Monday, December 16, 2013

If Pakistan is Safe for Shias?

Allama Nasir Abbas Martyred in Lahore

Lahore - A senior Pakistani Shia leader was shot dead here early today prompting several members of the minority sect to hold a sit-in outside the Punjab Governor's house to protest against the brutal murder.

According to police, Tehrik Nifaz-e-Fiqa Jafferia Multan chapter president Allama Nasir Abbas was returning from a Majlis (Shia gathering) in a car late after midnight when four motorcyclists fired at the vehicle near Foreman Christian College.

Abbas, his driver and security guard suffered critical injuries and were taken to Sheikh Zayed Hospital where the Shia leader succumbed to his injuries.
As the news spread, several Shias gathered outside the Governor's House on the Mall Road at 2 AM and held a sit-in. They chanted slogans against the banned Sunni sectarian group Sipah-e-Sahaba Pakistan (SSP) and demanded the arrest of the attackers at the earliest.

The SSP is now known as Ahle-Sunnat Wal Jamaat. "It is a sectarian attack and the government has failed to control ongoing spate of sectarian killings," Shia leader Hamid Ali said.

Since the killing of 11 people in sectarian clashes in Rawalpindi on November 15, a large number of people, mostly Shia men, have been killed in violence in Karachi and Lahore.

The Shia Council has declared a three-day mourning period. Punjab Governor Chaudhry Sarwar assured the protesters that the killers of Abbas would be arrested soon as he had issued directions to the provincial chief and a murder case has been registered against unidentified persons.
But the sit-in, that includes women and children, has been going on for the last 12 hours since the killing and the protesters have refused to call it off.


Funeral Pictures of Allama Nasir Abbas


Thursday, November 28, 2013

Hindu Poet on Imam Hussain and Hazrat Ali...Poetry and Video...




Kalam : Brijnath Prashad Makhmoor Lucknawi

Brother of Mathur Lucknawi

Awaaz: Mahakavi

1. Ulfate Aale Mohammed ke iss aaine meiN/ Kuch dikhawa, na banawat, na ghulu shamil hai/ Isko maaNge ki aqeedat na samajh le duniya/ Meire sheiroN meiN mere dil ka lahu shamil hai/

2. Kya nazar ke saamne thEy, aur kya kahne lage/ Shaame Hijrat sab Ali* ko Mustafa* Kahne lage/ Be'sabab kahte na Haider* ko Nusairi apna Rab/ Kuch to deikha tha jo bande ko Khuda kahne lage/

3. Makhmoor! yeh to husn e aqeedat ki baat hai/ Koi kisi ke saath hai, koi kisi ke saath/ Jazbaat, qaid e Mazhab o Millat se duur haiN/ Hindu haiN, phir bhi dil hai hamara Ali* ke saath/

4. Wafa ki raah chalte haiN, wafa ki raushni waale/ Kalaame haq bhi padh leite haiN aayaate jali waale/ MusalmaN to nahiN haiN hum, magar itna samajhte haiN/ Dar e Jannat se wapas aa nahiN sakte Ali* waale/

5. Khayber kusha ke naam pa paththar ko naaz hai/ Inpar Rasool e Paak* ke bistar ko naaz hai/ KyuN kar na do jahaan meiN ho inka tazkerah/ Woh bahr haiN Ali, ke samandar ko naaz hai/






Kalam : Brijnath Prashad Makhmoor Lucknawi

Brother of Mathur Lucknawi

Awaaz: Mahakavi


Andaz shabe hijr ke duniya pa jalii haiN
TalwaroN ke saaey meiN Mohammed* ke wasi haiN
Sab deikhte hi rah gaey chehre ki tajalli
Yeh kaun samajhta, ke Nabi* haiN ya Ali* haiN

Kya nafs tha, Khuda ki mashiyat khareed li
Jisko nahiN zawal, wo daulat khareed li
Deeware Kaba shaq hui, uske hi waastey
Jisne rizaaet haq, shab e Hijrat khareed li

Shabe Meraj inqalab mila
Arsh ke paas aaftaab mila
Khak e insaN buland karne ko
AasmaaN par Abu Turab* mila

Mit nahiN sakta kabhi Makhmoor* gham Abbas* ka
Naqsh e Sajda ban chuka hai, har qadam Abbas* ka
Gar jahaN waloN meiN deikheiNge aqeedat ki kami
Hoake Hindu, hum uthaaeiNge Alam Abbas* ka

Pyaase Abbas* kis liye rahte
Jalwe har mauj meiN sama jaate
Karbala ki Furat ke badley
Kaash Ganga kinaare aa jaate


Videos of both kalams...







Monday, November 25, 2013

Friday, November 22, 2013

Allahabad Azadari 1435 : Picture tells it's Story

This is Chak Allahabad in India on 10th Moharram 1435. What we tell you more, photograph says it all. You must have seen lot of pictures about Moharram procession this year, but you will not forget this picture.

Last year picture of Karbala on Ashura realsed in media and we saw millions of people marching towards holy shrine at Karbala, Iraq. This picture has not millions momneens for showing but it certainly has thousands momneens on street of Allahabad, a old city of India's Uttar Pradesh (UP). If it is still any doubt that Azadari will be Continue till last momneen Alive.

Saturday, November 16, 2013

Delhi 10 Moharram 1435 Pictures

10 Moharram 1435 procession taken out from Shia Jama Masjid Kashmiri Gate Delhi and heading towards Dargah Panja Shareef. It is one of the oldest Azadari Jaloos in Delhi since mughal period.

Photographs: Syed Rajat Abbas Kirmani
copyrights@www.shiaazadari.com and www.youtube.com/ykmedia



Delhi 10 Moharram 1435 Pictures

10 Moharram 1435 procession taken out from Shia Jama Masjid Kashmiri Gate Delhi and heading towards Dargah Panja Shareef. It is one of the oldest Azadari Jaloos in Delhi since mughal period.

Photographs: Syed Rajat Abbas Kirmani
copyrights@www.shiaazadari.com and www.youtube.com/ykmedia



Thursday, November 14, 2013

Why Shia Do Matam...शिया मातम क्यों करते हैं...

Some times Momneens face this question. If a non muslim ask this question, we can understand his quest, but if a muslim ask this question...watch this video to get answer


.

Wednesday, November 13, 2013

Ahl-e-Sunnat Azadari in Pakistan...Mashallah






Lucknow Azadari 8 Mohramme 1435 Photo लखनऊ अजादारी 8 मोहर्रम 1435 फोटो


Lucknow 8 Moharamme 1435 Majlis at Agha Baquir....Huge Gathering of Momneens Mashallah...YA Hussain





Tuesday, November 12, 2013

2 Shia and Sunni Doston ki Baatcheet....

A beautiful conversation between me and my ahl-e-sunnat friend on AZADARI.

My Frined : Rone biddat nhi h par kisi k intkaal k baad 3 din se zayada ka shook manana haram h

Me : Bhai aap 3 hi din Imam Hussain (a.s.) ka Ghaam main sh0k maana liya kareye 10 moharram (jaab Imam Hussain(a.s.) shaheed hue) auur 11 and 12 moharram.

