water in a basket, and he went to get a bucket instead.
The old man said, "I don't want a bucket of water; I want a
basket of water.

You're just not trying hard enough," and he went out the door to
watch the boy try again.

At this point, the boy knew it was impossible, but he wanted to
show his grandfather that even if he ran as fast as he could,
the water would leak out before he got back to the house.

The boy again dipped the basket into river and ran hard, but
when he reached his grandfather the basket was again empty.

Out of breath, he said, "See Grandpa, it's useless!"

"So you think it is useless?" The old man said, "Look at the
basket."

The boy looked at the basket and for the first time realized
that the basket was different. It had been transformed from a
dirty old coal basket and was now clean, inside and out.

"Son, that's what happens when you read the Quraan. You might
not understand or remember everything, but when you read it, you
will be changed, inside and out. That is the work of Allah in
our lives."

i cn use ayat of quran to prove it bt i found this lil story more impressive.

Plzz pray 4 my success nd Do pray 4 re-appearance of Imam (atfs) soon.

Allah Rabbul Izzat.

AL-Ajal ... Al-Ajal Yaa Imam e Zaman (atfs).

Very Provoking

hassan_abbayz — Wed, 30 Sep 2009 15:44:01 +0000

Most provoking

Once Imam hassan (a.s) was asked " wat are the 10 stronger things that are stronger then one another".

Imam Hassan (a.s) replied :--

1. Among the strong thing iz stone.

2. Evn stronger thing iz iron which iz used to break stone.

3. Evn stronger is Fire which melts iron.

4. Evn stronger iz the water which extinguishes the fire.

5. Evn stronger are clouds which carry water with them.

6. Evn stronger iz the air wich float clouds with it.

7. Evn stronger iz the angel which moves the Air.

8. Evn stronger iz da Angel which give death to the angel which moves the air.

9. Evn stronger iz the death which come upon the angel of Death.

10.Evn stronger iz ORDER OF ALLAH (swt) which governs the death.

Thanxx for viewing nd a humble request do pray 4 my success.

Allah rabbul izzat

YAA ALI MADAD (a.s)

Humey kafir kahey bardasht magar ithehaad chahiye

tabarayi — Mon, 28 Sep 2009 18:12:07 +0000

Mein yahan kuch aisihaqeeqatein pesh karney ki koshish kar raha hoon, jisey fi zamana shiyath kedavedar bara-e-taaq rakh kar Dushmanaan-e-Masumeen (a.s) wadushmanan-e-Shiyyan-e-Ali (a.s) se ithehaad ki khwaish rakhtey hain aurithehaad ka narabaland karney walon ko dil-o-jaan se azeez rakhtey hain. Bahot mumkin hoke wo in haqaiq se be-khaber hongey jiska zikre mein karney wala hoon. Kyun key jaanver mein bhi yeh sifath payi jaati hai ke uskey Jhund perhamla karney waley ko wo bhonktey hain aur katney ko daudtey hain. Insanto phir bhi Insan hai. Dauran-e-guftagu agar koi baath ghair zeba ho jaito bardasht nahi kartey, uskey khilaf eik bawal machadiya jatha hai. Phiraisey kisi firqey ke saath ithehaad ki baath kaisey sonchi ja sakti hai jo aapko "kafir" janta hai aur aap key maal ko lootna jayez, aapka qatlejayez jaanta ho? Mein yahan per 2 kalmon waley kuffar ki motabar kitabonke hawaley se unka nazariya jo Masumeen (a.s) aur shiyyan-e-ali (a.s) kemuthaliq hai bayan kar raha hoon.

Thouheed:-

Shiyan-e-Ali (a.s) kenazdeek Allah Jism se mubarrah hai Jab ke Sunni ka aqeeda hai ke allah ka jismhai jaisa ke unka aqeeda hai ke roz-e-mahshar Jahannum "hal minmazeed" aur chahiye kaheyga to allah us mein (mazallah) apna pairrakhdega, Shia "sifaath-e-quda" ko ain-e-zaath mantey hain aursunni zayed bar zaath maantey hain wagaira wagaira. Al-muqtaser yeh kethouheed ke aqeedey mein yeh dono firqey eik dusrey ke bar aks hain.

Risalath:-

Shiyan-e-ali (a.s) ka aqeeda hai ke, har haal mein yaney baaset sepehley aur baseth ke baad, amadan ya sahavan rasoolallah (saws) se kisi bhikhisam ka gunah ya khata nahi ho sakti, wo har haal mein masoom hain, wo uswaqt bhi nabi they jab adam (a.s) aab-o-gil ke darmiyan they, yehmaqlooq-e-awwal hain, yeh kalam us waqt tak nahi kartey jab tak ke wahi na aye(paband-e-wahi) najasath inkey khareeb nahi aasakti aur thaqaza-e-bashariyathse parey hain. laikin deegar firqon ka maanna is ke baraks hai, unkamaanna hai ke 40 saal ki umre mein inhey nabuath mili aur jab tak yehalam-e-jahel mein they, insey qata ho sakti hai, taqaza-e-bashariyath in perlago hai (khana peena, fareq hona wagaira) yeh padhna likhna nahi jaantey they,jibrayeel (a.s) ne inkey qalb ko saaf karkey isey noorani banaya aur baazawqaath mein yeh nabi they aur baaz awqaath mein yeh aam sada bashar they, yehibn-e-adam hain, inhey ghaib ka ilm nahi hai wagaiara wagaira jo ke al-muqtasarshiyaan-e-ali ke aqeedey ke baraks hai.

Wilayeth:-

Shiyan-e-ali (a.s) kaaqeedah hai ke baad-e-shahadath-e-rasoolallah (saws) Moula-e-Kainaath (a.s)khalifatahu Bilafasle hain, jiska ke rasoolallah (saws) ne barha kayi mouqonper ailaan kiya jis ki daleel kayi 2 kalmey walon ki motabar kitabon se bhimilta hai, aur yeh silsila-e-aosiya wa aimma Imam-e-Mehdi (ajtfj) tak 12 aimmaka hai, na eik kam na eik zyada. aur sarey ke sarey Bani hasham se hain. yehisabab hai ke inhey "itna-ashari" bhi kaha jata hai yaney ke 12 kemaanney waley. Jab key 2 kalmey waley baad-e-shahadath-e-rasoolallah(saws) abubakre (la) ko bilafasle maantey hain, phir omer (l.a) ko dusra aurOsman (la.) ko thisra, chohtey darjey per baaz hazraath Imam Ali (a.s) komaantey hain aur jo maantey hain wo bhi sirf dhong hai haqeeqatan nahi maantey.Jiski sabsey badi misal hai ke aaj bhi yeh Omer (la.) ka ijaad karda thareeqahaath bandh kar namaz padna aur maah-e-ramzan mein "tharavi" koaikhtiyar karey huwey hain jab key Imam Ali (a.s) ne na kabhi haath baandh karnamaz padi na padayi aur na taravi padi na padayi, agar yeh haqeeqathan Imam Ali(a.s) ko 4th bhi maantey to inper lazim tha ke wo unhi ke thareeqey per amalkartey kyun ke inkey paas koi 5va khalifa nahi bana. bana jis tarha abubaker ke zamanaey mein haath chod karnamaz padtey they aur phir omer ke zamaney mein tabdili ayi kyun ke omer ne joke inka khalifa tha thareeqa badla tha, aur isi thareeqey ko osman ne jarirakha tha, laikin Imam Ali (a.s) ne to phir se haath chod kar namaz padi aurpadayi, phir koun inka 5va khalifa bana jisey isey phir se tabdeel kiya?. Al-muqtasaryeh ke wilayeth mein bhi yeh shiyon ke baraks hain.

Agar shia thouheed, risalath aur wilayeth ke aqeedey ke sababmusalmaan aur momin hain? to insey baraks aqeeda rakhney waley kafir honachahiye. Jaisa ke 2 kalmey walon ke nazdeek shiya kafir hain. Mulahezafarmaiye ke shia ke muthaliq aur masumeen (a.s) ke muthaliq 2 kalmey walon kakya aqeeda hai?

Sunniyon ka Bughzshiyon se:-

1) Kitab â€œDar muqtarwali wal muqtarâ€ Vol.IV, Page No.23 per sunniyon ka mothabar alim Mohammed AliNaqshbandhi likhta hai â€œJo shaiqain mein kisi eik ko ya duno per laan taankarey wo kafir hai, iski touba qubool nahi hotiâ€ Ab thoda sa ghour kijiye ke in 2 malayeen perkoun koun laan taan kiye hain, aur yeh naqshbandhi kis kis ko kafir keh rahahai?

2) Sunniyon ka eikaur alim allama waboosi, Kitab â€œkhulasa al fathwaâ€ mein likhta hai â€œRafzi jabshaiqain ko laan thaan karey wo kafir hain.

3) eik aur sunniyonka aalim â€œabu aleethâ€ kitab â€œfatwa alamgiriâ€ ki Vol.II, Baab â€œAl tabey fiahkaamul murtadeenâ€ mein likhta hai â€œJo rafzi shaiqain (l.a) ko gali dey wokafir hai, jis ney abubaker ki khilafath wa imamath ko barhaq honey ka inkar kiya wo bhi kafirhaiâ€ Yahan mein padney walon se sawal karnachahata hoon ke eik baar wo zahen per zor daley ke Kis Masoom (a.s) ne ismaloon ki imamath ko barhaq jana? Phirghour karey ke is harami ke fatwey ki zadd kis kis per hai?

4) Fatwa alamgiriâ€ kiVol.II, Baab â€œAl tabey fi ahkaamul murtadeenâ€ ke safa No.51 per likhta hai keâ€œmurtadeen ke ahkamaath mein hai ke insey nikah ka lain dain bilkul bathil hai,lehaza kisi murtad ko is bath ki khatan ijazath nahi ke wo kisi musalmanaurthon se nikah rachaye, is ka zabiha haram haiâ€ Aur agey likhta hai ke Murtadaur kafir ke maal-o-asbaab ko lootlena jayez hai, inka khatle bhi is sababjayez ke yeh shaiqain ke munkir hain. Absamaj mein aya ke yeh log shiyon ka khatle kyun kartey hain? Ab aagey dekhengey ke yeh sirf shiyon sebughz rakhtey hain ya Masumeen (a.s) se bhi?

Masumeen (a.s) se bughzka izhaar:-

1) Moula Ali (a.s)se bughz ki eik jhalak: Shah waliullah Mohaddis-e-dahelvi, jo ke sunniyonke nazdeek bahot hi motabar shaksiyat mani jaati hai wo apni kitab â€œQurratulainain fi tafseel-e-shaiqainâ€ ke safa No.209 per likhta hai ke â€œAksar musalman,shafayi, maliki aur hanafi hain. Aur inke mazhab ki buniyad faruqi masayel ki ijmah (itefaq) per hai aur bajuz chandmasayel ke rivayath murtuza (a.s) per hai, Hz. Murtuza (a.s) ke haath per Islamfatha nahi huwa aur na koi fun-e-sharayi funoon (yaney tafseer-e-hadees, fiqah,aqaid wagaira) se asaar murtuza (a.s) per mukammil taur per zahoor mein aya aurna in ke haath per qilafath sahi rahi, pus shaiqain se zyada faida huwaâ€ Ab zara ghour kijiye is maloon ke jumlon koyeh harami likh raha hai ke islam Mola Ali (a.s) ke hathon per fatha nahihuwa, yeh hota hai sunni 2 kalmey waleysunni aisey hotey hain, is ke bawajood shiya numa in se ithehaad ki bath kopasand kartey hain.

2) Shahzadi (s.a) sebughz ki eik jhalak: Allama Amaduddin ibn kaseer jo sunniyo ke eik firqeyahl-e-hadees ka aalim aur mufassir aur moariq hai apni kitab â€œThareeqibn-e-kaseerâ€ ki jild 5 ke safa No.485 per likhta hai ke â€œAap (shahzadi s.a.)bhi adam ki peshon mein se eik aurath hai, jo mardon ki tarha (mazallah) ghussaho jati thi, aur aap rasoolallah (saws) kin ass ki moujudgi aur hz.abubakar(la.) ki mumaniyath ke bawajood masoom nahi haiâ€ Dekha aapney yeh kuthey ka bacha kya kehraha hai shahzadi (s.a) ke muthaliq? Aurphir insey ithehaad? Eik aur harami kabayan dekhiye: Sunniyon ka alim Moulvi Qaleel ahmed deobandi saharanpurisunniyon ka bada fazil hai yeh, apni kitab â€œHidayath al rasheedâ€ ke safa No.866per likhta hai â€œIs surath mein jab ke abubakar siddik (la) they eik kaammowaqef hokum sharayi kiya, aur janab sayyeda (s.a) naqush huyin to siddik-e-akber ko koi thaanayed na hoga albatha janab-e-sayyeda (s.a) ki tharaf fi aljumla aiteraazhaiâ€ Yeh harami keh raha hai ke womaloon abubakar sharayi ahkam ke thahat hokum diya lehaza uska qusoor nahi haiaur mazallah shahzadi (s.a) per jumla aiteraazaath hain Ab is ke bawajood bhi in ke saathithehaad? Kuch to apni ghairat ko jagao.

3) Aimma-e-Masumeen(a.s) ke muthaliq jo inka bughz hai uska izhaar kuch is tarha kar rahey hain:Shah waliullah Mohaddis-e-dahelvi apni kitab â€œAzallah alqufaâ€ ke safa No.597per likhta hai ke â€œHz Murtuza (a.s) ke baad kisi waqt bhi kisi syed perkhilafath nahi tehri. (Mazallah)ahle-baith (a.s) kholfa ke muqabley mein khurooj kartey they aur logon kehamlon aur khataal ke qayam-e-awwal marhaley mein hi qatle kar diye jatey theyyahan tak ke duniya ne in se inkhata ka ailaan kardiyaâ€ Kuch samjha aapney yeh maloon kya likh rahahai? Iska kehna hai ke Mazallah aimma(a.s) per koi khelafath nahi thi. Yaneymazallah yeh tamam jhotey davedar they. Aur likhta hai ke kholfa ke khelaf (yazeed ke khelaf jo Imam-e-hussaina.s ne khuruj kiya tha usey is tarha pesh kar raha hai yeh) khuruj kartey theyaur pehley hi marhaley mein khatle kar diye jatey aur duniya insey bezar hogayithi aur mu pherli thi. Ab is harami koyeh koun samjhai ke siva-e-imam Hussain (a.s) kisi aiur Imam (a.s) ne jung nahiki to kounsey pehley marhaley mein yeh shikist paye ya qatle huwey? Aur raha Imam hussain (a.s) ka to aaj takdeen ko zinda rakha aur la tadaad 2 kalmey waley haramiyon ko wasil-e-jahannumkiya aur amaan ki dua mangney per, thouheed ko bachaney ke liye sajdey mein sardiye.

Ab jo koi bhiithehaad ki bath kar raha hai ya ithehaad ke narey buland karney waley kitayeed kar raha hai wo eik baar zaroor sonchey ke waqt-e-rehlath, Moula Ali(a.s) ko mu dikhana hai. Agar wo samajteyhain ke unper aur unki aulaad per aur unki paak daman shareek-e-hayath (s.a)per is tarha ke bhotan bandney walon ki tayeed se agar moula kush hongey tozaroor wo ithehaad ki tayeed karey warna. Kam se kam apney hashiye ke logon ke samney is bath ka izhaar zaroorkarey ke In malayeen se ithehaad ki bath sara-sar zulm hai. La Ikhra fideen.

In 2 davedaron men sacha koun? Masum ya ibn Adam?

tabarayi — Mon, 28 Sep 2009 05:03:05 +0000

Merey pesh-e-nazar kuch shaksiyathein hain jinhoney kuch davey kiye hain, in mein se eik shaksiyath wo hai jiskey muthaliq Quran-e-majeed mein allah keh raha hai ke "rijs (khataein/najasath/jhoot wagiara) ko in hazraath(a.s) se itna door rakha hai jitna ke door rakhey ka haq hai" aur dusrey wo davedaar hain jin ke muthaliq allah ka irshaad hai ke yeh "murakkab hain khata wa nisiyaan sey" yaney al-muqtasar yeh ke eik taraf wo davedar hai jis ki sachayi ki tasdeeq khud allah kar raha hai aur dusrey tharaf wo davedaar hain jinki "khataon" wa "gunahon" ki tasdeeq bhi allah hi kar raha hai. Chaliye dekhtey hain ke wo Ali (a.s) jisey allah ne "siddique" ( siddique kehtey hain usey jiska kaha huwa sach ho jaiy) kaha hai kya dava kar rahey hain aur wo "Insaan" jisey allah ne khata wa gunaho ka murakkab kaha hai wo kya dava kar raha hai? Ab is key baad yeh padney waley per rahega ke wo kisey sacha maanta hai? kyun ke davey mein to koi eik hi sacha hoga.

Jin 2 kitabon se mein yeh bathein pesh kar raha hoon unkey naam aur moallif wa publishers kuch is tarha hain.

(1) "Nahajul Israar Man Kalam-e-Haider-e-Karrar" Vol.I, Taalif karda, Sultan ul ollema Moulvi Syed Ghulam Hussain Raza Agha Mujthahed, Hyderabad Deccan (Jo ke ab Wakil bhi hain agha al-al-khamnayi aur agha sistani key) jo 1399 Hij mutabeq 1978 AD yaney 31 baras pehley Kazmi Printing press Hyderabad se shaey huwi aur jisey kayee publishers ne publish kiya yahan tak ke Pakistan mein bhi publish huwi hai. Aur is ki E-Book www.ziaraat.com aur www.hubeali.com per moujood hai. Aur yeh eik mustanid kitab hai. Ab is kitab mey jo qutbaath hain wo isi liye bhi mustanid maney jaingey kyun ke awamun-naas ka yeh manna hai ke dushmanaan-e-ahlebaith (a.s) ne ghair ghalath ahadeeson ko ya qutbon ko masumeen (a.s) se nisbath dedi hai aur Mujthahedeen Hazraath ilm-e-rijaal aur deegar uloom ke zariye se isey jaanchtey hain aur jo sahi ho usey hum tak pahonchatey hain. To ab is kitab jiskey moullif Mujthahid hon ismein darj qutbon ko ya ahadees ko kam-az-kam "zayeef" ya (mazallah) ghalath nahi mana jaiga.

(2) "Thouzi-ul-Masayel" Moallif wali-ul-amre muslameen, Wa Marja-e-Taqleed, Ayethullah ul Ozmah Syed Ali-al-Hussaini al-Khamnayi. sun-e-rawan yaney 2009 mein Oriental Book House, Auqaaf Market, Srinagar, kashmir India se Amaan Publishers ki publish huwi kitab jo Sawalath aur jawabath per base karti hai.

Jaisa ke aapney dekha hoga ke Thouziul masayel ke Moallif-e-mausoof ke naam ke saath kuch alqaab-o-manaseb ka zikre hai, to chaliye hum yeh dekhney ki koshish karengey ke goya yeh manaseb jiska yeh dava kartey hain yeh inkey liye, yaney "ibn-e-adam" ke liye mouzu hai? Kya koi ibn-e-adam in manaseb ka ahle hai?

Niyabath:- Nayeb-e-Imam:-

Chaliye dekhtey hain ke Moula-e-Kainaath (a.s) is muthaliq kya kehtey hain? hawala (Nahajul Israar Qutba-e-Tareeq Safa No.112) Imam kya hota hai is ke taaruf mein Moula (a.s) ne qutba diya aur safa No.112 per keh rahey hain key "......Wo (Imam) tamam gunahon se Jumla Aibon se Mubarra aur Ghaib ki bathon se Muthela rehta hai, Is ka zahir eik aisa amre hai jis per koi Maheeth nahi ho sakta, iska bathin aisa ghaib hai jiska koi idraak nahi kar sakta, wo wahed rozgar aur khuda ke "Amre" wa "Nahi" mein is ka khalifa hota hai, Na iska koi "Masle" wa "Nazeer" hai aur na koi iska "Badle" Qutbey ke yeh jumley wazahat kar rahey hain ke Imam (a.s) ka koi bhi yaney ibn-e-adam nayeb nahi ho sakta, aur wo log jo kisi ibn-e-adam ko Imam (a.s) ka nayeb maantey hain wo illath yeh bayan kartey hain ke chunanchey Imam (ajtfj) ghaibath-e-kubra mein hain lehaza wo falan ko apna nayeb banaye hain. "Falan" ba haisiyath-e-nayeb un kaamo ki anjaam deyi ke mukallif hain jin kamo ke anjaam deyi ke mukallim Aimma (a.s) hain. Jaisa ke "Amre" wa "Nahi" ke mamelaath. Jis baath ka dava Wali-e-faqeeh-e-awwal agha Khumaini apni kitab "Hukumath-e-Islamiya" (urdu) translation ke safa No.75 per in kalmaath se kiye hain. "Faquha (mujtahedeen-e-shia) wasi-e-rasool hain, wo tamam un Umoor ki anjaam dehi ke mukallif hain jin Umoor ki anjaam dehi ke mukallif aimma (a.s) they" Aur Imam (a.s) keh rahey hain ke koi bhi inka na nazeer ho sakta Na masle ho sakta aur na Badle ho sakta. Ab Faisla aap ke haat hai ke kisi ibn-e-adam ko Nayeb-e-Imam maney ya phir jo koi apney aap ko Nayeb-e-Imam honey ka dava karey usey jhoota aur ahl-e-baith (a.s) ka muqalef maney.

Kya kisi ghair-e-masoom ya ibn-e-adam ki ithaath hum per wajib ho sakti hai?

Thouziul masayel ke safa No.31 per Sawal No.65 ke jawab mein mousoof keh rahey hain ke "shiya faqeehke aitebaar se wali amre muslameen ke sadar karda wilayi wa sharayiawamar ki ithaath kanra aur is key amre va nahi ke samney sar tasleemqam karna tamam musalmano yahan tak ke tamam faquha-e-aazam per bhiwajib hai, chey jaika in ke muqalledeen per aur humwilayeth faqeh kezumre ko islam ke zumram aur aimma ki wilayeth se juda nahi samajhtey.

Chaliye ab dekhtey hain ke Imam (a.s) kya keh rahey hain?

Nahjul Israar Qutba-e-Thareeq Safa No.116 per qutbey ke yeh fiqrey darj hain"Quda kis tarha apney bandon per aisey shaks ki ithaath farz kar sakta hai jis se aasman wa zameen ke malkooth poshidah hon?" Qutbey ke in fiqron se to yehi pata chalta hai ke Allah, Rasoolallah (saws) aur Aimma (a.s) hi ki ithaath wajib hai. Phir yeh ghair-e-masoom aur ibn-e-adam ka dava ke is shaks ki ithaath tamam musalmano yahan tak ke tamam faquha-e-aazam per bhi wajib hai kis khadre sahi hai?

Ayethullah Koun hai?:-

Allama Baqer Majlisi jin ki rehlat 1698 A.D mein huwi is se qable ayethullah sirf Masumeen (a.s) hi ko kaha jaatha tha Baqer Majlisi (r.a) ki rehlath ke baad jab shiyath mein Ijtehaad shuru huwa to us ijtehaad ka yeh bhi eik natija hai ke ghair-e-masoom ko bhi ayethullah kehney lagey. Warna Yaqub-e-kulaini (r.a), Sheikh-e-tusi, Ardhbeli, Sheikh-e-Mufeed, Allama Hilli, aur deegar Ollema-e-haq ke naam ke saath kabhi ayethullah nahi milega. Qair humey is se kya ke koun ghair-e-masoom apney aap ko ayethullah kahelwata hai? Hum to yehi dekhengey ke Imam (a.s) ke nazdeek ayethullah koun hai? Qutba-e-Tariq, Nahajul Israar Safa No.109 per darj hai "Aye thareeq Imam Kalmathullah, Hujjathullah, Noorallah, Ehjabullah aur Ayethullah hota hai, is ko quda muntaqib karta hai aur jo kuch chahata hai isko ata karta hai...." Imam (a.s) to keh rahey hain ke ayethullah ka inteqaab allah karta hai aur wo Imam hota hai aur to aur wo allah ka parda hota hai. Ab aap log hi tai karey ke koun apney davey mein sacha hai?

Inshallah agley post mein Waliul amre koun hota hai? aur Kis ko haq hasil hai ke wo Haram aur Halal tai karey is per tafseeli baath hogi aur mukammil hawalon ke saath. Bahot mumkin ho ke jinhey aap ajtak kisi sabab ghalath jaankar unsey nafrath kartey rahey ho, aur wo az-rooh-e-Qaoul-e-Imam (a.s) sahi ho to us shaks ya us firqey se adavath ke sabab aap haq se na mu modey, shaksi adavath fitri baath hai, lehaza apni adavath ko apney deen per ghalib na aney dey, Allah ka bhi kuch aisa hi Hukum hai. Sura-e-Maida ayeth Nishan 8.[5:8] Ya eyyÃ¼hellezÄ±ne amenu kunukavvamÄ±ne lillahi ÅŸÃ¼hedae bil kÄ±stÄ± ve la yecrimennekÃ¼m ÅŸeneanÃ¼ kavminala ella ta'dilu Ä±'dilu hÃ¼ve akrabÃ¼ lit takva vettekullah innellahehabÄ±rum bi ma ta'melun[Translation] [5:8] Believers, be dutiful toAllah and bearers of just witness. Do not allow your hatred for otherpeople to turn you away from justice. Deal justly; it is nearer topiety. Have fear of Allah; Allah is Aware of what you do

POSTED BY: qazimasroorabro on 09/27/2009 11:27:04

[ Quote ]

mola aap ko salamat rakhy.laraib sachy aaima masoomeen a.s hen.baaqi sb davedaar jhooty hen,iss hadeeth tariq m mola mazeed framaty hen,"chon k allah ne apny nabi ko tammam guzashita aor aainda ka illim diya tha uss k osiya muntajboon uss raaz k waris hoey,jo iss baat se inkar kry wo budbakhit aor malooun hy,uss pr khuda laanat krta hy aor laant krny waly laanat krty hen(nahijul israr.page no:116)

Preparing For Eternal Life ( Part 1 )

sweetestali — Sun, 27 Sep 2009 21:49:09 +0000

Preparing For Eternal Life

Allah says in the Quoran:
â€œBlessed is He in whose hand is the kingdom (of the heavens and the earth),
and He has power over all things,
Who created death and life that He may try you, (to prove) which of you is best in deeds.â€[67:1,2]

What ever comes into existence, must transverse a path leading to death [Lari, Sayyid Mutjtaba Musavi (1992)] , whether it be man, jinn, animal, plant or the many other countless forms of life.

The Quoran warns repeatedly of the importance that believers fear Allah [S.W.T] and the last Day. Believers, therefore are to respect death and have faith that our passing is an opportunity to meet Allah [S.W.T.], the Holy Prophet Mohammad [S.W.S] and the Holy Ahyl Bait [A.S.], on the Day Of Judgement.

Death is an inevitable fact that is better prepared for, in order to ease ones own suffering and the sufferings of family and friends.

Allah says in the Quoran:

â€œAllah is the light of the heavens and the earth.
The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass.
The glass is as it were a shining star. (This lamp is) kindled from a blessed olive tree, an olive tree neither of the East nor the West, whose oil would almost glow forth (of itself) though no fire touched it.
Light upon light, Allah guideth unto His light whom He will.
And Allah speaketh to mankind in allegories, for Allah is Knower of all thingsâ€.[24;35]

When the call comes from thy Lord, he/she should feel the blessings in the opportunity to be released from the temporary life to an eternal one, and rejoice to be reunited with loved ones, inshâ€™Allah.

And Allah says in the Quoran:

â€œâ€¦ and when their term comes cometh they cannot put (it) off an hour nor (yet) advance (it).[16:61, 7:43, 10:49]

If your call is not due, a person should not feel disheartened in the â€œdelayâ€ of death [Qummi, Shaikh Abbas (1999)] as Allah [S.W.T.] has given him / her an opening to increase his/ her good deeds, attend responsibilities, worship Him [S.W.T.] and the time to repent. This is a time that can be used to perform recommended acts in preparation for the afterlife and the difficult times experienced in and after death.

