Monday, December 29, 2008

Nauhe 2009 from Pakistan-Free Download

Momneen, Muhramme started from today and in India it is Chand Raat today. Here is some news for you about Nauhe 2009 from Pakistan is out and you can download them on this very good website fully devoted to majlish, matam, nauhe and azadari - www. hussainiat.com Free Download You can download here free also ali safdar vol 2009 (Size 14.0 MB) irfan haider (karwane aza) vol 2009 (Size 14.0 MB) mir hasan mir vol 2009 (Size 14.0 MB) dare batool vol 2009 (Size 14.0 MB) Shameem Amrohi vol 2009 (Size 15.0 MB) Dr. Aamir Rizvi vol 2009 (Size 14.0 MB) ali waris vol 2009 nauhe. We still waiting for Nadeem Sarwar Album. Keep visiting here, we will let you know. Ya Ali Madad.

...and he is Khursheed Asri from India

I heard name of Mr. Khursheed Asri so many times but never heard his Nauha. Recently I visited a famous dargah in UTTAR PRADESH (INDIA) Jogirampuri where in the evening some boys recite a nauha. It was very touching and I inquired about whose this nauha. Boys told me that this recite by Khursheed Asri and it was hit in 2007. Boys told me there are lot of nauha recite by this gentleman, copied in Pakistan. Irfan Haider and Meesam Abbas recite several nauha of Khursheed Asri. Famous Urdu poet Kaleem writes nauhe for Khursheed. Both belongs to Memon Sadat, where this dargah falls. So, here is that famous nauhe which I am listening these days.

Azadari in Faridabad (India)

Very few Shia families live in industrial town Faridabad, near Delhi. They have their own markaz in this city. Mr. Mahmood is main Nauhakhan of this city. He is down to earth person and he converted his lving place as Imambara. Everyear matam of zanzeer, Alam and jooloos took out from his place. Likewise in Markaz everyshia visit in muhramme days and other festivals. Here are few videos at Youtube by Ykmedia, Shoot by Rajat Abbas See this also Although this Nauha is not complete but still you can feel pains of Ahle-bait

Sunday, December 28, 2008

Remembering Bibi Sakeena (a.s.)

Muhramme about to start and tonight I am thinking about Bibi Sakeena through this Nauha of Meesam Abbas, touching one. I am fan of his voice.

Sunday, December 14, 2008

Imagine about Imam Hussain and listen this Nauha

I don,t know what happen with me today but suddenly this very famous nauha of Nadeem Sarwar came in my mind. So I searched You Tube for this and found that nauha. I am presenting for you people. All I can say that it is worth listening.