My Friend : Bhai 3 din sirf intkaal h baad k hi h haar saal nhi aate

Me : Ab khuda ke liye ye maat kaheyega ki kisi ki YAAD maanana BIDAAT hai.....because Hazrat Ibrahim a.s. ki kuurbaani ki yaad aaj tak musalman maanate hai (eid-ul-azha)........to Imam Hussain(a.s.) ne bhi to Allah ke deen ko bachane ke liye AZEEM kuurbani di thi...........auur Allah ke Rasool (s.a.w.s) ne KARBALA ki BAASHARAT rookar apni umaat ko sunaiye thee.

My Friend : Bhai kisi ki yaad manana bidat nhi, par behtar ye hoga ki moharram main hum aur nafil namaz padhe, roza rkhe, Quran ki Tilwalt kare, Deen ko aur hasil karne ka aur us par zayada se zyada amal krne ka irada kare, jisse Allah k rosool S.A.W. ko Hazrat Hassan Hussain ki ankho ko thandhak mile gi, inhi sab cheezo k liye unho ne apni saari zindagi mita di

Me : bhai auur agar nafil namaz padhe ke, roza rakh ke, quran ki tilawat karke.....Imam Hussain(a.s.) ki karbala mai muskilaat yaad aa jaye to..........do aaaso nikalna BIDAAT to nahi hoga.....Kyuki Moharram mai yahi to hota hai.

My Friend : Bhai agar unki yaad aa jaye aur ankho se ansoo nikal aaye to koi galat nhi h koi buri baat nhi h, par sab kuch chood chaad kar sirf gam manana is baat ko mana kiya gya h

Me : I totally agree with you........Hum log bhi koi namaz, roza chod ke Azaadari-e-Imam Hussain(a.s.) ko saahi nahi samajhte. auur Namaz, rooze ke sath azaadari karte hai.
hamare sab kuch chhodhne ki murad ye hai ki ham business, jobs, ya aur zuroori kaamo pe se tawajjo hatake ghame husain me shareek hote hain kyunki ye duniyawi cheeze hain ..

Sabkuch ka matlab hargiz wajibat aur mustahabat ka tark karna nahi, sab kuch se murad dunyawi lehwo laab ko tark karna hai, jisme aam taur pe ham roz marra zada waqt bitate hain..

- Syed Aamir Hasni (on his Facebook Wall)

Monday, November 11, 2013

Nadeem Sarwar Video Nauhay 2013-14 (1435)...La Baaik Ya Zainab....नदीम सरवर विडियो नौहे 2013-14


Legendary Nauhakhawan of Pakistan Nadeem Sarwar's Video Nauhay 2013-14 (1435)

Shia world must acknowledge this man's contribution for spreading Azadari. His golden voice again presented some excellent poetry of Rehan Azmi and other shayars in his new Nauha Album of 2013-14. Title Nauha ...Allah Main Rasil Hussain (AS)... give you some thoughts. Nauha on Bibi Sakina ...Baba Baba Hussain...will give tears in your eyes. Nauha on Hazrat Ali and Bibi Zainab will make you sad.

Few words for his sons Ali ji and Shanawar: They are working hard and this year too we liked their Nauhay. On this page you will find their nauhay after Nadeem Sarwar's nauhay. Shanwar recited a english nauha this year, which is good try and a message for english speaking people to understand Imam Hussain and his philosophy of Islam.


मोमनीन, नदीम सरवर साहब के विडियो नौहे 2013-14 एक बार फिर रेहान आजमी और अन्य शायरों की शानदार शायरी से भरपूर हैं। अलबम का विडियो नौहा आपको कुछ सोचने के लिए मजबूर करता है, रेहान आजमी की फिक्र का जवाब नहीं। इस नौहे में उन्होंने फिर साबित किया है। अलमदार न आया...नौहा इस अलबम की जान है। नदीम सरवर के बच्चों अली जी और शनावर के नौहे भी आपको यकीनन पसंद आएंगे। दोनों बच्चों ने इन नौहों पर काफी मेहनत की है। इस बार शनावर ने एक अंग्रेजी नौहा भी पढ़ा है जो एक अच्छी कोशिश है। सिर्फ अंग्रेजी बोलने औऱ समझने वालों के लिए पढ़ा गया यह नौहा उन्हें इमाम हुसैन और इस्लाम को लेकर इमाम हुसैन की फिलास्फी को समझने में मदद करेगी।


1- Allah Main Rasil Hussain (AS)




2- Ali Asadullah (AS)




3- Alamdar (AS) Na Ayaa




4- Baba Baba Hussain (AS)




5- Haye Jab Imam Mein Bana




6- Majboor Zainab (SA)



7- Le Lo Salam Zainab (SA)





Ali ji and Shanawar's Video Nauhay...

8- Kya Hum Bhi Tumhain (Shanawar)



9- Ali Akbar Hussain (AS)



10- Zuljenah



11- Abbas (AS) Ammu Janum



12- English Nauha - Live Like Ali (A.S.)


Thursday, November 07, 2013

Voice of India : Ameer Hasan Aamir 2013-14 Video Nauhay 1435

Ameer Hasan Aamir is one of the best Nauhakhawan of India. Every year he bring out something new through his album. This year his nauha album released early in comparison to leading nauhakhawan of Pakistan Nadeem Sarwar.

In his new album Aamir is giving voice to poetry of Nayyar Jalalpuri, Asif Bijnouri and Shams Rizvi.

Nauha: SHABBIR KI AZA KA...







Nauha: HAI SHAM







Nauha: ABBAS GHAZI







Nauha: BEEMAR BAHEN KA KHAT








Nauha: TERI LASH HUSAIN








Nauha: SAJJAD QAYAMAT








Nauha: AAJE MERE ASGHAR AAJA








Nauha: PAR BAD DUA NA KI








Nauha: SHABBIR KA SAR



Wednesday, November 06, 2013

Aye Shaheedo Zindabad....A tribute to Shaheed Ustad Sibte Jafar and other Shia Martyrs of Pakistan {Nauhay 2013-14}


This nauha of 1435 (2013-14) by Lakhani Brothers is tribute to thousands of shia brothers and sisters, who killed in Pakistan by Kafirs and Yezeedi forces. We condemn these killings by Al Qaida and Pakistani Taliban terrorists and salute to those martyrs.

But

Karbala and Imam Hussain's martyrdom is more important for every shia, while we all are in grief and sorrow due to Shia Killings and nobody can stop Azadari. They are killing us, because we are doing Azadari. But they forget that till last Shia will remain on this earth, Azadari can't be stopped.

This year we salute those Nauhakhawans and Shayars (poets) who are reciting nauhas on these topics.

Here is one such nauha, and it's just started the Mission Azadari....at any Cost.





Ye Matam Sada Rahay...kitna bhee ho Zulam



Sunday, October 06, 2013

Why Madonna studying Quran....



Washington, October 6, 2013 : Madonna has revealed that she is studying the Holy Quran these days.

The 55-year-old popstar said in an interview with Harper's Magazine that she is building schools for girls in Islamic countries.

The '4 Minutes' hitmaker said that she thinks it is important to study all the holy books.