Quoting Some Traditions of the Imams (A.S.) About Death

Ameerul Momineen Ali [A.S.] said:

â€œThree types of Tidings to the Dying Personâ€

â€œWhen death is near, the Angel of Death gives three types of tiding to the dying man according to his actions (during his lifetime). These are:

â€œThe man who had done good deeds is informed of good news of Paradise, he is our friend and a man of action.

â€˜The evil doer is informed of Hell; he is our enemy and irreligious.

â€œThe man who has done both kinds of deeds, good as well as evil, is informed vaguely. Such a man of faith will certainly be punished, but he will not remain in Hell Fire for ever like our enemies.â€

â€œFor the faithful, death is the cause of rejoicing, because it relieves him from all worldly miseries and troubles, and takes him to a place of extreme peace and comfort, where it brings bad news for the infidels (non-believers). [Sayyid, Hadi Husayn (1988).]

Imam Hassan [A.S.] said:

â€œYes, get ready for your journey (towards Resurrection Day) and get your provisions before your death arrivalâ€

Janada bin umaiyyah says I visited Imam Hassan bin Ali bin Abu Talib during the ailment which caused his death. I said:

â€˜Oh Lord, why do you not get yourself treated?â€™

He said, â€˜Oh Abdullah, with what may I treat death?â€™

I said, â€˜Indeed we are from Allah and toward Him shall we go backâ€™, then he turned to me and said,

â€˜By Allah, the Prophet of Allah [A.S] got us committed that twelve Imams would be the owners of this matter (Imamate) from the sons of Imam Ali [A.S.] and Fatimah [A.S.]. There is none of us but that he would be poisoned or slain. And then he [A.S.] admonished meâ€™.

He said, â€œYes, get ready for your journey (towards Resurrection Day) and get your provisions before your death arrival. And know it that you seek the world (material sources) and death is seeking you. Do not load the worry of the Day which had not yet come, upon your present day. And beware that you do not achieve and attain a wealth above your enemy but you are a trustee of it (wealth) for an other person. And do know that there is account in itâ€™s lawful and permitted, and in itâ€™s prohibited lies punishment and retribution, and in itâ€™s paradox and doubtful there is reproof.

â€œSo, suppose the world as if it is a dead corpse (dirt). Take out of it which is sufficient for you. So if it is halal (lawful and legal) you have adopted piety and asceticism. And if it (sustenance) is (from) prohibited there would be no load (upon you) since you took out of it just as you took out of a dead copse. And if there is a reproof that reproof is easy (soft one). And work for your world as if you would live here forever and work for your resurrection day and here after as if you have to die tomorrow. And if you intend to achieve honour without a tribe and availing presence and majesty without a rulership, then move out of the abjectness and disgrace of committing sin forbidden by Allah, towards the honour of the obedience of Allah. [Bihar ul Anwar Vol 44, pp 138/139 in â€œFascinating Discourses of (Fourteen Infallibles [A.S.])â€]

Imam Hussain [A.S.] said:

â€œWho of you will hate to be transferred from the Prison to the Grand Palace (Paradise)?â€

Imam Hussain [A.S.], addressing his companions at Kerbala when they saw him being not afraid of death, said:

â€œOâ€™ the descendants of the Nobles! Have patience. Death is nothing but a bridge. Bearing the troubles and torments you will reach the vast Paradise and never ending bounties. Who of you will hate to be transferred from the prison to the grand palace (in Paradise)? Death for your enemies is such as if one is taken from the palatial building to the Prison of punishment. My father Ali (A.S.) has narrated this tradition from the Holy Prophet (S.A.W.S.)

â€˜The worldâ€™s a prison for the faithful, and Paradise of the infidel. Death is the bridge leading the faithful to paradise and the infidel to Hell. Neither I speak a lie nor have I been told a lie.â€™â€ [Sayyid, Hadi Husayn (1988).]

Imam Zayn Al Abidin [A.S.] said:

â€œDeath releases a Believer from a Dark and Stuffy Dungeon.â€

â€œThe death of a faithful (Momin) may be described as if he has cast off his dirty garments and has put on clean and tidy ones; and they, with our love in their hearts, are called doers of good deeds. For a faithful death is like his being released from a dark and stuffy dungeon and entering a spacious and fertile garden; and for the infidel, going from this world is like being taken to a jail. For the faithful, the world is like a jail.â€ [Sayyid, Hadi Husayn (1988).]

Imam Muhammad Baqir [A.S.] said:

â€œDeath is like Sleepâ€

â€œDeath is like sleep; The only difference is that while sleep is of a short duration, death continues till the Day of Resurrection.â€ [Sayyid, Hadi Husayn (1988)]

Imam Jafar As-Sadiq [A.S.] said:

â€œDeath is Like a Sweet Fragranceâ€

â€œFor the faithful death is like a sweet fragrance which bestows freshness and delight upon him and removes all worldly vexation and dejection. The pain at death time is as if all the parts of the body are being torn apart and nails are being hammered thereinto. In death the torture is as if a delicate silken cloth has been thrown on a thorny bush and dragged through it, and its fibres are torn apart. But death for a faithful is not severe.â€

â€œInfidels are Recompensed for Their Good Deeds in this Worldâ€

â€œFor the infidel who has done good in this world, God creates ease at the time of death, and he does not suffer. Allah grants him recompense for his good deeds in this world, but in the hereafter he is dealt with severely.â€ [Sayyid, Hadi Husayn (1988)]

â€œThe Difficulties at the Time of Death for a faithfulâ€

â€˜The soul of a faithful leaves the body with difficulty. This is because he may go purified from this world and so be saved from the chastisement of the next world.â€ [Sayyid, Hadi Husayn (1988)]

Imam Musa Kazim [A.S.] said:

â€œDeath Cleanses the Faithfulâ€

â€œFor the faithful the example of death is like a dirty cloth being beaten on a stone slab, in order to clean it. Similarly, at the time of the agony, the faithful is subjected to severity to purify him.â€ [Sayyid, Hadi Husayn (1988)]

Imam Ali al-Rida [A. S.] said:

â€œLove of the Ahle Bait Decreases Pain at Death Timeâ€

â€œIf the faithful avows his love for us (Ahle Bait) and freshens his faith, then the pain at death time decreases.â€ [Sayyid, Hadi Husayn (1988)]

Imam Muhammad Taqi [A.S.] said:

â€œWhy One Dislikes Pangs of Death?â€

â€œSome of the faithful dislike the pangs of death, because they are not fully aware of the comfort after death. Just as children and the insane dislike to take bitter medicine and make a wry face, though the bitterness of the medicine is a forerunner of benefit (to health).â€ [Sayyid, Hadi Husayn (1988)]

Imam Ali al-Naqi [A.S.] said:

â€œDeath removes dirt from the soulâ€

â€œOnce I went to ask the welfare of an ailing faithful, he was much afraid of death. I told him â€˜Death is like dirt on the body or like dirty clothes, but when one goes to take the bath and cleanses the dirt and filth, he feels fresh and relieved. The agony at the time of death removes the dirt from the soul completely.â€ [Sayyid, Hadi Husayn (1988)]

Imam Hassan al-Askari [A.S.] said:

â€œDeath is Life Eternalâ€

â€œOnce a man inquired of me as to what was the fact about death.â€

I replied: â€œFor the faithful, death is life eternal, and for the infidels, it is mortality. The faithful will always enjoy the pleasures of Paradise, but the infidel will ever remain in the Hell, suffering its torments (Hell Fire).â€ [Sayyid, Hadi Husayn (1988)]

Ease Your Sufferings at Death

Recommended Acts

Shaikh Sadooq quotes from Imam Jafar as-Sadiq [A.S.] that he said:

â€œIf a person wishes his last moments should be easy, he should maintain cordial relations with his kith and kin, and should be kind to his parents. Who ever does so, death will be eased, and he will never fall prey to misfortune in his lifetime. [Qummi, Shaikh Abbas (1999).]

Imam Jafar as-Sadiq [A.S.] said:

â€œFor a person who gives clothes to his brother believer during the summer or in the winter, it is incumbent upon Allah to present the dress of Paradise to him, make his end easy, and save him from the narrowness of the grave.â€ [Qummi, Shaikh Abbas (1999).]

Recitation and Duas / Supplications

Recitation of particular Surahs of the Quoran are recommended to ease the suffering at death:

i) Surah al-Mulk â€“ it has been narrated by the Holy Prophet [S.W.S.] that he strongly urged believers to recite Surah al-Mulk on a very regular basis so that they may learn it by heart. It is narrated that this surah is of great importance for the time of death, after death, in the grave and during bazarkh. [Sayyid, Hadi Husayn (1988), pg. 49]

ii) Surah al-Yaseen [Qummi, Shaikh Abbas (1999), pg 32]

iii) Surah as-Saffat [Qummi, Shaikh Abbas (1999), pg 32]

iv) Surah al-Moâ€™menoon every Friday

iv) Sheikh Kulaini relates from Imam Jafar as-Sadiq [A.S.] that he said, â€˜If a person recites Surah az-Zilzal in the Supererogatory Prayers, Allah [S.W.T.] will save him from earthquakes, lightening and the calamities of the land and sky and during death will send him this surah in the form of a handsome youth who will sit beside him and request the Angel of Death to remove his spirit with ease.â€™ [Qummi, Shaikh Abbas (1999), pg 34]

Supplications are also recommended to ease tribulations during death:

â€œLaa ilaaha illallahul Lâ€™aleemul kareem Laa ilaaha illaahul aâ€™leeul azâ€™eem. Subhâ€™aanallahe rabbis samawaatisâ€™sab-eâ€™ wa rabbil arzâ€eenas sab-eâ€™ wa maa fihinna wa maa baina hunna wa maa fauqa hunna wa huwa rabbul aâ€™rshil azâ€™eem wal hâ€™amdo lillaahe rabbil aâ€™alameen.â€ [Qummi, Shaikh Abbas (1999), pg 32]

Shaikh Katâ€™ami quotes the Holy Prophet [S.W.S] that he said a person who recites the following supplication 10 times daily, Allah [S.W.T.] will forgive 4 thousand major sins of his, after him refuge from one lac calamities at the time of death, the squeeze in the grave and Qiyamat. Allah [S.W.T.] will also save him from troubles and anxieties, from the Satan and his army and will pay off his dues.

â€œaaâ€™datto le kulle hâ€™aulin laa ilaaha illa allaaho wa le kulle ghammin wa hammin maa shaa allaaho wa lekulle neâ€™matin al hâ€™amdo lillaahe wa lekulle rukhaain ash-shukro lillaahe wa le kulle ooâ€™joobatan subhâ€™aan allaahe wa le kulle dâ€™anbin astaghfirullaaaha wa le kulle musâ€™eebatin inna illaahe wa inna ilaihe raajeoâ€™on wa le kulle zâ€aiqin hâ€™asbiyallaaho wale kulle qazâ€aain wa qadrin tawakkalto aâ€™laa allaahe wa le kulle aâ€™duwwin eâ€™tasâ€™amto billaahe wa le kulle tâ€™aaâ€™tin wa maâ€™sâ€™iyatin laa hâ€™awla wa laa quwwata illa billaahil aâ€™liyyil aâ€™zâ€™eem.â€ [Qummi, Shaikh Abbas (1999), pg 33]

Recite dua 7 times after morning and evening prayers:

â€œBisimllah ir Rahman ir Raheem. Laa hâ€™awla wa laa quwata illa billaahil aâ€™liyyil aâ€™zâ€™eem.â€ [Qummi, Shaikh Abbas (1999).]

Fasting

Shaikh Sadooq narrates from Imam Jafar as-Sadiq [A.S.] that he said:

â€œFor the person who fasts on the last day of the month of Rajab, Allah will save him form the after effects of death.â€

Fasting on the 24th Rajab also holds special rewards [Qummi, Shaikh Abbas (1999), pg 32]

Namaz

i) The best deed is to perform Namaz on time

ii) The Holy Prophet [S.W.S.] said that is a person recites four unit (Rakâ€™at) Namaz on the night of the 7th Rajab in a manner that in each unit (Rakâ€™at) after Surah al-Humd, recites thrice Surah at-Tawheed once, Surah al-Falaq, and once Surah an-Naas. After finishing the Namaz, sends â€œSalawatâ€ on us and recites ten times â€œTasbeehate Arba.â€ [Qummi, Shaikh Abbas (1999), pg 32]

iii) Recite 8 unit (Rakâ€™at) Namaz of the night of 22nd Rajab after Surah-al-Humd recite 7 times Aurah at-Tawheed. After ending Namaz, recite 10 times â€œSalawatâ€ and 10 times â€œIstighfarâ€[Qummi, Shaikh Abbas (1999), pg 33]

iv) Recite dua in Namaz on Sundayâ€™s in the month of Zhul Qaadah:

â€œRabana Laa tuzigh quloobana baâ€™da idâ€™ haday tuna wahablana milladunka rahâ€™ma. Innaka antal wahhaab.â€ [Qummi, Shaikh Abbas (1999).] N.B. Istighfar: â€œAstagferullah Rabbi wa atoobo Ilayhâ€

v) Sayyed ibne Tawoos quotes the Holy Prophet [S.W.S.] as saying, â€œIf a person recites 4 units (Rakâ€™at) Namaz in the month of Shaâ€™baan, and in each unit (Rakâ€™at) after Surah al-Humd recites 50 times Surah at-Tawheed, then during his death his spirit will be removed with ease, his grave will become spacious and on the Day of Judgement when he comes out of his grave, his face will be shining bright like the moon and â€˜Kalmac Shadadatâ€™ will be on his lips.â€ [Qummi, Shaikh Abbas (1999).]

vi) Recite Tasbeehe Fatema [A.S.]

A Person in the Pangs of Death

And Allah says in the Quoran:

â€œO you who believe!
Be careful of (your duty to) Allah with the care which is due to Him,
and do not die unless you are Muslims.â€
[3;101/2]

It is related that the Holy Prophet visited an Ansar at the time of his death when it was narrated to him from the dying man that he was pleading with Allah [S.W.T] for kindness as he was afraid of his sins. The Holy Prophet [S.A.W] said that in feeling this way Allah [S.W.T.] would definitely reward his hopes and save him from those things which he was afraid of. [Qummi, Shaikh Abbas (1999), pg 114]

The Holy Prophet [S.A.W.], in another tradition, stated that visiting a dying person and asking them to recite the following:

â€œAllaahuumagh-firlil katheera min ma-aâ€™sâ€™iyatika wa iqbal minnil yaseera min tâ€™aa-aâ€™tika.â€

[ Allah! Pardon my sins which are many and accept my deeds which are very little.] [Qummi, Shaikh Abbas (1999), pg 114]

If you are present with someone who is passing away and experiencing the â€˜pangs of deathâ€™ it is recommended, by a reliable source from Imam Muhammad al-Baqir [A.S.], that you make him recite this â€œKalemate Farjâ€:

â€œLaa ilaaha illallaahul hâ€™aleemul kareem laa ilaaha illallaahul aâ€™liyyul aâ€™zâ€™eem subhâ€™aanallahi rabbis samaawaatis sab-iâ€™wa maa baynahunna wa rabbil aâ€™rshil aâ€™zâ€™eem. Wal-hâ€™amdu lillaahi rabbil aâ€™alameen.â€

[There is no God except Allah the Generous and Patient. There is no God except Allah the Almighty and All-Wise. Pure is that Allah Who is the Creator of seven heavens and the seven earths and all that is in them and between them; He is the Lord of all these things and Arsh. And all praise is due to Allah Who is the Lord of all the worlds.] [Qummi, Shaikh Abbas (1999), pg 115]

According to another source, it is recommended that Quorâ€™an should be recited with the person who has become sick, 24hrs around the clock, before they pass away, then as the body is being washed, then through to when the body is buried and the grave is covered in sand.

It is recommended that a person who is passing away or experiencing the â€˜pangs of deathâ€™, [if possible], lay him/her flat with the feet and face facing Holy Kaâ€™aba, inshâ€™Allah.

When a Person Becomes Deceased

And Allah says in the Quoran:

â€œEvery soul must taste of Deathâ€
[21;35, 29;57]

When the person has become deceased, the following 8 steps must be done:

Shut the mouth and the eyes of the corpse and cover the face of the corpse.

Fasten the two jaws with a strip so tightly so that the mouth does not open.

Straighten both legs.

Cover the corpse with a sheet or cloth.

Provide light where the corpse is kept if the person has died at night.

Announce the death with the view to enable the faithful to attend the funeral.

Avoid undue delay in bathing and shrouding the corpse with the Kafan. If death takes place at night, the funeral ceremonies should not be postponed for the day and vice versa. If there is any doubt about the death taking place, they should wait till they are certain about it. [Qummi, Shaikh Abbas (1999), pg 119]

Washing the Body of the Deceased

It is wajib (obligatory) on every believing Muslim, (male or female depending on the sex of the deceased), to administer the bathing of the deceased Muslim , to provide Kafan if not already provided, shroud the deceased and offer prayers at the burial of the deceased. If one, or several people, perform these tasks, all others are exempt from doing so. [Sayyid, Hadi Husayn (1988), pg.111]

It is more than likely that if you are required to perform the very blessed task of bathing the body of a deceased person, it will be a person that is a relative or friend, unless this duty is part of your profession or you are in a crisis situation.

It is very important that the bathing is done with a very gentle touch and recommended duaâ€™as are recited.

It is wajib that the person who is going to administer the baths gets permission from the Heir of the deceased person before administering the baths if the administrator is not the Heir themselves. If it is impossible to get permission, the bath may be performed without the permission.

According to Imam Muhammad al-Baqir (A.S.), a Momin who bathes the body of another deceased Momin, recites the following duaâ€™a:

â€œAllaahumma inna haadâ€™aa baâ€™danu aâ€™bdikal mooâ€™mini wa qad akhrajta roohâ€™ahoo minhoo wa farraqta baynahumma fa-aâ€™fwaka aâ€™fwaka.â€

[O Allah this is the body of Your Momin whose spirit You have taken from it and have thus separated the two â€“ So Your forgiveness is sought, Your forgiveness is sought.] [Qummi, Shaikh Abbas (1999), pg 123]

The person administering the bath should remain busy in prayers to Allah and in imploring (requesting) for His forgiveness and repeatedly reciting;

â€œAâ€™fwaka Aâ€™fwakaâ€

[Thy Pardon, Thy Pardon] [Sayyid, Hadi Husayn, (1988), pg 128]

Steps in Administering the bath

1. Laws of Gender of the person administering the bath:

a) The person must be a male bathing the corpse of a male and a female bathing the corpse of a female. The exception to this rule being if there is no other person to administer the bath and that the private parts of the body are concealed [Sayyid, Hadi Husayn (1988), p124]

b) A husband is allowed to bathe his wife and she is allowed to bathe him but it is Makrooh for both of them to look at the private parts of the corpse [Sayyid, Hadi Husayn (1988), p124].

c) A woman can administer the bath to the corpse of a male child up to the age of three years concealing from view the private parts, and a man can bathe the corpse of a female of the same age, concealing her private parts. This is irrespective of there being someone of the same sex available to bathe the child [Sayyid, Hadi Husayn (1988), p124].

2. Preparation:

a) To administer the bath, it is recommended that it be in a private room and that there is adequate light provided.

b) The deceased must be placed on a platform or plank rising above the floor. A second board can also be utilised to ensure that cleanliness is maintained.

c) Their head needs to be slightly higher than the rest of the body.

b) The body needs to be uncovered for washing except for the genital area.

c) Place a tank/large dish at the base of the feet so that the water can be collected there.

d) The administrator will be required to give three consecutive purification baths to the deceased, following the same procedure each time, but with new water on each occasion.

e) If the deceased is in a state of pollution due to the discharge of semen (Junub) or in the state of mensis ( Haaiz), the Junub or Haaiz bath need not be administered in addition to the three purification baths.

3. Niyyat

The administrator must recite their Niyyat as an essential part of their duty and it has to be said this way:

â€œfor the pleasure of God as the ultimate end in view I administer bath to this corpse with â€œplum-tree leavesâ€ for first bath, for second bath say â€œwith camphorised waterâ€™, for the third bath say. â€œwith pure waterâ€.

It is fine to think the niyyat and not pronounce the words if you are not able.

If the plum-tree leaves or camphorised water are not available, the niyyat should be as follows:

â€œfor the pleasure of God as the ultimate end in view I administer bath to this corpse with pure water instead of water with plum-tree leaves or instead of camphorised water.â€

If there are more than one person administering the bath, then all parties involved must say separate Niyyats.

Separate Niyyats must be formed for each bath. [Sayyid, Hadi Husayn (1988), p129]

4. Wuzu and Position

The administrator must thrice wash his/her face, hands and elbows up to the shoulders and needs to stand on the right hand side of the body.

5. Remove any Objects

The administrator needs to remove any objects, eg jewellery that may inhibit the water form coming in contact with the skin.

6. Removal of Excreta

Press gently on the stomach of the deceased three times in a downward motion to remove any excreta from the body.

Wash the area, using gloves, when excreta has been removed. [ special precautions should be adhered to if the deceased was known to have died from AIDS ]

N.B. Please take note that you do not press the stomach of a pregnant woman. According to one source, the stomach is to be pressed once only prior to the three baths, and other sources narrate that the stomach is pressed prior to the three baths, between bath one and two, and then again between two and three.

7. Genital Area

With gloves on wash the genital area of the deceased thrice using plum-tree leaf water.

8. Wudu of the Deceased

It is Mustahab (commendable) to administer wudu (ablution of the face and forearms) for the deceased prior to the three purification baths.

9. The Three Baths:

The administrator will be required to give three consecutive purification baths to the deceased, following the same procedure each time, but with new water on each occasion.

a) The first bath is recommended that plum-tree leaves be immersed in purified (unpolluted) water.

b) The second bath is recommended that camphor be added to purified (unpolluted) water.

c) The third bath is recommended that pure water be used only.

N.B. If the plum-tree leaves or camphor are not available, it is recommended that pure water be used on all occasions. If there is limited water, Tayammum is recommended for the first and second baths, and that pure water is used on the third bath.

Bath with Plum-Tree Water (Bath with Aab-I-Sidr)

The quantity of water should be six mashks (water-skins)

i) Niyyat: â€œfor the pleasure of God as the ultimate end in view I administer bath to this corpse with â€œplum-tree leavesâ€

ii) Start by pouring plumâ€“tree leaf water over the head and neck of the deceased, being careful not to get the water in the nose or ears. The head and neck should be washed three times.

iii) With the hand being in contact with the deceased body at all times to ensure the water reaches all parts of the body, turn the body onto itâ€™s left hand side to wash the right hand side three times, right down to the feet.

iv) The deceased should then be laid on his/her right hand side and the left hand side of the body should be washed thrice.

v) The deceased then is placed on their back.

N.B. If the body is damaged, please be careful not to dismember limbs.

Bath with Camphorised Water (Bath with Aab-I-Kaafoor)

The stomach of the deceased should be pressed once again, in a downwards motion, to remove any excreta that still may be remaining in the body. The area needs to be washed and the administrator needs to wuzu their own hands up to the elbows once again.

After this he/she needs to recite their Niyyat:

â€œFor the pleasure of God as the ultimate end in view I administer bath to this corpse with â€œcamphorised waterâ€

The bath then is performed in the same manner as the first bath.

Bath with Pure water (Bath with Aab-I-Khalis)

It is Mustahab (commendable) that the person administering the bath should again wudu both his/her hands up to the elbows.

Both the water pourer and the administrator should then recite Niyyat once again:

â€œFor the pleasure of God as the ultimate end in view I administer bath to this corpse with â€œpure waterâ€

The bath then should be performed in the same manner, as bath numbers one and two.

When completed the body must be wiped dry with a pac (free from contaminants) cloth and so much so that all the water is soaked up so the Kafan may not become wet. Some cotton should be placed on the arms and the vulva of the deceased so that any impurity, which may come out, may not spoil the Kafan. If the hair or the nails of the deceased should become detached during the process of washing the body, these should also be placed within the Kafan. [Qummi, Shaikh Abbas (1999)]

The administrator needs to Wuzu (ablution) his/her face and forearms after bathing the deceased.

If the administrator of the bath also has the duty of shrouding the deceased, they must also wash both their own feet up to their knees.

The â€œDo Notsâ€

Do not bathe the deceased in a seated position

Do not place the deceased between the feet of the administrator

Do not shave the head or remove any hair from the body of the deceased

Do not cut the nails or scratch the skin from under the nails

Do not comb the hair

Do not move across the body of the deceased

Do not use hot water

Do not throw the bath water into the latrine

Do not press the stomach of a pregnant woman

Be careful not to dismember limb of a damaged body

It is improper to disclose any organic defect on the body of the deceased to any other person.

Important Notes

The Death of a Martyr

It is not recommended to bathe or dress a Believing Muslim who has died as a Martyr if he / she has died in the service and name of Allah [S.W.T.]. After the funeral prayers have been recited, the deceased should be buried in the clothes that he / she passed away in.

Bathing of the Miscarried Embryo

The bathing of a person who has not died a martyr is wajib irrespective of if they are old, young, male or female. The only exception is a miscarriage of an embryo of less than four months of age whereby he / she should be wrapped in a cloth, funeral prayers offered and buried in a grave. If the embryo that has been miscarried is over the age of four months, then it is wajib to administer a bath on the child, dress him / her in a Kafan, funeral prayers offered and buried in a grave.

Very Badly Damaged Body

If the deceased body has been so badly damaged that a bath or Tayammum can not be administered, the pieces of the body should be wrapped in a pac (free from contaminates) cloth, funeral prayers offered and the body buried in a grave.

Deceased in the State of Muhrim

It is prohibited to bath a deceased person with camphor if they are dressed in pilgrims dress (Ehram) and is in a state of Muhrim. Burning incense or bringing any fragrant object near the body is also prohibited.

Only after the circumambulation of the Kaâ€™aba (The Tawaaf) of Hajj or Umrah is performed, is the body washed with camphor and Hunoot performed. [Sayyid, Hadi Husayn (1988).]

How to Administer Tayammum

Tayammum to a deceased person is performed in the case where no or limited water is available, where the deceased is in a state of decomposition, where a bath is not possible, has severe burns, small pox or any other condition where water can not be used.

i) Niyyat

If one Tayammum is only required in the place of the three baths then Niyyat Maa Fizzimah is wajib as follows:

â€œFor the pleasure of Allah as the ultimate end in the view I administer one Tayammum to this corpse instead of all three baths.â€

It three Tayammums are required to be performed in the place of the three purifying baths then the Niyyat Maa Fizzimah is required as below:

â€œfor the pleasure of Allah as the ultimate end in the view I administer one Tayammum to this corpse for the bath with Aabi-Sidr (plum-tree leaves)â€¦ for the second with aab-i-Kaafoor (camphorised water)â€¦ for the third with aab-i-Khalis (pure water).â€

If the Tayammums were not administered with Niyyat Maa Fizzimah, a forth is required with the Niyyat Maa Fizzimah.[Sayyid, Hadi Husayn (1988)]

ii) Dust

The administrator must strike his / her palms on the dust and smear the dust in the forehead of the deceased down to the apex of the nose.

Then rubs his / her left palm on the right of the deceased from the wrist to the fingertips. Then the right palm on the back of the left hand from the wrist to the fingertips.

iii) Hunoot (rubbing of crushed camphor on the deceased)

Crushed camphor must be rubbed on all seven sajda parts of the body being the forehead, the two palms, two knees and the two big toes.

If there is sufficient camphor remaining after Hunoot, then all joints can be rubbed and the remaining camphor placed on the chest of the deceased.

If there is not sufficient camphor for Hunoot and only enough for the bath, then Hunoot ceases to become wajib.

The administrator needs to Wuzu (ablution) his/her face and forearms after bathing the deceased.

If the administrator of the bath also has the duty of shrouding the deceased, they must wash both their feet up to their knees.

The Kafan

The Kafan is highly valued and a person is considered to be mindful of death if he / she has prepared it prior to their death, which is commendable. The cloth has to be of the finest quality and no expense spared, for on the Day of Resurrection, the deceased will be proud of the Kafan that they wear. [Lari, Sayyid Mutjtaba Musavi (1992).] The money used to purchase the Kafan must be, with no doubt, lawful money and is not to be used at the time of pilgrimage or in daily prayers. The Kafan needs to be made from white cotton cloth and the thread used needs to have the yarn taken out from it. It also should be Pak ( free from impurities) There needs to be sufficient quantities of cotton placed on the orifices so urine and faeces so not to stain the cloth.