Saturday, December 13, 2008

Merit of visiting the grave of Imam Husain(a.s)‏

Visiting the grave of Imam Husain (a.s) is recommended, while emphasis upon visiting his grave is among the necessities of the Religion. It is related that the visitation to his grave is essential upon every believer and is obligatory upon every man and woman. While one who abandons it, in fact has abandoned the rights of Allah and His Prophet, while abandoning it is ungratefulness with the Prophet of Allah (s.a.w.s) and is a result of a defect in his belief and Religion. And the one who deliberately avoids it, he shall be among the dwellers of hell. Imam Mohammad al Baqir (a.s) told Mohammad bin Muslim that, "Direct our Shi'ah to visit the grave of Husain bin Ali (a.s), for it has been made obligatory by Allah, the Mighty, the Sublime, upon every believer who considers Husain (a.s) to be his Imam". Imam Ja'far as Sadiq (a.s) says that, "Whenever anyone amongst you go for the Haj and then do not go for the pilgrimage of Imam Husain (a.s) has abandoned the right from among the rights of the Prophet of Allah (s.a.w.s). For the right of Husain (a.s) is made obligatory upon every Muslim by Allah". He says that, "The one who dies without going to the head of the grave of Husain (a.s), while he still considers himself to be our Shi'ah, is infact not our Shi'ah, and even if he goes to Paradise, he will remain as a guest of the inhabitants of Paradise". He (Imam Sadiq) asked Aban bin Taghlib, "O Aban! When did you go for the pilgrimage to the grave of Imam Husain (a.s)?" Aban replied, "By Allah, O son of the Prophet of Allah! A lengthy time has passed since I did not renew the pledge". Imam (a.s) replied, "Glory be to my Lord, the Sublime, and praise to Him! Inspite of being a nobleman among the Shi'ah you have abandoned the visitation to the grave of Husain (a.s)? The one who visits the grave of Imam Husain (a.s), Allah writes down good-deeds for him at every step, and forgives his sins at each step. Then he forgives all of his past and future sins". It is related in numerous traditions that, "Do not avoid visiting the grave of Imam Husain (a.s) even during the days of prohibition. And one who visits him (his grave) in fear (of the enemies), Allah will give him refuge from the great fear of Qiyamah and he will gain reward proportionate to the fear. And the one who fears due to their fear, Allah will bestow him a refuge under the shade of His empyrean while he shall remain alongwith Imam Husain (a.s) and shall be protected from the fear of the day of Qiyamah". It is related in traditions from Imam Ja'far as Sadiq (a.s) that, "The wealthy should visit the grave of Imam Husain (a.s) twice every year, while the indigent should visit once every year". He (a.s) said, "Those who live near should visit atleast once every month, while those who live far away, once every three years". It is also related from him that, "It is not fair to avoid it for more than four years". It is related from Imam Abul Hasan (a.s) that, "Whoever visits the grave of Imam Husain (a.s) thrice a year shall remain safe from indigence. It is emphasised that one should visit his grave with sincerity and eagerness. Then the one who goes to his grave with eagerness, he is among the favoured slaves (of Allah) and will remain under the standard of Husain bin Ali (a.s). And the one who visits him for the sake of Allah, Allah will forgive his sins similar to a newly born, and the Angels will accompany him in his journey". It is related in another tradition that, "Jibra'eel, Mika`eel and Israfeel accompany him until he returns back to his home". It is related from Humran (bin A'ayan), that I went to visit the grave of Imam Husain (a.s). When I returned to my home, Imam Mohammad al Baqir (a.s), accompanied by Umar bin Ali bin Abdullah bin Ali, came to visit me. Imam Baqir (a.s) said, "O Humran! Accept glad tidings that the one who visits the graves of the martyrs of the Prophet's family, intending Allah's proximity and solidarity to His Prophet, he shall be freed from sins similar to the day his mother gave birth to him". Imam Ja'far as Sadiq (a.s) said, that when the day of Qiyamah approaches, an announcer will call out, "Where are the pilgrims of Husain (a.s)?" A large multitude will arise, computing whose numbers would not be possible by anyone except Allah, the Mighty, the Sublime. Allah will ask them, "Why did you visit the grave of Husain?" They will reply, "O Lord! We did that due to the friendship with the Prophet of Allah (a.s) and for the sake of Ali (a.s) and Fatemah (a.s), and due to the sorrow that befell him". It will be said to them, "Here are Mohammad (s.a.w.s), Ali (a.s), Fatemah (a.s), Hasan (a.s) and Husain (a.s). Go and unite with them, you shall remain alongwith them in their status. Unite under the standard of the Prophet of Allah (s.a.w.s) and remain under its shade, that is in the hands of Ali (a.s) until all of you enter Paradise". Then they 432 shall come to the standard from behind, the right and the left. It is related in numerous traditions, that the visitation of Imam Husain (a.s)'s grave shall result in forgiveness of sins, be a means of entering Paradise, and grant liberty from hell. It shall also result in the negation of evils, elevation of rank and fulfillment of desires. The one who goes to visit the grave of Imam Husain (a.s), while being cognizant of his right, Allah will forgive all of his past and future sins. In another tradition it is related that, "His intercession will be accepted for seventy sinful people. And there is no desire that is asked at the head of his grave, except that Allah fulfils it". Imam Ja'far as Sadiq (a.s) asked Abdullah bin Najjar that, "Do you go for the pilgrimage to the grave of Imam Husain (a.s) while sailing in the boats?" He replied in the affirmative. Imam (a.s) continued, "Do you not know that when your boat capsizes, it is said to you: O you who have been cleansed, while Paradise is pleased with you?" Qa'ed Hannat told Imam (a.s), "People come to the grave of Imam Husain (a.s) with women who recite elegies and bring food alongwith them". Imam (a.s) said, "Yes, I have heard it". Then he (a.s) continued, "O Qa'ed! The one who comes to the head of the grave of Imam Husain (a.s), being cognizant of his rights, all his past and future sins shall be forgiven". It is related that, "The pilgrims of the grave of Imam Husain (a.s) will enter Paradise forty years before others, who will be engaged in accountability and abeyance. While his pilgrim will turn his sins into a bridge upon the door of his house, and will pass upon it as you pass upon the bridge while leaving it behind". It is related, that it will be said to the pilgrims of Imam Husain (a.s) on the day of Qiyamah that, "Catch hold of the hands of anyone whom you befriend and enter them into Paradise". Then each man will catch hold of the hand of another until a man will say to another, "Do you not recognise me? I am the one who had risen for you on such and such day?" He shall enter him into Paradise without any hindrance or restrain. Sulayman bin Khalid inquired from Imam Ja'far as Sadiq (a.s) that, "I have heard that you have said, that Allah beholds the earth every day and night for a hundred thousand times. Then He forgives anyone whom He pleases and He chastises anyone whom He pleases? And that He shall forgive the pilgrim of the grave of Imam Husain (a.s) and his family and anyone whom he intercedes for on the day of Qiyamah, whoever he be? Then shall the one, who is worthy of hell-fire, also be forgiven?" Imam (a.s) replied, "Yes, even the one worthy of hell-fire, provided that he is not an enemy of the Ahlulbayt (a.s)". 433 It is related in numerous traditions, that visiting his grave is equal to Haj and Umrah, and striving in the way of Allah (Jihad), and emancipation of slaves, rather it is equal to twenty Haj, and better than twenty Haj, rather Allah will write down eighty Haj in his account. While his pilgrimage is equal to the Haj performed alongwith the Prophet of Allah (s.a.w.s), rather the one who goes for his pilgrimage, being cognizant of his rights, will be equal to the one who has performed Haj hundred times accompanying the Prophet of Allah (s.a.w.s). While the one who goes for his pilgrimage barefoot, with each step that he takes forward and backwards, he will get reward of emancipating slaves from among the progeny of (Prophet) Isma'eel (a.s). Imam Ja'far as Sadiq (a.s) says that, "If I relate to you the merit of visiting his grave, you shall abandon the Haj, while a group from among you would not go for the Haj. Woe be to you! Do you not know that Allah preferred Karbala to be the Sanctuary of His peace and affluence before He chose Makkah to be His Sanctuary?" Imam (a.s) continued, "One day Imam Husain (a.s) was seated in the lap of his grandfather, while he was caressing him and smiling." Seeing this Ayesha said, "O Prophet of Allah! How much do you love this child?" He (s.a.w.s) replied, "Woe be to you! How should I not cherish him and not be pleased with him? He is the fruit of my heart and the light of my eyes. Beware! Verily my nation will kill him, then whoever visits him (his grave) after his death, Allah will write down one of my Haj in his account". Ayesha asked, "One of your Haj?" He (s.a.w.s) replied, "Yes, rather two of my Haj". Ayesha asked, "Two of your Haj?" and he replied, "Yes". And as much as Ayesha started inquiring, he started increasing the amount of reward (of Haj) until he reached ninety Haj alongwith his Umrah. Qaddah says, that I asked Imam Ja'far as Sadiq (a.s) that, "The one who goes for the pilgrimage to the grave of Imam Husain (a.s), while being cognizant of his rights, and is neither an arrogant nor a denier, what has he earned?" Imam (a.s) replied, "One thousand accepted Haj will be written down in his record, as also one thousand pious Umrah. And if he is a damned one, he shall be noted down as a felicitous one, and shall remain saturated eternally in the blessings of Allah". It is related in numerous traditions that going for his (Imam Husain's) pilgrimage results in the increase of age, safeguard of self and wealth, abundance of sustenance, relief from severity, and the fulfillment of desires. While the least reward of his pilgrimage is that Allah Himself guarantees the protection of his life and wealth until he returns back to his family, while on the day of Qiyamah too Allah will safeguard him fairly. It is related, that when the news of Imam Husain (a.s)'s martyrdom reached the cities, a hundred thousand infertile women came to the head of his grave and later all of them conceived. While the Arabs would tell their women, "If 434 you do not go to the grave of this magnanimous personality, you shall not conceive a son". Imam Mohammad al Baqir (a.s) says that, "Imam Husain (a.s) of Karbala was killed as the one subjected to oppression and severity, thirsty and devoid of any helpers, while Allah, the Mighty, the Sublime, took an oath upon Himself that there is none among the distressed, the ones subjected to severity, the sinful, sorrowful, thirsty and ailing, who come to the head of his grave and ask for desires, while intending proximity to Husain (a.s), except that Allah, the Mighty, the Sublime, will relieve him of his severity, fulfill his desires, forgive his sins, increase his age and multiply his sustenance. Therefore get warned O ye who have eyes."[1] Ibne Abi Ya'foor relates, that I asked Imam Ja'far as Sadiq (a.s) that, "My eagerness to have a glimpse of you forced me to come to you and relate to you what I face". Imam Sadiq (a.s) replied, "Do not complain to your Lord. It would have been fair if you would have gone to the one who holds a greater right upon you than myself". While his concluding sentence was more severe upon me than the former one, thus I asked, "Whose right is more greater upon me than you?" Imam (a.s) replied, "Husain (a.s), it would have been better if you went to (the grave of) Husain (a.s) and requested and asked your desires from Allah near him". It is related from Imam Ja'far as Sadiq (a.s) that he said, "The one who does not go to visit the grave of Imam Husain (a.s), he shall remain very remote from numerous abundance, while one year from his age will lessen". It is related in numerous traditions that, "Visiting his grave is a meritorious deed and for every dirham spent upon it is worth a thousand dirhams". Imam Ja'far as Sadiq (a.s) told Ibne Sinan that, "For every dirham spent, ten lac dirhams shall be taken into account. The Prophets, Messengers, Imams and Angels come to visit his grave. While the inhabitants of the heavens pray abundantly for his pilgrims and they give them glad tidings". And there are numerous other traditions quoted regarding the merit of visiting his grave, while we state some more traditions as a gift. Shaikh Abul Qasim Ja'far bin Mohammad bin Qawlawayh Qummi relates through his chain of authorities from Mu'awiyah bin Wahab that he says, that I solicited permission from Imam Ja'far as Sadiq (a.s) to visit him and he consented. I entered therein and saw him seated in his house upon his prayer mat. I sat down and he completed his Prayers, then I heard him eulogizing the Almighty saying, [1] Surah al Hashr : 2. 