Madonna added that she agrees with what one of her friends tell her, that a good Muslim is a good Jew, a good Jew is a good Christian, and so forth.

She had earlier revealed in the interview that she suffered a horrific rape at knifepoint when she first arrived in New York to pursue her career.

Source: Harper Magazine

Tuesday, September 10, 2013

Quran and Hadith Research Center Opened

Ayatullah Muhammad Muhammadi Rayshahri attended the opening ceremony of the Quran and Hadith Research Centers. The ceremony was held in Allameh Majlisi Auditorium in Dar al-Hadith Institute. He while speaking at the opening ceremony said, “Establishment of The Quran and Hadith Research Centers is an important step that will take us closer to the goals set by Dar al-Hadith Institute. I hope that this institute will be a source of manifold blessing for the Islamic Seminary and the entire Muslim world.”

The head of the Dar al-Hadith Institute thanked the Ministry of Education for their efforts and cooperation in granting approval to this newly established research center.

While pointing to the fact that we were in the last days of the holy month of Ramadan, he said, “Those people who are careful of their actions, think in these days as to how much they benefited from this divine banquet. One sign which shows that the fasting in this month was accepted and a person benefited from this month is that such a person experiences spiritual change and enlightenment.”

Ayatullah Rayshahri added, “If a fasting person during these last days feels that he has become closer to God, his attachment to worldly possessions has decreased and his longing for the hereafter has become more intense, then such a person has benefited from this divine banquet. Otherwise such a person should try more to benefit from these last remaining days.”

The head of the Shah Abdul Azim Shrine said, “One of the blessings of the holy month of Ramadan is enlightenment of the heart and such a pure and enlightened heart is a necessity for those doing research in the field of the Quran and Hadith.”

He said, “A researcher in the field of Quran and Hadith is different from a researcher in another subject. Quran and Hadith are sources of spiritual enlightenment. So a researcher in order to benefit from these two sources of light and in order to provide others with guidance from these two sources must himself possess spiritual light within himself.”

This ceremony was held in the presence of Ayatullah Rayshahri, Mahdi Nejad Noori the head of the Technology and Research Department of Ministry of Education and official from the Quran and Hadith University and from different research institutes affiliated to Quran and Hadith Research Centre. The ceremony concluded with unveiling of the foundation stone of the Quran and Hadith Research Centers and the institute officially began its functioning.

Ayatullah Safi Gulpaygani: the Quran and Hadith are two Firm Pillars of Islam

Ayatullah Safi Gulpaygani, the Great Marja’, in a message to the opening ceremony of the Quran and Hadith Research Institute said, “After my Salam and greetings to all the respected Seminary teachers, scholars and other dignitaries present in this important and great function, I congratulate the founder of the Dar al-Hadith Institute on the occasion of the opening of an important and holy Institute dedicated to researching and understanding the sublime realities present in the Holy Quran and the Hadith from the Ahl al-Bayt (a.s) which has been named the Quran and Hadith Research Centers. This research institute which has the honor of putting into practice the advice of the Prophet of Islam regarding the two heavy things namely the Quran and the Ahl al-Bayt (a.s) should feel proud and should thank the Almighty for granting them this opportunity.”

He further added, “Divine religion of Islam since its beginning and since start of its invitation to the people, till today and till the time of reappearance of the twelfth Imam (a) and till the day of Judgment, is standing on two unshakable pillars. These two pillars have not been affected by passage of time and have stayed fresh like the first day and they will continue to stay like the stars in the sky.

First of these two pillars is the Holy Quran which is the divine revelation from God, the eternal book and the everlasting miracle. It is a proof of the truth of all divine religions and the finality of the religion of Islam. The second pillar is the Sunnah and the Hadith and the knowledge which emanates from the Holy Prophet (s) and his progeny, which is the companion of the Quran.”

Ayatullah Safi Gulpaygani in the later part of his message said, “These two pillars form the soul and identity of Islam. They are foundation of Islam’s divine invitation and also the source of all the realities and explanation of all that we can possibly know from the realm of unseen. These two sources have been available for understanding and learning for human beings and even the angels. Everything in Quran and Hadith is truth and reality and every reality is present in the Quran and Hadith. All the intellectual energy, research potential and academic scrutiny should be used to understand these two great sources of reality.

The Quran and Hadith, the Quran and its commentary by Ahl al-Bayt (a), knowledge emanating from the Hadith, Nahj al-Balagah, Sahifah al-Sajjadiyyah, the four books of Shia Hadith, the treasure of prayers and Duas, the encyclopedia of Bihar al-Anwar, the book Makarim al-Akhlaq and tens and hundreds of other books, all these are priceless treasures which are more valuable than the heavens and the earth because of the divine message they contain. All these are within the reach of human beings. But unfortunately most of the human beings except very few, do not appreciate the value of this great resource and bounty from God.”

He further added and said, “This world can progress and move towards its perfection and development by benefiting from these sources, from these Hadith, from these words of wisdom and admonition and from many lessons which are present in them. Yes, if we say that a guide clearer towards the unseen realm than the Quran and Hadith does not exist, it would not be an exaggeration. Also springing of this divine knowledge from the house of the Prophet (s) is a great sign and a clear and sufficient proof of existence of an Almighty God.

Unfortunately we are living in a period in which many of the people who are known as researchers and thinkers, have remained neglectful of this vast ocean of knowledge and gnosis and have not valued this bounty as it must be valued. Not only this, but we have fixed our eyes on other ideologies and sources which do not bring to us anything other than darkness, failure and confusion. They are nothing but a mirage and do not guide us to real source of water. In reality the right of this knowledge has not been recognized and fulfilled.

Opening of this institute named the Quran and Hadith Reseach Centers is important from this respect that it is start of an important movement – with God’s grace – for knowing and understanding the knowledge of the Ahl al-Bayt (a). Today the Islamic Seminary and other religious and culture institutes carry a heavy responsibility and everyone should strive with a swift and revolutionary cultural movement and action to quench the thirst of spirituality from the spring of the Quran and Hadith. They, by making use of the new technological tools, should conquer highest peaks of knowledge and should strive to hoist the flag of Islam in every corner of the world.”

He concluded his message by saying, “I pray and request to the Almighty God that he with his kindness and mercy accepts the efforts and services of all servants of Quran and Hadith and also makes these efforts acceptable in the eyes of the master of our time Imam Mahdi (a.s). I also ask that God grants all of you the opportunity to move forward with the goals that you have set.”