Khak-e-Shifa

It is optional that a little Khak-e-Shifa (dust from the grave of Imam Hussain [ A.S.]) and camphor is placed within the Kafan. The name of the deceased and the father [according to some the Mothers name as well is mentioned here] of the deceased and the triple testimony of the Unity of Allah, the Prophethood of Muhammad [pbuhahp] and of the Imamat ( and the vice-gerency) of the Twelve Imams [A.S.] are written on all the wajib and Mustahab pieces of the Kafan in the following way:

Yashhadu/Tashhadu (for female) an laa ilaaha illaallahoo wahâ€™dahoo laashareeka lahoo wa anna Muhâ€™ammadan aâ€™bduhoo wa rasooluhoo wa anna aâ€™liyyan walhâ€™asana walhâ€™usayna wa aâ€™liyyan wa Muhâ€™ammasan wa aâ€™liyyan wal-hâ€™asana walhâ€™ujjatul qaa-ima a;layhimus salam awliyaaa-ulaahu wa awsâ€™iyaa-u Rasoolillaahi wa a-Immatee wa annal Baaâ€™-tha wath thawaaba wal-Iâ€™qaaba hâ€™aqq. (So and so son/daughter of so and so bears witness that there is no Allah but Allah He is the only Allah and has no partner and that Muhammad [pbuhahp] is the servant and the Prophet of Allah [S.A.W] and that Imam Ali ibn Abu Talib [A.S.] and Hassan ibn Ali [A.S.] and Hussain ibn Ali [A.S.] and Ali ibn Al-Hussain [A.S.] and Muhammad al Baqir al Baqir al Baqir [A.S.] and Jafar as Sadiq [A.S.] and Moussa al Qazim [A.S.] and Ali ibn Moussa [A.S.] and Muhammad [A.S.] and Ali [A.S.] and Hassan [A.S.] and Hijjatul Qaimo [A.S.] are the Guides of Allah and the executers of the Prophets of the Prophetâ€™s will and my Imams [A.S.]and that resurrection and the reward and punishment are true. [Sayyid, Hadi Husayn (1988).]

It is also optional for the names of forty Momins (true believers) and their fathers to be written on a piece of cloth, after getting permission from them, which along with the testimony of the deceasedâ€™s religious belief, act as witnesses to the fact that the deceased is a true believer. The Momins need to see the name of the deceased, who is the daughter / son of so and so is written on the cloth also.

NB: [There is a sheet manufactured in Yemen which is available for the use of Kafans and the ready made Kafans with the Holy names already printed on the cloth is available from Iran and Iraq]

Wajib Three Pieces of Cloth for Kafan

Whether the deceased is a male of a female, the following pieces of Kafan are Wajib.

Lung (loin cloth) which should be large enough to cover from the loins to the knees but preferably from the breasts to the feet.

Pairahan (Kafani), should be long enough to cover the body from the shoulders to the ankles but preferably down to the feet.

Chaadar / Sar-ta-siri / Pot Ki Chaadar (shroud / sheet), should be wide enough to cover the body all round and long enough to be fastened above the head and below the feet.

Mustahab (commendable) Pieces of Cloth for Kafan / Mustahabaat â€“ e â€“ Kafan

For the Male person deceased:

Raan Paich which should be one or two spans in width and 1 â€“ Â¾ yards in length

Ammama (Turban) about nine inches wide and three yards long so that after at least one roll round the head the ends may be stretches on to the breast.

For the Female person deceased:

Raan Paich

Orhni (a big scarf)

Seena Band (a bodice) which should be wide enough to cover the breasts and long enough to tie in a knot at the back

Extra Chaadar (sheet)

Qasaaba (triangular kerchief) fastened round the head

Therefore there are altogether five pieces of cloth for the deceased male and eight pieces of cloth for the deceased female. [Sayyid, Hadi Husayn (1988).]

As in bathing a deceased person, it is wajib that the person dressing the deceased in the Kafan, must get the permission of the heir of the deceased.

Dressing the Deceased in the Kafan

Please note that when dressing the deceased in the Kafan, any hair, nails or skin that has become detached from the body, must be placed within the Kafan when it is closed, before the burial.

For a Woman

a) First of all you need to lay the Chadar (sheet) on a clean surface and place the deceased at the top end, parallel with the length of the sheet. The Chadar should be twice the length of the body, plus some more, so that you may tie the top and bottom when finished. [Wajib]
b) Tie the bodice around the chest. [Optional]
c) Put the Lung (loin cloth) on from the waist to the knees (preferably from the breasts to the feet.). The lung should be fastened so that the knot lies on the back. [Wajib]
d) Hunoot should be administered for the pleasure of Allah whereby crushed camphor should be rubbed on the forehead, both palms, both knees, both the big toes, and on the apex of the nose.
e) Place the Ran Paich under the middle (waist) and tie firmly to fasten the loin cloth so that the cotton placed on the private parts to prevent staining, do not become displaced. [Optional]
f) Place the Pairahan (shroud) over from the shoulders to the feet. [Wajib]
g) Place the Orhni (scarf) and Qasaba (triangular kerchief) on the head. [Optional]
h) Flip the end of the Chadar up and over the feet so that it covers the entire body and tie it loosely at the head and also at the feet. The head tie is loose so that you may open it at the burial site and show the blood relatives the face of the deceased. [Wajib]

For a Man

a) First of all you need to lay the Chadar(sheet) on a clean surface and place the deceased at the top end, parallel with the length of the sheet. The Chadar should be twice the length of the body, plus some more, so that you may tie the top and bottom when finished. [Wajib]
b) Put the Lung (loin cloth) on from the waist to the knees. The lung should be fastened so that the knot coincides with the navel. [Wajib]
c) Hunoot should be administered for the pleasure of Allah whereby crushed camphor should be rubbed on the forehead, both palms, both knees, both the big toes, and on the apex of the nose.
d) Place the Ran Paich under the middle (waist) and tie firmly to fasten the loin cloth so that the cotton placed on the private parts to prevent staining, do not become displaced. [Optional]
e) Place the Pairahan (shroud) over from the shoulders to the feet. [Wajib]
f) Place the Ammama (turban) on the head. It should be wound around the head, so that itâ€™s border on the right side, passes under the chin and is spread on the left side of the breast, and the border on the left side passes under the chin and is spread on the right side of the breast. [Optional]
g) Flip the end of the Chaadar up and over the feet so that it covers the entire body and tie it loosely at the head and also at the feet. The head tie is loose so that you may open it at the burial site and show the blood relatives the face of the deceased. [Wajib]

The Do Nots and Makroohaat (Undesirables) of Kafan

It is Makroohaat (undesirable) to do the following with regards to the Kafan:

a) Do not cut the Kafan with steel or iron objects.

b) Do not add sleeves or tukma to the Kafan.

c) Try to select material that has adequate length and width so you do not have to sew several pieces of cloth together to make up the lengths.

d) Do not moisten thread, used on the Kafan, with spittle.

e) Do not perfume the Kafan.

f) Do not use silken cloth for the Kafan.

g) Do not wind the ends of the turban (for a man) so that the ends come around the chin and onto the breast.

The Funeral and Funeral Prayers (Namaz of Janaza )

When Sighting a Coffin or Deceased Person for the First Time

â€œInnaa lillaahi wa inna ilayhi raaji-oâ€™on allaahu akbar. Haadâ€™aa maa wa-aâ€™danallaahu wa Rasooluhu wa sâ€™adaqallaahu wa Rasooluh. Allaahumma zadnaa eemaanan wa tasleemaa alhâ€™amdu lillaahil ladâ€™ee ta-aâ€™zzaza bilqudrati wa qaharal Iâ€™baada bilmawat.â€

(Verily to Allah we belong and to Him we must return. Allah is Supreme. This is what Allah and His Prophet promised us. Allah and His Prophet spoke the truth. O Allah! Strengthen our faith and resignation unto Thee. All praise is due to Allah Who is strong because of His Might and power and subdued the servants with death.â€ [Sayyid, Hadi Husayn (1988), pg. 147]

Virtues of Carrying and Walking Behind the Coffin

It has been narrated by imam Jafar as-Sadiq [A.S.] that:

If a faithful believer walks behind the coffin of a deceased believer and buries him / her, Allah [SWT] will send 70 angels to his / her grave on the Day of Judgement. These angels will then accompany the resurrected individual to the place of judgement and will at all times be praying for forgiveness and salutations on the person. [Sayyid, Hadi Husayn (1988), pg. 143]

For a person who carries the Bier on his / her shoulder, Allah [S.W.T.] will forgive 25 major sins of the person.

Dua of 40 Momins

It is narrated from Imam Jafar as-Sadiq [A.S.] that Allah [S.W.T.] will forgive the unseen sins of the deceased if 40 Momins recite the following dua over the body of the deceased:

â€œAllahhumma laa naaâ€™-lamu minhu/minhaa (for female) illa. Khayran wa anta aaâ€™-lamu bihee/bihaa (for female) minnaa.â€

(O Allah! We are only aware of the good deeds of this dead body but You know much more about him / her than us.) [Sayyid, Hadi Husayn (1988), pg. 144]

Duas to be Recited in Funeral Procession with the Coffin

It has been narrated by the Holy Prophet of Islam [S.W.S.] that there would not be an angel who is bought to tears and who will show kindness when hearing the following dua:

â€œAllahu akbar haadâ€™aa maa wa-aâ€™danal-laahoo wa rasooluhoo wa sâ€™adaqqal-laahoo wa rasooluh. Allaahumma zidâ€™naa eemaanan wa tasleemaa. Alhâ€™amdu lillaahil ladâ€™ee ta-aâ€™zzadâ€™a bil-qudrati wa qaharal Iâ€™baada bil-mawat.â€

(God is great! This is what had been promised to us by God and His Prophet and Allah and His Prophet are true. O Allah elevate us in faith, obedience and piety. All praise is for God Who dominates on account of His Might and Who has subdued mankind with death.)[Sayyid, Hadi Husayn (1988), pg. 145]

There are many blessings in accompanying the deceased in the funeral procession. Refrain from talking about worldly issues while in procession and recite the following:

â€œGhafarallaahu lakum laa ilaaha illallaahu hâ€™aqqun muhâ€™ammadun rasoolollaahi aâ€™liyyun ameerul moo-mineena waliyullaahi fatimatuz zahraa-u sâ€™afwatullaah alhâ€™asanu walhâ€™usaynu sibtâ€™aa rasoolilaahi wal a-immatutâ€™ tâ€™ahireena hujajullaah. Haadâ€™aa maa wa-aâ€™danaallaahu wa sâ€™adaqa rasooluhoo wa ballaghal mursaloon.â€

(May Allah pardon you. There is no deity but Allah, the Righteous, Muhammad is the Prophet of Allah; Ali, the Commander of the faithfuls is the friend of Allah, Fatimah tuz Zahra is the chosen one of Allah; Hassan and Hussain are the grandsons of the Messenger of Allah; and pure Imams are the indisputable proofs of Allah, this is what Allah has promised and (also) promised by the Prophet of Allah. This is what is verified by Allah and by His prophet and the Prophets have delivered the same.) [Sayyid, Hadi Husayn (1988), pg. 146]

Recite the triple testimony and continually pray for forgiveness and salvation for the deceased:

â€œAshhadu an laa illaha illallaah
Ashhadu anna muhâ€™ammadan rasoolullaah
Ashhadu anna aâ€™liyyan waliyyullaah.â€

(I bear witness that there is no god but Allah
I bear witness that Muhammad [S.W.S] is His Prophet
I bear witness that Ali [A.S.] is friend of Allah.) [Sayyid, Hadi Husayn (1988), pg. 148]

The Bearers of the Bier

It is Mustahab for the bearers of the bier to place the four corners of the bier on their shoulders starting with:

a) the right shoulder of the first bearer with the right shoulder of the deceased (left hand side of the bier)

b) the right shoulder of the second bearer with the right foot of the deceased

c) the left shoulder of the third bearer with the left foot of the deceased (right hand side of the bier)

d) the left shoulder of the forth bearer with the left shoulder of the deceased

It is Mustahab that the bearers of the bier recite the following dua:

â€œBismillahi wa billaahi allahumma sâ€™alli aâ€™laa Muhâ€™ammadin wa aali Muhâ€™ammad.
Allahhummaghfir lilmoo-mineena walmoo-minaat.)â€

(In the name of Allah and by Allah! O Allah send Thy blessings on Muhammad and on his children.
O Allah forgive all the true believers, male and female.â€
[Sayyid, Hadi Husayn (1988), pg. 147]

Duas When Entering a Graveyard

The following Imams [A.S.] are quoted as saying the following when a person is entering a graveyard:

Imam Amirul Momineen Ali [A.S.] said:

â€œBismillaahir-rahâ€™maanir-rahâ€™eem. Assalaamu aâ€™laa ahli laa ilaaha illal laahu min ihli laa ilaaha illal laahoo yaa ahla laa ilaaha illal laahu bihaqqi laa ilaaha illal laahu kayfa wajadtum qawla laa ilaaha illal laahu min laa ilaaha illal laahu bihaqqi laa ilaaha illal laahu ighfir liman qaala laa ilaaha illal laahu wahâ€™shurna fee zum-rati man qaala laa ilaaha illal laahu Muhâ€™ammadun Rasoolil laahi aâ€™liyyun waliyyullaah.â€

(In the name of Allah, the Beneficient, the Merciful. Salutations be to the people of â€œLaa ilaaha illallahuâ€ from the people of â€œLaa ilaaha illallahuâ€, by the right of â€œLaa ilaaha illallahuâ€ how did you find saying â€œLaa ilaaha illallahuâ€ from â€œLaa ilaaha illallahuâ€ by the right of â€œLaa ilaaha illallahuâ€ grant pardon to whoever said â€œLaa ilaaha illallahuâ€ and raise us up among the party of those who said there is no god except Allah, Muhammad is His Messenger, Ali is the friend of Allah.) [Sayyid, Hadi Husayn (1988), pg. 170.]

Imam Hussain [A.S.] said:

â€œAllaahumma rabba haadâ€™ihil arwaahil faaniyati walajsaadil baaliyati waliâ€™z'aamin nakhirtil latee kharajat minaddunyaa bika moo-minatan adkhil aâ€™layhinna rawhâ€™an minka wa salaaman, minnee.â€

(O Allah, the Lord of these souls which are dead; and the bodies that have decayed and the bones that have been worm-eaten and have gone from this world to You as Faithfuls do admit over them happiness, from Yourself and salutation from me.) [Sayyid, Hadi Husayn (1988), pg. 169.]

Imam Jafar as-Sadiq [A.S.] said:

â€œAssalaamu aâ€™laa ahilidayari minal moo-mineena walmuslimeena antum lanaafaratâ€™un wa nahâ€™nu inshaa-al laahu bikum laahâ€™iqoonâ€

(Peace be on the inmates of the region from the faithful and believers, you are lesson to us, and God willing we are about to join you.)
[Sayyid, Hadi Husayn (1988), pg. 170.]

The Fear of Being Buried

When the deceased is bought to the grave yard for burial, he / she should not be buried straight away but should be laid down some distance from the grave so that the deceased may get used to the new surroundings and build up strength to face the difficulties to come.

The soul stays interested and attached to the dead body for sometime, and is present at the washing and the burial of the body. It fears the questioning from â€˜Munhar and Nakeerâ€™, the squeezing in the grave and the chastisement in Hell among other things, which they feel unprepared to deal with. It is important to reassure the soul and be sensitive to the fear that it is experiencing.

Ali-ibn-al-Hussain [A.S.], the forth Imam, was once asked how he, the son of the Messenger of Allah, began each morning, and he [A.S.] replied:

â€œI begin each morning while I am demanded of eight virtues:
Allah, the Exalted, demands of me the obligatory;
the Prophet [S.W.S] demands of me his tradition (Sunnah);
family demand of me food (material);
the self looks for desires;
Satan demands me (to commit) sin;
the two protective angels demand of me virtuousness;
the angel of death demands of my the spirit and;
the grave demands of me my body.
Therefore, I am, surrounded by these traits, demandedâ€
[Imami, Ayatullah Sayyid Kamal Faghih (1998), pg. 53]

Namaz-I-Janaza (Namaz-I-Maiyat) â€“ The Funeral Prayer for a Male

Only believers present at the funeral are allowed to perform Namaz-I-Janaza.

Complete Taharrat (freedom from pollution) is not necessary but it is recommended especially for the believer leading prayer. [Wudu (ritual ablution of the face and forearms) is firstly recommended and Ghusl (bath for the removal of pollution) is recommended if required.]

The believer leading Namaz-I-Janaza is required to recite the prayer with his / her shoes removed or can place them underfoot.

Namaz-I-Janaza can be performed by the individual by his/her self but it is Mustahab that it be offered in Jumaâ€™at (en Masse).

The deceased should be placed facing Qibla and on the right hand side of the prayer leader.

Niyyat

The the person / people leading prayer, the following Niyyat is recited:

â€œI offer Janaza prayer on this corpse present before me for the pleasure of Allah as the ultimate end in viewâ€

â€œAllah Akbarâ€ is then said immediately raising your hands up to the ears.

Five Takbeers (saying â€œAllaho Akbarâ€ with hands raised up to the ears is Wajib for all people present. You are not allowed to stay silent. They must repeat what the prayer leader says.

Text for Recitation of Namaz-I-Janaza

Namaz-I-Janaza (Short Form)

Niyyat

â€œI offer Janaza prayer on this corpse present before me for the pleasure of Allah as the ultimate in view.â€

Then recite â€œAllahu Akbarâ€, the second Takbeer, with the hands raised up to the ears.

â€œAshhadu an laa ilaaha illallaahu wahâ€™dahoo laashareeka lahoo wa assadu anna Muhâ€™ammadan aâ€™bduhoo wa Rasooluhoo allaahu akbar allaahumma sâ€™alli aâ€™laa Muhâ€™ammadin wa aali Muhâ€™ammad. Allahummaghfir lil-Moo-mineena wal Moo-minaat allaahu akbar. Allaahummaghfir lihaadâ€™al / lihaadâ€™ihee (for female) mayyit. Allaahu akbar.â€

(I bear witness that there is no god but Allah. He is the only Allah and has no partner and I bear witness that Muhammad is His Servant and His Prophet.
Allah is Great. O Allah! Send blessings on Muhammad and the Progeny of Muhammad.
O Allah! Forgive the true believer, male and female.
Allah is Great. O Allah! Forgive this deceased male / female. Allah is Great.)
[Sayyid, Hadi Husayn (1988), pg. 149]

Namaz-I-Janaza (Longer Form)

Niyyat

â€œI offer Janaza prayer on this corpse [deceased] present before me for the pleasure of Allah as the ultimate in view.â€

Then recite â€œAllahu Akbarâ€, the second Takbeer, with the hands raised up to the ears.

â€œAshhadu an laa ilaaha illallaahu wahâ€™dahoo laashareeka lahoo wa assadu anna Muhâ€™ammadan aâ€™bduhoo wa Rasooluh.Arhalahoo bilhaqqi basheeranâ€™w wa nadâ€™eeran bayna yadayis saa-aâ€™h.â€

Then recite â€œAllahu Akbarâ€, the second Takbeer, with hands raised up to the ears.

â€œAllaahumma sâ€™alli aâ€™laa Muhâ€™ammadinâ€™w wa aali Muhâ€™ammad wa sallim aâ€™laa Muhâ€™hammadinâ€™w wa aali Muhâ€™ammadinâ€™w wa baarik aâ€™laa Muhâ€™ammadinâ€™w wa aali Muhâ€™ammadin warhâ€™am Muhâ€™ammadanâ€™w wa aala Muhâ€™ammadin ka-afzâ€ali maa sâ€™allayta wa sallamta wa baarakta wa tarahâ€™hâ€™amta aâ€™laa Ibraaheema wa aali Ibraaheema innaka hâ€™ameedun majeed. Wa sâ€™alli aâ€™laa jamee-Iâ€™l anbiyaaa-I walmursaleena washshuhadaa-I wasâ€™sâ€™ideeqeena wa Iâ€™baadillaahisâ€™ sâ€™allihâ€™een.â€

(O Allah, send blessings on Muhammad and on the Progeny of Muhammad and send salutation on Muhammad and the Progeny of Muhammad and grant bliss to Muhammad and the Progeny of Muhammad and have mercy on Muhammad and Progeny of Muhammad, the best as You sent blessings and salutations and bliss and had mercy on Ibraheem and the Progeny of Ibraheem.
Verily You are the Praised, the Grand.
And send blessings on all the Prophets and Messengers and Martyrs and testifiers and virtuous servants of Allah.)

Then recite â€œAllahu Akbarâ€, the third Takbeer, with hands raised up to the ears.

â€œAllahummaaghfir lil Moo-Mineena walMoo-minaati walMuslimeena wal-mulimaat al ahâ€™yaa-I min hum walamwaati taabiâ€™ baynanaa wa baynahum bilkayraati innaka mujeebud daâ€™-waati innaka aâ€™laakulli shay-in qadeer.â€

(O Allah, grant pardon to the faithful males and faithful females and Muslim males and Muslim females , the living among them and the dead.
Behave with us and with them with charity.
Verily You are Responder to prayers.
Verily You are over everything Powerful.)

Then recite â€œAllahu Akbarâ€, the fourth Takbeer, with hands raised up to the ears.

If the deceased is a male, recite the following:

â€œAllahumma inna hadâ€™aa aâ€™bduka wabnu aâ€™bdika wabnu amatika nazala bika wa anta khayru manzoolin bihee, allaahumma innaa laa naaâ€™-lamu bihee, minnaa, allaahumma in kaana hadâ€™aa muhâ€™sinan fazid fee ihâ€™saanihee wa in kaana musee-an fatajaawazaâ€™nhu waghfirlahoo. Allahummajaâ€™lhu Iâ€™ndaka fee aaâ€™-laa Iâ€™liyeâ€™ena wakhluf aâ€™laa ahlihee filghaabireena warhâ€™amhu birahâ€™matika yaa arhâ€™amarraahâ€™imeen.â€

(O Allah! He is indeed Your servant and the son of Your male servant and Your female servant. He has come to You and You are the best of hosts for him.
O Allah! We do not know anything about him except that he was good and You know him better than we do.
O Allah! Add to his virtues if he was good and forgive him if he was bad and grant him pardon.
O Allah! Put him in the highest station in Your proximity and appoint his successor from among those relations who survive him and be merciful to him O the Most Merciful.)

Namaz-I-Janaza (Namaz-I-Maiyat) â€“ The Funeral Prayer for a Female, Minor and Insane Person

Only believers present at the funeral are allowed to perform Namaz-I-Janaza.

The believer leading Namaz-I-Janaza is required to recite the prayer with his / her shoes removed or can place them underfoot.

Namaz-I-Janaza can be performed by the individual by his/her self but it is Mustahab that it be offered in Jumaâ€™at (en Masse).

The deceased should be placed facing Qibla and on the right hand side of the prayer leader.

Niyyat

The the person / people leading prayer, the following Niyyat is recited:

â€œI offer Janaza prayer on this corpse present before me for the pleasure of Allah as the ultimate end in viewâ€

â€œAllah Akbarâ€ is then said immediately raising your hands up to the ears.

Five Takbeers saying â€œAllaho Akbarâ€ with hands raised up to the ears is Wajib for all people present. You are not allowed to stay silent. They must repeat what the prayer leader says.

Text for Recitation of Namaz-I-Janaza

Namaz-I-Janaza (Short Form)

Niyyat

â€œI offer Janaza prayer on this corpse present before me for the pleasure of Allah as the ultimate in view.â€

Then recite

Yume Inhidame Jannatul Baqi:

eliya — Sun, 27 Sep 2009 14:33:47 +0000

Inhidame Jannatul Baqi:
Protesting the Saudi Crimes against the Sacred Symbols of Islam
8th Shawwal (of the Muslim lunar calendar) is the day, that marks the tragic demolition of Jannatul al-Baqi. Jannatul al-Baqi is a cemetery in Madina, housing the sacred tombs of the Ahlul Bayt (the noble progeny of the Prophet Mohammad), that was demolished by King Ibn Saud in the year 1345 AH (April 21, 1925). In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Mecca), where the Holy Prophet's mother, wife, grandfather and other ancestors are buried
8th shawwal (Yaum-e-gham) is a sad day for all the shias. jannatul baqi is the place where masomeen like. IMAM HASAN B. ALI (2ND IMAM), IMAM ALI IBNIL-HUSSEIN (4TH IMAM), IMAM MUHAMMAD B. ALI (5TH IMAM), & IMAM JA'FAR B. MUHAMMAD (6TH IMAM), PEACE BE UPON THEM, ARE BURIED

Jaan-e-Nabi wa Khasaye Dawar hai Fatima

kuch shak nahi shafia-e-mehshar hai Fatima

Sibtaian-e-Zeevakhar ki maadar hai Fatima

Afsoos aaj bekaso bepar hai Fatima

Jannat me chain hoyega kyon kar Rasool ko

Thuda hai najdiyoun ne Mazare Batool Ko

Din aaj hi ka tha ye qayamath hui bapa

Tareeq atwi thi mahina yehi thu tha

Aada ne thod diya lahade Binte Mustafa

hayrath hai kyun Jahan me na mehshar hua bapa

Naazil azaab in pe Ilaahi sitaab ho

Be deen khoum-e-najd ka khana kharaab ho

Zinda rahi to baap ko rone nahi diya

Mehroom jaayedaad-e-Mohammad se kar diya

Darwaaze ko giraya tho Mohsin ne ki khaza

Pehlu shikasta ho gaya zulm aysa khuch kiya

Raahat na di hayaat me Binte Rasool ko

Mismaar aaj kar diya Khabre Batool ko

Kis mo se ye kahoun ke miti khabre Syeeda

toodi gayi Mzaare Hasan wa museebata

Zainul Abideen, Baqar-o-Jafar ki khabr ka

hai hai nishaan bi koyi baqi nahi raha

Is zulm ki nazeer tho ye asmaan nahi

Sadaat ki bi khabroun ka naam-o-nishaan nahi

Itâ€™s our faithful duty to attract the attention of the so-called champions of human rights i.e. Arab League, OIC, ICC, the United Nations, Security Council and others towards the destruction of holy graves in Jannatul Baqee and Jannatul Moallah by observing UNIVERSAL JAANATUL BAQEE DEMOLITION DAY (Youm-e-Inhidam Jannatul Baqee) on 8th Shawal every year.

Ay Khak-e-Madina Teray Zarron Mein Bhi Ab Tak
Hum Bint-e-Payember Ki Lahad Dhondh Rahay Hain

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(a), father of Imam Ali (a),The grave of Abdul Muttalib(a), 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-Huzn) 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(a)and the graves of the martyrs of Uhud (a)
may god curse alle sauod!!!!