435 "O Lord! You have preferred us for eminence and have bestowed intercession through our medium us, and conferred Vicegerency as a specialty for us, while You have bestowed us with the knowledge of the past and future, and have entered our love into the hearts of people. Thus forgive me and my brothers, as also the pilgrims of the grave of Imam Husain (a.s), who have spent their wealth and presented their bodies to severity, in their inclination to favour us, intending reward near You due to bonding with us, and in order to appease the heart of Your Prophet (s.a.w.s), and to fulfill our command, and to enter rage into the hearts of our enemies. And by this act they desire Your pleasure due to us. Thus reward them through Paradise and safeguard them every day and night, then make their progeny as good successors. Then befriend them and guard them from the mischief of every obstinate tyrant, as also that of every able and disable among your creatures, and the mischief of the Satans among the genie and men. Then fulfill their greatest desire that they wish from You, remaining far away from their home-town, as also those (of their desires) that they have desired for their children, relatives and family. O Allah! Our enemies desisted their journey while they did not stop so as to challenge our opponents. Have mercy upon the faces whose colours have turned pale due to the sun, and have mercy upon the heads that circumambulate the grave of Abu Abdullah Husain (a.s). Have mercy upon the eyes that shed tears upon our sorrows, and upon the hearts that are disturbed and pained for us, and also upon the wailing for us. O Allah! I offer these souls and bodies to Your refuge until You reach them to the head of the fountain of Kausar on the day of thirst (Qiyamah)". He repeated this invocation in prostration several times, and then when he completed it, I asked, "May I be your ransom! If this invocation would have been for the one who had never recognised Allah, by Allah, the fire (of hell) could never devour him. By Allah! I wish I had been for the pilgrimage to his grave and would have not been for the Haj". Imam Sadiq (a.s) replied, "You are quite close to him (his grave), then what desisted you from going for his pilgrimage?" Then he (a.s) said, "O Mu'awiyah! The inhabitants of the heavens, who pray for his pilgrims, are certainly more than those who pray for them upon the earth". It is quoted in Bihaar al-Anwaar from the author of Mazare Kabir, who quotes with his chain of transmitters from A'amash, who says, that I took residence in Kufa and had a neighbor with whom I often sat. It was the night preceding Friday and I asked him, "What do you have to say regarding the pilgrimage of Husain (a.s)?" He said, "It is an innovation, while every innovation is misguidance, and every misguidance is destined for hell". Hearing this I arose from near him filled with rage, and told myself that, "In the morning I shall go to him and relate to him the traditions proving the excellence of the 436 Commander of the faithful Ali (a.s), perhaps Allah might enlighten his eyes". I went to him in the morning and knocked at his door. Someone answered from behind the door saying, "He has left for the pilgrimage in the beginning of the night". Immediately I followed him until I reached the Shrine of Imam Husain (a.s) and saw him prostrating, while he was not tiring due to excessive prostrations and genuflections. I asked, "Yesterday you told me that his pilgrimage is an innovation, and every innovation is misguidance, and every misguidance is destined for hell, while today you come for his pilgrimage?" He replied, "O Sulayman![1] Do not reprimand me. I was not a believer in the Imamate of Ahlulbayt (a.s) until tonight when I saw a dream which left me horrified". I asked, "O Shaikh! What did you dreamt?" He replied, "I saw a man in a dream, who was neither too short nor too long, but was handsome while I am unable to describe his features. He was accompanied by men who had surrounded him and held him in their midst. While facing him was a man mounted upon a horse with a bushy tail and he had worn a crown with four pillars. All the four pillars were studded with gems that had illuminated the distance of the road equal to three days. I inquired as to who he was and was told that he was the Vicegerent of the Prophet (s.a.w.s), Ali bin Abi Talib (a.s). I lifted my eyes further and saw an illuminated Camel with a litter of light, flying between the heavens and the earth. I asked as to whose mount was that and was told that it was of Sayyedah Khadijah (a.s), the daughter of Khuwaylid, and Sayyedah Fatemah (a.s), the daughter of Mohammad (s.a.w.s). Then I asked as to who was the youth and was told that he was Hasan bin Ali (a.s). I asked as to where were they going, and was told that all of them were going for the pilgrimage of the oppressed martyr Husain bin Ali (a.s), the martyr of Karbala. I went towards the litter, when I saw some notes falling down from the heavens, on which was written: The immunity of Allah, may His remembrance be sublime, is for the pilgrims of the grave of Husain (a.s) on the night preceding Friday. Then a caller announced to me saying: Beware! We as well as our Shi'ah are in the exalted stations of Paradise. By Allah O Sulayman! I shall not leave this place until my soul abandons my body." Shaikh Abul Qasim Ja'far bin Mohammad bin Qawlawyh relates from his father, who relates from Ibne Mahboob, who relates from Husain, the grandson of Abu Hamza Sumali, that during the last days of the caliphate of Bani Marwan, I left for the pilgrimage to the grave of Imam Husain (a.s) hiding from the Syrians. I reached Karbala and took shelter in a corner of the desert. At midnight I went towards the grave, and when I reached further, a [1]A'amash's real name was Sulayman bin Mehran al Asadi and he was popularly known as A'amash i.e. a dim sighted one. 437 man came and stood facing me saying, "Your reward is with Allah! Return back, for you shall not reach the grave". I returned, and when it was early morning, I went towards the grave. When I reached there, the same man approached me and said, "O slave of Allah! You shall not reach the grave". I said, "May Allah pardon you! Why would I not reach it when I have come from Kufa for the pilgrimage? Do not desist me, for I fear lest it dawns and the Syrians find me here and kill me". He replied, "Wait for a moment, for (Prophet) Moosa bin Imran (a.s) has solicited permission from Allah to visit the grave of Imam Husain (a.s), he has received permission and has descended from the heavens accompanied by seventy thousand Angels. They are in his (Imam's) presence since the beginning of the night and are awaiting dawn so as to return back to the heavens". I asked him, "May Allah pardon you! Who are you?" And he replied, "I am one of the Angels appointed to guard the grave of Imam Husain (a.s) and invoke forgiveness for his pilgrims". I returned and wondered whether my intellect would part away having heard his words. I again went to the head of the grave after dawn, while there was none to desist me now. I offered salutations and cursed his murderers, and then I offered the morning prayers and hastened back in fear of the Syrians. He (Ibne Qawlawayh) relates through his chain of authorities from Ishaq bin Ammar, that I asked Imam Ja'far as Sadiq (a.s) that, "May I be your ransom, O son of the Prophet of Allah! On the night of Arafah I was in the Shrine of Imam Husain (a.s) and I witnessed three thousand men with glowing countenance, emitting fragrance and adorning white clothes praying there until the morning. And as much as I tried to reach near the grave and recite invocations, I could not do so due to the immense crowd of men. When it dawned, I fell into prostration, and when I lifted my head, not a single one of them was visible". Imam Sadiq (a.s) replied, "Do you know who they were?" and I replied in the negative. Imam (a.s) continued, "My father has related to me from his father, that when Imam Husain (a.s) was being martyred, four thousand angels passed by and flew upon the heavens. Allah revealed to them: O group of Angels! You passed by the son of my friend and beloved Mohammad (s.a.w.s) while they killed him when he was in severity and you did not assist him? Then return back to the earth and reside at the head of his grave, and weep with disheveled hair and smeared in sand until the day of Qiyamah. Thus they remain at his grave until the arrival of the time". He (Ibne Qawlawayh) relates through his chain of authorities from Mufazzal bin Umar, who says, that Imam Jafar as Sadiq (a.s) told me, "By Allah! It is as if I see the Angels obstructing the believers near the grave of Imam Husain (a.s)". I asked, "Are they seen there?" He (a.s) replied, "Far be it! Far be it! By Allah! They serve the believers, to the extent that they rub their hands upon their faces. Allah sends down the dishes of Paradise every morning and evening for the pilgrims of Imam 438 Husain (a.s) while the Angels serve them. And no man desires anything from his desires of this world or the hereafter, except that it is fulfilled". I said, "By Allah! This is excellent"! Imam Sadiq (a.s) asked, "O Mufazzal! Should I narrate to you something more?" I replied, "Verily yes, O my master"! And he (a.s) continued, "It is as if I see an illuminated plank on which is kept a dome of red rubies studded with gems. Imam Husain (a.s) is seated upon it, while ninety thousand green domes are around him. It is as if the believers visit him and offer salutations, while Allah, the Mighty, the Sublime, tells them: O my friends! Ask of Me, for it is quite a long period that you have borne severity and been humiliated and persecuted, while this is the day that whatever of your desires, whether of this world or the hereafter, that you wish from Me, shall be fulfilled. And their food and drink is from Paradise.While by Allah, this is the excellence which is unparalleled". Allamah Majlisi says that the descending of food and drink upon them is meant in Barzakh, [1] while the erection of the domes will be during the days of the Raj'at (of Aimmah), for it is said, "Desires of this world as well as the hereafter". He (Ibne Qawlawayh) relates through his chain of authorities from Abdullah bin Imad Basari, that Imam Ja'far as Sadiq (a.s) told me that, "There exists an excellence close to you, the similitude of which has not been bestowed upon anyone else, and I presume that you are unaware of it's essence. You do not defend it genuinely nor do you arise for it, and there are ones specialised for it who have been chosen for it, and that has not been bestowed upon them due to their own might and power, except whatever Allah had bestowed upon them. While this felicity has been bestowed upon them by Allah through His Grace and Benevolence". I asked, "May I be your ransom! What is that, the attributes of which you have narrated? And why have you not named it?" He (a.s) replied, "It is none other than the pilgrimage (to the grave) of my grandfather Husain (a.s), who is far away from his home-town and upon an alien land. Then the one who visits him and weeps upon him, as also the one who does not visit him but remains grief-stricken for him. And the one who was not available for him and his heart burns for him, he sends blessings upon him. The one who beholds the grave of his son (buried) at his feet upon the barren earth, where he had no relatives and family and was deprived of his rights. The apostates united until they killed him and wasted him and exposed him to the wild beasts, and they blocked access to the water of Euphrates, which was available for the dogs. They dishonoured the right of the Prophet of Allah (s.a.w.s) and did not consider his testimony regarding himself and his Progeny (a.s). Then he lay in his grave in a persecuted state and he fell upon the earth alongwith his family and Shi'ah, and he entered the earth of an alien and dreadful desert, upon the land where none goes to him except those whose hearts [1] The intermediate period between death and Qiyamah, wherein a person enjoys riches and happiness if he is a good-doer, or suffers torment if he is an evil-doer. Ref. Qur'anic Verse: And after them shall be a barrier (barzakh) until the day they shall be raised again. (Surah al Mu'menoon: 100). 439 have been tested with belief by Allah". I said, "May I be your ransom! I would go for his pilgrimage until I got involved in the matters of the sovereign and was handed over the charge to safeguard their wealth. I have become quite renowned among them and have therefore abandoned the pilgrimage due to dissimulation (Taqiyyah), but am aware of the virtue involved". Imam (a.s) said, "Do you know what are the merits of those who visit his grave and what abundant fairness do they possess near us?" I replied in the negative, and Imam (a.s) continued, "Their merit is that the heavenly Angels glorify them, while the goodness near us is that every morning and evening we pray for blessings to be descended upon them. And my father has related to me, that from the time he (Imam Husain) was martyred, his grave has never been vacant of those offering prayers, be it from the Angels, genie or men and beasts. There is none who does not envy his pilgrims or touches them, and everything looks at him with hope of virtue, for he has beholded his grave". Imam Sadiq (a.s) then retorted, "I have been informed, that in the middle of the month of Sha'ban, a group of one of the districts of Kufa and other men, accompanied by the wailing women visit his grave. One of them recites the Qu'ran and the other narrates the events, while still another weeps and the other recites elegies". I replied, "Verily yes, may I be your ransom! I have seen them as you describe". He replied, "Praise be to Allah, that He has placed among men those who come to us and glorify us, recite elegies for us, and also placed among men our enemies who reproach them (our friends) for it, be it from our own relatives or others, so as to misguide them, and they consider this act of their's to be ugly". It is related in Basharatul Mustafa from A'amash, who relates from Atiyyah Kufi, that he says, that I accompanied Jabir bin Abdullah Ansari for the pilgrimage to the grave of Imam Husain (a.s). When we entered Karbala, Jabir went towards the river Euphrates and performed bath. Then he wore his pants and placed a robe upon his shoulders, and then he opened a purse of Sa'ad (a perfume) and applied it upon his body. He then started glorifying Allah at each step until he reached the grave, then he told me, "Bond me to the grave". I joined him to the grave and he fell down unconscious upon it. I sprinkled water upon him and he regained consciousness while repeating thrice "O Husain"! Then he said, "Why does the friend not reply to his friend? How could he reply when the blood of his neck lies smeared upon his throat, while there is separation between his head and body? I bear witness that you are the son of the best of women. And why would it not be so, when you have been fed by the hands of the Master of the Prophets, and brought up in the laps of the pious, and have consumed milk from the breasts of faith and you weaned alongwith Islam. You died in chastity as you lived in chastity, while the hearts of the believers are aggrieved due to your separation and there is no doubt in your fruitful end. Thus peace of Allah and His Paradise upon you! I bear witness that you have treaded the path similar to your brother (Prophet) 440 Yahya bin Zakariyyah". Then he turned his eyes upon the grave and said, "Peace be upon the souls that descended near the grave of Husain (a.s) and sat their camels thereat! I bear witness that you established the Prayers and you gave the Zakat, and you invited towards virtue and forbade against evil, and you fought against the pagans and worshipped Allah until death approached you. By Him Who sent Mohammad (s.a.w.s) rightly as a Prophet, we are associated with you in the struggle of yours". Atiyyah says that hearing this I asked, "How are we associated with them? When we did not alight at any valley or mountain, nor did we raise the swords. While these martyrs gave away their heads and bodies and are now separated from their children, while their women have been widowed?" Jabir replied, "O Atiyyah! I have heard my friend, the Prophet of Allah (s.a.w.s) say, that those who love some men, they shall arise alongwith them, while those who are pleased at the task of the nation, remains associated with them in their task. By Him Who sent Mohammad (s.a.w.s) rightly as a Prophet! My intention and those of my companions are similar to that of Husain (a.s). Now take me to the houses of Kufa". When we had paved a short distance, he said, "O Atiyyah! I recommend to you, and I do not perceive that I shall meet you again after this journey, befriend the friends of the Progeny of the Prophet (s.a.w.s), and how I befriend them! And bear enmity with the enemies of the Progeny of the Prophet who bear enmity with them, although they be one of those who fast and remain awake at night (in worship). Then be merciful towards the friends of the Progeny of Mohammad (s.a.w.s), for if one of their feet slips due to access sins, the other one will remain steadfast due to their affection. Their friends shall return back to Paradise and their enemies to hell".