Ulum-i Hadith (Hadith Sciences) Journal No. 65 Released


1) Essay on Hadith Terminology: Hadith-e Qawi (Strong Hadith)
Detailed analysis of meanings of terms and finding examples is of the issues that are of importance in the field of hadith studies. Since one word in different eras and schools has different meanings, finding the exact meaning of the term and its history can be of great help to researchers. The authors of this paper try to examine the term "qawi (strong)" in `Ilm al-Hadith (Hadith Science) through the above mentioned approach. There are approximately 16 meanings for this technical term in fiqhi (jurisprudential) and hadith books. They first give and account of the term: its origin and development, its early application to school of Hillah and then to the school of Jabal Amil. They finally view the concept from different perspectives. Results of the present research study indicate that praising subsequent to discrediting, the Imami narrator as a condemned one, or praising subsequent to accrediting the non-Imami narrator play an important role in defining hadith-e qawi (strong hadith). This research also shows that those who coined this term have not taken into consideration the relationship between literal and idiomatic meanings of the term so it is not wrong to say that they have somehow misled the seekers of hadith.
Key Words:`Ilm al-Hadith (Hadith Science), Hadith-e Qawi (Strong Hadith), Mamduh (Praised), Ghayr Mamduh (Not Praised), Ghayr Madhmum (Not Condemned), Sheikh Bahai.
* * * * *

Samaneh Motlaq Majd
Abbas Pasandideh
Shadi Nafisi
2) Typology of the Affective Cognition in Ethics
The purpose of this study is to clarify the kind of cognition which has been used in the traditions of the Infallible Imams to correct vices and fortify the moral virtues. To do so, the authors of the present paper have studied the traditions of moral virtues and vices, identified their cognitive method and classified them, using the descriptive - analytical method, based on archival and library resources. The findings of this study indicate that six groups of cognition have been used in correction and control of behavior: human cognition and knowledge of himself, of the world, of death, of the hereafter, of God and of the consequences. Each of these six topics consists of different dimensions and in respect to their qualities; they will correct or fortify one moral virtue or more. The results of this study: a) Islamic cognitive model in ethics, is a six-sided model, b) one or more of the above mentioned groups can be used for making a change in human behavior.
Key Words: Types of Cognition and Knowledge, Knowledge of Himself, Knowledge of the World, Knowledge of Death, Knowledge of the Hereafter, Knowledge of God and Knowledge of the Consequences.
* * * * *

Asghar Hadavi Kashani
Marzieh Razavi
3) Verisimilitude of Traditions of Rijat Based on Bihar al-Anwar
Traditions of Rijat, derived from the book "Bihar al-Anwar", have been divided into several groups by their implications. Of 160 hadiths narrated by the late Majlisi, more than 50 hadiths have been selected by eliminating repetitive themes. Since most of them have been transmitted from the book "Mukhtasar Basair al-Darajat", written in the ninth century AH a few centuries before the book "Bihar al-Anwar", their documents have been reviewed in this paper. Survey results indicate that some of these hadiths can be found in reliable hadith books such as "al-Kafi" and "Man la Yahzaruh al-Faqih" along with their firm documents. The abundance of other hadiths shows that principle of rijat can be proved through their frequency, though we cannot speak firmly of the details of rijat. The authors of the present paper mention the names of the narrators of rijat hadiths in a table at the end of this paper based on "Mukhtasar Basair al-Darajat". Their character and intensity destroys the possibility of their collusion to transmit forged hadiths.
Key Words: Rijat, Hadith Evaluation, "Mukhtasar Basair al-Darajat".
* * * * *

Sayyed Alireza Hosseini
Alireza Bahrami
4) Baghdad Hadith School’s View of Qom’s Narrators and Their Rijali Comments
The different approaches of two schools of Baghdad and Qom to hadith, hadith teachings, and their criteria for the validity of hadith have resulted in a picture quite different from that of these two schools. This is due to the Baghdad’s approach to Qom arisen from the defense of narrators and honoring their elders and content of their heritage. Although the school of Baghdad has made some criticisms of the method of heritage studies and rijali opinions of Qom, big descriptions of great Shi`a listographers of the teachers of Qom, their writings, and their reliance on ways of transmission of hadith legacy from Qom reveal Baghdad’s specific respect for this great school.
Key Words: Qom Hadith School, Baghdad Hadith School, Qom’s Narrators, Rijali Comments.
* * * * *

Somayeh Hadyehloo
Fatholah Najarzadegan
5) Evaluation of Common Themes of "Ahl al-Dhikr" and the Context of Verses (Nahl: 43, Anbiya’: 7) in the Eyes of the Exegetes of the Quran
The Holy Qur'an has accepted, at least in the field of religious teachings, the authority of "Ahl al-Dhikr" as cited in its two verses: Nahl: 43 and Anbiya’: 7. There are two major theories in the terminology of "Ahl al-Dhikr" among the scholars of the Quran. Some, citing the context of the verses, people of the Book and people of Knowledge and emphasized the theory of pagans as their examples. Some others relying on many Shi`a traditions and a few Sunni traditions in this regard have considered them as "Ahl al-Bayt (the Prophet’s Household, may peace and blessings be upon them)". They have restricted it to this sense following the theme of these traditions. Meanwhile, some commentators have tried to bring together these two theories and present them in one. This research study aims at finding and evaluating the common themes of these two theories and presenting them in two levels of tanzil and ta’wil.
Key Words:Ahl al-Dhikr (People of Remembrance), Ahl al-Bayt (PBUH), the Quran, the People of Book, the Prophets’ Moral Traits.
* * * * *

Mahdi Bayat Mokhtari
6) Different Rijali Views of Ayatollah Khomeini and Ayatollah Khoei on Kulayni’s Teacher (Muhammad ibn Ismail)
Kulayni has directly narrated 831 hadiths from Muhammad ibn Isma'il without adding any suffix or prefix to it. Most researchers in the field of Hadith and some rijal scholars have identified him to be Muhammad ibn Isma'il Bunduqi Neishabouri. Opinions of two contemporary jurists Imam Khomeini and Ayatollah Khoi on his trustworthiness and reliability differ a lot. Though he has not been accredited by rijal scholars such as Tusi and Najashi, Imam Khomeini, at least in four cases, has accredited him. However, considering the existing evidences, we face with his supreme status. The abundance of hadiths narrated from him by Kulayni, on the one hand, and their content certainty on the other hand are more important than the rijal scholars’ tawthiq (accreditation). Moreover, a lot of his traditions have been transmitted in other ways that are accurate or reliable or valid without any addition or omission. Ayatollah Khoei, on the contrary, does not regard the abundance of hadiths narrated from him by Kulayni as a guarantee of his tawthiq (accreditation). He stipulates that there is no obvious indication that Kulayni has given his fatwa or religious obligations concerning lawful and unlawful things according to Muhammad ibn Isma'il’s traditions. Finally, with the assumption of such a fatwa, it does not imply tawthiq. Exploring evidences like the character of Kulayni as a narrator from Muhammad ibn Isma'il, licensed by him to narrate hadiths and accredited by famous scholars like Allameh Helli, the First Martyr, the author of Ma`alim, Vahid Behbahani, Mir Damad, Hurr Amili, etc. result in consistency of Imam Khomeini's approach. Of course, it is not reasonable to be satisfied with tawthiq and tadif (accrediting and discrediting) as the only agent and ignore other indications.
Key Words: Muhammad ibn Isma'il Neishabouri, Kulayni, Imam Khomeini, Ayatollah Khoei, Tawthiq and Tadif (Accrediting and Discrediting).
* * * * *

Sayyed Hassan Islami
7) Rationality of Faith
There is an argument for rationality of belief in God and the Day of Judgment in some Islamic traditions which says: Given the possibility that God actually does exist and assuming the infinite gain or loss associated with belief in God or with unbelief, a rational person should live as though God exists and seek to believe in God. If God does not actually exist, such a person will have only a finite loss. This kind of argument did not appeal to Muslim theologians. However, there is an instantiation of this argument in Christianity which is known as Pascal's wager. According to some studies this argument has been transmitted from the writings of al-Ghazali to Christian culture. After reporting and analyzing the relevant hadiths, the present paper makes an analysis of the Christian version and reconsiders the drawbacks of this argument as well as its strength. The major drawbacks attributed to this argument are because of ignorance of its nature and function. Consequently, it seems that this argument has its effectiveness.
Key Words: Rationality of Faith in Shi`a Traditions, Pascal's Wager, Rationality Faith, Pragmatic Reasoning, al-Ghazali.