In 2 davedaron mein sacha koun? Masum ya ibn Adam?

tabarayi — Sat, 26 Sep 2009 20:21:29 +0000

Merey pesh-e-nazar kuch shaksiyathein hain jinhoney kuch davey kiye hain, in mein se eik shaksiyath wo hai jiskey muthaliq Quran-e-majeed mein allah keh raha hai ke "rijs (khataein/najasath/jhoot wagiara) ko in hazraath(a.s) se itna door rakha hai jitna ke door rakhey ka haq hai" aur dusrey wo davedaar hain jin ke muthaliq allah ka irshaad hai ke yeh "murakkab hain khata wa nisiyaan sey" yaney al-muqtasar yeh ke eik taraf wo davedar hai jis ki sachayi ki tasdeeq khud allah kar raha hai aur dusrey tharaf wo davedaar hain jinki "khataon" wa "gunahon" ki tasdeeq bhi allah hi kar raha hai. Chaliye dekhtey hain ke wo Ali (a.s) jisey allah ne "siddique" ( siddique kehtey hain usey jiska kaha huwa sach ho jaiy) kaha hai kya dava kar rahey hain aur wo "Insaan" jisey allah ne khata wa gunaho ka murakkab kaha hai wo kya dava kar raha hai? Ab is key baad yeh padney waley per rahega ke wo kisey sacha maanta hai? kyun ke davey mein to koi eik hi sacha hoga.
Jin 2 kitabon se mein yeh bathein pesh kar raha hoon unkey naam aur moallif wa publishers kuch is tarha hain.
(1) "Nahajul Israar Man Kalam-e-Haider-e-Karrar" Vol.I, Taalif karda, Sultan ul ollema Moulvi Syed Ghulam Hussain Raza Agha Mujthahed, Hyderabad Deccan (Jo ke ab Wakil bhi hain agha al-al-khamnayi aur agha sistani key) jo 1399 Hij mutabeq 1978 AD yaney 31 baras pehley Kazmi Printing press Hyderabad se shaey huwi aur jisey kayee publishers ne publish kiya yahan tak ke Pakistan mein bhi publish huwi hai. Aur is ki E-Book www.ziaraat.com aur www.hubeali.com per moujood hai. Aur yeh eik mustanid kitab hai. Ab is kitab mey jo qutbaath hain wo isi liye bhi mustanid maney jaingey kyun ke awamun-naas ka yeh manna hai ke dushmanaan-e-ahlebaith (a.s) ne ghair ghalath ahadeeson ko ya qutbon ko masumeen (a.s) se nisbath dedi hai aur Mujthahedeen Hazraath ilm-e-rijaal aur deegar uloom ke zariye se isey jaanchtey hain aur jo sahi ho usey hum tak pahonchatey hain. To ab is kitab jiskey moullif Mujthahid hon ismein darj qutbon ko ya ahadees ko kam-az-kam "zayeef" ya (mazallah) ghalath nahi mana jaiga.
(2) "Thouzi-ul-Masayel" Moallif wali-ul-amre muslameen, Wa Marja-e-Taqleed, Ayethullah ul Ozmah Syed Ali-al-Hussaini al-Khamnayi. sun-e-rawan yaney 2009 mein Oriental Book House, Auqaaf Market, Srinagar, kashmir India se Amaan Publishers ki publish huwi kitab jo Sawalath aur jawabath per base karti hai.
Jaisa ke aapney dekha hoga ke Thouziul masayel ke Moallif-e-mausoof ke naam ke saath kuch alqaab-o-manaseb ka zikre hai, to chaliye hum yeh dekhney ki koshish karengey ke goya yeh manaseb jiska yeh dava kartey hain yeh inkey liye, yaney "ibn-e-adam" ke liye mouzu hai? Kya koi ibn-e-adam in manaseb ka ahle hai?
Niyabath:- Nayeb-e-Imam:-
Chaliye dekhtey hain ke Moula-e-Kainaath (a.s) is muthaliq kya kehtey hain? hawala (Nahajul Israar Qutba-e-Tareeq Safa No.112) Imam kya hota hai is ke taaruf mein Moula (a.s) ne qutba diya aur safa No.112 per keh rahey hain key "......Wo (Imam)  tamam gunahon se Jumla Aibon se Mubarra aur Ghaib ki bathon se Muthela rehta hai, Is ka zahir eik aisa amre hai jis per koi Maheeth nahi ho sakta, iska bathin aisa ghaib hai jiska koi idraak nahi kar sakta, wo wahed rozgar aur khuda ke "Amre" wa "Nahi" mein is ka khalifa hota hai, Na iska koi "Masle" wa "Nazeer" hai aur na koi iska "Badle" Qutbey ke yeh jumley wazahat kar rahey hain ke Imam (a.s) ka koi bhi yaney ibn-e-adam nayeb nahi ho sakta, aur wo log jo kisi ibn-e-adam ko Imam (a.s) ka nayeb maantey hain wo illath yeh bayan kartey hain ke chunanchey Imam (ajtfj) ghaibath-e-kubra mein hain lehaza wo falan ko apna nayeb banaye hain. "Falan" ba haisiyath-e-nayeb un kaamo ki anjaam deyi ke mukallif hain jin kamo ke anjaam deyi ke mukallim Aimma (a.s) hain. Jaisa ke "Amre" wa "Nahi" ke mamelaath. Jis baath ka dava Wali-e-faqeeh-e-awwal agha Khumaini apni kitab "Hukumath-e-Islamiya" (urdu) translation ke safa No.75 per in kalmaath se kiye hain. "Faquha (mujtahedeen-e-shia) wasi-e-rasool hain, wo tamam un Umoor ki anjaam dehi ke mukallif hain jin Umoor ki anjaam dehi ke mukallif aimma (a.s) they" Aur Imam (a.s) keh rahey hain ke koi bhi inka na nazeer ho sakta Na masle ho sakta aur na Badle ho sakta. Ab Faisla aap ke haat hai ke kisi ibn-e-adam ko Nayeb-e-Imam maney ya phir jo koi apney aap ko Nayeb-e-Imam honey ka dava karey usey jhoota aur ahl-e-baith (a.s) ka muqalef maney.
Kya kisi ghair-e-masoom ya ibn-e-adam ki ithaath hum per wajib ho sakti hai?
Thouziul masayel ke safa No.31 per Sawal No.65 ke jawab mein mousoof keh rahey hain ke "shiya faqeehke aitebaar se wali amre muslameen ke sadar karda wilayi wa sharayiawamar ki ithaath kanra aur is key amre va nahi ke samney sar tasleemqam karna tamam musalmano yahan tak ke tamam faquha-e-aazam per bhiwajib hai, chey jaika in ke muqalledeen per aur humwilayeth faqeh kezumre ko islam ke zumram aur aimma ki wilayeth se juda nahi samajhtey.
Chaliye ab dekhtey hain ke Imam (a.s) kya keh rahey hain?
Nahjul Israar Qutba-e-Thareeq Safa No.116 per qutbey ke yeh fiqrey darj hain "Quda kis tarha apney bandon per aisey shaks ki ithaath farz kar sakta hai jis se aasman wa zameen ke malkooth poshidah hon?"  Qutbey ke in fiqron se to yehi pata chalta hai ke Allah, Rasoolallah (saws) aur Aimma (a.s) hi ki ithaath wajib hai. Phir yeh ghair-e-masoom aur ibn-e-adam ka dava ke is shaks ki ithaath tamam musalmano yahan tak ke tamam faquha-e-aazam per bhi wajib hai kis khadre sahi hai?
Ayethullah Koun hai?:-
Allama Baqer Majlisi jin ki rehlat 1698 A.D mein huwi is se qable ayethullah sirf Masumeen (a.s) hi ko kaha jaatha tha Baqer Majlisi (r.a) ki rehlath ke baad jab shiyath mein Ijtehaad shuru huwa to us ijtehaad ka yeh bhi eik natija hai ke ghair-e-masoom ko bhi ayethullah kehney lagey. Warna Yaqub-e-kulaini (r.a), Sheikh-e-tusi, Ardhbeli, Sheikh-e-Mufeed, Allama Hilli, aur deegar Ollema-e-haq ke naam ke saath kabhi ayethullah nahi milega. Qair humey is se kya ke koun ghair-e-masoom apney aap ko ayethullah kahelwata hai? Hum to yehi dekhengey ke Imam (a.s) ke nazdeek ayethullah koun hai? Qutba-e-Tariq, Nahajul Israar Safa No.109 per darj hai "Aye thareeq Imam Kalmathullah, Hujjathullah, Noorallah, Ehjabullah aur Ayethullah hota hai, is ko quda muntaqib karta hai aur jo kuch chahata hai isko ata karta hai...." Imam (a.s) to keh rahey hain ke ayethullah ka inteqaab allah karta hai aur wo Imam hota hai aur to aur wo allah ka parda hota hai. Ab aap log hi tai karey ke koun apney davey mein sacha hai?
Inshallah agley post mein Waliul amre koun hota hai? aur Kis ko haq hasil hai ke wo Haram aur Halal tai karey is per tafseeli baath hogi aur mukammil hawalon ke saath. Bahot mumkin ho ke jinhey aap ajtak kisi sabab ghalath jaankar unsey nafrath kartey rahey ho, aur wo az-rooh-e-Qaoul-e-Imam (a.s) sahi ho to us shaks ya us firqey se adavath ke sabab aap haq se na mu modey, shaksi adavath fitri baath hai, lehaza apni adavath ko apney deen per ghalib na aney dey, Allah ka bhi kuch aisa hi Hukum hai. Sura-e-Maida ayeth Nishan 8.[5:8] Ya eyyÃ¼hellezÄ±ne amenu kunukavvamÄ±ne lillahi ÅŸÃ¼hedae bil kÄ±stÄ± ve la yecrimennekÃ¼m ÅŸeneanÃ¼ kavminala ella ta'dilu Ä±'dilu hÃ¼ve akrabÃ¼ lit takva vettekullah innellahehabÄ±rum bi ma ta'melun [Translation] [5:8] Believers, be dutiful toAllah and bearers of just witness. Do not allow your hatred for otherpeople to turn you away from justice. Deal justly; it is nearer topiety. Have fear of Allah; Allah is Aware of what you do

Distorting Historical Facts â€“ Part 1

zam1 — Sat, 26 Sep 2009 06:41:24 +0000
Distorting Historical Facts â€“ Part 1

A few days back, I happened to glance at an article in which the writer had made an erroneous conclusion due to his blinkered interpretation of some traditions and statements of the Infallible Imams (a.s) and certain historical events.

Herein, we can reply to such incorrect conclusions by stating that since those who bear enmity to the chief of mankind, the Holy Prophet (s.a.w.a.) and his holy progeny (a.s.) cannot obtain any correct historical sense out of the traditions and statements of these holy personalities, hence:

They maligned the personalities of the Holy Prophet (s.a.w.a.) and his holy progeny â€“ the Ahle Bait (a.s) in order to bring them down to the level of their weak and deviated rulers and to colour them all with the same brush. This is a common approach of all those who oppose the Ahle Bait (a.s)

But when they found this method to be ineffective against the personalities of the holy Imams (a.s), they adopted another method i.e. that of trying to negate the value of their statements. They worked on this Machiavellian tactic for a long time and this continues till date.

The personalities of the Holy Imams (a.s) have been maligned and distorted for the sole reason of giving these opponents the right to reject their statements as per their own wishes and desires. (Especially, traditions that establish the truth of the school of the Ahle Bait (a.s)) In other words, they maintain that: The companions of Imams (a.s) used to attribute false traditions to them (a.s) against their wishes and these false traditions kept on accumulating and today have taken the form of the Shiite sect.

But of course, true and accurate historical records refute these absurd allegations. History has kept the closest and most loyal companions of the Imams (a.s) free from such false and baseless allegations. Hence, there was no other choice for this deviant group but to accept the true religion of Islam or distort historical facts.

On observing what is mentioned in some of their books and articles, we can conclude that after facing a humiliating defeat in their earlier attempts, these enemies devised a new plan which can only be described as the â€˜Distortion of historical factsâ€™.

Hence, in this article we will briefly examine such â€˜Distortions of historical factsâ€™ and will discuss two old and new branches of this school of thought, listing a few examples of the same. In particular, we will also mention a few traditions that have earlier been reported in the article â€˜Oppression upon the Imams (a.s)â€™.

In its oldest form, the systematic agenda of â€˜Distorting historical factsâ€™ has been rampant among the opponents and enemies of the Ahle Bait (a.s).

One of the methods used by the Shia in their debates against their opponents and enemies is that they cite traditions that have been narrated in reliable and famous books of their opponents (the Ahle Sunnat). i.e. they establish the truth of Shia Islam through the books of the Ahle Sunnat and through established chains of narrations recorded in their books. Hence, now they started to ponder on ways to alter their own reliable books in order to remove traditions related by the Holy Prophet (s.a.w.a.) and some of his companions so that they may be successful in hiding the truth and closing the doors for Shias in the fields of debate.

It is interesting to know that among the followers of this devilish plot, we find the names of some very famous historians and their students.

An example of the way they distort established historical facts:

Muhammad b. Jurair Tabari (exp. 310 H.) in his Tarikh, has recorded the incident of â€˜Daawat of Zul Asheeraâ€ (Invitation to the close relatives) which was an invitation by the Holy Prophet (s.a.w.a.) to his close relatives after the revelation of the Quranic verse ( ÙˆÙŽ Ø§ÙŽÙ†Ù’Ø°ÙØ±Ù’ Ø¹ÙŽØ´ÙÛŒÙ’Ø±ÙŽØªÙŽÙƒÙŽ Ø§Ù„Ù’Ø§ÙŽÙ‚Ù’Ø±ÙŽØ¨ÙÛŒÙ’Ù†ÙŽ )[1]in great detail and with excellent explanation. The summary of which is as follows:

After the revelation of the aforementioned verse, the Holy Prophet (s.a.w.a.) invited his close relatives for a feast. When they had finished devouring all that was laid on the dining cloth, he (s.a.w.a.) said:

â€œThe guide for a nation never utters a lie; know that I am the Prophet appointed by Allah over you all. Know that no relative has brought for his close and dear ones a greater gift than what I have brought for you all. I have brought the goodness of the world and the hereafter for you. Who among you will hasten to my call and will support and help me in this task? So that he may support me in this divine task and strive to end the false customs and deviated rituals of the people of this age of ignorance? By doing so, he will become my brother, my successor and my closest companion.â€

At that time, from the entire gathering, only Ali b. Abi Talib (a.s) stood up and said: O the Messenger of Allah! I will support you.â€

This call of the Prophet (s.a.w.a.) was repeated three times and each time the only person to respond positively was Ali b. Abi Talib (a.s). At this juncture, the Holy Prophet (s.a.w.a.) exclaimed:

Ø§ÙÙ†Ù‘ÙŽ Ù‡Ù°Ø°ÙŽØ§ Ø§ÙŽØ®ÙÛŒÙ’ ÙˆÙŽ ÙˆÙŽØµÙÛŒÙÙ‘ÛŒÙ’ ÙˆÙŽ Ø®ÙŽÙ„ÙÛŒÙ’ÙÙŽØªÙÛŒÙ’ Ø¹ÙŽÙ„ÙŽÛŒÙ’ÙƒÙÙ…Ù’ ÙÙŽØ§Ø³Ù’Ù…ÙŽØ¹ÙÙˆÙ’Ø§ Ù„ÙŽÙ‡ ÙˆÙŽ Ø§ÙŽØ·ÙÛŒÙ’Ø¹ÙÙˆÙ’ÛÙ

Surely this is my brother and my Successor and my Caliph upon you. Then listen to him and obey him.

i.e. This youth (Ali b. Abi Talib (a.s)) is my brother, my successor and my Caliph among you. Hence listen attentively to what he says and obey him.â€[2]

This is the summary of the incident Tabari has mentioned in great detail in his Tarikh.

Alas! When this famous and much lauded historian and commentator of the Holy Quran writes about the verse â€˜â€˜ÙˆÙŽ Ø§ÙŽÙ†Ù’Ø°ÙØ±Ù’ Ø¹ÙŽØ´ÙÛŒÙ’Ø±ÙŽØªÙŽÙƒÙŽ Ø§Ù„Ù’Ø§ÙŽÙ‚Ù’Ø±ÙŽØ¨ÙÛŒÙ’Ù†ÙŽâ€™â€™ â€œAnd warn your nearest relativesâ€, he narrates whatever he has written in his Tarikh but when he reaches the statement of the Holy Prophet (s.a.w.a.) where the Prophet (s.a.w.a.) announces his relation to Ameerul Momineen Ali (a.s) i.e. when he (s.a.w.a.) says (Ø¹ÙŽÙ„ÙÛŒÙŒ Ø§ÙŽÙ†Ù’ ÛŒÙ‘ÙŽÙƒÙÙˆÙ’Ù†ÙŽ Ø§ÙŽØ®ÙÛŒÙ’ ÙˆÙŽ ÙˆÙŽØµÙÛŒÙÙ‘ÛŒÙ’ ÙˆÙŽ Ø®ÙŽÙ„ÙÛŒÙ’ÙÙŽØªÙÛŒÙ’ ) â€œSurely he is my brother, my successor and my Caliphâ€ he alters the words which he has recorded in his own Tarikh, saying (Ø¹Ù„ÛŒ Ø§ÙŽÙ†Ù’ ÛŒÙ‘ÙŽÙƒÙÙˆÙ’Ù†ÙŽ Ø§ÙŽØ®ÙÛŒÙ’ ÙƒÙŽØ°ÙŽØ§ ÙˆÙŽ ÙƒØ°ÙŽØ§[3] (that he is my brother and so and so) i.e. Ali is my brother and so and so?!

Can the replacement of the words (ÙˆØµÛŒÙ‘ Ùˆ Ø®Ù„ÛŒÙØªÛŒ(my Successor and my Caliph) with the words (ÙƒØ°Ø§ Ùˆ ÙƒØ°Ø§ (so and so) be considered as anything except â€˜distortion of historical factsâ€™?

It is even more interesting to note that the famous historian Ibn Kaseer al-Shaami (exp. 732 H.) in his Tarikh[4] (which is based on Tarikh Tabari) and in his Tafseer (volume 3, page 351), while narrating this historical incident, completely ignores Tarikh Tabari and avoids relating this incident from it! Rather, he chronicles it exactly as mentioned in Tafseer Tabari!

Relating an incomplete historical incident in the presence of well-established facts is a painful reality that brings to the fore distortions and unfaithfulness practiced rather shamelessly by some historians.

[1] Surah Shura Verse: 214 â€œAnd invite your closest relatives.â€

[2] Tarikh Tabari vol.3, pg.62-63, Tarikh Kamil Ibn Aseer vol.2, pg.40-41, Musnad Ahmad b. Hanbal, vol.1, pg.111

[3] Tafseere Tabari vol.19, pg.74

[4] Al Bedaayah wa al-Nehaayah, vol.3, pg. 40

Thanks remember me in your prayer's
Syeda zamiya fatima.

What does it mean to be Shia?

zam1 — Sat, 26 Sep 2009 06:23:45 +0000
The True Followers of Ali ibn Abi Talib

Ayatollah Nasir Makarem Shirazi

When Imam Ali ibn Musa Ridha (peace be upon him) was requested to make his way to the city of Toos (present-day Mashhad) and was ordered to be the heir-apparent of Mamun ar-Rashid, a group of the Shia came to see him and requested permission to enter into his presence. The Imam asked his servant who the people at the door were, to which the servant replied, "They claim that they are the Shia of Ali." The Imam did not give them permission to enter into his presence. This event continued on the second day, third day, and so on. For a period of two months, every day they would come, ask for permission to see the Imam, to which he would not give them the permission. On the final day, this group of people told the servant, "Tell the Imam that if we are to return back to our home town after being in the city of Toos for two months, and the people ask us if we had a chance to visit the Imam or not, and we tell them that he did not give us the permission to meet him, then no one shall respect us." The servant went to the Imam and told him what these people said, and at this point, the Imam permitted them to meet him.

After they entered into the presence of the Imam and wanted to sit, the Imam did not give them the permission to sit down. These people protested and said, "O Son of the Messenger of Allah! What have we done to you that you are acting in this way towards us?" The Imam replied to them, "You claim that you are the Shia of Ali, whereas the true Shia of Ali are people like Imam Hasan, Imam Hussain, Abu Dharr, Salman, Miqdad, and Muhammad ibn Abu Bakr. These people replied, "We ask forgiveness, what else can we say?" The Imam replied to them, "Say that you are the lovers of Ali." When the people said this, then the Imam ordered his servant to show these people kindness. (Bihar al-Anwar, volume 65, p. 157)

Thus, it is clear that this claim to be a Shia is something very enormous. We see that Imam as-Sadiq (peace be upon him) has stated in relation to the characteristics of the Shia that: "Truly my companions are those people who are the strongest in Wara and who fear the punishment of Allah and who are hopeful of the reward of Allah â€“ these are my companions."

As we know, Taqwa is a lower level of Wara, since Taqwa means that we keep away from sins, whereas Wara means that we keep away from doubtful things.

We have considered the various issues that come up around us as trivial things such that with the performance of the Tawassul, Ziyarat and Du'a, we consider ourselves as Shia. We do not wish to lower the worth and value of Tawassul and Ziyarat; however, there are many other things which must be performed, and this is what it means to be a Shia.

To be a Shia means to be self-sacrificing, to show altruism, to possess cognizance of Allah, and to be a person of piety. Our entire life, our house, our marketplace, our religious programs, our travels, our entire presence must all take on the aroma of Wilayat of the Ahlul Bayt (peace be upon them).

In these regards, we must first start with ourselves and our families and we must implement the Wilayat which Imam Ridha has stated, and thus, those who make this claim that they are Shia must first ask repentance for lying! We hope that Allah gives us the ability to truly be the lovers of Allah in place of just claiming this station, such that when we claim that we are the Shia of Ali, we are in that form of a Shia that would be pleasing to Imam as-Sadiq and to Imam Ridha.

Thanks remember me in your prayer's
Syeda zamiya fatima.

Similarity of Imam Mahdi (a.s) to the Prophets

zam1 — Sat, 26 Sep 2009 06:18:18 +0000
The Holy Prophet (s.a) said:

"Al Mahdi (a.s) is from my progeny. His name is the same as my name. And his kunniyat is the same as my kunniyat. In his physique and character he looks exactly like me. He will be in a state of occultation and there will be confusion (Hayra) in which people will wander about (deviate). Then he will come forth like a sharp shooting star to fill the earth will justice and equity as it was filled before with injustice and inequity." [1]

Imam Muhammad Al Baqir (a.s) said:

"Certainly in the Qaim of the Progeny of Muhammad (s.a) is the similarity to five prophets, Yunus bin Mutah, and Yusuf bin Yaqub, and Musa, and Isa and Muhammad (s.a)"

Thus, his similarity to Yunus bin Mutah is his reappearance after Ghaibat. He looked like a young man inspite of his advanced age.

And, his similarity with Yusuf bin Yaqub (a.s) is his ghaibat when he was away from the sight of the general, as well as the special people; due to the fear of his brothers. His affair was hidden from his father. And in such a condition when there was no distance between his father and family and his friends.

And his similarity with Musa (a.s) is persistent fear, and his prolonged ghaibat and a secret birth, and the reverent pleas of his shias after him, and his return by the permission of Allah, and his assistance by the people in subduing of the enemy.

And his similarity to Isa (a.s) is the controversy among the people with regard to him. A group of them says; 'He is not yet born.' Another group says, "He is dead and some say: "He was killed and crucified,"

And his similarity with his own grandfather, Mustafa (s.a), is his advent with the sword. He shall slay the enemies of Allah and the Holy Prophet (s.a), and the unjust, and the tyrants." [2]

Imam as-Sajjad (a.s) said:
"In the Qaim is a similarity to Nuh (a.s) and that is his long life." [3]

Reference
[1] Kamaaluddin vol. 1 Pg. 286. Faraidus Simtain vol. 2 Pg. 335
[2] Kamaaluddin vol. 1 Pg. 327
[3] Kamaaluddin vol. 1 Pg. 322. & vol. 2 Pg. 524

Thanks remember me in your prayer's
Syed Zamiya Fatima..

Naad-e-Aliyyan

zam1 — Sat, 26 Sep 2009 06:12:15 +0000
Naad-e-Aliyyan Madh'haral Ajaaib.
Tajid'hoo Awnan Laka Fin-Nawaaib.
Kullu Hammin Wa Ghammin Sayanjalee
Bi Wilaayatik.
Yaa Aliyyu, Yaa Aliyyu, Yaa Ali.

{= Call Ali, He is able to bring about the extraordinary. You will find him an
effective supporter in all calamities. All worries and sorrows will soon disappear on account of your authority, O Ali, O Ali, O Ali.}

"Naad-e-Ali" was brought by Archangel Jibraeel A.S. from the Almighty Allaah S.W.T. to the Holy Prophet S.A.W.W. on the event of the Battle of Khaybar. Its recitation has multi purpose effects, some of them are as under:-

If someone is sorrounded by enemies, s/he should recite 'Naad-e-Aliï¿½Eon some earth and throw it towards the enemies, its effect will be that the enemies can't do any harm to the reciter of this.

# If one is afraid of enemies s/he should recite it 27 times daily, enemies will be humiliated.

# To be safe
from evil effects of sorcery recite 7 times on water, drink some of it and take bath with the remaining water.

# To remove the bad effects of a poison write Naad-e-Ali on a china clay plate, with saffron, then recite it 21 times and wash the plate with clean water and give that water to the affected person to drink.

# For an incurable disease or ailment recite Naad-e-Ali 21 times on a glass of water and give it to the sick person to drink.

# To get rid of disturbing troubles and worries recite Naad-e-Ali 1000 times in the house.

# If there is a misunderstanding or a conflict with some person recite Naad-e-Ali 71 times and go to that displeased person, there will beging love and understanding between you and the concerned person.

# To be free from false accusations recite Naad-e-Ali 40 times in the morning, you will be treated with respect.

# If one recites Naad-e-Ali 25 times before Friday Prayers then the loss of sleep or
insomnia will be cured.

# For prosperity and honour one should recite Naad-e-Ali 21 times daily.

# To have large means and wealth recite Naad-e-Ali 12 times everyday in the morning.

# Reciter of Naad-e-Ali 17 times daily will have an upper hand over the enemy.

# Recite Naad-e-Ali 34 or 36 times for fulfillment of legitimate desires.
# For curing any disease recite Naad-e-Ali 27 times daily.

# For seeing the Holy Prophet in dream recite Naad-e-Ali 7 times everyday before going to bed.

# To be freed from prison one should recite Naad-e-Ali 16 times daily.

# To get a solution of an urgent matter in your favou recite Naad-e-Ali 15 times daily.

# To be aware of devine plan concerning your matter recite Naad-e-Ali 16 times daily for 40 days.

# To increase knowledge recite Naad-e-Ali 17 times after Zuhr prayers for 20 days.

# Recite Naad-e-Ali 50 times daily for 16 days for fulfillment of
legitimate desires and success in your efforts.

# For removing discord among two persons recite Naad-e-Ali 30 times daily for 20 days.

# To have cougrage and power recite 25 times Naad-e-Ali.

# Reciting Naad-e-Ali 1000 times in one sitting will result in fulfillment of any legitimate desire.

Thanks pray for me
syeda zamiya fatima.

The Journey of Imam Husain

sweetestali — Sat, 26 Sep 2009 05:51:58 +0000

Imam Hussain (as) sets out on his Journey

Al Husyan, the blessings of God be on him, set out from Mecca to Iraq on the day of Muslim's (attempted) rising in Kufa, that is the day of Tarwiya, after staying in Mecca for the rest of Shaban, the month of Rmadhan, Shawwal and Dhu al Qada and eight days of Dhu- al-Hijja in the year 60 A.H. (680). During his stay in Mecca, peace be on him, a number of Hijazis and Basrans had gathered around him, joining themselves to his household and his retainers (mawali).

When he determined on journeying to Iraq, he made the circumbulation of the (sacred) House and the ritual running between al-Safa and al-Marwa. Then he left the state of consecration (for the pilgrimage) (after) he had performed the lesser pilgrimage (umra) because he was not able to perform the greater pilgrimage (hajj). Through fear of being apprehended in Mecca, and being taken to Yazid b. Muiawiya, he, peace be on him, had set out early with his House, his sons and those of his Shia who had joined him.

[As it has been reported to us:]

News of Muslim's (capture and death) had not yet reached him because (it had only happened) on the day he set out.

[It is reported that al-Farazdaq, the poet, said:]

I made the pilgrimage with my mother in the year 60 A.H. (680). I was driving her camel when I entered the sanctuary. (There) I met al- Husayn b. Ali, peace be on them, leaving Mecca accompanied by (some men carrying) swords and shields.

"Whose caravan is this?" I asked.

"Al-Husayn b. Ali's, peace be on them," was the reply. So I went up and greeted him.

"May God grant you your request and (fulfil) your hope in what you want, by my father and mother, son of the Apostle of God," I said to him. "But what is making you hurry away from the pilgrimage?"

"If I did not hurry away, I would be apprehended," he replied. Then he asked me: "Who are you?"

"An Arab," I answered and he did not question me (about myself) any further.

"Tell me about the people you have left behind you," he asked.