Bikhrey Mooti‏

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Shi'ite Authors in Islamic History‏

The pioneer in this field was Asbagh bin Nabatah Tabi'i who was one of the closest friends and companions of of Amir-al-Muminin Imam Ali(A.S.). Ash-Shaikh has said in Al-Fahrist that Ad-Dawri reported through him the accoumt of the battle against Imam Husain (A.H.). He has also given the authorities for it He died during the first century The first one to write a book on Islamic History was Aaban Bin Uthman al-Ahmar Tabi'i. He wrote Kitab-ul-Mabda' Wal-Mab'ath Wal-Maghazi Wal-Wafat Was-Saqifah War-Raddah. Both Ash-Shaik and An-Najashi have mentioned this book alongwith their authorities. They have said that the inhabitants of Basra, Abu 'Ubaidah Mu'mar bin al-Muthanna and Abu 'Ubaid Muhammad ibn Sallam, received a lot of information from it and very often quoted from it in connection with the accounts of poets, genealogy and incidents He died in 140 A.H. Other writers in this field are the following: 1.Muhammad bin Sa'ib al-Kalabi. Ibn-un-Nadim has mentioned him in his Fahrist among those scholars of Kufa who were well-versed in history and the lives of people. He died in 146 A.H. 2. Abu Mukhnif Lut bin Yahya al-Azdi al-Ghamidi. He was one of the prominent citizens and historian of Kufa. He wrote a number of books including: (i) Al-Maghazi (i) Futuh-ish-Sham (i) Al-'Iraq (iv) Khurasan (v) Al-Jamal (vi) As-Siffin (vii) An-Nahr (viii) Al-Gharat (ix) Maqtal-ul-Husain (A.S.) etc. Ibn-un-Nadim says in Al-Fahrista" I have read the opinions of scholars written in the hand of Ahmad bin al-Harith al-Khazzar that Abu Mukhnif is more informed about Iraq, its affairs and conquests. Same is the case of Al-Mada'ini in respect to Khurasan, India and Fars and of Al-Waqidi in respect to Al-Hijaz and Sirah (Biography of the Prophet). They are all at par in respect to the conquests of Syria.» Two out of them are Shi'ites, Abu Mukhnif and Al-Waqidi. The former died during the second century. 3. Nasr bin Muzahim Al-Manqari Ibn-un-Nadim has mentioned him in Al-Fahrist as from the generation of Abu Mukhnif. He wrote (i) Al-Gharat (ii) Siffin (iii) Al-Jamal (iv) Maqtal-u-Hajar (v). Maqtal-ul-Husain (A.S.) He has other books in this field to his credit. He died during the second century. 4. Muhammad bin Ishaq bin Yassar al-Madani. He is the author of As-Siyyar Wal-Maghazi. Ibn Hajar has testified his being a Shi'ite in At-Taqrib and our own friends have mentioned him among the Shi'ite Scholars. Other scholars say that he was the most well-informed about all the battles in which the Holy Prophet(S.A.W.) participated (Maghazi). He knew them in minute details and in a very scientific way. Ibn Khathir Ash-Shami writes in his History about Ghazwah Bani Lehyan, "Al-Baihaqi has mentioned this battle to have taken place in the 4th year after the Hijrah but I take it to have happened in the 6th year after the Hijrah, following the leader of the writers of battle-accounts in his own age as well as after, that is Ibn Ishaq, as Imam Ash-Shafi'i has said about that whosoever wants to get detailed accounts of battles, he should refer to Muhammad ibn Ishaq because it is his field." Ibn Ishaq was the first person to have written the Biography of the Prophet (As-Sirat). The author of Kashf-uz-Zunun says while writing about 'Ilm-us-Sirat (Art of Biography of the Prophet), that the first one to write in this field was the famous Imam (pioneer) known as Muhammad bin Ishaq. Then he writes under the letter M (mim) that Maghazi (battles) of the Holy Prophet(S.A.W.) were collected first of all by Muhammad bin Ishaq. Some people say that the first one to write in this field was 'Urwah bin Zubair. As-Suyuti has said in Al-Awa'il, "þThe first one to write on battles led by the Prophet was 'Urwah bin Zubair and the first one to collect the details about auch battles was Muhammad bin Ishaq.» His saying that Urwah bin Zubair began writing the accounts of battle is strange because the scholars do not recognise him. This is why the author Kashf uz-Zunun said that "some people say" which indicates the weakness of such an idea. Furthermore it contradicts the statement given by As-Suyuti himself that the first one to have collected the details of the battles fought by the Holy Prophet(S.A.W.) was Muhammad bin Ishaq. Even if we try to arrive at a compromise and say that Ishaq collected the accounts of battles fought in particular and Urwah bin Zubair did the same in general, the contraction stays because Ibn Ishaq remains the first of all to have collected the accounts of battles in Islam. He died in 150 or 151 A.H. 5. Hisham bin Muhammad bin Sa'ib al-Kalabi. Ibn Nadim has written in Al-Fahrist about Muhammad bin Sa'd, who was calligrapher of Al-Waqidi, that he told about Al-Waqidi to have said that he (Hisham) was well aware of the history of the Arabs, and events connected with it. Then he (Al-Waqidi) talked about Hisham's works and mentioned a number of books having been written in every field. Out of these books which he mentioned and which total to about 30, some are the follwing: (i) Al-Ahlaf Bain-ul-Qaba'il, (ii) Al-Maathir Wal Buyutat Wal Munafarat Wal Ma'udat (iii) Akhbar-ul-Awa'il (iv) Fima Yuqarib-ul-Islam Min Amr-il-Jahiliyyah (v) Akhbar-ul-Islam (vi) Akhbar-ul-Buldan (vii) Ash-Sha'r wa Ayyam-il-Arab (viii) Al-Akhbar Wal Asmar. Ibn Khallakan says that he was one of the famous memorizers. Ibn Khallakan has also mentioned a number of books on history written by Hisham. He died in 206 A.H. 6. Muhammad bin 'Umar al-Waqidi. Ibn-un-Nadim has said about him that he was a Shi'ite of good faith but always adhered to Taqiyyah.He was the person who observed that Imam Ali ibn Abi Talib(A.S.) was the miracle of the Holy Prophet(S.A.W.) just as the Rod of Moses was the Miracle of Moses or bringing the dead back to life was that of Isa bin Maryam (A.S.) etc. etc. He was a master scholar in field of battle-accounts, biographies, conquests and general events. He left behind him 600 book-cases, every one of which was carried by two men. Before that books worth two thousand dinars were sold to him. He had two slaves to himself who were engaged in writing work day and night. He wrote (i) At-Tarikh-ul-Kabir, (ii) Al-Maghazi, (iii) Al-Mabath, (iv) Akhbar-u-Makkah (v) Futuh-ush-Sham, (vi) Futuh-ul-Iraq, (vii) Al-Jamal (viii) Maqtal-ul-Husain (ix) As-Sirah (the biography of the Holy Prophet(S.A.W.) etc. He died in 207 A.H. 7. Al-Ya'qubi, Ahmad bin Abi Ya'qub He is the author of well known book on history known as Tarikh al-Ya'qubi which has been printed and published in Leiden in two volumes. It begins with the creation and comes down to 259 A.H. 8. Ahamd bin Muhammad bin Khalid al-Barqui He wrote Kitab-ut-Tarikh and Kitab-u-Akhbar-il-Umam (just possible both books are one and the same). He also wrote Ansab-ul-Umam and Al-Maghazi. These have been mentioned in Al-Fahrist of Ash-Shaikh and by and by An-Najashi. He died in 274 A.H. 9. Ibrahim bin Muhammad bin Sa'id Thaqafi An-Najashi and Ash-Shaikh in Al-Fahrist both have mentioned a numher of books on history written by him. They have given the authorities establishing the identity and validity of these books. Some of them are (i) Al-Maghazi (ii) As-Saqifah, (iii) Al-Jamal (iv) Siffin (v) Al-Hakain (vi) An-Nahr (vii) Al-Gharat (viii) Al-Maqatil etc. etc. He died in 283 A.H. 10. Abu Abdullah Muhammad bin Zakariyyah bin Dinar He was an ally of Bani Ghilab of Basra. An-Najashi reports that he was one of the prominent personalities of Basra and was very well versed in history having wide information An-Najashi has also mentioned the books written by him on history alongwith their authorities. He died in 289 A.H. 11.Muhammad bin Mas'ud al-'Ayyashi He wrote biographies of Abu Bakr, 'Umar, Uthman and Mu'awiyah. His death occurred during the third century. 12. Abu Muhammad Ahmad bin A'tham al-Kufi According to Mu'jam-ul-Udaba', he was a Shi'ite and wrote a book on conquests upto the period of Harun-ur-Rashid as well as a book of history upto to the period of Al-Muqtadir. He died in the early fourth century. According to the Encyclopaedia of Islam, Ibn A'tham al-Kufi Muhammad bin Ali was an Arab historian. He wrote a book of history in the style of story-tellers. He was under the influence of Shi'ism. He died around 314 A.H. 13. Muhammad bin Mazid bin Mahmud al-Bushanji According to Bughyat-ul-Wi'at, he is the author of Al-Haraj Wal-Maraj which is about the history of the time of Al-Musta'in and Al-Mu'tizz. He also wrote Akhbar-ul-'Uqala' il-Majanin. Ash-Shaikh has also mentioned him in his Rijal. He died in 325 A.H. 14. Abu Ahmad bin Abdul Aziz Yayha al-Jaludi al-Basri An-Najashi has said about him that he was the Shaikh of Basra and its historian. He has also mentioned a great number of books on history and biography, which will need a lot of space to copy them here. Ibn Nadim has said in his Al-Fahrist that he was one of the most prominent Imamite-Shi'ites and one of the great reporters of history and biography. He has further said at another place that he was an historian who wrote a number of books on history and biography. He died after 330 A.H. 15.Abu Bakr Suli, Muhammad bin Yahya bin Yahya bin Abbas He is the author of a large number of books on literature and history which have been mentioned by Ibn Nadim, who has said that As-Suli reported something in favour of Imam Ali ibn Abi Talib(A.S.) for which he was summoned to be beheaded. He died in 330 or 335 A.H. 16. Muhammad bin Human al-Katib al-Iskafi wrote Tarikh-ul-A'immah which has been mentioned by An-Najashi alongwith its authorities. He died in 336 A.H. 17. Al-Mas'udi, Ali bin al-Husain He is called to the Imam of History. He is author of Maruj-udh-Dhahab and Akhbar-uz-Zaman. He died in 346 A.H. 18. Abu Bakr al-Ji'abi, 'Umar bin Muhammad An-Najashi has said that he wrote Kitab-u-Akhbar-i-Aal-i-Abi Talib, Akhbar-i-Baghdad, and Akhbar-i-Ali bin al-Husain (A.S.) He died in 355 A.H. 19. Abul Faraj al-Isfahani, Ali bin al-Husain al-Marwani Zaidi He is the author of famous book Al-Aghani which has no parallel in history. It was the book to get Sahib bin Ibad dispensed with the load of thirty camels and then presented it to Saif-ud-Dawlah, who, in return, rewarded him with one thousand dinars. Another book written by Abul Faraj is Maqatil-al-Talibin. He died in 355 A.H. 20. Hasan bin Muhammad bin al-Hasan al-Qummi He wrote Tarikh Qum for Sahib bin Ibad, which was translated into Persian by Hasan bin Ali bin Abdul Malik al-Qummi in 865 A.H. Hasan bin Muhammad died during the fouth century. 21. Sudduq, Muhammad bin Ali bin Babawaih al-Qummi He also wrote a book on history. His death occurred in 381 A.H. 22.-Sahib, Isma'il bin Ibad He wrote (i) Kitab-ul-A'yad, (ii) Al-Wuzara', (iii) Al-Khala'if (iv)Akhbar-u-Abil 'Aina' and (v) Tarikh-ul-Mulk Wa Ikhtilaf-id-Duwal. He died in 385 A.H. 23. Abul Hasan Ali bin Muhammad al-'Adawi Shamshati According to An-Najashi, he prepared an abridgement of Tarikh-ut-Tabari and supplemented it with events upto date. He also brought the history of Musal (Kitab-ul-Musal) upto date. He further prepared an account of the descendants of Ma'ad bin 'Adnan and their lives etc. He died during the fouth century. 24. Abu-un-Nadar al-Atabi, Muhammad bin Abdul Jabbar He is the author of Tarikh-ud-Diyalamah. 25. Hakim al-Naishabouri, Muhammad bin Abdullah He is the author of Tarikh-i-Naishabour. According to Tadhkiratul Huffaz, no one made such an attempt before him. Both, the author Tadhkiratul Huffaz and As-Sam'ani have testified and affirmed his being a Shi'ite. He died in 405 A.H. 26. Abu Sa'id Mansur bin al-Husain al-Aabi He was a minister of Majd-ud-Dawlah bin Buwaih and the author of Nathr-ud-Durur and Tarikh-ur-Rayy. Tha'alabi has written in Tatimmat-ul-Yatimah that Al-Aabi has written a book on history which has no parallel at all. He died in 422 A.H. 27. Abul Hasan al-Bihaqi, Ali bin Zaid He was one of descendants of Khuzaimah bin Thabit Zu-Shahadatain. He is the author of Tarikh-e-Bihaq known as Al-Yawm Sabzwar. It is written in Persian.Al-Bihaqui was the first one to write a commentary on Nahj-ul-Balaghah and not Al-Qutb Rawandi as assumed by Ibn Abil Hadid. He has many other books to his credit which have been mentioned in Mu'jam-ul-Buldan and Kashf-uz-Zunun. He died in 565 A.H. 28. Qutb-ud-Din Sa'id bin Hibatullah Rawandi He is the author of Minhaj-ul-Bara'ah which is a commentary on Nahj-ul-Balaghah. He died during the sixth century. 29. Ibn-ul-Aabar al-Andulusi, Muhammad bin Abdullah According to Nafh-ut-Tib, he wrote Durur-us-Simt Fi Khabar-us-Sibt. The Encyclopaedia of Islam tells us that he wrote a number of books on history. The statement of Nafh-ut-Tib implies that he was a Shi'ite as we have mentioned in his life-account. He died in 658 A.H. 30. Ali bin Anjab alias Ibn-us-Sa'i al-Baghdadi He is the writer of a well-known book on history called as Tarikh-u-Ibn-is-Sa'i. According to Kashfuz-Zunun, it spreads over 30 volumes. He died in 674 A.H. 31. Safi-ud-Din Muhammad bin Ali bin Tabataba alias Ibn-ut-Tiqtaqi He is the author of Munyat-ul-Fudala' Fi Tawarikh-il-Khulafa'-i-Wal Wuzara'. This book is usually known as Tarikh-ul-Fakhr because of the fact that it was written for Fakhr-ud-Din Isa Bin Ibrahim, the ruler of Musal. It has been printed and published from Egypt many times as well as from Germany in 1860 A.D. through the efforts of a German Orientalist. Similarly it was published from France in 1895 A.D. through the efforts of the French Orientalist Darenburk. It was translated into French by Amar Hindushah translated it into Persian and brought upto date in 724 A.H. and titled it as Tajarib-us-Salaf. It was published from Tehran. Ibn-ut-Tiqtaqi died in 709 A.H. 32. Wamal-ud-Din Abdur Razzaq bin Ahmad Shaibani alias Ibn-ul-Fawti He is the author of Al-Hawadith-ul-Jami'ah which is the history of the seventh century of the Hijrah. It has been published from Baghdad. He died in 723 A.H. 33. Muhammad bin Mahmud alias ibn-un-Najjar al-Baghdadi He wrote the History of the City of Baghdad and added to the book written by Khatib al-Baghdadi 34.Shaikh Hasan bin Ali bin Ahmad al-'Aamili al-Hanini He is the author of Haqibat-ul-Akhyar Wa Juhainat-il-Akhbar which deals with history. He died in 1035 A.H. 35. Iskandar Baig is the author of 'Aalam Aara-e-'Abbasi which is written in Persian. He died during the eleventh century. 36. Ahmad bin al-Hasan bin Ali bin al-Hurr al-'Aamili al-Mashghari. He is the author Durr-ul-Masluk which is about the Prophets, successors of the prophets, caliphs and kings. A copy of it is available in the Library of the Iranian Parliament in Tehran. Another copy is available in the Central Library of the holy shrine of Imam Reza(A.S.) in Mashhad. He died during the eleventh century. 37.Shaikh Muhammad bin Mujir al-'Anqani He wrote a brief History of Jabal 'Aamil for the period from 1073 to 1152 A.H. He was alive in 1153 A.H. 38. Mirza Taqi Khan Sepehr He was a contemporary of the Nasir-al-Din Shah Qajar and his son Muzaffir-ud-Din Shah Qajar. He is the author of Nasikh-ut-Tawarikh which is voluminous book in Persian and unique of its kind. He died during the fourteenth century. 39.Shaikh Nawruz Ali bin Muhammad Baqir alias Fadil ul-Bastami He is the author of Firdaws-ut-Tawarikh which has been published. He died in 1309 A.H. Source: Hasan al-Amin,Shorter Shi'ite Encyclopaedia

Thursday, December 11, 2008

Nieghbour‏

RIGHTS OF NEIGHBOUR Holy Prophet (s.a.w.) Says : There are 3 kinds of neighbour. For whome one right is there. For whome two rights are there For whome three rights are there a) Kafir neighbour has one right. Ie.. neighbour right of nieghbour rights b) Muslim has right : One of being neighbour and second of being muslim. c) A muslim relative has 3 right. One of being muslim Second of being neightbour Third of being relative. ======================= urdu 18.Rasul (s) Apne Momin bhai ki taraf muskurana, Neki ki taraf dawat dena aur burai se rokna, bhatke huwo'n ko raasta batana, aur logo'n k raaste se patthar, kaante aur haddiyaa'n hataana, ye tamaam mukhtalif kism k sadqe (diff forms of charity) hai.