إصدار العدد 65 من مجلة علوم الحديث المحكّمة

خلاصة الأبحاث


1) معقولية الإيمان
السيد حسن الإسلامي
ورد الاستدلال في بعض الروايات لمعقولية الاعتقاد بالله واليوم الآخر بما مضمونه كالتالي: إذا كان الله واليوم الآخر موجوداً فقد أفلحنا، وإن كان اعتقادنا بهما باطلاً فلم نخسر شيئاً. إلا أن هذا النوع من الاستدلال لم يحظ باهتمام المتكلمين المسلمين، في حين أن هذا الاستدلال له قرينة في الثقافة المسيحية تعرف باشتراط باسکال، وطبقاً لما أفاده البحث العلمي لبعض الباحثين فإن هذا النوع قد دخل الی الثقافة المسيحية من خلال كتب الغزالي.
المقال الحاضر بعد استعراضه للروايات المذكورة وتحليلها وبعد تحليل ما ذكره المسيحيون في هذا المجال، أبان الاشكالات الموجهة لهذا الاستدلال وقيّمها، وأوضح أن أهم الاشكالات المذكورة إنما أثيرت بسبب إغفال خصال الاستدلال المذكور ومواطن استخدامه، وبالتالي فالذي يبدو في النظر أن هذا لاستدلال لا زال قويماً.
الألفاظ المحورية: معقولية الإيمان في أحاديث الشيعة، اشتراط باسکال، الاستدلال العملي، الغزالي.

2) دراسة وتقييم وجوه الجمع بين روايات «اهل الذكر»و سياق الآيتين 43/ النحل، و 7 / الأنبياء من منظار المفسرين
فتح الله نجارزادگان
سميه هاديلو
آمن القرآن الكريم _ خلال الآيتين 43 من سورة النحل و 7 من سورة الأنبياء _ بمرجعية «اهل الذكر» في ميدان المعارف الدينية علی الأقل. وفي تحديد المراد من عنوان «أهل الذكر» توجد نظريتان بين الباحثين في المجالات القرآنية، فاعتمد فريق منهم سياق الآيات في تحديد المعنی وقال إن المراد به هو أهل الكتاب، وأهل العلم و.... وأكدوا علی نظرية ارجاع المشركين اليهم. بينما اعتمد فريق آخر الروايات الكثيرة الوارد في هذا المجال من طرق الفريقين وقال إن المراد به هو أهل البيت عليهم السلام خاصة. فحاول بعض المفسرين إبداء وجه جمع بين القولين المذكورين. المقال الحاضر يحاول تسليط الأضواء علی وجوه الجمع المذكورة وتقييمها علی صعيدي التفسير والتأويل.
الألفاظ المحورية: اهل الذكر، اهل البيت عليهم السلام، القرآن، اهل الكتاب، اوصاف الأنبياء.

3) اظهار سلامة روايات الرجعة وفقاً لنقل بحار لانوار
اصغر هادوي الکاشاني
مرضية الرضوي
جمعنا في هذا المقال روايات الرجعة من كتاب بحار الانوار، و هي تنقسم بلحاظ الدلالة الی عدة مجاميع. وقد انتقينا اكثر 50 رواية من مجموع 160 رواية رواها المجلسي رحمه الله عليه بعد حذف المتون المتشابهة دلالة. وبما أن أكثرها منقول عن كتاب « مختصر بصائر الدّرجات »، الذي هو من مؤلفات القرن التاسع وبينه وبين كتاب بصائر الدرجات فاصل زمني كبير فقد قمنا بتقييم أسانيدها فكانت نتيجة البحث هي وجود عدد منها في كتب معتبرة مثل «الكافي» و «من لا يحضره الفقيه» وبأسانيد معتبرة. ومن خلال كثرة الروايات المذكورة يمكننا إثبات الرجعة بالتواتر المعنوي، وإن لم نتمكن من اثبات جزئياتها بشكل قاطع. وفي الختام ومن خلال الاشارة الی كتاب مختصر بصائر الدرجات أوردنا أسماء رواة هذه الأحاديث، حيث إن كثرتهم وخصوصياتهم تنفي احتمال تواطئهم علی الكذب.
الالفاظ المحورية: الرجعة، دراسة الروايات، مختصر بصائر الدرجات.

4) أنواع المعارف المؤثرة علی الأخلاق
سمانه مطلق مجد
عباس پسنديده
شادي نفيسي
الهدف من هذه الدراسة إيضاح المعارف التي استخدمها قادة الدين في علاج الرذائل وتحكيم الفضائل، ومن خلال دراسة أحاديث الفضائل والرذائل بشكل ميداني تم التعرف علی أساليبها المعرفية ومن ثم تبويبها. هذا الدراسة تظهر وجود ستة معارف تم الانتفاع بها في اصلاح الاخلاق هي: معرفة الانسان، معرفة الدنيا، معرفة الموت، معرفة الآخرة، معرفة الله سبحانه وتعالی، معرفة آثار الأخلاق والأعمال. ولکل منها أبعاد عديدة، وبلحاظ تناسب کل منها مع بعض الصفات الأخلاقية فانه يوجب اصلاح أو تحکيم خصوصية أو خصوصيات اخلاقية. والنتيجة التي انتهی اليها هذا البحث هي: أولاً: أن النموذج المعرفي في نطاق الاخلاق من وجهة نظر الاسلام له ستة أوجه. ثانياً: لاصلاح الاخلاق الانسانية يمكن استخدام هذه الأوجه الست بشكل أحادي أو مزدوج.
الالفاظ المحورية: أنواع المعارف، آثار المعارف، معرفة النفس، معرفة الله، معرفة الدنيا، معرفة الموت، معرفة الآخرة، معرفة التبعات.

5) نظرة مدرسة بغداد الی رواة الحديث والآراء الرجالية في مدرسة قم
علي رضا بهرامي
السيد علي رضا الحسيني
اشتهر وجود اتجاهين مختلفين للتعامل مع الحديث والمعارف المنقولة في مدرستي قم وبغداد، وأن معاييرهما في تقييم الروايات متفاوت، مما أدی الی خلق أجواء مختلفة بالمرة وتصوير التقابل بين هاتين المدرستين، في حين أن نظرة مدرسة بغداد لقم ينبثق من أخذهم عنها ودفاعهم عن رواتها وإجلال مشايخها وتراثها الحديثي.
وعلی الرغم من توجيه بعض النقود لبعض اساليب تحقيق التراث أو لآراء الرجاليين في قم، إلا أن كبار أصحاب الفهارس ذكروا مشايخ قم ومصنفاتهم بأصاف جليلة واعتمدوا علی طرقهم في نقل التراث، مما يكشف عن اهتمام هذه المدرسة بمدرسة قم العظيمة.
الالفاظ المحورية: المدرسة الحديثية في قم، مدرسة بغداد، الرواة القميون، آراء قم الرجالية.