"You have asked a good (question)," I answered. "The hearts of the people are with you but their swords are against you. The decision comes from Heaven and God does what he wishes."

"You have spoken truly of the affair belonging to God," he replied.

"Every day He (is involved) in (every) matter" (LV, 29) If fate sends down what we like and are pleased with, we praise God for His blessings. He is the One from Whom help should be sought in order to give thanks to Him. However, although fate may frustrate (our) hopes, yet He does not destroy (the souls of) those whose intention is the truth and whose hearts are pious."

"True, God brings you what you wish for (ultimately) and guards you against what you are threatened by," I said. Then I asked him about matters concerning vows and pilgrimage rites. He told me about them and then moved his mount off, saying farewell, and so we parted.

When al-Husayn b. Ali, peace be on them, left Mecca, Yahya b. Said b. al-'As met him with a group (of men). They had been sent to him by 'Amr b. Said.

"Come back from where you are going," they ordered. But he refused (to obey) them and continued. The two groups came to blows and hit at each other with whips. However al-Husayn and his followers resisted fiercely. Al-Husayn continued until he got to al- Tanim. There he met a camel-train which had come from Yemen. He hired from its people (additional) camels for himself and his followers to ride.

Then he said to the owners (of the camels): "Whoever (of you) wants to come with us to Iraq, we will pay his hire and enjoy his company and whoever wants to leave some way along the road we will pay his hire for the distance he has travelled."

Some of the people went with him but others refused. Abd Allah b. Jafar sent his sons, Awn and Muhammad, after him, and he wrote a letter to him which he gave to them. In it, he said:
I ask you before God (to return) if you have set out when you see my letter. For I am very concerned because the direction in which you are heading will have within it your destruction, and the extirpation of your House. If you are destroyed today, the light of the land will be extinguished; for you are the (standard) of those who are rightly-guided and the hope of the believers. Do not hurry on your journey as I am following this letter. Greetings.

Abd Allah, then went to 'Amr b. Sad and asked him to write to al-Husayn (offering him) a guarantee of security, and (promising) to favour him, so that he would return from where he was going. Amr b. Said wrote a letter in which he offered him favour and a guarantee of security for himself. He dispatched it with his brother Yahya b. Said. Yahya b. Said went after him (as did) Abd Allah after dispatching his sons. The two handed ('Amr's) letter to him and strove (to persuade) him to return.

"I have seen the Apostle of God, may God bless him and his family, in my sleep," answered (al-Husayn), "and he ordered me (to do) what I am carrying out."

"What was that vision?" they both asked.

"I have not told anyone of it," he answered, "and I am not going to tell anyone until I meet my Lord, the Mighty and Exalted."

When 'Abd Allah b. Ja'far despaired of (persuading) him, he told his sons, Awn and Muhammad, to stay with him, to go with him and to struggle on behalf of him. He returned with Yahya b. Sa'id to Mecca.

Al Husayn, peace be on him, pressed on swiftly and directly towards Iraq until he reached Dhat' Irq.

When Ubayd Allah b. Ziyad had learnt of the journey of al- Husayn, peace be on him, from Mecca to Kufa, he had sent al- Husayn b. Numayr, the commander of the bodyguard (shurta), to station himself at al-Qadisiyya and to set up a (protective) link of cavalry between the area of al-Qadisiyya to Khaffan and the area of al-Qadisiyya to al-Qutqutaniyya. He informed the men that al- Husayn was heading for Iraq.

When al-Husayn, peace be on him, reached al-Hajiz (a hill above) Batn al-Rumma, he sent Qays b. Mushir al Saydawi - some say it was his brother-in-nurture, Abd Allah b. Yuqtur to Kufa. For he, peace be upon him, had not yet learnt the news of (the fate of) Ibn 'Aqil. He sent a letter with him:
In the Name of God, the Merciful, the Compassionate From al-Husayn b. Ali To his brother believers and Muslims, Greetings to you, I praise God before you, other than Whom there is no deity. Muslim b. Aqil's letter came to me, informing me of your sound judgement and the agreement of your leaders to support us, and to seek our rights. I have asked God to make your actions good and reward you with the greatest reward. I set out to you from Mecca on 8th of Dhu al-Hijja, the Day of Tarwiya. When my messenger reaches you, be urgent and purposeful in your affiars, for I am coming to you within the (next few) days. Greeting and the mercy and blessings of God.

Muslim had written to al-Husayn seventeen days before he was killed and the Kufans had written to him: "Here you have a hundred thousand swords. Do not delay."

Qays b. Mushir went towards Kufa with the letter. However, when he reached al-Qadisiyya, al-Husayn b. Numayr apprehended him and sent him to Ubayd Allah b. Ziyad.

"Go up on the pulpit," Ubayd Allah b. Ziyad ordered him, "and curse the liar, al-Husayn b. Ali, peace be on him"

Qays went up on the pulpit and praised and glorified God. Then he said:
People, this man, al-Husayn b. 'Ali the best of God's creatures, the son of Fatima, the daughter of the Apostle, may God bless him and his family and grant them peace, (is nearby). I am his messenger to you. Answer him.

Then he cursed Ubayd Allah b. Ziyad and his father and prayed for forgiveness for Ali b. Abi Talib and blessed him. 'Ubayd Allah ordered him to be thrown from the top of the palace. They threw him and he was smashed to pieces.

[It is (also) reported:]
He fell on the ground in chains and his bones were crushed and there only remained to him his last breath. A man called 'Abd al- Malik b. 'Umayr al-Lakhmi came to him and cut his throat. When he was told that that had been a shameful (thing to do) and he was blamed for it, he said: "I wanted to relieve him (of his suffering)."

(While this had been going on) al-Husayn, peace be on him, had left Hajiz in the direction of Kufa until he came to one of the watering (places) of the Arabs. There there was 'Abd Allah b. Muti al-'Adawli, who was staying there. When he saw al-Husayn, peace be on him, he got up and said to him: "(May I ransom) my father and mother for you, son of the Apostle of God, what has brought you (here)?" He brought him (forward) and helped him to dismount.

"It is a result of the death of Muawiya as you would know," replied al Husayn, peace be on him. "The Iraqis have written to me urging me to (come to) them"

"I remind you, son of the Apostle of God, (of God) and the sacredness of Islam, lest it be violated. I adjure you before God (to think) about the sacredness of Quraysh. I adjure you before God (to think) about the sacredness of the Arabs. By God, if you seek that which is in the hands of Banu Umayya, they will kill you. If they kill you, they will never fear anyone after you. Then it will be the sacredness of Islam which is violated, and the sacredness of Quraysh and the sacredness of the Arabs. Don't do it! Don't go to Kufa! Don't expose yourself to Banu Umayya!"

Al-Husayn, peace be on him, insisted on continuing his journey. (In the meantime) 'Ubayd Allah b. Ziyad had ordered (the area) which was between Waqisa and the roads to Syria and Basra to be occupied (so that) they should not let anyone enter, nor anyone leave (Kufa).

However, al-Husayn, peace be on him, went on without knowing anything (of that) until he met some Arabs. He asked them (about the situation) and they told him: "No, by God, we don't know (anything about it) except that we cannot get into or out of (Kufa)."

He continued on his journey.

[A group of Fazara and Bajila reported (the following account). They said:]

We were with Zuhayr b. al-Qayn al-Bajah when we came from Mecca. (Although) we were travelling alongside al Husayn, peace be on him, there was nothing more hateful to us than that we should stop with him at a halting place. (Yet) when al-Husayn, peace be on him, travelled and halted, we could not avoid halting with him. Al-Husayn halted at the side (of the road) and we halted at the (other) side (of the road). While we were sitting, eating our food, a messenger of al- Husayn, peace be on him, approached, greeted us and entered (our camp).

"Zuhayr b. al-Qayn," he said, "Abu 'Abd Allah al-Husayn, peace be on him, has sent me to you (to ask) you to come to him."

Each man of us threw away what was in his hands (i.e. threw up his hands in horror); it was (as surprising) as if birds had alighted on our heads.

"Glory be to God," (Zuhayr's) wife said to him, "did the son of the Messenger of God send for you? Then aren't you going to him? If you went to him, you would hear what he had to say. Then you could leave him (if you wanted to)."

Zuhayr b. al-Qayn went (across) to him. It was not long before he returned to announce that he was heading east. He ordered his tent (to be struck) and (called for) his luggage, mounts and equipment. His tent was pulled down and taken to al-Husayn, peace be on him, then he said to his wife: "You are divorced, go back to your family, for I do not want anything to befall you except good."

Then he said to his companions:
Whoever wants to follow me (may do so), otherwise he is at the end of his covenant with me (i.e. released from obedience to follow Zuhayr as the leader of his tribal group). I will tell you a story (of something which happened to me once): we were raiding a rich land. God granted us victory and we won (a lot of) booty. Salman al-Farsl, the mercy of God be on him, said to us: 'Are you happy with the victory which God has granted you and the booty you have won?' We said: 'Yes.' Then he said: 'Therefore when you meet the lord of the young men of the family of Muhammad be happier to fight with them than you are with the booty which you have obtained today.' As for me. I pray that God may be with you."

He remained among the people with al-Husayn until he was killed.

[Abd Allah b. Sulayman and al-Mundhir b. Mushamill both from Asad, reported:]

When we had finished the pilgrimage, there was no concern more important to us than to join al-Husayn, peace be on him, on the road, so that we might see what happened in his affair. We went along trotting our two camels speedily until we joined him at Zarud. As we approached, there we (saw) a man from Kufa who had changed his route when he had seen al-Husayn, peace be on him. Al-Husayn, peace be on him, had stopped as if he wanted (to speak to) him, but (the man) ignored him and went on. We went on towards the man. One of us said to the other: "Come with us to ask this man if he has news of Kufa."

We came up to him and greeted him. He returned out greeting.

"From which (tribe) do you come, fellow?" we asked.

"(I am) an Asadi," he answered.

"We also are Asadis," we said. "Who are you?"

"I am Bakr b. so and so," he answered and we told him our lineage.

"Tell us of the people (you have left) behind you?" we asked.

"Yes," he replied, "I only left Kufa after Muslim b. 'Aqil and Hani' b. 'Urwa had been killed. I saw them being dragged by their legs into the market-place."

We went on to join al-Husayn, peace be on him, and we were travelling close to him until he stopped at al-Thalabiyya in the evening. We caught up with him when he stopped and we greeted him. He returned our greeting.

"May God have mercy on you," we said, "we have news. If you wish, we will tell it to you publicly or if you wish, secretly."

He looked at us and at his followers.

"There is no veil for these men," he answered.

"Did you see the rider whom you were near, yesterday evening?"

"Yes," he answered, "I had wanted to question him."

"We have got the news from him and spared you (the trouble of) questioning him," we said. "He was a man from our (tribe), of sound judgment, honesty and intelligence. He told us that he had only left Kufa after Muslim and Hani' had been killed, and he had seen them being dragged by their legs into the market-place."

"We belong to God and to Him we shall return; may God have mercy on them both," said al-Husayn, and he repeated that several times.

"We adjure you before God," we exhorted him, "for your own life and for your House that you do not go from this place, for you have no one to support you in Kufa and no Shia. Indeed we fear that such men (will be the very ones who) will be against you."

"What is your opinion," he asked, looking towards the sons of 'Aqil, "now that Muslim has been killed?"

"By God," they declared, "we will not go back until we have taken our vengeance or have tasted (the death) which he tasted."

Al-Husayn, peace be on him, came near us and said: "There is nothing good (left) in life for these men."

Then we knew that his decision had been taken to continue the journey.

"May God be good to you," we said.

"May God have mercy on you both," he answered.

Then his followers said to him: "By God, you are not the same as Muslim b. Aqil. If you go to Kufa, the people will rush to (support) you."

He was silent and waited until daybreak. Then he ordered his boys and servants to get a lot of water, to give (the people) to drink and more for the journey. They set out (once more) and went on to Zubala. News of eAbd Allah b. Yuqtur reached him. He took out a written statement to the people and read it to them:
In the name of God, the Merciful, the Compassionate, News of the dreadful murder of Muslim b. Aqil Hani' b. Urwa, and Abd Allah b. Yuqtur has reached us. Our Shia have deserted us . Those of you who would prefer to leave us, may leave freely without guilt.

The people began to disperse from him to right and left until there were only left with him those followers who had come with him from Medina, and a small group of those who had joined him. Al-Husayn had done that because he realised that the Arabs who had followed him had only followed him because they thought that he was going to a land where the inhabitants' obedience to him had already been established. And he did not want them to accompany him without being (fully) aware of what they were going to.

At dawn, he ordered his followers to provide themselves with water and with extra (supplies of it). Then they set out until they passed Batn al Aqaba. He stopped there and was met by a shaykh of the Banu Ikrima called Amr b. Lawdhan.

"Where are you headings." he asked.

"Kufa," replied al-Husayn, peace be on him.

"I implore you before God," exhorted the shaykh, "why are you going there? You won't come to anything there except the points of spears and the edges of swords. If those who sent for you were enough to support you in battle and had prepared the ground for you, and you came to them, that would be a wise decision. However, in the light of the situation as it has been described I don't think that you ought to do it."
Servant of God," he answered, "wise decisions are not hidden from me. yet the commands of God, the Exalted, cannot be resisted. By God, (my enemies) will not leave me till they have torn the very heart from the depths of my guts. If they do that, God will cause them to be dominated and humiliated until they become the most humiliated of the factions among nations.

He, peace be on him, went on from Batn al Aqaba until he stopped at Sharaf (for the night). At dawn he ordered his boys to get water and more (for the journeys When he continued from there until midday. While he was journeying, one of his followers exclaimed:
"God is greater (Allahu akbar)!"
"God is greater (AllAhu akbar)!" responded al-Husayn, peace be on him. Then he asked: "Why did you say Allahu akbar?"
"I saw palm-trees," answered the man.
"This is a place in which we never see a palm-tree," a group of his followers asserted.
"What do you think it is then?" asked al-Husayn, peace be on him.
"We think it is the ears of horses," they answered.
"By God, I think so too," he declared. Then he said: "(So that) we can face them in one direction (i.e. so that we are not surrounded), we should put at our rear whatever place of refuge (we can find)."
"Yes," said to him, "there is Dhu Husam over on your left. If you reach it before them,it will be (in) just (the position) you want." So he veered left towards it and we went in that direction with him. Even before we had had time to change direction the vanguard of the cavalry appeared in front of us and we could see them clearly. We left the road and when they saw that we had moved off the road, they (also) moved off the road towards us. Their spears looked like palm branches stripped of their leaves and their standards were like birds' wings. Al-Husayn ordered his tents (to be put up) and they were erected. The people came up; (there were) about one thousand horsemen under the command of al-Hurr b. Yazid al-Tamimi. (It was) during the heat of midday (that) he and his cavalry stood (thus) facing al-Husayn, peace be on him. Al-Husayn, peace be on him, and his followers were all wearing their turbans and their swords (ready to fight).
"Provide (our) people with water and let them quench their thirst and give their horses water to drink little by little," al Husayn ordered his boys. They did that and they began filling their bowls and cups and took them to the horses. When a horse had drunk three or four or five draughts, the water was taken away and given to another horse-until they had all been watered.
[ Ali b. al Taan al Muharibi reported: ]
I was with al-Hurr on that day, I was among the last of his followers to arrive. When al-Husayn, peace be on him, saw how thirsty both I and my horse were, he said: "Make your beast (rawiya) kneel." I thought rawiya meant water-skin so he said: "Cousin, make your camel (jamal) kneel." I did so. Then he said: "Drink." I did so, but when I drank, water flowed from my water-skin.
"Bend your water-skin," said al-Husayn. I did not know how to do that. He came up (to me) and bent it (into the proper position for drinking). Then I drank and gave my horse to drink.
Al-Hurr b. Yazid had come from al-Qadisiyya. Ubayd Allah b. Ziyad had sent al-Husayn b. Numayr and ordered him to take up (his) position at al-Qadisiyya. Then al-Hurr had been sent in advance with one thousand horsemen to meet al-Husayn.
Al-Hurr remained positioned opposite to al-Husayn, peace be on him, until the time for the midday prayer drew near. Al-Husayn, peace be on him, ordered al-Hajjaj b. Masruq to give the call to prayer. When the second call to prayer immediately preceding the prayer (iqama) was about (to be made) al-Husayn came out (before the people) dressed in a waist-cloth czar) and cloak (rida') and wearing a pair of sandals. He praised and glorified God, then he said:
People, I did not come to you until your letters came to me, and they were brought by your messengers (saying), 'Come to us for we have no Imam. Through you may God unite us under guidance and truth.' Since this was your view, I have come to you. Therefore give me what you guaranteed in your covenants and (sworn) testimonies. If you will not and (if you) are (now) averse to my coming, I will leave you (and go back) to the place from which I came.They were silent before him. Not one of them said a word.
"Recite the iqama," he said to the caller for prayer (mu'adhdhin) and he recited the iqama.
"Do you want to lead your followers in prayer?" he asked al-Hurr b. Yazid.
"No," he replied, "but you pray and we will pray (following the lead of) your prayer."
Al-Husayn, peace be on him, prayed before them. Then he returned (to his tent) and his followers gathered around him. Al-Hurr went back to the place where he had positioned (his men) and entered a tent which had been put up for him. A group of his followers gathered around him while the rest returned to their ranks, which they had been in and which now they went back to. Each of them held the reins of his mount and sat in the shade (of its body).
At the time for the afternoon (asr) prayer, al-Husayn, peace be on him, ordered his followers to prepare for departure. Then he ordered the call to be made, and the call for the easr prayer was made, and the iqama. Al-Husayn, peace be on him, came forward, stood and prayed. Then he said the final greeting (of the prayer) and turned his face towards them (al-Hurr's men). He praised and glorified God and said:
People, if you fear God and recognise the rights of those who have rights, God will be more satisfied with you. We are the House of Muhammad and as such are more entitled to the authority (wilaya) of this affair (i.e. the rule of the community) over you than these pretenders who claim what does not belong to them. They have brought tyranny and aggression among you. If you refuse (us) because you dislike (us) or do not know our rights, and your view has now changed from what came to us in your letters and what your messengers brought, then I will leave you.

"By God," declared al-Hurr, "I know nothing of these letters and messengers which you mention."
"Uqba b. Siman," al-Husayn, peace be on him, called to one of his followers, "bring out the two saddle-bags in which the letters to me are kept."
He brought out two saddle-bags which were full of documents, and they were put before him.
"We are not among those who wrote these letters to you," said al- Hurr, "and we have been ordered that when we meet you we should not leave you until we have brought you to Kufa to 'Ubayd Allah."
"Death will come to you before that (happens)," al-Husayn, peace be on him, told him. Then he ordered his followers, "Get up and get mounted."
They got mounted and (then) waited until their women had been mounted,
"Depart," he ordered his followers.
When they set out to leave, the men (with al-Hurr) got in between them and the direction they were going in.
"May God deprive your mother of you," said al-Husayn, peace be on him, to al-Hurr, "what do you want?"
"If any of the Arabs other than you were to say that to me," retorted al-Hurr, "even though he were in the same situation as you, I would not leave him without mentioning his mother being deprived (of him), whoever he might be. But by God there is no way for me to mention your mother except by (saying) the best things possible."
"What do you want?" al-Husayn, peace be on him, demanded.
"I want to go with you to the governor, Ubayd Allah," he replied.
"Then by God I will not follow you."
"Then by God I will not let you (go anywhere else)."
These statements were repeated three times, and when their conversation was getting more (heated) al-Hurr said: "I have not been ordered to fight you. I have only been ordered not to leave you until I come with you to Kufa. If you refuse (to do that), then take any road which will not bring you into Kufa nor take you back to Medina, and let that be a compromise between us while I write to the governor, 'Ubayd Allah. Perhaps God will cause something to happen which will relieve me from having to do anything against you. Therefore take this (road) here and bear to the left of the road (to) al Udhayb and al-Qadisiyya."
Al-Husayn, peace be on him, departed and al-Hurr with his followers (also) set out travelling close by him, while al Hurr was saying to him:
Al-Husayn, I remind you (before) God to (think of) your life; for I testify that you will be killed if you fight.
"Do you think that you can frighten me with death?" said al- Husayn, peace be on him. "Could a worse disaster happen to you than killing me? I can only speak (to you) as the brother of al-Aws said to his cousin when he wanted to help the Apostle of God, may God bless him and grant him and his family peace. His cousin feared for him and said: 'Where are you going, for you will be killed?' but he replied:
I will depart for there is no shame in death for a young man, whenever he intends (to do what is) right and he strives like a Muslim, (Who) has soothed righteous men through (the sacrifice of) his life, who has scattered the cursed and opposed the criminal. If I live, I will not regret (what I have done) and if I die, I will not suffer. Let it be enough for you to live in humiliation and be reviled.
When al-Hurr heard that he drew away from him. He and his followers travelled on one side (of the road) while al-Husayn, peace be on him, travelled on the other, until they reached Udhayb al- Hijanat. Al-Husayn, peace be on him, went on to Qasr Bani Muqatil. He stopped there and there a large tent had (already) been erected.
"Whose is that?" he asked.
"That belongs to Ubayd Allah b. al-Hurr al-Jufi," he was told.
"Ask him to come to me," he said.
The messenger went to him and said: "This is al-Husayn b. Ali, peace be on them, and he asks you to come to him."
"We belong to God and to Him we shall return," said 'Ubayd Allah. "By God, I only left Kufa out of dread that al-Husayn, peace be on him, would enter Kufa while I was there. By God, I do not want to see him, nor him to see me."
The messenger returned to him (al-H. usayn). Al-Husayn, peace be on him, rose and went over to him. He greeted him and sat down. Then he asked him to go with him. Ubayd Allah b. al Hurr repeated what he had said before and sought to excuse himself from what he was asking him (to do).
"If you are not going to help us," al-Husayn, peace be on him, said to him, "then be sure that you are not one of those who fight against us. For, by God, no one will hear our cry and not help us without being destroyed."
"As for that (fighting against you)," he replied, "it will never happen, if God, the Exalted, wishes."
Then al-Husayn, peace be on him, left him and continued to his camp. Towards the end of the night, he ordered his boys to get provisions of water. Then he ordered the journey (to continue). He set out from Qasr Bani Muqatil.

['Uqba b. Sim'an reported:]
We set out at once with him and he became drowsy while he was on his horse's back. He woke up, saying: "We belong to God and to Him we will return. Praise be to God, Lord of the worlds."
He did that twice or three times, then his son, 'Ali b. al-Husayn approached him and asked: "Why are you praising God and repeating the verse of returning to Him?"
"My son," he answered, "I nodded off and a horseman appeared to me, riding a horse and he said: 'Men are travelling and the fates travel towards them.' Then I knew it was our own souls announcing our deaths to us."
"Father," asked (the youth), "does God regard you as evil? Are we not in the right?"
"Indeed (we are)," he answered, "by Him to Whom all His servants must return."
"Father," said (the youth), "then we need have no concern, if we are going to die righteously."
"May God give you the best reward a son can get for (his behaviour towards) his father," answered al-Husayn, peace be on him.
In the morning, he stopped and prayed the morning prayer. Then he hurried to remount and to continue the journey with his followers, veering to the left with the intention of separating from (al-Hurr's men). However al-Hurr b. Yazid came towards him and stopped him and his followers (from going in that direction) and he began to (exert pressure to) turn them towards Kufa, but they resisted him. So they stopped (doing that) but they still accompanied them in the same way until they reached Ninawa, (which was) the place where al-Husayn, peace be on him, stopped. Suddenly there appeared a rider on a fast mount, bearing weapons and carrying a bow on his shoulder, coming from Kufa. They all stopped and watched him. When he reached them, he greeted al-Hurr and his followers and did not greet al- Husayn and his followers. He handed a letter from Ubayd Allah b. Ziyad to al-Hurr. In it (was the following):
When this letter reaches you and my messenger comes to you, make al-Husayn come to a halt. But only let him stop in an open place without vegetation. I have ordered my messenger to stay with you and not to leave you until he brings me (news of) your carrying out my instructions. Greetings.
When al-Hurr had read the letter, he told them: "This is a letter from the governor Ubayd Allah. He has ordered me to bring you to a halt at a place which his letter suggests. This is his messenger and he has ordered him not to leave me until I carry out the order with regard to you."
Yazid (b. Ziyad) b. al-Muhajir al-Kindi who was with al-Husayn, peace be on him, looked at the messenger of Ibn Ziyad and he recognized him.
"May your mother be deprived of you," he exclaimed, "what a business you have come to!"
"I have obeyed my Imam and remained faithful to my pledge of allegiance," (the other man) answered.
You have been disobedient to your Lord and have obeyed your Imam in bringing about the destruction of your soul," responded Ibn al-Muhajir. "You have acquired (eternal) shame (for yourself) and (the punishment of) Hell-fire. What a wicked Imam your Imam is! Indeed God has said: we have made them Imams who summon (people) to Hellfire and on the Day of Resurrection they will not be helped. (XXVIII, 41) Your Imam is one of those.
Al-Hurr b. Yazid began to make the people stop in a place that was without water and where there was no village.
"Shame upon you, let us stop at this village or that one," said al- Husayn, peace be on him. He meant by this, Ninawa and al- Ghadiriyya, and by that, Shufayya."
"By God, I cannot do that," replied (al-Hurr), "for this man has been sent to me as a spy."
"Son of the Apostle of God," said Zuhayr b. al-Qayn, "I can only think that after what you have seen, the situation will get worse than what you have seen. Fighting these people, now, will be easier for us than fighting those who will come against us after them. For by my life, after them will come against us such (a number) as we will not have the power (to fight) against."
"I will not begin to fight against them," answered al-Husayn.
That was Thursday, 2nd of (the month of) Muharram in the year 61 A.H.(680). On the next day, Umar b. Sad b. Abi Waqqas, set out from Kufa with four thousand horsemen. He stopped at Ninawa and sent for 'Urwa b. Qays al-Ahmasi and told him: "Go to him (al- Husayn) and ask him: What brought you, and what do you want?"
Urwa was one of those who had written to al-Husayn, peace be on him, and he was ashamed to do that. The same was the case with all the leaders who had written to him, and all of them refused and were unwilling to do that. Kathir b. Abd Allah al-Shabi stood up - he was a brave knight who never turned his face away from anything - and said: "I will go to him. By God, if you wish, I will rush on him."
"I don't want you to attack him," said 'Umar, "but go to him and ask him what has brought him."
As Kathir was approaching him, Abu Thumama al-Saidi saw him and said to al-Husayn, "May God benefit you, Abu Abd Allah, the wickedest man in the land, the one who has shed the most blood and the boldest of them all in attack, is coming towards you."
Then (Abu Thumama) stood facing him and said: "Put down your sword."
"No, by God," he replied, "I am only a messenger. If you will listen to me, I will tell you (the message) which I have been sent to bring to you. If you refuse, I will go away."
"I will take the hilt of your sword," answered (Abu Thumama), "and you can say what you need to."
"No, by God, you will not touch it," he retorted.
"Then tell me what you have brought and I will inform him for you. But I will not let you go near him, for you are a charlatan."
They both (stood there and) cursed each other. Then (Kathlr) went back to Umar b. Sad and told him the news (of what had happened). Umar summoned Qurra b. Qays al-Hanzali and said to him: "Shame upon you Qurra, go and meet al-Husayn and ask him what brought him and what he wants."
Qurra began to approach him. When al-Husayn, peace be on him, saw him approaching, he asked: "Do you know that man?"
"Yes," replied Habib b. Muzahir, "he is from the Hanzala clan of Tamim. He is the son of our sister. I used to know him as a man of sound judgement. I would not have thought that he would be present at this scene."
He came and greeted al-Husayn, peace be on him. Then he informed him of 'Umar b. Sa'd's message.
"The people of this town of yours wrote to me that I should come," answered al Husayn, peace be on him. "However, if now you have come to dislike me, then I will leave you."
"Shame upon you, Qurra," Habib b. Muzahir said to him, "will you return to those unjust men? Help this man through whose fathers God will grant you (great) favour."
"I will (first) return to my leader with the answer to his message," replied Qurra, "and then I will reflect on my views."
He went back to 'Umar b. Sa'd and gave him his report.
"I hope that God will spare me from making war on him and fighting against him," said 'Umar and then he wrote to 'Ubayd Allah b. Ziyad:
In the name of God, the Merciful, the Compassionate. I am (writing this from) where I have positioned myself, near al Husayn, and I have asked him what brought him and what he wants. He answered: 'The people of this land wrote to me and their messengers came to me asking me to come and I have done so. However if (now) they have some to dislike me and (the position) now appears different to them from what their messengers brought to me, I will go away from them.
[Hassan b. Qa'id al-'Absi reported:]
I was with 'Ubayd Allah when this letter came to him, he read it and then he recited:
Now when our claws cling to him, he hopes for escape but he will be prevented (now) from (getting) any refuge.
He wrote to 'Umar b. Sa'd:
Your letter has reached me and I have understood what you mentioned. Offer al-Husayn (the opportunity) of him and all his followers pledging allegiance to Yazid. If he does that, we will then see what our judgement will be.
When the answer reached Umar b. Sa'd, he said: "I fear that 'Ubayd Allah will not accept that I should be spared (fighting al- Husayn)."
(Almost immediately) after it, there came (another) letter from Ibn Ziyad (in which he said):
Prevent al-Husayn and his followers from (getting) water. Do not let them taste a drop of it just as was done with 'Uthman b. Affan.
At once Umar b. Said sent Amr b al-Hajjaj with five hundred horsemen to occupy the path to the water and prevent al-Husayn and his followers from (getting) water in order that they should (not) drink a drop of it. That was three days before the battle against al- Husayn, peace be on him.
Abd Allah b. al-Husayn al-Azdi, who was numbered among Bajila, called out at the top of his voice: "Husayn, don't you see that the water is as if in the middle of heaven. By God, you will not taste a drop of it until you die of thirst."
"O God, make him die of thirst and never forgive him", cried al- Husayn, peace be on him.