Weeping For Ahl al-Bayt‏

THE CELESTIAL BEINGS ON THE EARTH Author: Allama Hussein Ansariyan Translator: Dr. Ali Akbar Aghili Ashtiani Weeping is a state coming about when man faces a certain event. We weep when our hearts are broken or we weep for joy, sometimes. Weeping is a truth that the Prophets, Imams and Allah’s favorite servants were involved in especially at dawns when they were engaged in supplications and invocations. It was considered as cure for some esoteric pains such as separation. Allah’s favorite servants relieved their afflicted and grieved hearts with it. Today, weeping is considered in the West as treatment for curing certain psychological cases and psychologists prescribe it. Allah mentions weeping as a sign of true believers: وَإِذَا سَمِعُواْ مَا أُنزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ And when they hear what has been revealed to the apostle, you will see their eyes overflowing with tears on account of the truth. (5:83) There are many narrations about weeping for fear of Allah at midnights and dawns as related by Ahl al-Bayt which can be collected in a book. Amir al-Mu’minin, in the supplication of Kumayl, says: يَا إِلَهِي وَرَبِّي وَسَيِّدِي وَمَوْلاي! لأيِّ الأُمُورِ إِلَيْكَ أشْكُو؟ وَلِمَا مِنْهَا أضِجُّ وَأبْكِي؟ لألِيمِ الْعَذَابِ وَشِدَّتِهِ؟ أمْ لِطُولِ الْبَلاءِ وَمُدَّتِهِ؟ My God! My Lord! My Master! My Protector! For which things would I complain to You, and for which of them would I lament and weep? Is it for the pain and severity of chastisement or for the length and period of tribulation? In Du`a’ Abi-Hamzah Thamali, Imam Zayn al-`Abidin (a.s) says: فَمَا لِي لا أبْكِي؟ أبْكِي لِخُُروجِ نَفْسي، أبْكي لِظُلْمَةِ قَبْري، أبْكي لِضيقِ لَحَدي، أبْكي لِسُؤالِ مُنْكَر وَنَكير إِيّايَ، أبْكي لِخُرُوجي مِنْ قَبْري عُرْياناً ذَليلاً حامِلاً ثِقْلي عَلى ظَهْري. Why should I not cry? I am sad on account of my departing soul. I cry in fear of the darkness of the grave. I cry in dread of the narrowing walls inside the dugout hole. I cry in awe of the questioning Munkar and Nakir would direct at me. I cry over my plight when I will come out naked, in shame, from my grave, loaded with burden on my back. One of the instances of weeping is to weep for the calamities which have befallen Ahl al-Bayt especially the master of the martyrs, Imam Husayn, which is considered as a prayer and has a great reward. It is a cure for mental disturbances, preparation for repentance, and a cause of Allah’s mercy. In an authentic narration, Imam al-Ri¤a has said: مَنْ تَذَكَّرَ مُصَابَنَا وَبَكَى لِمَا ارْتُكِبَ مِنَّا كَانَ مَعَنَا فِي دَرَجَاتِنَا يَوْمَ الْقِيَامَةِ. وَمَنْ ذُكِّرَ بِمُصَابِنَا فَبَكَى وَأبْكَى لَمْ تَبْكِ عَيْنُهُ يَوْمَ تَبْكِي الْعُيُونُ. One who remembers our calamities and weeps for what has befallen us will have the same rank with us on the Judgment Day. And one who reads our calamities and weeps or makes others weep will not weep when all eyes are full of tears.[1] Addressing Musmi`, Imam al-Sadiq said, “You are from Iraq. Have you visited the grave of Imam Husayn?” Musmi` said, “There are many enemies of Ahl al-Bayt in Basrah. I fear they will report me to the rulers hence being persecuted.” The Imam said, “Do you ever remember what was done to Husayn?” Musmi` said, “Yes, I do.” The Imam said, “Do you lament?” Musmi` said, “Yes. By Allah, I lament in a way my family see its signs on my face. In that state, I can’t eat.” The Imam said, “May Allah have mercy on you for your lamentation. You are one of those who will be happy when we are happy and you will be sad when we are sad. Beyond doubt you will meet my forefathers when you will die. You will be recommended to the Angel of Death; you will be given news about something delightful before you die and the Angel of Death will be more kind to you than your mother.”[2] Addressing Imam Husayn, Imam `Ali said: - You are a lesson (of weeping) for every believer! - Am I, father? - Yes, my son. Imam al-Sadiq has said: مَنْ ذَكَرَنَا أوْ ذُكِرْنَا عِنْدَهُ فَخَرَجَ مِنْ عَيْنِهِ دَمْعٌ مِثْلُ جَنَاحِ بَعُوضَةٍ غَفَرَ اللهُ لَهُ ذُنُوبَهُ وَلَوْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ. Whoever remembers us and weeps, Allah will forgive his sins even if they are as much as foam of sea.[3] --------------------------------- [1] Al-Amali: 73, H 4. [2] Kamil al-Ziyarat: 101, Chapter: 32, H 6. [3] Tafsir al-Qummi: 292/2. Imam al-Sadiq has also said: نَفَسُ الْمَهْمُومِ لِظُلْمِنَا تَسْبِيحٌ، وَهَمُّهُ لَنَا عِبَادَةٌ، وَكِتْمَانُ سِرِّنَا جِهَادٌ فِي سَبِيلِ اللهِ… يَجِبُ أنْ يُكْتَبَ هَذَا الْحَدِيثُ بِالذَّهَبِ. A moment of sorrow for the injustice done to us is like the glorification of Allah. Sorrowing over us is as prayer and hiding our secrets is considered as holy war. These words should be written with gold.[1] Imam al-Sadiq has been reported by Harun Makfuf (the blind) as having said: وَمَنْ ذُكِرَ الْحُسَيْنُ عِنْدَهُ فَخَرَجَ مِنْ عَيْنَيْهِ مِنَ الدُّمُوعِ مِقْدَارَ جَنَاحِ ذُبَابٍ كَانَ ثَوَابُهُ عَلَى اللهِ عَزَّ وَجَلَّ وَلَمْ يَرْضَ لَهُ بِدُونِ الْجَنَّةِ. One who remembers Husayn and weeps for him will be rewarded; and Allah is not content with anything less than Paradise for him.[2] Imam al-Ri¤a has said: فَعَلَى مِثْلِ الْحُسَيْنِ فَلْيَبْكِ الْبَاكُونَ، فَإنَّ الْبُكَاءَ عَلَيْهِ يَحُطُّ الذُّنُوبَ الْعِظَامَ. Weeper should lament over Husayn, for weeping for him will do away with sins.[3] Addressing Ibn Shabib, Imam al-Ri¤a has said: إنْ كُنْتَ بَاكِياً لِشَيْءٍ فَابْكِ لِلْحُسَيْنِ بْنِ عَلِيِّ بْنِ أبِي طَالِبٍ. بَكَتِ السَّمَاوَاتُ السَّبْعُ وَالأرَضُونَ لِقَتْلِهِ... إنْ بَكَيْتَ عَلَى الْحُسَيْنِ حَتَّى تَصِيرَ دُمُوعُكَ عَلَى خَدَّيْكَ غَفَرَ اللهُ لَكَ كُلَّ ذَنْبٍ. If you wish to weep for anything, weep for Husayn ibn `Ali ibn Abi-Talib, for heavens and the earth wept for him when he was slain. If you weep for Husayn to the extent that your tears run on you cheek, Allah will forgive all your sins.[4] From narrations recommending weeping for Imam Husayn, we can infer the following points: ------------------------------------ [1] Al-Amali, 115, H 178. [2] Kamil al-Ziyarat; 100, Chapter: 32, H 3. [3] Al-Amali: 128, H 2. [4] `Uyun Akhbar al-Ri¤a: 299/1 Chapter: 28, H 58. 1. Weeping is accepted from believers. In this case, a great reward is granted by Allah. 2. Weeping of a believer is valuable to the extent of his adherence to Ahl al-Bayt. 3. Weeping of man will be valuable if his intention is pure, seeking the pleasure of Allah, the Holy Prophet and Ahl al-Bayt. 4. Weeping of man will be valuable if he does not commit sin, does not rebel against Allah, does not have an immoral life and is not a source of evil and misfortune for people. 5. Based on Qur’anic verses and narrations, on the Judgment Day, a believer’s weeping will turn into Allah’s mercy and forgiveness as well as Ahl al-Bayt’s intercession. To make you believe as to how one thing may change into another, we ask you to pay special attention to the following article: The Question of Transformation in the Holy Qur’an The Holy Qur’an expressly speaks about changing of one thing into another (transformation) at Allah’s will in the material and spiritual fields. 1. In Material Field وَإِنَّ لَكُمْ فِي الأَنْعَامِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِلشَّارِبِينَ (66) And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies- from betwixt the feces and the blood – pure milk, easy and agreeable to swallow for those who drink. (16:66) Is it not wonderful that, when Allah wills, pure and agreeable milk with different valuable products comes from between feces and bellies which man hate? Reflection on this issue brings man out of ignorance to the knowledge of Allah. On the bees, the Holy Qur’an says: ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colors, in which there is a healing for men; most surely there is a sign in this for a people who reflect. (16:69) What does Allah’s will really do? A tiny insect flies miles from its hive, eats of the fruits, while knowing them precisely, returns to its hive without losing its way and gives us a nutritious material! Allah’s will brings out of water, soil, air and light, fruits, seeds, cereals, grain, vegetables, flowers, herbs for animals which cannot be counted nor can their quality and quantity be measured. No one is aware of how water, soil, air and light change into all these wonderful blessings! The Holy Qur’an says: الَّذِي جَعَلَ لَكُمُ الأَرْضَ فِرَاشاً وَالسَّمَاء بِنَاء وَأَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقاً لَّكُمْ Who made the earth a resting place for you and the heaven a canopy and who sends down rain from the cloud, then brings for the subsistence for you. (2:22) The question of changing one thing into another in the material field is as noteworthy as the universe itself and it cannot be discussed within the short space of this Book. 2. In Spiritual Field Reflection on Qur’anic verses proves that any good deed done by human beings will be changed into Allah’s pleasure and will be sent to heaven. Likewise, every evil act done by human beings will turn into eternal torment. True repentance will turn Allah’s wrath into mercy. True prayer will turn vices into virtues. Fasting will turn into a shield against Hellfire on the Judgment Day. What is given as rewards to the righteous and punishment to the evil doers on the Judgment Day is the embodiment of their deeds turned into Paradise or hell: يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that evil, there were a long duration of time. (3:30) وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ (281) And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly. (2:281) More evident than all is the verse on eating the property of orphans which will turn into fire in the bellies of the unjust: إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا As for those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire. (4:10) What we do will remain in an invisible world and one day we will see them face to face. If our deeds are beautiful, they will change into Paradise and if they are ugly, they will turn into fire of hell. It is related that a woman came to the Holy Prophet asking a question. She was short and when she left, `A’ishah referred to her being short with her hands. Allah’s Messenger said, “Take a tooth-pick to remove bits of meat from between your teeth!” `A'ishah said, “But I have not eaten anything!” The Holy Prophet asked her to do what he had said. `A'ishah did so and a bit of meat came out of her mouth! Actually the Holy Prophet showed to `A’ishah the invisible result of backbiting in this world: وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ …nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it. (49:12) In a hadith, we read: إنَّمَا هِيَ أعْمَالُكُمْ تُرَدُّ إلَيْكُمْ. All the torments are the same deeds you have done and they return to you.