6) تعارض الرأي الرجالي للامام الخميني والسيد الخوئي في خصوص محمدبن اسماعيل استاذ الکليني
مهدي بيات المختاري
روی الكليني رحمه الله عليه عن عنوان «محمد بن اسماعيل» من دون إضافة شيء 831 رواية، ويری أكثر المحققين في مجال الحديث والباحثون في علم الرجال أن المراد به هو «محمد بن اسماعيل البندقي النيشابوري». وقد اختلف الفقيهان المعاصران الامام الخميني والسيد الخوئي رحمه الله عليهما في وثاقته اختلافاً أساسياً، فوثقه الامام الخميني في أربع مواضع علی الأقل، ويؤكد بأنه وإن لم يصرح علماء الرجال _ كالشيخ الطوسي والنجاشي _ بتوثيقه، الا أن القرائن دالة علی علو مقامه؛ فإكثار الكليني النقل عنه من جهة، واتقان مروياته من حيث المضمون من جهة ثانية، واهتمام كبار علماء الشيعة بهذه الروايات من جهة ثالثة، هو أرفع من توثيق الرجاليين له. مضافاً الی أن الكثير من رواياته بل غالبها مروي من طرق أخری هي إما صحيحة أو موثقة أو معتبرة من دون اختلاف بين النصوص.
وأما السيد الخوئي رحمه الله عليه فلا يری كثرة روايات الكليني عن محمد بن اسماعيل دليلاً علی وثاقته، ويصرح بأنه لم يثبت فتوی الكليني وفقاً لرواياته في الأحكام الالزامية، ثم تنزل وقال لو فرضنا فتوی الكليني علی ضوئها في الالزاميات فهو لا يدل علی الوثاقة أيضاً.
الا ان ملاحظة القرائن الكثيرة بما فيها شخصية الكليني رحمه الله عليه الراوي عن محمد بن اسماعيل، وكونه من مشايخ الاجازة، مضافاً لتوثيقه من قبل شخصيات مرموقة _ أمثال العلامة الحلي، والشهيد الأول، وصاحب المعالم، والوحيد البهبهاني، والميرداماد، والحر العاملي، و... _ يشهد برصانة رأي الإمام الخميني. ولا ريب أن الاعتماد علی أقوال الرجاليين باعتباره العامل الرئيسي والوحيد في الثوثيق و التضعيف، وإغفال العوال والقرائن الأخری وف لا يتمخض عن رأي شامل وسديد.
الألفاظ المحورية: محمدبن اسماعيل النيشابوري، الکليني، الامام الخميني، آية الله الخوئي، التوثيق و التضعيف.

7) بحث حول اصطلاح الحديث القوي
علية رضاداد
السيد کاظم الطباطبائي
حسن نقيزاده
تعد دراسة معاني الاصطلاحات من المسائل الهامة في الأبحاث الحديثية؛ وذلك أن بعض الاصطلاحات قد يفيد معاني مختلفة في العصور أو المدارس الحديثية المختلفة، من هنا فإن دراسة معاني الاصطلاحات بشكل دقيق وملاحظة تطورها الدلالي علي مر التأريخ من شأنه أن يفتح الأبواب أمام الباحثين.
لهذا سعينا في هذا المقال أن نسلط الأضواء علی الاصطلاح الحديثي «قوي» من هذا المنظار، هذا الاصطلاح المستعمل في كتب الحديث والفقه ضمن ستة عشر معنی تقريباً. ولهذا فإننا سنذكر أولا نشأة هذا الاصطلاح تاريخياً، وأول المعاني المستعمل فيها في مدرس الحلة، ثم في مدرسة جبل عامل، ثم ننتهي لاستخلاص معناه.
ويمكننا استخلاص النتيجة التالية من الأبحاث المذكورة وهي أن مدح الراوي الذي يتلو ضعفه أو عدم مدحه مع كونه إمامياً، أو مدحه التالي لوثاقته إذا كان غير إمامي، له دخل في تعريف القوي. كما تظهر هذه الدراسة أن الواضعين لهذا لاصطلاح لم يأخذوا تناسب المعنی اللغوي مع المعنی الاصطلاحي بعين الاعتبار بشكل مطلوب، ولهذا لو ادعينا أن عملهم هذا باعث علی اشتباه الباحثين في نطاق الحديث، لم نكن مجازفين.
الألفاظ المحورية: علم الحديث، الحديث القوي، الممدوح، غير الممدوح، غير المذموم، الشيخ البهائي.

Sunday, August 18, 2013

Hazrat Ali wrote Sulman-e-Farsee before his Caliphate


This world is like a serpent, so soft to touch yet so lethal in its bite. Therefore, try to avoid those things of this place ehich please you are allure you, because this world will be with you for a very short time and will be of very little use to you.Do not keep your mind fully engrossed with mundane affairs because you know for certain that you will shortly leave this world.

Be most wary and cautious of this vicious world at times when it allures and pleases you the most.Because it is an old trick of this world that when a man is most happy with pleasures of owning and possessing it, it suddenly deserts him; and when a man is most confident of protection, help and love, it certainly forsakes him.

(From Nahjul Balagha)

Friday, August 16, 2013

Bahrain Police torched Shiite Villages, Clash erupted

Dubai, Aug 16 : Protesters calling for the overthrow of Bahrain's ruling Sunni monarchy clashed with police across several Shiite villages overnight, witnesses said today without reporting casualties.

ÒDown with Hamad,Ó hundreds chanted of King Hamad whose family has ruled the tiny Gulf kingdom for decades.

The protesters hurled stones and petrol bombs at policemen who responded by firing buckshot, tear gas, and sound grenades, the sources said.
The protests were held in response to a call issued by the opposition February 14 Coalition youth group.

ÒSecurity forces countered a terrorist group in (the Shiite village of) Bani Jamra and several members were arrested,Ó the interior ministry on its Twitter account late Thursday.
Authorities usually use the term ÒterroristsÓ to refer to demonstrators.

Another Òterrorist group had placed a homemade bomb in Bilad Qadim (another Shiite town) which exploded as they were attempting to plant it,Ó said the ministry.

Long-simmering tensions in Shiite-majority Bahrain increased after opposition activists called for protests last Wednesday near the US embassy in Manama in defiance of a ban.

However, a massive deployment of troops has prevented the rally from going ahead, while witnesses have reported smaller protests in Shiite villages, where demonstrations are a regular occurrence.

At least 80 people have been killed since Arab Spring-inspired protests erupted in Bahrain in early 2011, according to the International Federation for Human Rights.

Hamad issued an amendment this month to the country's law on public gatherings, banning protests in the capital. He also decreed stiffer penalties for Òterror acts.Ó Strategically located across the Gulf from Shiite Iran, Bahrain is home to the US Navy's Fifth Fleet and is an offshore financial and services centre for its oil-rich Arab neighbours in the Gulf.