[Humayd b. Muslim reported:]
By God, later I visited him when he was ill. By God, other than Whom there is no deity, I saw him drinking water without being able to quench his thirst, and then vomiting. He would cry out, "The thirst, the thirst!" Again he would drink water without being able to quench his thirst, again he would vomit. He would then burn with thirst. This went on until he died, may God curse him.
When al-Husayn saw the extent of the number of troops encamped with 'Umar b. Sa'd, may God curse him, at Ninawa in order to do battle against him, he sent to 'Umar b. Sa'd that he wanted to meet him. The two men met at night and talked together for a long time. (When) 'Umar b. Sa'd went back to his camp, he wrote to Ubayd Allah b. Ziyad, may he be cursed.
God has put out the fire of hatred, united (the people) in one opinion (lit. word), and set right the affairs of the community. This man, al-Husayn, has given me a promise that he will return to the place which he came from, or he will go to one of the border outposts - he will become like any (other) of the Muslims, with the same rights and duties as them; or he will go to Yazid, the Commander of the faithful, and offer him his hand and see (if the difference) between them (can be reconciled). In this (offer) you have the consent (to what you have demanded) and the community gains benefit.
When Ubayd Allah read the letter, he said: "This is the letter about a sincere man who is anxious for his people."
"Are you going vo accept this from him," demanded Shamir b. Dhi al-Jawshan, jumping up,
When he has encamped on your land nearby? By God if he was a man from your land and he would not put his hand in yours, whether he was in a position of power and strength (or) whether he was in a position of weakness and impotence you would not give this concession, for it would be (a mark) of weakness. Rather let him and his followers submit to your authority. Then if you punish them, (it will be because) you are the (person) most appropriate to punish, and if you forgive them, you have the right (to do so)."
"What you have suggested is good," replied Ibn Ziyad. "Your view is the correct view. Take this message to 'Umar b. Sad and let him offer al-Husayn and his followers (the opportunity of) submitting to my authority. If they do that, let him send them to me in peace. If they refuse, he should fight them. If he ('Umar b. Sa'd) acts (according to) my instructions, then listen to him and obey him. However if he refuses to fight them then you are the commander of the army (lit. people), attack him, cut his head off and send it to me."
Then he wrote to Umar b. Sa'd:
I did not send you to al-Husayn for you to restrain yourself from (fighting) him, nor to idle the time away with him, nor to promise him peace and preservation (of his life), nor to make excuses for him, nor to be an intercessor on his behalf with me. Therefore see that if al-Husayn and his followers submit to my authority and surrender, you send them to me in peace. If they refuse, then march against them to fight them and to punish them; for they deserve that. If al-Husayn is killed, make the horses trample on his body, both front and back; for he is a disobedient rebel, and I do not consider that this will be in any way wrong after death. But it is my view that you should do this to him if you kill him. If you carry out your command concerning him, we will give you the reward due to one who is attentive and obedient. If you refuse, then we withdraw (the command of) our province and army from you and leave the army to Shamir b. Dhl al-Jawshan. We have given him our authority. Greetings.
Shamir b. Dhi al-Jawshan brought the letter to 'Umar b. Sad. After he had brought it and read it, 'Umar said to him:
Shame upon you, what is this to you? May God never show favour to your house. May God make abominable what you have brought to me! By God, I did not think that you would cause him to refuse what I had written to him, and ruin for us a matter which we had hoped to set right. Al Husayn will not surrender, for there is a spirit like (his) father's in his body."
"Tell me what you are going to do," demanded Shamir. "Are you going to carry out the governor's command and fight his enemy or are you going to leave the command of the army to me?"
"No, (there is going to be) no advantage to you. I will carry that out instead of you. you take command of the foot-soldiers."
'Umar b. Sa'd prepared to (do battle with) al-Husayn, peace be on him, on the night of Thursday, 9th of the month of Muharram. (In the meantime) Shamir went out and stood in front of the followers of al- Husayn, peace be on him.
"Where are my sister's sons?" he demanded. Al Abbas,
Jafar, Abd Allah and Uthman, sons of Ali b. Abi Talib, peace be on him, came forward.
"What do you want?" they asked.
"Sons of my sister, you are guaranteed security," he said.
"God curse you and curse the security which you offer without offering itlto the son of the Apostle of God," the young men replied.
"Cavalry of God, mount and announce the news of Heaven (i.e. death)," Umar b. Sa'd called out and the people mounted and he approached (the supporters of al-Husayn) after the afternoon (asr) prayer.
Meanwhile, al-Husayn, peace be on him, was sitting in front of his tent dozing with his head on his knees. His sister heard the clamour (from the enemy's ranks). She came up to him and said, "My brother, don't you hear the sounds which are getting nearer?"
I have just seen the Apostle of God, may God bless him and grant him peace, in my sleep," said al-Husayn, peace be on him, as he raised his head. "He said to me: 'You are coming to us.'
His sister struck at her face and cried out in grief.
"You have no (reason) to lament, sister," al-Husayn, peace be on him, told her. "Be quiet, may God have mercy on you."
Then he turned to al-Abbas b. Ali "Brother, the enemy have come, so get ready; but first, al-Abbas, you, yourself, ride out to meet them, to talk to them about what they have (in mind) and what appears (appropriate) to them and to ask about what has brought them (against us)."
Al-Abbas went towards them with about twenty horsemen, among whom was Zuhayr b. al-Qayn.
"How do you see (the situation)?" he asked. "What do you want?'
"The command of the governor has arrived that we should offer you (the opportunity of) submitting to his authority, otherwise we (must) attack you," they answered.
"Do not hurry (to do anything) until I have gone back to Abu Abd Allah (al-Husayn) and told him what you have said, 'Abbas requested.
They stopped (where they were) and told him: "Go to him and inform him, and tell us what he says to you."
Al 'Abbas went galloping back to al Husayn, peace be on him, to give him the information. While his companions remained exchanging words with the enemy, trying to test them and dissuade them from fighting against al-Husayn, peace be on him, (al-'Abbas) told him what the enemy had said.
Go back to them," he, peace be on him, said, "if you can, delay them until the morning and (persuade) them to keep from us during the evening. Then, perhaps, we may be able to pray to our Lord during the night to call upon Him and seek His forgiveness. He knows that I have always loved His formal prayer, the recitation of His Book and (making) many invocations to Him, seeking His forgiveness.
Al Abbas went back to the people, and returned (after) being with them, accompanied by a messenger on behalf of Umar b. Saed, who had said: "We will grant you a day until tomorrow. Then if you surrender, we will send you to our governor, Ubayd Allah b. Ziyad but if you refuse we will not leave you (any longer)."
(After) he departed, towards the evening al-Husayn gathered his followers around him.

[ Ali b. al Husayn, Zayn al Abidin, reported: ]
I went near to hear what he would say to them (even though) at that time I was sick. I heard my father say to his followers: I glorify God with the most perfect glorification and I praise Him in happiness and misfortune. O God, I praise You for blessing us with prophethood, teaching us the Qur'an and making us understand the religion. You have given us hearing, sight and hearts, and have made us among those who give thanks (to You). I know of no followers more loyal and more virtuous than my followers, nor of any House more pious and more close-knit than my House. May God reward you well on my behalf. Indeed, I do not think that there will be (any further) days (left) to us by these men. I permit you to leave me. All (of you) go away with the absolution of your oath (to follow me), for there will be no (further) obligation on you from me. This is a night (whose darkness) will give cover to you. Use it as a camel (i.e. ride away in it).
His brothers and sons, the sons of his sisters and the sons of 'Abd Allah b. Ja'far said:
We will not leave you to make ourselves continue living after your (death). God will never see us (do) such a thing.
Al Abbas b. Ali, peace be on them, was the first of them to make this declaration. Then the (whole) group followed him, (all) declaring the same thing.
"Sons of 'Aqil" said al-Husayn, "enough of your (family) has been killed. So go away as I have permitted you."
"Glory be to God," they replied, "what would the people say?
They would say that we deserted our shaykh, our lord, the sons of our uncle, who was the best of uncles; that we had not shot arrows alongside them, we had not thrust spears alongside them, we had not struck swords alongside them. (At such an accusation) we do not know what we would do. No, by God, we will not do (such a thing). Rather we will ransom you with our lives, property and families. We will fight for you until we reach your destination. May God make life abominable (for us) after your (death)."
Then Muslim b. Awsaja arose and spoke:
Could we leave you alone? How should we excuse ourselves before God concerning the performance of our duty to your By God, I will stab them with my spear (until it breaks), I will strike them with my sword as long as the hilt is in my hand. If I have no weapon (left) to fight them with, I will throw stones (at them). By God we will never leave you until God knows that we have preserved through you (the company of His Apostle) in his absence. By God, if I knew what I would die and then be revived and then burnt and then revived, and then scattered, and that would be done to me seventy times, I would never leave you until I met my death (fighting) on your behalf. So how could I do it when there can only be one death, which is a great blessing which can never be rejected.
Zuhayr b. al-Qayn, may God have mercy on him, spoke:
By God, I would prefer to be killed and then recalled to life; and then be killed a thousand times in this manner; and that in this way God, the Mighty and Exalted, should protect your life and the lives of these young men of your House.
All his followers spoke in similar vein, one after the other. Al- Husayn, peace be on him, called (on God to) reward them well and then went back to his tent.
[ Ali b. al-Husayn, peace be on them, Zayn al Abidin reported: ]
I was sitting on that evening (before the morning of the day) in which my father was killed. With me was my aunt, Zaynab, who was nursing me when my father left to go to his tent. With him was Juwayn, the retainer (mawla) of Abu Dharr al-Ghiffarl, who was preparing his sword and putting it right My father recited:
Time, shame on you as a friend! At the day's dawning and the sun's setting, How many a companion or seeker will be a corpse! Time will not be satisfied with any substitute. The matter will rest with the Mighty One, and every living creature will have to journey along my path.
He repeated it twice or three times. I understood it and realised what he meant. Tears choked me and I pushed them back. I kept silent and knew that tribulation had come upon us. As for my aunt, she heard what I heard - but she is a woman and weakness and grief are part of the qualities of women; she could not control herself, she jumped up, tearing at her clothes and sighing, and went to him.
"Then I will lose (a brother)," Zaynab said to him. "Would that death deprived me of life today, (for) my mother, Fatima, is dead, and my father, 'Ah, and my brother, al-Hasan, peace be on them (all)."
"O sister,' al-Husayn said to her as he looked at her with his eyes full of tears, " don't let Satan take away your forbearance. (Remember If the sandgrouse are left (alone) at night, they will sleep (i.e. let nature take its course)."
"O my grief, your life will be violently wrenched from you and that is more wounding to my heart and harsher to my soul," she lamented, and then she struck at her face. she bent down to (the hem of) her garment and (began to) tear it. Then she fell down in a faint.
Al-Husayn, peace be on him, got up and bathed her face with water Then he said to her:
Sister, fear God and take comfort in the consolation of God. Know that the people on the earth will die and the inhabitants of heaven will not continue to exist (for ever). For everything will be destroyed except the face of God Who created creation by His power (qudra); He sends forth creatures and He causes them to return; He is unique and alone. My grandfather was better than me, my father was better than me and my mother was better than me. I and every Muslim have an ideal model in the Apostle of God, may God bless him and his family.
By This and the like he tried to console her and he said:
Sister, I swear to you - and I (always) keep my oaths - that you must not tear your clothes, nor scratch your face, nor cry out with grief and loss when I am destroyed.
Then he brought her and made her sit with me. He went out to his followers and ordered them to bring their tents (much) closer together so that the tent-pegs came within the area of each other's tents, and so that if they remained among their tents, the enemy could only approach (them), from one side (for there would be) tents behind them, and to their right and left. Thus (the tents completely) surrounded them except for the one way which the enemy could come against them.
(After that) he, peace be on him, returned to his place and spent the whole night in performing the prayer, in calling on God's forgiveness and in making invocations. In the same way, his followers performed the prayer, made invocations and sought God's forgiveness.
[ Al Dahhak b. Abd Allah reported: ]
(A contingent of) Umar b. Sa'd's (continually) passed us keeping watch over us while al-Husayn, himself, recited:
Let not those who disbelieve think that our giving them a delay is better for their souls. We give them a delay only that they might increase their wickedness. They shall have a disgraceful punishment. God does not leave the believers in the situation you are in until He has made the evil distinct from the good. [ Quran III, 117/8 ]
A man called 'Abd Allah b. Samir, (who was) among those horsemen heard that. He was given to much laughter, and was a brave fighter, a treacherous knight and a noble. He cried out: "By the Lord of the Ka'ba, we are the good, we have been distinguished from you."
"O terrible sinner," cried Burayr b. Hudayr, "has God made you one of the good?"
"A curse on you, whoever you are?" he shouted back.
"I am Burayr b. Hudayr," he replied. And they both cursed each other.

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Mohtaj-E-Dua ( Mohammed Ali Nd Sana Ali )

Fundamentals of Islam

sweetestali — Sat, 26 Sep 2009 05:36:33 +0000

Usool -ad-Deen (Roots of Religion)

Tawheed - (Oneness of God) - The most fundamental aspect of all beliefs revolves around the total acceptance of the Absolute and Perfect Creator. Belief in the Originator of all causes and effects with no effect on Him and that He is One, Everliving, Beneficent and Merciful. He has neither a colleague nor a partner. He begets not, nor is He begotten, and there is none like Him. The Almighty God is Unique and is Absolute in the Absolute sense. No entity in His Universe can ever comprehend His true state and none should even bother to try for it will lead to futility and insanity. Yet there is no doubt in any sane mind that His existence precedes all and His presence is Absolutely ubiquitous (everpresent). For anyone to say that God does not exist is a liar and a fool because such a person can NEVER disprove His existence, whether scientifically or philosophically, or for that matter in any method known. Because He is Absolute and none is like Him, no one in the relative world can ever physically define Him, and thus all idol worshippers and those who ascribe a shape or a body to Him are wrong. Ascribing a shape to the One who is beyond our limited perceptions would be tantamount to lying and giving a false appearance and a false representation. In addition, to believe that one can see God in the physical sense of sitting on a throne like some mythical being is certainly an untrue statement and should never be accepted. The Almighty Creator brings to existence everything with utmost Perfection and nothing in His Universe is imperfect. Thus to state that the Creator has created imperfect things is certainly a false statement. He is the One and Only and is Absolutely independent of anything and everything that exists. Glorified be His names, the Most High!

'Adl - (Justice) - Essentially part of Tawheed. Belief that God is Just. He will reward or punish any person according to his deeds and thus the notion of predestination (where all decisions are God's and not any one else's) in one's deeds does not exist. It is absolutely forbidden in Islam to believe that the Almighty, Merciful Allah planned our destiny and that the good and the bad are just His Will and there is no choice for us between them (God forbid!). Those who ascribe to such lies do so because they want to blame their own evils on Allah and claim the good for themselves! Although the attribute of Allah's Justice is not a separate entity of Allah for certainly the Almighty God can never be compartmentalized nor defined in any relative terms, it is nonetheless absolutely compulsory to believe and fully understand the importance of this attribute in Islam so as not to allow the evil suggestions of Iblees (curse of Allah be upon him and his progeny) and his companions from leading us astray.

Nubuwwat - (Prophethood) - Belief in the Prophets (PBUT) of God who excel all other persons for whom they are sent for. All prophets of Allah are perfect and sinless (ma'soom). Prophet Muhammad Mustafa (PBUH&HF) is the last of the prophets sent by God and the sealer of prophets for NO more are to come, EVER! The total number of prophets (PBUT) that were sent by God to mankind is 124,000 and every nation on earth was given guidance through them. In fact, all major religions today on earth can be traced to have these divinely guided teachers as their original propagators of the Truth of Allah. The best of His messengers all came from the same tree i.e. family lineage and many of them are mentioned in the Holy Qur'an which describes who they were and what their mission on earth was. It is important to note that no prophet on earth ever negated or rejected any of the other divinely ordained prophets and thus their message was always the same and one in purpose. Each established the law of the One and Only God and showed the way of life for humans to observe. From the very first creation of mankind, there was always a prophet on earth which was Prophet Adam (PBUH). This guidance from the Merciful Allah to establish His complete laws continued to the last Prophet Muhammad (PBUH&HF) who exemplified the letters of the law in his most perfect behavior. He completed and perfected the one and only True religion, Islam. With the revelation of the last Holy Book, the Qur'an, which is the most protected and perfect book of God with us, he established as part of his mission, every concievable and practical law for mankind to follow in order to attain spiritual perfection. Great prophets such as Nuh (Noah), Ibrahim (Abraham), Ismail (Ishmael), Ishaaq (Isaac), Yaqoob (Jacob), Yusuf (Joseph), Dawood (David), Sulaiman (Solomon), Musa (Moses), Yahya (John), and Isa (Jesus), - (Peace be upon them all) - all came from the one blessed lineage of Prophet Adam (PBUH) and ended with the last Messenger, Muhammad (PBUH&HF). It is also important to note that anyone who ascribes imperfections or mistakes to these divinely guided personalities is ascribing it directly to Allah who is certainly free from such. Acceptance of such ideas is also rejection of the message of Allah entirely. Thus with prophethood, a believer has to accept in their complete message without any reservations of possible errors or mistakes.

Imamat - (Guidance) - Belief in the divinely appointed leadership after the death of the Holy Prophet (PBUH&HF) to protect and guide mankind with the revealed Truth, the Holy Qur'an and the true practices of the Holy Prophet himself. The roles of these leaders is an integral part in the protection of all the Messengers and their divine Messages. The Almighty Allah appointed through the Holy Prophet himself, twelve Guides (Imams) to protect mankind from misrepresenting and misinterpreting the Truth. Belief in this is most important in Islam and no doubts about their positions should be allowed. They are indeed sinless (ma'soom) and perfect in the highest sense of the word. The Imams have direct knowledge from God, and their verdict is the verdict of God. After the Holy Prophet, only they can interpret and guide mankind in every aspect of life and death and all believers must acquire guidance from them or else they will certainly be lost. They do NOT bring any new laws nor do they ever innovate their own laws. They always exempliy and elucidate the practical (Sunnah) and the written (the Holy Qur'an). It is also important to note that they NEVER disagree with each other in their manners and duties nor in their representations of the Divine Laws. They are from the best and the most blessed and purified lineage of the last Holy Prophet Muhammad (PBUT) and their names are as follows: (1) Imam Ali ibn Abu Talib, the cousin and son-in-law of the Holy Prophet who called him his only brother in this world and in the next, (2) Imam Hasan son of Ali, (3) Imam Husain son of Ali, (4) Imam Ali son of Husain, (5) Imam Muhammad son of Ali, (6) Imam Ja'far son of Muhammad, (7) Imam Musa son of Ja'far, (8) Imam Ali son of Musa, (9) Imam Muhammad son of Ali, (10) Imam Ali son of Muhammad, (11) Imam Hasan son of Ali, and the last and living Imam Muhammad son of Hasan, the establisher of the Truth till the end of this world (PBUT). There is no successor to the Twelfth Holy Imam Muhammad ibnul Hassan (PBUH) and he is LIVING today but is in occultation and appears only to those who are most in need and to those who are most virtuous and pious. By the Command of Allah, he will reappear to all when he will establish true justice on earth and will rule mankind compassionately with utmost perfection as is the Will of the Almighty Allah. He will abolish the evil establishments on earth and mankind will live under true guidance as should have been many centuries ago!

Qiyaamat - (Resurrection) - Belief in the Day of Judgement when all human beings shall be raised from the dead and all their good and bad deeds shall be ultimately judged and recompensed accordingly. This belief is most essential WITH the belief in the One True God. The Day of Judgement will prove to all in this Universe that the Almighty Allah is the Creator of all from nothing and is the Absolute Master. His divine presence shall be most apparent on this important Day for all to witness. It is a judgement Dayfor His creatures to know themselves and their relationship to the Creator Allah. Just as pursuit for justice is inseperable in any society on earth, so is the Ultimate Day of Justice inseparable for mankind.

Furoo-ad-Deen (Branches of Religion)

Salat (Prayers)
Saum (Fasting)
Hajj (Pilgrimage)
Zakat (Poor Rate)
Khums (Wealth Tax)
Jihad (Striving)
Amr-Bil-Ma'roof (Enjoin what is good)
Nahi-Anil-Munkar (Forbid what is wrong)
Tawalla (To love and respect the Ahl-ul-Bait and their friends)
Tabarra (To disassociate from the enemies of the Ahl-ul-Bait)

   Mohtaje-E-Dua ( Mohammed ali Nd Sana Ali )

Sayings of Imam Ali

sweetestali — Sat, 26 Sep 2009 05:16:32 +0000

Sayings of Imam Ali (A.S.)
His Last Will and Testament

Imam Ali's (AS) last will to his sons Imam Hasan (AS) and Imam Hussain (AS) following a fatal blow on his head during morning prayers by Ibn Muljim (A Kharijite):

My advice to you is to be conscious of Allah and steadfast in your religion. Do not yearn for the world, and do not be seduced by it. Do not resent anything you have missed in it. Proclaim the truth; work for the next world. Oppose the oppressor and support the oppressed.

I advise you, and all my children, my relatives, and whosoever receives this message, to be conscious of Allah, to remove your differences, and to strengthen your ties. I heard your grandfather, peace be upon him, say: "Reconciliation of your differences is more worthy than all prayers and all fasting."

Fear Allah in matters concerning orphans. Attend to their nutrition and do not forget their interests in the middle of yours.

Fear Allah in your relations with your neighbors. Your Prophet often recommended them to you, so much so that we thought he would give them a share in inheritance.

Remain attached to the Quran. Nobody should surpass you in being intent on it, or more sincere in implementing it.

Fear Allah in relation to your prayers. It is the pillar of your religion.

Fear Allah in relation to His House; do not abandon it as long as you live. If you should do that you would abandon your dignity.

Persist in jihad in the cause of Allah, with your money, your souls, and your tongue.

Maintain communication and exchange of opinion among yourselves. Beware of disunity and enmity. Do not desist from promoting good deeds and cautioning against bad ones. Should you do that, the worst among you would be your leaders, and you will call upon Allah without response.

O Children of Abdul Muttalib! Do not shed the blood of Muslims under the banner: The Imam has been assassinated! Only the assassin should be condemned to death.

If I die of this stroke of his, kill him with one similar stroke. Do not mutilate him! I have heard the Prophet, peace be upon him, say: "Mutilate not even a rabid dog."

Source: Nahjul Balagha

In the 40th year of Hijri, in the early hours of the morning of 19th Ramadhan, Imam Ali (AS) was struck with a poisoned sword by the Kharijite Ibn Muljim (may the curse of Allah be upon him) while leading prayers in the Masjid of Kufa. He was martyred on the 21st day of Ramadhan 40 A.H. and buried in Najaf-ul-Ashraf. He was born in the House of Allah, the Ka'ba, and martyred in the House of Allah, Masjid-e-Kufa. The Lion of Allah, the most brave and gentle Muslim after the Holy Prophet (pbuh&hf) himself, began his glorious life with devotion to Allah and His Messenger, and ended it in the service of Islam.

"And do not speak of those who are slain in the the Way of Allah as dead; nay, they are alive, but you perceive not." Qur'an 2:154

Knowledge and Ignorance

In reply to some one who posed Imam Ali (as) a difficult question, Imam Ali (as) said : 'Ask in order to understand, and do not ask in order to find fault, for surely the ignorant man who wants to learn resembles a man of knowledge, and surely a man of knowledge who wants to be difficult resembles an ignorant man who wants to find fault. '

The Station of the men of Knowledge

The man of knowledge is the one who recognizes that what is known is very little compared to what is not known, and as a result he considers himself ignorant, and accordingly he increases his efforts to know more by going out in search of knowledge.

The Purity and the Nobility of Knowledge

Do not talk about knowledge with the foolish so that they deny you, nor with the ignorant so that they find you oppressive, but talk about it with those of its people whom you meet who will accept it and understand it.

Knowledge and Acting on it

O you who carry knowledge around with you; are you only carrying it around with you ? For surely knowledge belongs to who ever knows and then acts accordingly, so that his
action corresponds to his knowledge. There will be a people who will carry knowledge around with them, but it will not pass beyond their shoulders. Their inner most thoughts will contradict what they display in public, and their actions will contradict what they know.

The purity and nobility of knowledge

When a dead person is placed in his grave, four kinds of fire will cover him, but then the prayer will come and put one of them out, and the fast will come and put another one of them out, and then charity will come and put another one out, and knowledge will come and put the forth one out, and it will say : 'If I had come sooner, I would a have put all of them out, and given you delight for I am with you now, and you'll not see anything else distressing.

On the Heart

I am amazed at the heart of man: It possesses the substance of wisdom as well as the opposites contrary to it ... for if hope arises in it, it is brought low by covetousness: and if covetousness is aroused in it, greed destroys it. If despair possesses it, self piety kills it: and if it is seized by anger, this is intensified by rage. If it is blessed with contentment, then it forgets to be careful; and if it is filled with fear, then it becomes preoccupied with being cautious. If it feels secure , then it is overcome by vain hopes; and if it is given wealth, then its independence makes it extravagant. If want strikes it, then it is smitten by anxiety. If it is weakened by hunger, then it gives way to exhaustion; and if it goes too far in satisfying its appetites, then its inner becomes clogged up. So all its shortcomings are harmful to it, and all its excesses corrupt it.

There are four things that make the heart die: wrong action followed by wrong action, playing around with foolish people, spending a lot of time with women, and sitting with the dead. Then they asked Imam Ali: 'And who are the dead, O Commander of the believers?' He replied: 'Every slave who follows his desires.'

Surely want is a trial, and having sickness of the body is more difficult to bear than indigence, and having a sickness of the heart is more difficult to bear than having a sickness of the body. Surely being very wealthy is a blessing, and having a healthy body is better than being very wealthy, and having awe of Allah in your heart is better than having a healthy body.

Surely hearts have desires, and they turn towards, and they turn away ... so approach them by means of what they desire and what they turn towards, for surely if the heart is forced to do some thing against its will, it goes blind.

On Intellect

A person's intellect becomes apparent through his dealings, and a man's character is known by the way he exercises authority. The intellect is a king and characteristics are its subjects, so if it is weak in governing them, disorder takes place.

The intellect is better than desire, for the intellect makes you a king over your destiny, and desire makes you a slave of your destiny.