Resort to Ahl al-Bayt‏

When a devotee of and obedient to Ahl al-Bayt faces a difficulty which external factors fail to resolve, it will be certainly resolved if he truthfully beseeches Ahl al-Bayt to intercede for him with Allah. Holding Mourning Sessions For Ahl al-Bayt One of the subjects highlighted by Ahl al-Bayt is to hold sessions for propagating their life-giving culture and commemorating the tragic events they went through, especially that of Karbala'. After the martyrdom of Imam Husayn in Karbala', the Shi`ites, encouraged by Ahl al-Bayt, have tried to hold mourning ceremonies whereby to teach people the Qur’anic concepts, narrations, true sciences of Islam and injunctions related to jurisprudence and to hold the torch of guidance with the help of Allah. Many mosques, schools, charity institutes, interest-free funds and orphanages have been established thanks to these sessions by the devotees of Ahl al-Bayt. Millions of people have enjoyed the blessings of such institutions. Addressing Fudayl ibn Yasar, Imam al-Sadiq (a.s) asked, “Will you get together and talk about us?” I said, “Yes.” The Imam said, إنَّ تِلْكَ الْمَجَالِسَ حِبُّهَا. أحْيُوا أمْرَنَا، فَرَحِمَ اللهُ مَنْ أحْيَا أمْرَنَا. “I am fond of these assemblies. Enliven our affair with them. May the mercy of Allah be upon one who enlivens our affair.”[1] Imam al-Baqir (a.s) has said: رَحِمَ اللهُ عَبْداً إجْتَمَعَ مَعَ آخَرَ فَتَذَاكَرَ أمْرَنَا، فَإنَّ ثَالِثَهُمَا مَلَكٌ يَسْتَغْفِرُ لَهُمَا. وَمَا إجْتَمَعَ إثْنَانِ عَلَى ذِكْرِنَا إلأ بَاهَى اللهُ بِهِمَا الْمَلأئِكَةَ، فَإذَا اجْتَمَعْتُمْ فَاشْتَغِلُوا بِالذِّكْرِ، فَإنَّ فِي إجْتِمَاعِكُمْ وَمُذَاكَرَتِكُمْ إحْيَاءَنَا. May Allah have mercy on a person who sits with another and speaks about our traditions. When two persons speak about our affair, the third of them will be an angel who will pray forgiveness for them. When two persons get together and commemorate us, Allah will be proud of them before angels. When you get together, be engaged in commemorating us, for in this way you will enliven us.[2] -------------------------------- [1] Qurb al-Isnad: 18. [2] Al-Amali: 224, H 390. Imam al-Rida (a.s) has said: مَنْ جَلَسَ مَجْلِساً يُحْيِي فِيهِ أمْرَنَا لَمْ يَمُتْ قَلْبُهُ يَوْمَ تَمُوتُ الْقُلُوبُ. Whoever sits in an assembly where our affair is enlivened, his heart will not die when all hearts die.[1] -------------------------------- [1] `Uyun Akhbar al-Rida: 294/14, Chapter: 28, H 48.

Guarding the Tongue‏

The other offences of the tongue, in addition to them being types of oppression (which itself, according to reason and religion, is forbidden), have also been prohibited in Islamic sources under their very names. Some examples are given below: 1. Allah the Most High said: “O you who believe, let not (one) people laugh at (another) people, perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with other people, nor call one another by nicknames; evil is a bad name after faith, and whoever does not repent, he it is who is unjust.” 2. The Holy Prophet Muhammad (s.a.w.a.) said: “Anyone who makes light of a poor believing Muslim, he has made light of Allah Himself, and Allah will make light of him on the Day of Resurrection if he does not repent. Anyone who respects a poor believing Muslim, he will meet Allah on the Day of Resurrection while He is pleased with him. Indeed anyone who respects his believing Muslim brother, he respects Allah the Almighty.” 3. He (s.a.w.a.) also said: “Anyone who abases a poor believing Muslim for his poverty and makes light of him, he has made light of Allah and remains in the wrath of Allah until he goes to one whom he has wronged and apologizes to him and the other becomes pleased with him.” 4. He (s.a.w.a.) also said: “Allah said: 'Anyone who abases my believing servant, he has declared war against Me'.” 5. He (s.a.w.a.) also said: “Anyone who annoys a believer, Allah annoys him; and anyone who saddens a believer, Allah will bring sadness to him.” 6. He (s.a.w.a.) also said: “Anyone who glares at a believer with a look to frighten him, Allah will frighten him on the Day when there is no shelter except His own.” 7. He (s.a.w.a.) also said: “The entire being of a believer is a sanctuary that is his prestige, his property and his life.” 8. He (s.a.w.a.) also said: “Insulting a believer is a great transgression and fighting him is unbelief, eating his flesh (backbiting him) is a sin, and respecting his property is like respecting his life.” 9. He (s.a.w.a.) also said: “Anyone who rebukes the slightest fault of a believer will not die until he himself commits that fault.” 10. Imam Muhammad al-Baqir (a.s.) said: “Beware of being snide to the believers.” 11. He (a.s.) also said: “There is no one who is snide in the presence of a believer except that he dies with the worst kind of death, and wilt not be given the grace to be on the path of accomplishing good actions.” 12. Imam Ja'far al-Sadiq (a.s.) said: “Do not disregard a poor believing Muslim; because anyone who disregards or makes light of him will he disregarded by Allah.” 13. He (a.s.) also said: “Anyone who disregards a believer whether poor or not, Allah disregards him until he ceases his action.” 14. He (a.s.) also said: “Allah has said: 'Let anyone who annoys My believing servant announce a war against Me, and let anyone who respects My believing servant be safe from My anger.'” 15. Imam Ja'far al-Sadiq (a.s.) said: “Surely cursing when uttered by the cursor moves back and forth between him and the person cursed. If it finds any reason to be attached to the victim, it attaches; but if not, the curser himself becomes worthy of it, and it comes back to him. Therefore beware of cursing a believer, lest your curse come back to you.” 16. He (a.s.) also said: “Anyone who rebukes a believer, Allah the Almighty will rebuke him in this world and the hereafter.” 17. He (a.s.) also said: “He is cursed, he is cursed, he who attributes unbelief to a believer, and he who attributes unbelief to a believer is like his murderer.”

How Umar bin al-Khattab Converts to Islam

Umar Resolves to Kill Muhammad: The conversion to Islam of Umar bin al-Khattab, a future khalifa of the Muslims was the biggest event of AD 616- the 6th year of Proclamation. He was one of the bitterest enemies of Islam and of Muhammad, the Messenger of Allah, and was a great tormentor of the Muslims. He matched Abu Jahl, his maternal uncle, with regards to his hatred of Islam, and his hostility to Muhammad. One day Umar resolved to kill Muhammad and left his home with this intention. He wished to relieve the Quraysh of its burden, restore its ravaged unity, and re-establish respect for the gods that Muhammad had castigated. The Muslims, those days, gathered in the house of Arqam bin Abi al-Arqam to say their congregational prayers. Just when they were beginning to assemble, one of them looked out the window and saw Umar approaching towards the house with a drawn sword. They all got very alarmed at seeing this. But Hamza, who was also present there, reassured them, and said that if Umar was coming with good intentions, then he is welcome; but if not, then he (Hamza) would kill him (Umar) with his (Umar's) own sword. But it so happened that Umar had come with the intention of accepting Islam, and he did. News of His Sister's Conversion Stops Him: Initially, Umar was going toward Dar-ul-Arqam with the intention of killing Muhammad. On the road to Mecca he was met by Nu'aym ibn Abdullah. Upon learning what Umar was about, Nu'aym said, "By God, you have deceived yourself, O Umar! Do you think that Banu Abd Manaf would let you run around alive once you had killed their son Muhammad? Why don't you return to your own house and at least set it straight"and informed him that his own sister and her husband had become Muslims. Umar was furious to hear this and immediately changed his direction from Arqam's house to her house to investigate the matter. When Umar reached his sister's house, he heard a Khabbab (a companion of the Prophet) studying under her guidance the Sura Taha and also "When the Sun is Overthrown" (81:1). When Umar came in, his sister sensed that he meant mischief and hid the sheets from which they were reading. Umar asked what was the talk he had heard, to which she answered that it was merely conversation between them..." Umar Becomes a Muslim: Umar exploded in anger and struck his sister in her face causing her mouth to bleed. He was going to strike again but the sight of blood made him pause. He suddenly appeared to relent, and then in a changed tone asked her to show him what she was reading. She sensed a change in him but said: "You are an unclean idolater, and I cannot allow you to touch the Word of God." He immediately went away, washed himself, returned to his sister's home, read the text of Qur'an, and then went to the house of Arqam where he formally accepted Islam. When he was converted to Islam Umar ibn al Khattab was a 35 years of age. Claims of Muslims with respect to Umar's bravery: Many Muslims claim that with Umar's conversion, Islam acquired new strength. They could, now come out of their places of hiding, and pray openly in the precincts of Kaaba and that now they were not afraid of Abu Jahl. The Muslims who had migrated to Abyssinia returned as a result of Umar's conversion. With him, he brought to the Muslim camp the same boldness, determination, and the tribal standing with which he had been fighting the Muslims before. He never concealed his conversion and he proclaimed his conversion publicly and challenged the Quraysh openly. Umar began to fight the Quraysh as soon as he entered the faith of Islam, constantly pressed his way close to the Kaaba, and performed his prayer there in company with whatever Muslims decided to join him. Some claims are even more extravagant saying that Umar's conversion to Islam was a death blow to the Quraysh. But these curious claims find little support in evidence. And if the evidence means anything, it appears to run counter to the claims themselves. What actually happened was that Umar's conversion to Islam coincided with a new and an unprecedented wave of terror that broke over the Muslims. Whereas before his conversion only those Muslims were victims of persecution who had no one to protect them, now no Muslim, not even Muhammad himself, was safe from the attacks of the polytheists. Those who had returned from Abyssinia, on reaching Mecca, realized that the Quraysh had resumed persecution of the Muslims with stronger hatred and renewed vigor and a number of them returned to Abyssinia while others entered Mecca under the cover of night and went into hiding. In fact, little more than a week had passed since Umar's conversion to Islam, when Muhammad and all members of his family and clan, had to leave Mecca, and had to go into exile. Therefore, the theory that Umar's conversion to Islam emboldened the Muslims to defy the infidels, is simply not coincident with facts. ....we have no record of any occasion on which Umar displayed remarkable courage, though many examples are at hand of his cruelty and bloodthirstiness; at the battle of Hunain he ran away, and on another occasion owed his life to the good nature of an enemy. (-S. Margoliouth: Mohammed and the Rise of Islam, 1931) Prof. Margoliouth must be referring to the battle of the Khandak or the Siege of Medina (A.D. 627). In that battle, Ali ibn Abi Talib killed the Meccan general, Amr ibn Abd Wudd, whereupon his (Amr's) comrades-in- arms hastily retreated across the Trench. When they were retreating, Umar tried to overtake one of them. The enemy had heard and knew that Ali never pursued a fleeing enemy and so figured that whoever was pursuing him then, could not be Ali. He glanced backwards and noticed that it was Umar who was bearing down upon him. When he saw Umar, he immediately turned the reins of his horse to face him, and this made Umar stop. The knight who knew Umar, said to him: "If my mother had not made me vow that I would never kill a Qurayshi, you would be a dead man now. Be grateful to her, and do not forget that I have spared your life." Also the fact that Hamza had accepted Islam one year prior to Umar's conversion to Islam and had struck Abu Jahl, the maternal uncle of Umar, with his bow. But there is no record that Umar struck any idolater for showing disrespect to the Apostle of Allah. Also, when Hamza accepted Islam and attacked Abu Jahl, Umar himself was an idolater and it was his duty, in the name of tribal solidarity, to challenge Hamza, and to defend the honor of the brother of his mother. After all, according to many claims, he was the most fearless, the most fear-inspiring and the most violent-tempered man in Mecca. And who but Umar would dare to challenge Hamza? But the challenge never came.