Sunday, July 21, 2013

Al-Qaeda behind Iranian embassy employee kidnapping in Yemen

Sanaa, Jul 21 - Unknown gunmen kidnapped an Iranian embassy employee in the Yemeni capital Sanaa today, police said, an abduction confirmed by the foreign ministry in Tehran.

ÒA search is under way to locateÓ the employee who was snatched in the street near the embassy in the southwestern neighbourhood of Hadda, a Yemeni police official said.

In Tehran, foreign ministry spokesman Abbas Araqchi told the ISNA news agency that Òone of the administrative staff members of the Iranian Embassy in Yemen has been abducted by an unknown group.Ó ÒThis person is Iranian,Ó Araqchi confirmed, naming him as Nour-Ahmad Nikbakht.

ISNA quoted an unidentified embassy source as saying there was no information about the kidnappers, and that a witness to the abduction had told the embassy about it.

This is the first time an Iranian has been kidnapped in the impoverished Arabian Peninsula country.
The Yemeni police official also said that the identity of the kidnappers was not known.

ÒThere are suspicions that Al-Qaeda is behind the kidnapping,Ó a Yemeni security officer said.

Militants from Al-Qaeda in the Arabian Peninsula, the network's deadliest branch according to the United States, have been holding Saudi Arabia's deputy consul in Aden, Abdullah al-Khalidi, since March 2012.

AQAP militants are demanding the release of female Al-Qaeda-linked prisoners held in Saudi Arabia in return for Khalidi's release.
They have also held a South African couple since May.

Hundreds of people have been abducted in Yemen in the past 15 years, nearly all of them later freed unharmed.

Kidnappings are often carried out by tribesmen who use their captors as bargaining chips in disputes with the central government.

Saturday, July 20, 2013

Chief of LeJ death squad arrested by Pak authorities

Islamabad - Masoom Billa, the alleged death squad chief of banned Lashkar-e-Jhangvi, that has carried out a series of deadly sectarian attacks across Pakistan, has been arrested.

The Pakistani Intelligence Bureau told Prime Minister Nawaz Sharif about the arrest in a briefing, Geo News reported.

According to reports, the accused was arrested after prolonged reconnaissance.
The premier was told that the accused had provided significant information regarding attack on Sindh High Court judge Justice Maqbool Baqar in Karachi.

The accused told investigators that the LeJ was planing more terrorist attacks in the country.

During the briefing, Prime Minister Sharif directed the IB to find out who was providing weapons to terrorist groups and take action against them, the report said.

LeJ has claimed responsibility for a number of attacks aimed at the minority Shia community as well as against Hazaras.

Pak's first sect-free mosque calls for end to discrimination

Islamabad, Jul 19 - Amidst a string of sectarian attacks in Pakistan, a newly-built mosque in Islamabad's Margalla foothills is calling upon its followers to stop discriminating along sectarian lines and to start praying together in whichever way they like under the same roof.


Darul Iman Jamia Masjid Qurtuba, is the first sect-free mosque in Pakistan, a country that has seen thousands of lives being lost due to sectarian violence.
Zahid Iqbal is a local businessman who conceptualised the idea of a sect-free mosque in 2010, the Dawn daily reported.
He bought the mosque plot Islamabad's E-11 sector but the road to the realisation of his dream wasn't easy.


At first, authorities refused to register it as a sect-free mosque. Under Capital Development Authority rules, every mosque has to declare its sect following, before being granted permission to build the mosque, the report said.
The procedure involved some complicated manoeuvring: To bypass the strict rules, he registered a trust, and then sub-registered the mosque under the trust's banner: The Al-Kitaab Foundation Trust.


Iqbal has already found an Imam for the mosque Qari Jehangir, who is currently doing his Master's degree from the Islamic University.


The coordinator of the mosque is doing his MBA from Preston University. Both are young men in their twenties. The Imam and Khateeb are both from different sects and the mosque administration says it will have no problem if a Shia Imam leads prayers.
Calling his prayer hall a Òmodel mosqueÓ, Iqbal added, ÒThis is God's house. Even non-Muslims are allowed to come and seek the lightÓ.


In addition, the mosque not only invites all sects, but also has a separate section for women, and a library filled with religious books from all sects.


The report said Iqbal is so far thrilled by the reaction he has received from people.
ÒThere has been individual criticism but overall a collective acceptance amongst the community is settling in,Ó he said, adding that people from different sects are already praying there together, although the number is not yet big enough to cover the 350-people prayer hall.


Iqbal recalled how on one recent evening, more than ten members of the Taliban came to his mosque and argued with his thinking and Ònot adhering to his sectÓ. The businessman claimed that he debated the Taliban for hours and convinced them to stop opposing his interpretation of Islam. But he knows that they may come back.


For the coming Eid, the mosque is planning to hold its first multi-sect gathering for Eid prayers. A bigger gathering, the mosque administration hopes, will be one more step towards tackling sectarianism.

Saturday, July 13, 2013

Muawiyah's Letter to Ali

Bismillah Ar-Rahmaan Ar-Raheem. Alhumdulillah. Peace and blessings on Muhammad (sallalahu alaihi wa sallam), his Noble Companions and Family. Brothers and Sisters with Islam in your hearts and in your hands...

We begin this khutbah the way individuals who found Allah expressed themselves when public opinion around them was not in agreement with Allah. Oh Allah grant us from Your very presence a grace and give or prepare for us from Your very presence a semblance of maturity (Surah Al-Kahf verse 18) As we retrace or retract ourselves over 1,350 years ago we enter into a territory into our history that is either neglected or it is warped into either a sectarian version of things or a nationalist version of things.

We will try to steer clear of either of these two polarizations. In the last of these sequence of presentations we spoke about time period in which the matter of causalities, losses, aches and pains (both physical and psychological) had come out of the encounter on the battlefield between two Muslims sides in what is historically known as Waq’ad Al-Jamal. We took a look at the political and military landscape of the Muslims after that incident and we realized that there are two sides again. One of them serves the side of Ali (radi Allahu anhu) where the majority area of the people of Al-Kufa and Al-Basra along with the over-whelming majority of the generation of Al-Muhaajireen and Al-Ansaar.


These were all put together i.e. one side and on the other side there was the power base that had been consolidated throughout the years by the governor of Damascus, Muawiyah ibn Abi Sufyan. With last weeks unfavorable acoustic atmosphere we tried (at least) to speak about the differences concerning these two sides especially as they relate to the leaders of these two sides i.e. Ali and Muawiyah. To take a closer look at Muawiyah and his surroundings we find that there was what is in today’s world called public opinion that is engineered by propaganda.


We have plenty of that in today’s world- we have people who are subjected to different types of propaganda and because people are creatures of their own societies and establishments, they are influenced by whatever propaganda they are fed every day, week and year. The people of Ash-Shaam which is today geographical speaking Syria, Lebanon, Palestine and Jordan were subject to the propaganda of the power that was there and the power that was there was represented by Muawiyah. He kept on drilling into the minds of the people that Uthman (radi Allahu anhu) was killed in a way that was illegal and that his killers got away without the law catching up to them.