The intellect is a natural disposition which learns from experience.

The intellect is what arrives at what is correct through reasoning, and recognizes what has not yet happened through what has already taken place. Use your intellect to understand something when you hear about the intellect that examines, that is, and not just the intellect that repeats what it hears, for surely there are many who repeat the knowledge that they hear, and there are few who examine it.

The one who has an intellect longs to be like the righteous people so that he can be of one of them, and he loves them so that he can be united with them in his love, even if he falls short in emulating their actions.

The one who has an intellect does not openly display it except in one of two situations: when he is furthest away from seeking something in the world, and when he is furthest away from abandoning it.

Surely hated adversity has final objectives in which it will inevitably end, so the one who has an intellect should try to sleep over it until this happens, for surely any attempt to stop it before it has come to an end will only intensify that hated diversity even more.

The first opinion of the person of intellect is the last opinion of an ignorant person.

The one who has an intellect finds harshness of life amongst persons of intellect more agreeable than a life of ease amongst the foolish.

The Station of men of Knowledge

Know that the slaves of Allah are those who seek to preserve knowledge of Him, safeguarding what safeguards it, and lettings its springs flow freely. They are united by friendship, and they meet with love, and they drink from the cup that quenches their thirst, and they go on with their thirst satisfied. They are not troubled by doubt, and they are not quick to backbite. It is on this basis that their natural disposition and character rest, and on this is based their love, and by this they are united. They are like seeds that have been assessed and selected, some to be kept and some to be thrown away, identified through purification, and refined through clarification.

This World and the Next

Imam Ali (as) wrote to Salman al Farsi (ra) : To continue, surely, the likeness of this world is that of a snake: it is soft to touch, and deadly poisonous. The ignorant child is distracted by it, and the one with understanding and intellect is cautious of it. So turn away from what fascinates you in it, for how little of it stays with you.

The Life Transaction ( Religion ) of Islam

I am making a connection which no one has made before me: Islam is submission, and submission is certainty, and certainty is the affirmation of the truth, and affirmation of the truth is acknowledgement, and acknowledgement is performance of what is obligatory, and performance of what is obligatory is appropriate action.

Mohtaj-E-Dua ( Mohammed ali & Sana Ali )

the Battle of Khandaq (Trench) in shawal.

YAMNYIZ — Thu, 24 Sep 2009 23:32:52 +0000

: `Â·â™¥.Â¸Â¸.Â·Â´Â´Â¯`Â·â™¥Â·._.Â·ÙŠØ§ Ø¹Ù„Ù‰ Ù…Ø¯Ø¯â™¥'`Â·.Â¸Â¸.Â·â™¥Â´Â´Â¯`Â·Â·._.Â·AsSalam-o-Alaikum,

According to different traditions the Battle of Khandaq was fought on the 2nd or 4th or 9th of Shawwal in the 5th year of Hijrah.

This battle was fought in Madina. Hazrat Salman Farsi(a.r.) counseled for a Khandaq (trench) to be built around the city of Madina to fight the combined army of Mushrikeen-e-Makkah and Pagans. The trench prevented the strong army of 24,000 of the infidels to enter the city to fight against around 3,000 muslims. This army of infidels was led by Abu Sufyan and Khalid bin Walid.

A siege was laid around the city for about 27 days. Finally a strongman among the Pagan army â€“ Amr bin Adbuwud endeavored to cross the trench together with six of his companions and challenged the muslim army. The Muslims were frightened by the stories told about the bravery and strength of Amr by some of the munafiqeen among the muslims. Amr challenged the muslims three times and all the three times only Imam Ali(a.s.) responded by seeking permission of Prophet Muhammad(sawaw) to go and fight Amr. When nobody else came forward among the Muslms, finally the Prophet Muhammad(sawaw) gave permission to Imam Ali(a.s.). and stated that â€œThe total Imaan(faith) is going against the total Kufr (infidalism)â€. He also said that â€œThe total Islam is going against the total Kufrâ€.

Imam Ali(a.s.) fought with his traditional furor and killed Amr after a fierce battle. He had Amrâ€™s head in one hand and a blood-soaked sword in the other when he returned to the Prophet(sawaw). On seeing him, Prophet(sawaw) said "One stroke of Ali at the day of Khandaq is heavier than all the good deeds of my Ummah until the day of judgement" (Maqtal Khawarzmi Page 45, Yanab al-Muwaddah Page 95, Moaraj un-Nabuwwah 4:130). At the same time Prophet Mohammad(sawaw) also said to Imam Ali(a.s.) "Congratulations to you Ali, if this act of yours toaday is compared with the with good deeds of my entire Ummah then your this act would still be heavier." (Yanabe al-Muwaddah Page 96).

A general battle was avoided after the killing of Amr and a few other important fighters of the infidels. In addition, the weather conditions deteriorated and the infidel army was forced to withdraw.

It is very important to note that this grand victory of Imam Ali(a.s.) and his show of courage at a time when all other Sahaba were afraid of Amr ibne-Abduwud laid the foundation for strengthening of the position of Muslims. Had Amr succeeded in terrorizing the Muslims, it would have been utterly difficult to overcome that fear and move forward.

A complete investigative account of the Battle of Khandaq is available on the site at http://www.ziaraat.com/events/khandaq/khandaq.php including relevant references from both Shia and Sunni sources.

Iltimas-e-Dua,
Ghulam E Moula Abbas.

HAZRAT ALI (A.S.) SAID:-
zindagi ki " khoubsurti"
ye nahi k aap kitne khush hain;
zindagi ki Asal "khoubsurti"
to ye hai k dosray aap se kitne khush hen.

Man Matha Ala Hubbey wa Ala Bughzey aal-e-Mohammed

tabarayi — Thu, 24 Sep 2009 12:20:15 +0000

Man Matha Ala Hubbey aal-e-Mohammed (a.s.)
Qaula Rasoolallah (saws), (Translitration) Man Matha ala hubb-e-aal-e-mohammed (a.s) Maatha Shaheeda. (Urdu) Jo mohabbath-e-Aal-e-Mohammed (a.s.) per marega wo shaheed marega.
Quala Rasoolallah (saws) (Translitration) Ala wa man maatha ala hubb-e-aal-e-mohammed (a.s) matha thayeba. (Urdu) Jo mohabbet-e-aal-e-mohammed (a.s) per merega wo "thouba" wa "Maqferath" ke saath merega.
Quala Rasoolallah (saws) (Translitration) Ala wa man matha ala hubb-e-aal-e-mohammedin (a.s.)  momina mustakamil alalimaan (urdu) Jo mohabbath-e-aal-e-mohammed (a.s) per marega wo momin aur Iman-e-kamil ke saath marega.
Quala Rasoolallah (saws) (Translitration) Ala wa man maatha ala hubb-e-aal-e-mohammedin (a.s.)  malakal mouthey bil jannathey  sum munkira wa nakira (urdu) Jo mohabbath-e-mohammed (a.s.)  aal-e-mohammed per marega usey malakul mouth jannath ki basharath dengey phir munkir wa nakir isko basharath dengey.
Quala Rasoolallah (saws) (Transliteration) Ala wa man  matha ala hubb-e-aal-e-mohammadin (a.s.)  ilal jannati kama tazfathul urooso ila baithey zoujeha (urdu) Jo mohabbath-e-aal-e-mohammed (a.s.)  marega usey ehteraam ke saath is tarha jannath mein laya jaiga jis tarha dulhan ko shouher ke ghar latey hain.
Quala Rasoolallah (saws) (Translitration) Ala wa man matha ala hubb-e-aal-e-mohammadin (a.s.)  ja'alallah khabrahu mazara malaikatir raqmati (urdu) Jo mohabbath-e-aal-e-mohammed (a.s.)  per marega quda wanda aalam is ki khabre ko farishton ki ziyarathgah kharar dega.
Quala Rasoolallah (saws) (Translitration) Ala wa man matha ala hubb-e-aal-e-mohammadin (a.s.) Fataha lah fih qabr-e-baabni ilal jannatin (Urdu) Jo koi mohabbat-e-Aal-e-mohammed per marega uski khabre mein jannath ki taraf 2 darwazey khol diye jaingey
Man Matha Ala Bughs-aal-e-Mohammed (a.s.)
Quala Rasoolallah (saws) (Translitration) Ala wa man matha ala "Bughz-e-aal-e-mohammedin (a.s.)  kafira (urdu) Jo bughz-e-aal-e-mohammed (a.s.)  marega wo kafir ki mouth marega.
Quala Rasoolallah (saws) (Translitration) Ala wa man maatha ala bughz-e-aal-e-mohammedin lam yeshum rahatuljannatey  (Urdu) Jo bughz-e-aal-e-mohammed (a.s) per marega wo jannath ki boo nahi sungh sakta.
Mohabbath aur adavath ka izhaar kis sabab hoga? Kitaab Asaar-e-hyderi (urdu tarjuma arabi tafseer per "tafseer-e-askari (a.s)" se Mutarjim Janab Mouvi syed Shareef Hussain sahab Bharelvi. mein Safa No.44 per "Biradaraan-e-Imani ke huqooq ke muthaliq likhtey huwey Masumen (a.s) se rivayeth kartey huwey mohabbath aur adavath ki thashree ki hai. Jahan likhtey hain ke mohabbath aur adavath sirf isi gharz se honi chahiye ke wo allah/rasoolallah (saws)/Ahl-e-baith(a.s) se mohabbath rakhta hai ya adavath rakhta hai. Aur yeh baath yahan wazeh karna chahunga ke Mohabbath ka thaqaza "Shafaqath" hai to adavath ka thaqaza "Zulm" hai. Aur Zalim ki thashree yun hai ke "Kisi shey ka apney moqam se hata dena zulm hai, aur kisi nahel ko ahel ke muqam per tasleem karna zulm hai" Ab kam se kam wo hazraath jo kalmey mein hi sahi "Aliyan waliullah wasihe rasoolallah wa qalifatha hu bilafasle kehtey hain" unkey nazdeek Moula Ali (a.s) Baad-e-rasoolallah (saws) bilafasle khalifa hain. Aur agar yeh baath tasleem kar ligayi hai to ab har wo shaks jo inhey bilafasle khalifa na maney wo Moula Ali (a.s) per Zulm karta hai, is sabab ke ahle ke muqam per kisi nahel ko tasleem kiya chahey wo Inhazraath(a.s) se pehley kisi ko tasleem karey ya inkey muqabley mein kisi ko tasleem karey ya inhazraath (a.s) ke ghaibath mein kisi ko tasleem karey. Wo Zalim hai, aur zulm izhaar-e-adavath hai, aur adavath ya Bughz jo koi bhi inhazraath (a.s) se rakhey wo kafir hai aur us se jo koi dosti rakhey wo bhi in hazraath (a.s) ka dushman hi hoga. Ab dekhengey ke mohabbath ka kya taqaza hai? Rasoolallah (saws) se jab ahl-e-arab yeh shikva kiye ke aap apni har baath ka rukh ali ibn-e-abi talib (a.s) ki tharaf mod detey hain aur phir unkey shia ka zikre bhi kartey hain, akhir aap ka yeh amal kis sabab hai? tab Sarkar (saws) ne kaha ke haan mujhey Ali (a.s) aur is ke shia bahot pasand hai. Tab unlogon ne pucha ke ali (a.s) to aapkey ibn-e-amm (chachazaad bhai hain) laikin unkey shia ko aap kis sabab pasand kartey hain? Kaha ke wo hamey bahot chahatey hain, aur mein unhey bahot chahata hoon. Is per phir unlogon ne kaha ke kya hum aap ko nahi chahatey? kaha nahi, jaisa wo humey chahatey hain waisa tumlog nahi chahatey. To phir unlogon ne poocha ya rasoolalah wo kis tarha aaplogon ko chahatey hain? to kaha ke jab hum kush hotey hain to wo bhi kush hojatey hain aur jab humper koi musibath ati hai to wo hamarey gham me ghamzada ho jatey hain. To pata chala ke masoom ke nazdeek mohabbath ka kulliya yeh hai ke "kushi mein kush hojana aur gham mein ghamzada hojana". To ab al muqtaser yeh ke "Jo inhazraath(a.s) ki kushi mein kush hojaye aur gham mein ghamzada hojaye jo inkey chahaney walon ko pasand karey mohabbath karey aur jo aimma (a.s) ke muqabil mein kis ko tarjee deytey hon (chahey wo koi bhi ho) unhey na pasand karey aur unsey barath karey yehi wo log hai jin ki mouth Shaheed ki mouth hai, jo Maqfoor marta hai, Jo mukammil iman wala marta hai, jis ki khabre farishton ki ziyarathgah kharar dijati hai, jis ki khabre mein 2 darvazey jannath ke khol diye jatey hain, aur jisey farishtey dulhan ki tarha saja kar lejatey hain. Alhamdolillah mein ne kabhi bhi kisi ghair-e-masoom ki wilayeth nahi ki, nahi kisi ghair ko masumeen (a.s) ke alqaab se khitab kiya aur na tasleem kiya.

| Abbas Book Agency |

abbasbookagency — Tue, 22 Sep 2009 14:46:57 +0000

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WEERAN HAI MADINA.....

almuntazar — Sun, 20 Sep 2009 16:16:25 +0000

WEERAN HAI MADINA , KUFA UJAR GAYA HAI, MALIK LAHO MAI TAR HAI
KAABA TADAP REHA HAI , SAB EID K JASHAN MAI TAYARI KER REHEY HAIN
AUR GHAR FATEMA (S.A) K GHAR FARSH E AZA BICHA HAI
KULSOOM (s.a) se LIPAT KER KCH IS TARAH ROYI ZAINAB (S.A)
SHER E KHUDA (A.S) KA LASHA THARRA K REH GAYA HAI
AWAZ AARAHI HAI ZAKHMON SE MURTAZA (A.S) K
KARBOBALA KA LOGO AAGAAZ HO CHUKA HAI ..... HAQ HAIDER !

Maviya & Yazid r 4th&5th Khalif of Palestinians

tabarayi — Sun, 20 Sep 2009 15:07:10 +0000

It is well known to every body that Maviya ibn-e-Hinda (la) and Yazeed ibn-e-Maviya (l.a) are the fouth and fifth khalifas of Palestinians. Palestine is the only country where these two bastards are considered as 4th and 5th qalihas after othman (l.a) as third. Let us see what are the opinions of the sunni ollema about this bastard Yazid (l.a)
Abdul Mughith Hanbali has the unique distinction of being one of the earliest known biographers of Yazid .Ibn Kathir said about Abdu l-Mughith that, â€œHe was from the righteous Hanbaliâ€™s who the common folk referred to.â€Abdul Mugheeth was also not in favor of cursing Yazid or declaring him to be a disbeliever, rather he authored a biography of Yazid with the titles Fadhal Yazid and Fadhal Yazid bin Muawiyah: Hidaayatul Aâ€™arifin Asma' al-Muâ€™allifeen Wa Athar Musannifin (5/623), al-Bidayah Wan-Nihaayah (12/328)
After he left Qazwain he went to Baghdad where he became a teacher in Madrassa Nizamia and he would admonish and deliver lectures to the people. So on the day of Ashuraa he sat on the minbar to admonish the people, it was said to him to curse Yazid bin Muawiyah. He replied, â€œHe was but an Imam Mujtahid. : al-Bidaayah Wan-Nihaayah (9/13), Risaalah al-Mustarfah Lee-Bayaan Mashoor Kitaab as-Sunnah al-Musharfah (pg.132)
Ibn Salah was also not in favor of cursing Yazid or saying he was a disbeliever. Ibn Hajr the Meccan writes â€œIbn Salah who is from our jurists and scholars of Hadith, I have seen in his Fatwa that when he was asked concerning the individual who would only curse Yazid because he ordered the death of Husayn. Then in answer to this he said, according to us Yazid ordering the death of Hussain is not a correct report and cursing and abusing Yazid is not the sign of a believer.â€- (as-Sawaaâ€™iq al-Meharqah (pg.222))
Ibn Taymiyyah was neither in favor of cursing Yazid nor declaring him to be a disbeliever.{{quoteâ€œAnd the people who curse Yazid and other such people like him then it is upon them to bring evidence, Firstly: that he was an open sinner and an oppressor and therefore prove he really was an open sinner and an oppressor as allowing him to be cursed needs to be proven that he continued this open sinning and oppression to the end up until his death. Secondly: Then after this they must prove that it is permissible to curse specific people like Yazid. ... and the verse, "May the Curse of God be upon the oppressors" is a general verse like the verses concerning punishment... And the Hadith compiled by Bukhari first army to wage Jihad against Constantinople is forgiven and it is clear that their commander Yazid ibn Muawiyah was a member of this army and is included in this forgiveness.}} - (ref books: Minhaaj as-Sunnah an-Nabawiyyah Fee Naqdh Kalaam ash-Sheeâ€™ah Wal-Qadariyyah (2/252), al-Muntaqa al-Minhaj al-Iâ€™tidaal fi Naqdh Kalaam ar-Rafdh wa l-iâ€™tizaal (pg.290). states the
Sunnis are not in favour of cursing the bastard Yazid (l.a) and now we see the Known to be shia are supporting to the followers of Yazeed (l.a) It meas no one have the pain for the tragedey of "karbala"? Allaho akber But I curse Not only the bastard Yazid but also those who supports Yazeed (l.a) and also to those who are supporting to the supporters of Yazeed (l.a)

Salaat/Namaaz Baraye Kaffaara-e-Namaaz-e-Qazaa

YAMNYIZ — Wed, 16 Sep 2009 20:30:51 +0000

IN THE NAME OF ALLAH

Dear All Momineen and Mominat

Assalam-oAlikum and Ya Ali asws Madad!

Namaaz-e-Qazaa-e-Umr

Hazrat Amir-ul-Moâ€™mineeen (A.S.) said that any person who has accumulated a lot of qazaa namaaz (missed a lot of salaats) and does not have the strength to offer them should offer Namaaz-e-Qazaa-e-Umr.

This namaaz is the kaffara to cover 700 years of qazaa namaaz. One person asked Wali-Ullah â€œbut the people of the ummat of Nabi live only 70-100 years at the most?â€ Hazrat Ali (A.S.) replied that the namaaz-e-kaffara covers your whole lifeâ€™s qazaa namaaz, your parents, your grand parents, your great grand parents and others going back up to 700 years qazaa namaaz.

When to pray:

On the last Friday of the month of Ramadhan before sunset.

How to pray:

Itâ€™s a 4 rak- a'ts namaaz should be praying in 2 sets of 2 rak-a'ts. In every rakaat recite
sura-e-fateha (Alhamd) once; followed by Sura-e-Ahad (Qulahwallah)
25 times; followed by Ayatul-kudsi once and followed by Sura-e-Kauthar 15 times.

After the "Salam" recite the following attached Dua'as:


The Holy Qurâ€™an says: â€œIf someone trusts Allah, he will suffice him.
He will surely bring about what he decrees. Allah has set measure
for everythingâ€. (Surah Al-Talaq, 65:3)

Iltemas-e-Dua.

For my Mother , Mother inlaw& Family.

Sureh Fateh to Siraj Ali virji Marhoum
---------------------------------------------------------------------------------------

Last Friday of Ramadhan Month

Sayyid Ibn Tawus and Shaykh al-Saduq have both narrated the following on the authority of Jabir ibn `Abdullah al-Ansariy:

I visited the Messenger of Allah (a.s) on the last Friday of Ramazan. As he saw me, he said, â€œJabir: This is the last Friday of Ramazan. You should thus bid it farewell by saying the following:

Ø§Ù„Ù„Ù‘Ù‡ÙÙ…Ù‘ Ù„Ø§ ØªÙŽØ¬Ù’Ø¹ÙŽÙ„Ù‡Ù Ø¢Ø®ÙØ±ÙŽ Ø§Ù„Ø¹ÙŽÙ‡Ù’Ø¯Ù Ù…ÙÙ†Ù’ ØµÙÙŠÙŽØ§Ù…ÙÙ†ÙŽØ§ Ø¥ÙÙŠÙ‘ÙŽØ§Ù‡Ù

allahumma la taj`alhu akhira al`ahdi min siyamina iyyahu

O Allah: (please) do not make it the last of our fasting in this month;

ÙÙŽØ¥ÙÙ†Ù’ Ø¬ÙŽØ¹ÙŽÙ„Ù’ØªÙŽÙ‡Ù ÙÙŽØ§Ø¬Ù’Ø¹ÙŽÙ„Ù’Ù†ÙÙŠ Ù…ÙŽØ±Ù’ØÙÙˆÙ…Ø§Ù‹ ÙˆÙŽÙ„Ø§ ØªÙŽØ¬Ù’Ø¹ÙŽÙ„Ù’Ù†ÙÙŠ Ù…ÙŽØÙ’Ø±ÙÙˆÙ…Ø§Ù‹.

fa-in ja`altahu faj`alny marhuman wa la taj`alny mahruman

but if You decide so, then (please) make me enjoy (Your) mercy and do not make me deprived (of it).

Verily, anyone who says this supplication will win one of the two good things; either attaining the next Ramazan or having the forgiveness and mercy of Almighty Allah.â€

Salaat/Namaaz Baraye Kaffaara-e-Namaaz-e-Qazaa: This Namaaz is a Kaffaara (atonement) for Qazaa Namaaz. (NOT a substitute for Qaza)

This is from the book MANHAJ DAâ€™WAAT in which it is quoted from Imaam Ali (A.S.) whose-so-everâ€™s Namaaz has elapsed (qazaa) excessively then he should offer this Namaaz on the last Friday (Jumâ€™atul Widaa) of Holy Ramadhaan as atonement.

It is of four rakâ€™ats, two rakâ€™at each. In every rakâ€™at after Al-Hamd recite 25 times Surah- AL-Ikhlaas, once Aayatul Kursee and 15 times Surah â€“ Al-Kawsar and after Namaaz recite the following Duaa:

â€œAllaahumma Yaa Saabiqal Fawti Yaa Saamiâ€™as-Sawti Yaa Muhyi-al Idhwaami Baâ€™adal Mawti Swalli Alaa Muhammadin Wa Aali Muhammadin. Wajâ€™allee Farajan Wa Makhrajan Mimmaa Anaa Feehi Innaka Taâ€™alamu Walaa Aâ€™alamu Wa Naqdiru Walaa Aqdiru Wa Anta Allaamal Ghuyoobi Yaa Waahibal Atwaaya Wa Yaa Ghaafirall Khatwaaya Yaa Saatiral Uyoobi - Subboohun Quddoosun Rabbul Malaaikati War-Roohu Waghfirlee Warham Yaa Rabbee.â€

Source by duas.org

Know about "Eidein" in light of traditions

tabarayi — Wed, 16 Sep 2009 15:37:53 +0000

In Sahifa-e-Sajjadia (also known as Sahifa-e-Kamila), , Abdul ibn Denar has narrated from Imam Zain-ul-Abadeena.s that Imama.s said: Oh! Abdullah, either it is Eid-ul-Zaha or Eid-ul-Fitr of Muslims, it should refresh the grief and sufferings of Ahlul baita.s (Abdullah asked), how it is? Because it makes one realise that our Divine right has been usurped by our enemies. Yeh kounsey haq ke chiney janey ki baath kar rahey hain Imam (a.s.) kahin yeh wo hi haq to nahi jiska zikre isi sahifa-e-sajjadiya/kaamila ke urdu translation ke safa No.376 per kiya gaya hai? in alfaaz se ke "qutba wa imamath-e-namaz-e-jummah" aur baaz kitabon mein jo ahadees miltey hain wahan "Jumah aur eidein" key qutbey aur pesh imami ka zikre kiya gaya hai. Agar kisi ko sahifa-e-kaamila/sajjadiya nahi (khadeem) nahi milti hai to wo www.ziaraat.com se download kar ke dekh saktey hain wahan yeh moujood hai.
AbdulAllah bin Latif Tafleesy has stated from Zain who has heard from Hazrat Imam Jafar-e-Sadiqa.s: Imama.s said when they struck Imam Hussaina.s with swords and Imam a.s came from the horse as a result, those people came forward and behead Imama.s. It was then heard by all present, an angel calling upon Allahswtâ€˜s â€˜ wrath on them as, Oh! misguided and devious people you have gone astray after (the death of your) Prophet, Allahswt would never enable you to observe Eid-ul-Qurban and Eid-ul-Fitrâ€™ Yahan per to allah faisla deraha hai ke tum baad-e-qatle-e-Imam-e-Hussain (a.s.) eid-e-qurban aur eidul fitre mana hi nahi saktey. Mashallah kya dileri hai logon ki phir bhi mana rahey hain. (Ahadees-e-masumen [a.s] bhi hai ke baad-e-khatl-e-imam-e-hussain [a.s] jab tak ke inteqaam nahi liya jayega koi bhi eidein nahi mana sakega) is kitab ka hawala yaad nahi honey ke sabab mein is ka zikre nahi kar pa raha hoon.
In another tradition it is narrated that an angel was heard praying, â€˜Allah.swt may not enable you to observe Fasts and Eidsâ€™, Imam Jafare- Sadiqa.s said: by Allahswt, as a result of the angelâ€™s â€˜prayerâ€™, these people will never ever be able to observe Eid, neither now nor in the future, until the day the â€˜Revenge-Takerâ€™ (Imam Mehdia.s) takes the revenge of Imam Hussain a.sâ€™s (innocent) blood from them (Manla yazarul faqeeh)

Remembering Al-Quds

rizwan_musavi — Wed, 16 Sep 2009 07:14:05 +0000

After the victory of the Islamic Revolution in Iran, IMAM KHOMENI looked toward the Muslim community at large, encompassing every Muslim across the globe in his calls for a Muslim awakening. The focal point through which he called for Muslim Unity was by rallying Muslims of all schools around the fate of AL_QUDUS (Jerusalem) â€“ the first of the two Qiblas (direction of prayer) and the third-most sacred sanctuary of the Muslims.
While Arab nationalists had fought Israel under the banner of pan-Arabism in the years preceding the victory of the Islamic Revolution, one defeat after another had brought the Arab and general Muslim morale to an all-time low. Neither was palesteine liberated, nor were the Arab countries safe from future aggression. With the Islamic Revolution in Iran came a sense of hope for the revival of something better, something that would transcend the bounds of nationality and ethnicity â€“ this something was the familiar-by-name, forgotten-in-essence religion of Islam.
It was no longer an Arab-Israeli conflict alone. It was no longer a fight solely to liberate the Arab land of Palestine. With the calls for Al-Quds Day, the conflict was confirmed to be a Muslim-Israeli conflict on one level, but was also branded as an Oppressed vs. Oppressor struggle on a universal level.
â€˜Al-Quds Day is an international day and not a day that is only related to Al-Quds (Jerusalem) â€“ rather, it is a day in which the oppressed confront the arrogant oppressors. It is the day in which (the Muslims) must rise up to save Al-Quds and save our Lebanese brothers from this oppression. It is the day in which we must free all the oppressed ones from the shackles of the arrogant oppressors.â€™ (Imam Khomeini on August 16, 1979)
The Application
While some Muslims around the world hold processions to demonstrate solidarity with the oppressed on Al-Quds Day, there are still many â€“ specifically in Muslim countries â€“ who let Al-Quds Day pass by as if it were any other day. In IMAM KHOMENI's vision, â€˜those who do not participate are the ones who oppose Islam and are in agreement with Israel.â€™
Practically, this makes sense as implied by the narration from the Holy Messenger Muhammad (peace be upon him and his progeny):
â€˜If one amongst you sees an evil (committed), then (s) he should change it with his/her hand; if (s) he cannot, then with his/her tongue; if (s) he cannot, then with his/her heart â€“ and that is the weakest of faith.â€™
If an opportunity to denounce evil comes up and a person does not attempt to participate in denouncing it in any way, shape or form, then it seems clear that such a person is in opposition to Islam.
Participating in Al-Quds Day may mean different things for different people, depending on their circumstances. For example, a person who is being bombarded by oppressors day-in and day-out may have the duty to take up arms and resist the aggressor. At the opposite end of the spectrum, one who is incapable of doing anything tangible to confront oppression should at least condemn the acts of injustice in his/her heart.
Each person, in his/her position in life, should uphold the principles represented by Al-Quds Day. Proponents of justice spanning the ages have underlined the need to challenge the oppressor â€“ though this challenge may take different forms and manifest on various levels.
Allah the Wise has made it known to us clearly in the Holy Quran that we are the â€˜best of peoplesâ€™, in that we enjoin the good, forbid the evil, and believe in Him. Once we deviate from these virtues, however, we are no longer the â€˜best of peoplesâ€™ being referred to in the verse: â€˜Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it was best for them: among them are some who have faith, but most of them are perverted transgressors.â€™ (3:110)

The characteristics of Real Follower of Ahlul-Bayt

eliya — Mon, 14 Sep 2009 08:15:38 +0000

The characteristics of Real Follower of Ahlul-Bayt
Imam Muhammad Baqir ([a.s) told Jabir: â€˜Is it enough for a person to (merely) embellish (oneself) as a Shi'ah (follower) by professing love of us, Ahlul-Bayt? Nay! By Allah, a person is not our follower except the one who fears Allah and obeys Him. O' Jabir! Our followers are not recognized save by humility; submission; honesty; praising Allah abundantly; fasting and prayers; filial devotion; attending to the poor, needy, debtors, and orphans who live near him; saying the truth; reciting the Qur'an; withholding the tongue from people except for benediction; and being trustworthy for relatives in any affairs...â€™
  source: Al-Kafi, vol. 2, p. 74

Will of Hazrat ALI (a.s) in Urdu.