Miracle of Azaan

*Azaan a miracle? Yes!* *Amazing as it sounds, but fortunately, for the Muslims of the world, it is* an established fact. Have a look at a map of the world And you will find Indonesia on the eastern side of the earth. The major cities of Indonesia are Java, Sumatra, Borneo and Saibil. As soon as dawn breaks on the eastern side of Saibil, at approximately 5:30 am local time, Fajar Azaan begins. Thousands of Muazzins in Indonesia begin reciting the Azaan. The process advances towards West Indonesia . One and a half hours after the Azaan has been completed in Saibil, it echoes in Jakarta ... Sumatra then follows suit and before this auspicious process of calling Azaan ends in Indonesia , it has already begun in Malaysia . Burma is next in line, and within an hour of its beginning in Jakarta, it reaches Dacca, the capital city of Bangladesh . After Bangladesh , it has already prevailed in western India , from Calcutta to Srinagar . It then advances towards Bombay and the environment of entire India resounds with this proclamation. Srinagar and Sialkot (a north city in Pakistan ) have thesame timing for Azaan. The time difference between Sialkot , Quetta , and Karachi is forty minutes, and within this time, Fajar Aazaan is heard throughout Pakistan . Before it ends there, it has already begun in Afghanistan and Muscat . The time difference between Muscat and Baghdad is one hour. Azaan resounds during this one hour in the environments of Hijaaz-e-Muqaddas (Holycities of Makkah and Madinah), Yemen , United Arab Emirates , Kuwait and Iraq . The time difference between Baghdad and Alexandria in Egypt is again one hour. Azaan continues to resound in Syria, Egypt, Somalia and Sudan during this hour. The time difference between eastern and western Turkey is one and a half hours, and during this Alexandria and Tripoli (capital of Libya ) are located at one hour's difference. The process of calling Azaan thus continues throughout the whole of Africa . Therefore, the proclamation of the Tawheed' and 'Risaalat' that had begun in Indonesia reaches the Eastern Shore of the Atlantic Ocean after nine and half hours. Prior to the Aazaan reaching the shores of the Atlantic, the process of 'Zohar Azaan' has already started in east Indonesia , and before it reaches Dacca , Asr Azaan' has started. This has hardly reached Jakarta one and half hours later, the time of 'Maghrib' becomes due, and no sooner has 'Maghrib' time reached Sumatra , the time for calling 'Isha Aazaan' has commenced in Saibil! When the Muazzins of Indonesia are calling out ' Fajar Azaan ', the African Muazzins are calling the Azaan for Isha. If we were to ponder over this phenomenon thoughtfully, we would conclude the amazing fact that there is not even a single moment when hundreds of thousands of Muazzins around the world are not reciting the Azaan on the surface of this earth. Subhaan Allah !!! Even as you read this material right now, you can be sure there is Azaan somewhere !!! Allah said: 'If you are ashamed of me, I will be ashamed of you.' If you are not ashamed, pass this message on...only if you believe.* *'Yes, I've faith in Allah. Allah is my fountain of Life and My Savior. ** Allah keeps me going day & night. Without Allah, I am no one. But with Allah, I can do everything. Allah is my strength.' *

First Meeting of Hesham with Imam [a]‏

Hesham ibn Hakam by M. Reza Atai Hesham's first meeting and contact with the light of Wilayah, Imam Ja'far ibn Muhammad [a], happened after an evolution through different religions and the deep deliberation of the philosophical schools and also the compilation of his book - Refutation of Aristotle. It is quoted that he was first introduced to the Imam [a] by his uncle, Umar ibn Yazid ibn Zebyan.[26] This meeting was arranged by him. Umar ibn Yazid, who was himself a follower of Imam Ja'far al-Sadiq [a] says: "From the beginning Hesham, my brother's son was the follower of Jahm ibn Safvan, one of the leaders of the Mo'atazalah sect and also one of the followers of the Jahamiyah sect.[27] He was a young, witty and impudent person. He had heard about the attributes of the Imam [a]. One day, he requested me to present him to Imam al-Sadiq [a] to have a discussion with him (Imam [a]). As I was aware that Hesham was bold and rude, I said: "I would not do this without his permission." Then I visited the Imam [a] and asked his permission for Hesham's visit. The Imam said: "Let him come". After I went a few steps away from the house of the Imam [a] I remembered Hesham's audacity and meanness. I said to myself perhaps Hesham might speak impertinently in the presence of the Imam, so I returned and said (to the Imam): "Hesham is such and such." The Imam said: "O Umar, perhaps you are afraid of the meeting of Hesham with me." I became ashamed of myself and understood that I had made a big mistake. Embarrassed I came out of the Imam's house and told Hesham to go to the Imam [a]. When Hesham entered, he asked about his own problems and difficult matters and he received their correct answers. Then the Imam [a] also asked him a few questions. But as Hesham was amazed and bewildered (due to this being the first meeting with the Imam [a]) he asked for a deadline of a few days. He returned after a few days to the Imam but without any reply to the Imam's questions. He requested him to reply to those questions. The Imam answered all those questions and solved his problems. Again the Imam [a] asked a few more questions which were related to the invalidity of the Jahmiyah sect (until that very day Hesham was a follower of that sect). Hesham again asked for more time. After a few days later, Hesham again asked me (Umar ibn Yazid) to go to the Imam's [a] residence and obtain permission to see him. When I went to see him (the Imam [a]) and asked for the permission, the Imam [a] told me about a place named "'Herah" and said: "I shall be there tomorrow." When I went to Hesham and told him about this matter, he became happy. On the fixed day, Hesham reached there earlier than the Imam [a]. Hesham says: "While I was waiting there, suddenly Imam al-Sadiq [a] appeared in the far distance riding on a donkey, in great show. As he came nearer and nearer, I was impressed more and more by his greatness and splendour. Then he stopped and waited for me to say something. But I was so overwhelmed by his splendour that I could not speak a word. I believed that this formidableness was from God and it was due to the respect and position which the Imam [a] had before God." Umar ibn Yazid says: "This was the very meeting that changed Hesham. He left his previous sect (religion) and was converted whole-heartedly to the true religion. From that time on he was always in the presence of the 6th Imam [a]." [28] The late Mamghani writes: "Hesham asked the Imam [a] about five hundred problems and questions in his first meeting and received correct answers for all of them. As a result he was so much enchanted by the divine greatness of the Imam [a] that as long as he was alive, he was the greatest defender of the Wilayah of the Ahlul Bayt (the guardianship of the Prophet's household [a])."[29] [26] This chapter (the first meeting) is quoted from the book - Rejal Kashi. [27] The Moatazalah sect is affected by Jahmiyah sect and have accepted all the teachings of Jaham ibn Safwan except the Problem of Jabr (compulsion) Jamaluddin Qasemi Damishqi has mentioned the "Moatazalah" sect as one of the branches of the Jahmiyah sect, in his book (History of al-Jahmiyah and al-Moatazalah), and has attributed most of the latest problems of the speculative theologians of Ash'ari to Jahmiyah. [28] Rejal by Kashi. [29] Tanghih al-Maghal by Mamghani; "Usul Kafi" vol.2. Pg. 13: all 500 problems and questions belonged to theological complications.

Invocations of Imam-e-Zamaan (a.s.) when he turned for Prayers and after Takbeer‏

Rabeeul Anaam Fi Adeea-e-Khairil Anaam A Tear for the Beloved Author Abdul Hussain Taalei Translator Dr Shabeeb Rizvi Supplications During Prayers 1) Invocations of Imam-e-Zamaan (a.s.) when he turned for Prayers and after Takbeer Muhammad Ibn Abdullah al-Himyari relates on the authority of Imam-e-Zamaan (a.t.f.s.): وَ جَّهْتُ وَ جْهِىَ لِلَّذِىْ فَطَرَ السَّمٰوَاتِ وَ اْلاَرْضَ حَنِيْفًا مُسْلِمًا، عَلٰی مِلَّةِ اِبْرَاهِيِْمَ وَ دِيْنِ مُحَمَّدٍ وَ هُدٰی اَمِيْرِ الْمُؤْمِنِيْنَ، و مَا اَنَا مِنَ الْمُشْرِكِيْنَ. اِنَّ صَلاَتِىْ وَ نُسُكِيْ وَ مَحْيَا ىَ وَ مَمَاتِىْ للهِ رَبِّ الْعَالَمِيْنَ لاَ شَرِيْكَ لَهُ، وَ بِذٰلِكَ اُمِرْتُ وَ اَنَا مِنَ الْمُسْلِمِيْنَ. اََللَّهُمَّ اجْعَلْنِىْ مِنَ الْمُسْلِمِيْنَ، اَعُوْذُ بِاللهِ السَّمِيْعِ الْعَلِيْمِ مِنَ الشَّيْطَانِ الرَّجِيْمِ.[1] 2) Supplication in Prostration Among the best conditions in which supplication and invocation has been emphasised is the state of prostration in front of the Creator, the Lord. For, it is the most proximate of states for the fulfillment of needs, as the traditions from the Imams (a.s.) have testified. So, it is only appropriate that a person should ask for the most important things during this condition. Special accentuation is for the ‘Prostration of Gratitude’ (Sajdah al-Shukr), where we thank the Almighty Allah for all the bounties that He has conferred on us due to the blessings of our master, Saaheb al-Zamaan (a.t.f.s.). And know that invoking for the master of the bounties and their medium, is among the most important types of appreciation. Eloquent witness for this claim is the supplication that has come down for Sajda al-Shukr, narrated in the book Tohfah al-Abrar, narrating from al-Muqneah of Shaykh Mufeed (a.r.) which is as follows, اََللَّهُمَّ اِلَيْكَ تَوَ جَّهْتُ وَ بِكَ اعْتَصَمْتُ وَ عَلَيْكَ تَوَ كَلْتُ، اََللَّهُمَّ اَنْتَ ثِقَتِىْ وَ رَجَائِىْ، فَاکْفِنِىْ مَا اَهَمَّنِىْ وَ مَا لَمْ يُهِمُّنِىْ وَ مَا اَنْتَ اَعْلَمُ بِهِ مِنِّىْ، عَزَّ جَارُكَ وَ جَلَّ ثَنَاؤُكَ وَ لاَ اِلٰهَ غَيْرُكَ، صَلِّ عَلٰی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ فَرَجَهُمْ... …till the end.[2] -------- [1] Al-Ehtejaaj, vol. 2, p. 484; Behaar al-Anwaar, vol. 84, p. 359 & vol. 53, p. 16; Saheefah al-Mahdi (a.s.), p. 62. [2] Mikyaal al-Makaarem, vol. 2, p. 25.

Imam Sadiq(a.s) was Founder of Ahl ul-Bait University‏

Imam Sadiq (A.S.) lived at a time when there was a deep and active interaction between Islamic thought and knowledge and the peoples of other nations. During that era, numerous works from different scholars and thinkers were widely translated into various languages. Sciences, philosophies and thought from other nations, too, were translated from their native languages into Arabic. Muslims studied these sciences, added to them, enriched them, and broadened their scopes. As a result, an active, ideological and scientific movement emerged. Muslims indulged in the sciences of medicine, astronomy, chemistry, physics, and mathematics, among other ones. Philosophy, logic, the fundamentals of reasoning and other sciences were translated especially from Greek and the Persian languages. It was during these times that the Muslims were also introduced to a new line of philosophical thought. This cultural interaction and intrusion that had both its pros and cons did not pass without drawing reactions from the Muslims. Consequently, a current of suspicion, complication, and unbelief rose in the Muslim community. Groups of people started adopting dialectics and embracing deviant views. But after a long and bitter struggle as well as long drawn out ideological fighting, the solid Muslim domestic front succeeded in stopping the cultural invasion, and exposing its flaws and weaknesses. In addition to these scientific and cultural developments, during Imam Sadiq's (A.S.) times, there was a remarkably great movement in many fields. New political, economic, and social events and problems surfaced which needed to be settled according to Islamic laws. The consequent result was the emergence of new, unheard-of views and schools of thought. Scholars (ulama) became actively involved in trying to deduce the right answers for the new problems. Amid these hard conditions and the scientific and cultural activities, after the emergence of alien schools of thought, Imam Sadiq (A.S.) lived and carried out his responsibilities, as a scholar and an unmatched teacher in the cultural and religious domains. Hard, though the rulers and their hired writers tried to obliterate the image of this great man, he remained a shining star in the sky of Islam, and a rich spring of Islamic knowledge. During his father Imam Baqir's lifetime, Imam Sadiq (A.S.) helped in the establishment of the Ahl ul-Bait University, the the First Grand Islamic University in the Masjid un-Nabi (S.A.W.) in the holy city of Madinah. Both these Imams spread pure knowledge throughout the Islamic homeland - among the circles of jurisprudents (fuqaha), preachers, philosophers - and other scholars highly praised Imam Sadiq (A.S.) and his firm scientific background. In the words of Sheikh Mufid: "From among all his brothers, (Imam) Sadiq, Jafar bin Muhammad bin Ali bin Husain (A.S.) emerged as the successor to his father Baqir, Muhammad bin Ali (A.S.), and as his trustee and the next Imam after him. He was distinguished among his people by his virtues. He was the cleverest, the greatest in stature, and the most venerated among the scholars and the common people. People took from him so much knowledge that men conveyed it to the remotest areas. He was well known in all parts of the Islamic lands. No other member of the Ahl ul-Bait matched him in being the conveyor of so much scientific knowledge. No other member of the Ahl ul-Bait was also remembered and praised by the historians and biographers as he was. Nor had the historians ever quantitatively reported from anyone as they had done from Abu Abdillah (Imam Sadiq) (A.S.). Scholars concerned with the Prophetic Traditions (Ahadith) made a list of the authoritative narrators from different schools of thought who reported from Imam Sadiq (A.S.)- they amounted to 4,000 men. The great scholar, Allamah Sayyid Muhsin Amin in his book, Manaqib Aal Abi Talib (Virtues of the Family of Abi Talib) says that Bin Shahrashub quotes Abu Naim as writing in his book Al-Hilyah, "The Ornament", as follows: "Umar bin Muqdam said: Whenever I looked at Jafar bin Muhammad (A.S.), I would know that he was a descendant of the line of the Prophets (PBUT). Never did a book on Prophetic Traditions, wisdom, asceticism, or morals, contradict his words. They said: Jafar bin Muhammad Sadiq (A.S.) said an-Naqqash, al-Thalabi, al-Qishri and al-Qizwini mentioned him in their Qur'anic exegeses." The famous historian, Al-Yaqubi described him in these words: "He was the best of men, and the most knowledgeable about the faith. The famous intellectuals who learned from him would refer to him, when quoting him as, `The Scholar told us....'." Muhammad Farid Wajdi, the compiler of Dairat Ma'arif al-Qarn al-Ishrin (the 20th Century Encyclopedia) writes thus about Jafar bin Muhammad Sadiq (A.S.), the sixth Imam of the Shi'as: "Abu Abdillah Jafar bin Muhammad Sadiq bin Muhammad Baqir bin Zain al-Abidin bin Husain bin Ali bin Abi Talib (A.S.) was one of the leading men of the Household of the Prophet (A.S.). His words were always true hence the title "Sadiq". He was one of the most virtuous among people. In the field of chemistry, he wrote and expressed views." In his book Al-Milal wa al-Nihal (Religions and Creeds) Abul Fath Shahristani writes: "Imam Jafar Sadiq (A.S.) was a man of immense knowledge in religion; complete competence in wisdom; extreme asceticism in life; and thorough piety; thus, protecting him against committing sins. He settled in Madinah, benefiting the Muslims who followed him; and conferring on the trustworthy ones, the secrets of sciences. He then went on to Iraq and stayed there for sometime, during which he never got involved in fighting over the right to caliphate. He who is drowned in the Sea of Knowledge, never covets a seashore, nor does the one who attains the pinnacle of truth fear falling." The founder of the Malikis (an Islamic School of Thought), Sheikh Malik bin Anas describes Imam Jafar Sadiq (A.S.) as follows: "Occasionally, I met Jafar bin Muhammad (A.S.). He had a smiling disposition and a sense of humor. When the Prophet (A.S.) was mentioned, his face would turn pale. For some time that I visited him regularly, I would see him doing one of these three things: Praying, fasting or reciting the Qur'an; He would first make ablution before citing Prophetic Traditions. He never talked about anything that did not concern him." In his introduction to the book, Imam Sadiq (A.S.), Sheikh Muhammad Abu Zahrah, writes: "With the help and blessings of Allah, we had decided to write about Imam Jafar Sadiq (A.S.). We had already earlier written about seven of the honorable Imams (A.S.). We have not delayed writing about Imam as-Sadiq because he is less meritorious than them. On the contrary, he matched the seven Imams in his virtues. He is distinguished from the great men by his outstanding merits." Abu Hanifah has been quoted saying: "He (Imam Sadiq) believed he was the most knowledgeable man among people, though diverse their opinions were. He was the most well versed faqih. Malik used to call on him as a scholar and a narrator of Traditions. He was the teacher of Malik and Abi Hanifa, and even if that were his only credit it would be enough for him. Nor would there be a man who could exceed him in his virtues. And above all that, he was the grandson of Zain Abidin (A.S.), who was the master of the city of Madinah in his time; due to his virtues, honor, faith, and knowledge. Among his students was Ibn Shihab Zuhri and others from the later generations of Muslims. He is the son of Muhammad Baqir (A.S.) who slashed the `knowledge' open and got its kernel. He was the one on whom Allah, the Exalted, bestowed great personal honor and the additional honor of being from a noble lineage of the Household of Muhammad (A.S.). Thus was the great Imam of the Muslims, the Master of the Fuqaha and the Eloquent, and the worthy Scion of Prophethood - Imam Jafar Sadiq (A.S.) - May Allah bless him.

Who is Hesham?

Hesham is one of the best scholars and authorities of Islam. He was famous for his knowledge and virtue among the learned men of his time. He was a genius and a gifted improviser and due to his good sense of taste and capability he used to be victorious over all of his rivals in debate and speech; the champion who was never defeated. The man whose tongue was sharper than a sword. Indeed, he is recognized as one of the greatest champions and the most distinguished supporters of Wilayah (trusteeship). It was Hesham who originally put the topics of Imamate and Wilayah (trusteeship) forward on the basis of wisdom and logic; and he proved himself to be fully competent for this task.

Advantages of Ayat al-Kursi‏

Verse 255 of Surah-e-Baqarah (chapter: The cow) in holy Quran is called Ayat Al-Kursi: “Allah! There is no god but He - the Living, The Self-subsisting, Eternal. No slumber can seize Him Nor Sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as he permitteth? He knoweth what (appeareth to His creatures As) before or after or behind them. Nor shall they compass Aught of his knowledge Except as He willeth. His throne doth extend over the heavens and on earth, and He feeleth No fatigue in guarding and preserving them, For He is the Most High, The Supreme (in glory).” The benefits of Ayat Al-Kursi are: 1. Holy prophet (SAWW) said: whoever recites the first 4 ayats of Surae Baqarah, then Ayatul Kursi and then the last 3 ayats of Surah e Baqarah, will not be inflicted with any kind of difficulty in his wealth or himself, Satan will not come near him and he will not forget the Qur’an. 2. Holy Prophet (SAWW) said: Qur’an is a great word, and Surae Baqarah is the leader of the Qur’an and Ayatul Kursi is the leader of Surae Baqarah. In Ayatul Kursi there are 50 words and for each word there are 50 blessings and good in it. 3. One who recites Ayatul Kursi every morning will be in the protection, safety of Allah until the night. 4. If one ties this to ones wealth or children, they will be safe from Satan 5. Our Holy Prophet (SAWW) has said: These things increase ones memory: sweets, meat of an animal near the neck, Adas (Lentils), cold bread and recitation of Ayatul Kursi. 6. For those of our dear ones who have passed away, recitation of Ayatul Kursi and giving it as Hadiya to them, gives them light (noor) in the grave. 7. Frequent recitation makes ones own death easy. 8. When leaving home, if one recites it once, the Almighty has one group of Angels to come and protect you. If recited twice, 2 groups of Angels are assigned to do this. If recited 3 times Allah tells the Angels not to worry as the Almighty himself takes care of him. 9. The Holy Prophet has said: If one recites Ayatul Kursi before going to sleep, Allah will send an Angel to come and look after you and protect 10. When one is alone in the house, recitation of Ayatul Kursi and asking Allah for help will make you remain calm and you will not fear. 11. The Holy Prophet has said: When leaving home,if one recites Ayatul Kursi, then Allah will send 70,000 Angels to do Istighfaar for him until he returns home, and upon his return Poverty will be removed from him. 12. If one recites this after performing Wudhoo, the 5th Imam Hadhrat Imam Muhammad Baqir (AS) has said: Allah will give him a reward of 40 years of Ibadaat, his position will be raised in the Heavens 40 times (levels) and will marry him to 40 Horains. 13. One who recites it after every prayer, their salaat will be accepted, they will remain in the safety of the Almighty and He will protect them. 14. Allah told Prophet Musa (AS): If one recites it after every salaat, the Almighty will make his heart a thankful one (Shakireen), will give him a reward of the prophets, and his deeds will be like those of the truthful (Siddiqeen). 15. To increase light or vision (noor) in the eyes, recite Surae Alhamd once, then Ayatul Kursi and then once the following dua:- “U-eedhu nora basaree binuril lahi alladhi la yutfaa”, “I seek refuge for the light of my eyes by the light of Allah(SWT), which does not become extinguished”.