YAMNYIZ — Sun, 13 Sep 2009 21:05:25 +0000

YA ALI MADDAD

HAQ ALI (a.s.w.s)

almuntazar — Sat, 12 Sep 2009 16:16:45 +0000

MACHALTI HAIN MERI KHWAHISHEN LABON PER YE DUA BAN KER
KHUDA K PAS PHONCHON MAI GHULAM E MURTAZA BAN KR
IRADA HO NAJAF KA KARBALA MAI DUM NIKAL JAYE
MERI MATTI NAJAF PHONCHE MAGAR KHAK E SHIFA BAN KER.....Elahi Ameen

Muqalefin-e-khooni Matham ke Mu per Chappal zordar

tabarayi — Sat, 12 Sep 2009 11:19:11 +0000

Moula Salamath rakhey is qoum ke matamdaron ko aur unkey is jazbey ko jiska muzahera kal (11th Sept 2009) unhoney Bibi ka alava, Hyd India, Panja-shah-e-wilayeth, Hyd India aur Koh-e-Moula Ali Hyd India mein kiya. Kassarath-e-majalis ke sabab mein Koh-e-moula ali nahi ja saka aur bibi ke alavey mein munaqid ki gayi majlis mein shareek huwa, jahan mein ne 7,8 saal ke sin se lekar 65, 70 sala sinn ke shiyaan-e-ali ko taasi-e-zarbath mein khama zani karta aur chehron wa libas ko khoon le luth puth dekha. Wahan se mein Panja-shah-e-wilayeth mein shirkath ki aur waisa hi josh aur usi tarha ka jazbah yahan per bhi dekhney ko mila, aur jo log Koh-e-Moula Ali per Majlis aur Matham mein shareek huwey unka kehna hai ke zari ke hamra kasserrath se Qama-zani wa zanjeer-zani huwi aur unka kehna hai ke majlis wa matham mein momineen kassarrath se shirkath kiye, aur ayeni shahedeen ka kahna hai ke "Neembowdey" tak matamdaar is tarha they ke 'til dharney ko jagah nahi thi' Is ke alawa aur bhi kayi maqamath per Qama Zani aur Shabi-e-tabooth ke hamra Zanjeer zani huwi.

Koh-e-Moula Ali se wapis honey waley eik group se meri baath huwi (purani haveli X roads per) aur jab mein ne unsey poocha ke "aap ko kafi ghahra zaqme aya hai aap merey saath chaliye durrey-shahvar hospital chalkar stitches lelijiye" ( jo 40 se 50 khadam door hai us muqam se jahan hamari baath ho rahi thi) to wo mard-e-momin shian-e-ali kaha ke "kaisi baath kar rahey ho aghajaan kham ke zakham ke liye stitches letey" tab mein us se kaha "atleast proper dressing karvalo" is per usney kaha ke "is qayamth ki raath mey mein dava khana jaunga aur ilaaj karvaunga?" Phir mein ne us shaks se kaha "daur-e-hazir ke mujthahedeen qooni matham ko haram (hurmath) kharar diye hain phir bhi aap qooni matham kartey hain" is per us hubdar-e-ali ne kaha "jis mujthahid ki mein taqleed karta hoon wo qooni matham ko haram nahi maantey aur jin ke mujthahed isey haram kharar diye wo bhaley na kaey laikin mein to karsakta hoon aur karunga" tab mein ne us matamdar ke nazariye ki mazeed tashree jaanney ki gharaz se eik aur sawal kiya "kal ko agar yeh mujthahed jis ki aap taqleed mein hain is amre ko haram kharar dedey, tab bhi kya aap qamazani karengey ya mujtahid ki itaath?" is baar dusra matamdar bol pada "bhai kya wo mujthahedeen padey likhey nahi hain, wo bhi to quran padkar kitaba padkar mujthahed baney wo aisa kyun bolengey (kahengey)?" Mujhey un bicharon ke khokley yaqeen per tharas aney laga, phir dusri bathon mein sab ke sab mashghool hogaye beech beech mein mein bhi kabhi kuch keh deta aur phir isi sonch mein pad jata ke kis tarha in logon tak yeh haqaiq pahonchana chahiye ke daur-e-hazir mein aisey mujthahedeen hain jinhoney isey haram kharar diya aur, aur bhi pata nahi kya kya kaha hai, jo kitabon mein to darj hai hi. Phir achanak jaisey mujhey boost kiya gaya ho, eik baath aisi merey zahen mein ayi jis sey mujhey laga ke yeh kisi khadre in bicharon ki ghalath fehmiya door karney ke liye kafi ho sakti hai. Mein ne us azadaar-e-ali-o-wali se muqatib huwa aur kaha "uloolil amre koun hotey hain?" usney seedhey se kehdiya ke "Masumen (a.s.)" phir mein ney us sey poocha "kya ghair-e-masoom bhi wali ul amre" ho sakta hai?" us khush aqeeda halali ne kaha "nahi hosakta aur yeh baath mein ne Jaffeiya mein padhi hai ke Masumen (a.s.) hi uloolil amre hain" (Jafferiya bahot hi khadeem deeni madarsa hai jo subha ke awaleen saathon mein hota hai aur hyderabad ka shahed hi koi shia ghar tha jis ka bacha wahan na padta tha ya uski kis shaaq mein nahi padta tha) tab mein ney us se kaha "bhai mein aapko eik ghair-e-masoom batata hoon jo apney aap ko waliul amre muslemeen honey ka dava karta hai" is per us ahl-e-aza ka kehna tha "bhai muslameen kisi ku bhi kuch bhi banaletey us se apney ku kya?" mujhey samajtey der nahi lagi ke wo banda shia aur musalmaan ko alaheda jaanta hai (jo ke haqq bhi hai) is per mein ne kaha "shia mujhtahedeen usey waliul amre muslameen maantey hain" is baar uskey thevar kuch ajeeb hogaye aur wo gussey ke marey mujhsey kehney laga "bhai aakhir aap logan aalimon ke pichey itna kyun padey huwey hain bhai?" wo bichara yeh samaj raha tha ke mein ne mujthahedeen aur daur-e-hazir ke ollema per tohmath bandhi hai mein ne kaha ke "aghajaan aap merey se kayi baar ahadees suney aur kayi baar koi masla raha to usko mujhsey share kiye aur mein aap ko kitab lakar bataya kya wo kitab kisi historian (mourriq) ke likhey they? ya kisi philospher key they? wo tamam taleef karda kisi aalim-e-deen hi ke they na?" mein ne unhey eik aur waqaya yaad dilaya phir kaha "kya aap ko yaad nahi ke hum "babul hawaij ke ashurkhaney (golkunda qila) ke paas baath kartey waqt mein ne kaha tha ke "un ollemah ki joothiyan hamarey sar per" tab aap khud mujhey tok kar kahey they ke "aghajaan sir per sirf Imam ki joothiyan keh saktey ollema ki nahi" "phir aaj aap merey muthaliq yeh sonch rahey hain ke mein ollema per thohmath laga raha hoon, bohthan baand raha hoon" is per wo thoda sa sard hogaya, tab mein ne us se kaha ke Yaadgaar-e-hussaini mein zanani majlis ho rahi hain jahan shirkath ke liye meri ahliya gayin huwi hain jo fajre ki namaz ke saath khatam hojati, jaisey hi meri ahliya ghar wapis ajaye mein aap ko kitab batata hoon. Hum intezaar kartey huwey alag mouzuhaat per baath kartey rahey, phir wo waqt bhi aya ke mein ghar jaakar "oriental Book House, Auqaf Market, Gasiyar, Hawal, Srinagar (Kashmir) India se 2009 mein publish huwi "Thouziul Masayel" (Isteftah aur unkey jawabaath) ba unwaan "awwal ibadaath duwam Mamelaath" taleef karda (so-called) Waliul amre muslameen, marja-e-taqleed hzt ayethullahel azmah syed ali al hussaini al khamnayi. jisey mein ney "Salman book depot" opposite Ibadath khana Darushifa, Hyderabad India se khareeda tha, laa kar bataya, us bicharey ka chehra dekhtey banta tha jab mein ne usey isi kitab ke safa No.31 per sawal No.65 ..........? ka jawab dikhaya likha hai "shiya faqeeh ke aitebaar se wali amre muslameen ke sadar karda wilayi wa sharayi awamar ki ithaath kanra aur is key amre va nahi ke samney sar tasleem qam karna tamam musalmano yahan tak ke tamam faquha-e-aazam per bhi wajib hai, chey jaika in ke muqalledeen per aur humwilayeth faqeh ke zumre ko islam ke zumram aur aimma ki wilayeth se juda nahi samajhtey. Aur phir kya huwa aur usney in haqaiq ko jaan kar apni ankhon se mushaheda kar ke kya kiya is ki tafseel likhunga to shayed baaz hazraath ki dilazari hogi. Lehaza mein sirf itna hi kahunga ke moula har hubdar ki ankhon ko isi tarha kholdey jis tarha aapney saher waley us hubdar aur uskey sathiyon ki ankho ko khola hai.

On Ameerul Mo'mineen.........

zam1 — Fri, 11 Sep 2009 06:44:02 +0000
Salam,

Diraar b. Damrah was one of the companions of Ameerul Mo'mineen (a.s.). After Ameerul Mo'mineen's (a.s.) martyrdom, he went to Syria where he met Mu'awiyah ( l.a.). Mu'awiyah (l.a.) asked him, 'Describe Ali to me.' He replied, 'Would you please excuse me from answering this?' But Mu'awiyah (l.a.) insisted, 'You must describe him.' Whereupon Dirar said:

If there is no alternative, then you should know that Ali was a man whose personality knew no limits, terrible in power, his speech was decisive, his judgements based on justice, his knowledge spread in all directions and wisdom was manifest in all his behaviour. Among the food he liked most was the coarse kind and among the clothes, the short (and humble) ones. By Allah he was among us as one of us. He used to respond to our questions and fulfill our requests. By Allah although he used to let us get close to him, and himself was close to us, we did not dare address him due to our feeling of awe towards him, nor did we dare speak first due to his greatness in our hearts. His smiled displayed a row of pearls. He used to honour the pious, be kind to the needy, feed the orphan, the near of kin or the needy man in misery on the day of hunger; to clothe the bare ones and to help the undefended person. He used to detest the world and its flowering. I stand witness that I have seen him on several occasions when night had spread, and he was standing in the niche (of the mosque) holding his beard, groaning like man bitten by a snake, and weeping as a grieved man saying:

O world, O world! Get away from me. Why do you present yourself to me? Or are you eager for me? You may not get that opportunity to impress me. Deceive some other person. I have no concern with you. I have divorced you thrice whereafter there is no restitution. Your life is short, your importance is little and your liking is humble. Alas! The provision is little, the way is long, the journey is far, and the goal is hard to reach.

When Mu'awiyah (l.a.) heard this from Diraar his eyes were filled with tears and he ( l.a.) said, 'May Allah have mercy on Abul Hasan. He really was so.'

Then turning to Diraar he said, 'How do you feel in his absence, O Diraar !'

Diraar replied, 'My grief is like that of a woman whose only child is butchered in her arms

(Nahjul Balagha, saying no. 77)

Pray for me thanks by:
Syeda Zamiya Fatima

The Virtues of Ameerul Momineen Ali ibn Abi Taalib

zam1 — Fri, 11 Sep 2009 06:34:26 +0000

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Jaarullah Zamakshari in his exegesis (tafseer), â€˜Al-Kashshaafâ€˜, vol. 4, p. 197 narrates from Ibn Abbas that once Holy Prophet (s.a.w.a.) along with his companions went to visit Imam Hasan (a.s.) and Imam Husain (a.s.) when they (a.s.) were ill. At that time, Ameerul Momineen Ali (a.s.) was present over there. Holy Prophet (s.a.w.a.) told him,

â€œO Abal Hasan! Why donâ€™t you make a nazr (avowal) for the quick recovery of your children?â€ Thus, Ali (a.s.), Janab-e-Zahra (s.a.) and Janab-e- Fizzah took a nazr of fasting for three days if the children recovered from the illness. When they fasted for the first day after the recovery of Hasnain (a.s.), there was nothing in the house that they could have for breaking the fast (iftaar). Imam Ali (a.s.) took a loan of three kg barley from Shamoan â€” a Jew from Khyber. He (a.s.) gave that barley to Janab-e-Zahra (s.a.) who made a few bread loaves from it. However, when they sat down for iftaar, a beggar called out at their door, â€œO family of the Prophet! I convey my salaams upon you. Iâ€™m poor and needy. Please give me something to eat.

Surely, Allah will confer you with the provisions of Paradise.â€™ On hearing this plea, all of them gave their share of iftaar and opened their fast only with water. The next day they fasted again. A similar thing happened. Once again, at the time of iftaar, an orphan came at that time and pleaded for some help. This time too, all three of them offered their share of iftaar to that orphan. When they fasted on the third day, again at iftaar, a destitute came at their door and implored for food. For the third time, all of them parted with their share of iftaar and gave it to that poor person.

The next morning, Imam Ali (a.s.), along with Imam Hasan and Imam Husain (a.s.) went to meet the Holy Prophet (s.a.w.a.), who saw them quivering due to hunger and thirst. He (s.a.w.a.) said. â€œIâ€™m pained to see you in this condition.â€ Then Holy Prophet (s.a.w.a.) got up and went to the house of Janab-e-Zahra (s.a.). He found her sitting in the â€˜mehrabâ€˜ and praying. She had become so frail due to hunger that her stomach was touching her back while her eyes had sunk inside the sockets. Seeing his beloved daughter in this condition, the Holy Prophet (s.a.w.a.) was aggrieved.

At that time Janabe Jibraeel-e-Amin (r.a.) descended from the heavens and said to Holy Prophet (s.a.w.a.), â€œO Muhammad (s.a.w.a.)! Allah has presented this Surah (a chapter from the Holy Quran) to you and your Ahle Bayt (a.s.) as a greeting and congratulation.â€
Thus Holy Prophet (s.a.w.a.) recited the Surah Dahr at that instance.

The beggars were Jibrael, Mikaael and Israafeel: Allamah Shaafei

After narrating this incident in his exegesis, Allamah Nishapuri writes, â€œAccording to traditions, the beggar who came to the door on all three nights was none other than Janab-e- Jibraeel (a.s.). He was testing their patience on the orders of Allah.â€

Shahabuddin Aaloosi narrates the above mentioned incident of â€˜al-Kashshaafâ€˜ in his exegesis â€˜Ruh al-Maâ€™aniâ€˜, vol. 29 p.158 and comments, â€œWhat can one say about Imam Ali (a.s.) and Janab-e-Zahra (s.a.) except that Imam Ali (a.s.) is the Leader of all Believers and the Successor of Holy Prophet (s.a.w.a.) while Janab-e-Fatima is the beloved and joy of Holy Prophet (s.a.w.a.)? Imam Hasan (a.s.) and Imam Husain (a.s.) are like the fragrance of a flower and are the Chiefs of the Youths of Paradise. This belief is not only of the Shia (raafezi). In fact, to believe in anything besides this is absolute misguidance.â€

Hence, the entire chapter of Dahr has been revealed to prove the excellence of Ahlul Bayt (a.s.). The point worth noting about this chapter is that although it mentions the bounties of Paradise, yet there is no mention of hoors (fairies) in the chapter. This is as a mark of respect to Janab-e-Fatima Zahra (s.a.).

For more details one can refer to:

(a) Al-Durr-ul-Manthoor of Hafez Jalaaluddeen al-Suyooti, vol. 6, p. 299,

(b) Al-Bahr al-Moheet of Abu Hayyan al-Aandloosi, vol. 8, p. 395

(c) Yanabeeâ€™ al-Mawaddah of Hafez Sulaiman Qundoozi, p. 93

Allamah Shaafei in his book Kifaayah al-Taalib on p. 345 writes, â€œThe first beggar was Jibrael, the second was Mikaael and the third, Israafeel.â€

pray for me thanks by:
Syeda Zamiya Fatima.

The Last Will of Ali ibn Abi Talib (AS)

zam1 — Fri, 11 Sep 2009 06:13:03 +0000

Salam,

Imam Ali's (AS) last will to his sons Imam Hasan (AS) and Imam Hussain (AS) after the attempt on his life by a stab from Ibn Muljam

My advice to you is to be conscious of Allah and steadfast in your religion. Do not yearn for the world, and do not be seduced by it. Do not resent anything you have missed in it. Proclaim the truth; work for the next world. Oppose the oppressor and support the oppressed.

I advise you, and all my children, my relatives, and whosoever receives this message, to be conscious of Allah, to remove your differences, and to strengthen your ties. I heard your grandfather, peace be upon him, say: "Reconciliation of your differences is more worthy than all prayers and all fasting."

Fear Allah in matters concerning orphans. Attend to their nutrition and do not forget their interests in the middle of yours.

Fear Allah in your relations with your neighbors. Your Prophet often recommended them to you, so much so that we thought he would give them a share in inheritance.

Remain attached to the Quran. Nobody should surpass you in being intent on it, or more sincere in implementing it.

Fear Allah in relation to your prayers. It is the pillar of your religion.

Fear Allah in relation to His House; do not abandon it as long as you live. If you should do that you would abandon your dignity.

Persist in jihad in the cause of Allah, with your money, your souls, and your tongue.

Maintain communication and exchange of opinion among yourselves. Beware of disunity and enmity. Do not desist from promoting good deeds and cautioning against bad ones. Should you do that, the worst among you would be your leaders, and you will call upon Allah without response.

O Children of Abdul Mattaleb! Do not shed the blood of Muslims under the banner: The Imam has been assassinated! Only the assassin should be condemned to death.

If I die of this stab of his, kill him with one similar stroke. Do not mutilate him! I have heard the Prophet, peace be upon him, say: "Mutilate not even a rabid dog."

Source: Nahjul Balagha

In the 40th year of Hijri, in the small hours of the morning of 19th Ramadan, Imam Ali (AS) was struck with a poisoned sword by the Kharijite Ibn Maljam while offering his prayers in the Masjid of Kufa. He died on the 21st day of Ramadan 40 A.H. and buried in Najaf-ul-Ashraf. He was born in the House of Allah, the Kaaba, and martryed in the House of Allah, Masjid-e-Kufa. The Lion of Allah, the most brave and gentle Muslim after the Prophet (PBUH&HF) himself, began his glorious life with devotion to Allah and His Messenger, and ended it in the service of Islam.

"And do not speak of those who are slain in the the Way of Allah as dead; nay, they are alive, but you perceive not." Quran 2:154

Pray for me thanks by:
Syeda Zamiya fatima.

Introduction to Laylatul Qadr the Night of Power

zam1 — Fri, 11 Sep 2009 05:36:54 +0000

Introduction to Laylatul Qadr the Night of Power

The month of Ramadhan has been singled out for special worship (`Ibadat) and exclusive favors. It is a month unlike other months. One reason for this, as defined by the Qur'an, is because the Holy Qur'an was revealed in this month. Says Allah in Sura al Baqarah: The month of Ramadhan, that in which the Qur'an was sent down; a guidance for mankind, and clear signs of guidance and distinction (2:185). In fact, according to a hadith of the 6th Imam (a), the other holy books were also revealed in this month. Among the nights of Ramadhan is one special night, which is better than a thousand months (HQ, 97:3). Good deeds performed on that single night are equal to those performed over a thousand months. It is the Night of Power (Laylatul Qadr), when the Qur'an was revealed. Some commentators believe it was the night when the Qur'an was brought down from Baytul M`amur (Heavenly abode), for Jibrael to reveal in parts to the Prophet (s). Others say it was the night when the Prophet received the entire Qur'an, but was asked to transmit it as and when the occasion demanded.

Laylatul Qadr is a celebration to commemorate the arrival of the final guidance for humans. It is a tribute to the commencement of the message revealed to mankind by their Creator, a message which shows them the way to achieve happiness in both the worlds. Just as the arrival of a child is celebrated, on its birth and then every year, as a bringer of joy and fulfillment for the family, Laylatul Qadr is celebrated as a bringer of light and guidance for mankind. Unlike the birthday which is celebrated with a feast for the senses, Laylatul Qadr includes a feast for the spirit, a feast of worship and prayers.

Some Ahadith indicate that the fate of every believer for the coming year is decreed on this night. That is why the Du`as for this night ask for special favors in the decree for the year. Believers are encouraged to stay awake the entire night, and pray for blessings and forgiveness. It is the holiest night of the year, and it would be unwise to be heedless of the tremendous benefits of this night.
Prayer for Understanding the Nights of Qadr and Fitr (Spiritual Journey of the Mystics )
One of the most important prayers and requests which a fast observer should not forget, and from the very beginning of the Holy Month every night, day, and at every available opportunity should beseech Allah (the Glorious, the Exalted), is to bestow upon him the divine grace for worshipping, servitude, and night-vigil during the nights of Qadr and Fitr. And if a fast observer beseeches Him honestly and sincerely undoubtedly He will respond to his request and would not deny him his desire for having the divine grace - the grace which is so great that deserves merit - and the one who has trust in Allah (the Glorious, the Exalted), and the Holy Qur'an, in order to be sure for its attainment would be ready to spend that entire year in worshipping, night-vigil and asceticism. Did not the Holy Qur'an consider that night better than thousand months which are longer than eighty years? Would not by efforts and endeavors of one year, he accomplish the bonus and reward of eighty years?
Which is indeed a great profit, what to say to accomplish that same profit of eighty years during a period of less than a month. From this consideration, if someone does not have even so much courage to pray and request for the divine grace of comprehension of the Night of Power (Lailatul-Qadr) during the span of approximately twenty days (from the beginning of the Holy Month until the Night of Power), then he should realize that his heart is sick and his faith is unstable, and therefore it is up to him to seek the treatment for his heart's sickness and faith's instability. Whatever has been said about the Night of Power (Lailatul Qadr) is also valid for the day and night of Eid-ul-Fitr because Imam al-Sajjad has narrated that: "This night (Night of Fitr) is not less valuable than the Night of Power (Lailatul-Qadr)."
Yes! Allah's devoted servants whose desire and courage is that through their prayer, worship, and preparation reach to the point whereby their esoteric eyes become opened during these nights so that they could witness the descent of angels, (Archangel Gabriel), and destinies descend from the Celestial Kingdom towards the earth during this night. And as compared to those great ones are we who do not possess even the courage to pray and request for the divine grace of worshipping during these nights.
On a final note, our destiny to large extent can be changed in this very night and much depends on us, how we decide to utilize both the night and the day of Qadr and for that matter each single moment of this blessed month of Ramadhan.

Let us therefore pray together that we may be granted the Tawfiq to be able to do the Aâ€™maals of Laylatul Qadr in its correct essence, that we may be granted the Maghferah and that we may earn the Pleasure of Allah (swt) in such a manner that our lives take a positive turn in a manner that we may earn the salvation for both this world and the Hereafter. Ameen

A humble request that we remember OUR TWELTH IMAM MEHDI (a.t.f.s) AND PRAY FOR HIS EARLY RE-APPEARANCE also we remember each other in our prayers and especially those we do not forget our Marhumeen...Rabbana Taqabbul Minnaâ€¦â€¦â€¦â€¦â€¦

Pray for me thanks by,
Syeda Zamiya Fatima.

shahadat imame Muttaqeen Ali (a.s)

alisher — Fri, 11 Sep 2009 04:13:55 +0000

21ST of Ramazan 1430 AH - Shahadat of Maula-e-Kainaat, Ameer-ul-Momineen, Imam-ul-Muttaqeen, Wali-il-amr Imam Ali ibn-e-Abi Talib (a.s).Â

k mookie pay , Imam Zamana (j.j), k huzoor main taaziyat pesh karite hain.Â
Â

mominonline.com

Momin_Online — Thu, 10 Sep 2009 20:56:56 +0000
Ya Ali a.s Madad....

A Great Website for all Momineen

http://mominonline.com

http://mominonline.com/forum

Ø§Ù„Ù„Ù‘Ù‡ÙÙ…Ù‘ Ù„Ø§ ØªÙŽØ¬Ù’Ø¹ÙŽÙ„Ù‡Ù Ø¢Ø®ÙØ±ÙŽ Ø§Ù„Ø¹ÙŽÙ‡Ù’Ø¯Ù Ù…ÙÙ†Ù’ ØµÙÙŠÙŽØ§Ù…ÙÙ†ÙŽØ§ Ø¥ÙÙŠÙ‘ÙŽØ§Ù‡Ù	allahumma la taj`alhu akhira al`ahdi min siyamina iyyahu	O Allah: (please) do not make it the last of our fasting in this month;
ÙÙŽØ¥ÙÙ†Ù’ Ø¬ÙŽØ¹ÙŽÙ„Ù’ØªÙŽÙ‡Ù ÙÙŽØ§Ø¬Ù’Ø¹ÙŽÙ„Ù’Ù†ÙÙŠ Ù…ÙŽØ±Ù’ØÙÙˆÙ…Ø§Ù‹ ÙˆÙŽÙ„Ø§ ØªÙŽØ¬Ù’Ø¹ÙŽÙ„Ù’Ù†ÙÙŠ Ù…ÙŽØÙ’Ø±ÙÙˆÙ…Ø§Ù‹.	fa-in ja`altahu faj`alny marhuman wa la taj`alny mahruman	but if You decide so, then (please) make me enjoy (Your) mercy and do not make me deprived (of it).

Fear Allah in relation to your prayers. It is the pillar of your religion.
	Fear Allah in relation to His House; do not abandon it as long as you live. If you should do that you would abandon your dignity.
	Persist in jihad in the cause of Allah, with your money, your souls, and your tongue.
	Maintain communication and exchange of opinion among yourselves. Beware of disunity and enmity. Do not desist from promoting good deeds and cautioning against bad ones. Should you do that, the worst among you would be your leaders, and you will call upon Allah without response.
	O Children of Abdul Mattaleb! Do not shed the blood of Muslims under the banner: The Imam has been assassinated! Only the assassin should be condemned to death.
	If I die of this stab of his, kill him with one similar stroke. Do not mutilate him! I have heard the Prophet, peace be upon him, say: "Mutilate not even a rabid dog." Source: Nahjul Balagha In the 40th year of Hijri, in the small hours of the morning of 19th Ramadan, Imam Ali (AS) was struck with a poisoned sword by the Kharijite Ibn Maljam while offering his prayers in the Masjid of Kufa. He died on the 21st day of Ramadan 40 A.H. and buried in Najaf-ul-Ashraf. He was born in the House of Allah, the Kaaba, and martryed in the House of Allah, Masjid-e-Kufa. The Lion of Allah, the most brave and gentle Muslim after the Prophet (PBUH&HF) himself, began his glorious life with devotion to Allah and His Messenger, and ended it in the service of Islam. "And do not speak of those who are slain in the the Way of Allah as dead; nay, they are alive, but you perceive not." Quran 2:154

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