This was a constant flow of information that was going down the propaganda pipelines into society. In those days there were no televisions or radios or whatever we have today; at that time there were influential people, heads of tribes, poets and lecturers or public speakers. They were the ones that were disseminating among the public the strong point of view that justice has to be done in catching up with the killers of Uthman and people were convinced this is what had to be done or to be technically correct the overwhelming majority of people in that area were convinced that this what had to be done- you can’t kill someone and get away with it.


That was the internal (more or less) mentality that consolidated into a will to fight. They wanted to go to war to see to it that those who assassinated Uthman are brought to a court of justice. How they wanted to do that (though) is what condemns them. They, themselves, even though they were speaking in the name of legality at the same time were violating the legality of the body of the overwhelming majority of Muslims represented by the other side. The other side as we have seen had suffered through skirmishes and now the 1st of what can be considered as an Islamic civil war. There were casualties and many people who died and were injured.


This had as it’s affect on the people who were with Ali. It had it’s affect in a couple of ways at least. The 1st one is: those who were motivated, frontline foot soldiers of Islam from Al-Madinah to Al-Kufa and Al-Basra fought and they were willing to do more fighting because they knew that their cause was right. It doesn’t stand Islamic reasoning that a governor of the Muslims break away from the Islamic authority- that does not make to them any sense. The bai’ah was given to Ali by the rest of the Muslims and therefore Muawiyah does not have the right to exclude himself from that bai’ah. Then, there were the other mid-way Muslims who either were confused or reluctant to engage on the side of Ali.


After Al-Jamal some or a good bulk of them felt regret; they felt contrition that they did not participate in this battle on the right side so now they were willing to redouble their participation and go where ever the leadership of the Muslims goes. This is much like what is happening in Iraq today as far as the causalities. This is a society in Iraq that is going to be injured psychologically for a long time to come. That society in Iraq at that time carried the scars of that war even up until this today and it is offering the psychological ammunition to the people now who are divided inside of Iraq. So we’re not speaking about some phase in history that is closed.


This is an on going mentality and a chapter of history that still has not been completed. When Muawiyah was contemplating a showdown or military clash with the bulk of Al-Muhaajireen and Al-Ansaar along with the people of Iraq under the leadership of Ali he, inside his own camp, had some people who even though they were intent on having justice done but they also had questions. One of them came up to Muawiyah and said do you think what you are doing is right? Being that Ali has more honor, virtues and status than you do, how do you justify for yourself taking him on? Of course his response was I am taking him on not because I am above him in status but because I am pursuing an issue of legal justice. These murderers, killers and assassins of Uthman have to be brought to accountability. One particular person, by the name of Abu Muslim Al-Khaulali was noted for asking Muawiyah this type of question.


Brothers and sisters- because this history, information and details are the matter of Muslim misunderstanding, Muslim polarization and now Muslim (potentially) civil war again- because it is such and it is not in our character to do this but we know, from experience, that if we were to summarize this there will be people who are more subject to their own traditions and either sectarian or nationalist biases that I will quote the verbatim the letter that Muawiyah sent to Ali when Muawiyah felt that he was under popular pressure from his own side to clarify this issue before Muslims go to war. Before we quote Muawiyah in his letter to Ali and then we’re going to quote the response that Ali sent to Muawiyah verbatim word by word, we want to get a feeling for how venerable or unsure Muawiyah was of his own position. Remember he spent all of his years and none of the troops or soldiers who were with him had gone to war.

They were (more or less) relaxed and in good preparation for a military showdown. As this consolidation era or time period was in progress there’s another character who we are going to notice later on, but who takes a position during this time period. That person is Amr ibn Al Aas. This person (if we can recall) was relieved of his governorship of Egypt by Uthman and he didn’t feel good about that. He was one of those who were against Uthman- more so in private then in public because he held a grudge- “why does Uthman take away this position from me when I was the ruler of Egypt?”- so he did find himself comfortable in going back to Al-Madinah. He settled in what is today a part of Palestine and he was watching what was unfolding amongst the Muslims. He had two children, two sons, one of them Abdullah and the other Muhammed.

Abdullah was a person who was known for his Islamic character and he told his father when he knew his father was trying to gage who is going to be the winning side- is it going to be Ali or Muawiyah. His son, Abdullah came to him with advice telling him I think the best thing for you to do is to withdraw yourself from this affair. Don’t get involved. As if his son sensed if he’s going to get involved, he’s going to get involved on the wrong side; so to pre-empt his father from making the wrong decision he tried to convince him- just don’t get involved in this affair. His other son though, who was a worldly character; it seems like he wanted power, influence and wealth and he came up to his father with advice counter to his brother.


He said No. You are a influential person; you are well known in society; society needs your involvement and your input and now you can sense that there is an issue of justice that has to be brought to a court of law and that is those who killed Uthman. After listening to his two sons, this person thought about it very hard and he considered everything in his own mind and then he made up his mind- he is going to go to speak to Muawiyah. He journeyed to Ash-Shaam, which was not a very long journey, (it was like from Makkah to Al-Madinah), Palestine to Damascus and he wanted to speak to Muawiyah and he did speak to Muawiyah, but Muawiyah wanted to dismiss him. Why? Because he sensed in him that this is another rival and competitor for power and Muawiyah did not broker “any competitor for power inside his own camp”- he wasn’t about to tolerate that.

So Amr sensed that and he said but you’re not going to be able to have the influence and power that you want if you exclude me- in other words he was implying to Muawiyah that if you’re not going to have me in on this on your side I’m going to go to the other side and that’s going to cause you a significant damage to your position. These are people we are not thinking about Allah and His Prophet, they’re thinking about power. So Muawiyah asks him so what do you ask if you want to become one of my insiders? If you want to be with us what’s the price of that? What is it that you are asking? He said the governorship of Egypt. He wanted to return to become the governor of Egypt and after serious considerations Muawiyah agreed.


He agreed when his brother Utbah came as an intermediary to try to solve this because Muawiyah was not about to give another person Egypt and this other person is a power monger who is going to compete with him. So, if Muawiyah (in his calculations) gets rid of Ali then he is going to have to think about getting rid of Amr ibn Al Aas. So Muawiyah’s brother Utbah ibn Abi Sufyan came to him and said wait a minute here. One step at a time. You have a significant enemy and you need all the resources and potentials that you can muster. You can’t just write this person off. Upon that he agreed. He said OK Amr, you have what you want. If we win this war against Ali you will have the governorship of Egypt for life.



It was within these dynamics of Muawiyah sensing that there are still questions, even with all of the propaganda and public relations efforts among his own constituents, they still were not convinced as a whole that they should go to war to begin with. So they told Muawiyah why don’t you communicate with Ali? Here is where- brothers and sisters- we are going to read you (verbatim) word by word what Muawiyah sent in writing to Ali. The letter begins In the name of Allah the Mercy-giver the Merciful. From Muawiyah, the son of Abu Sufyan, to Ali, the son of Abu Talib. Indeed Allah has privileged Muhammad with His knowledge- meaning due to Allah’s knowledge Muhammad was privileged- and Allah has rendered him the trustee of His revelation and the Messenger to his created beings.


Remember, these are Muawiyah’s words to Ali. And then Allah, as a selection preference, chose from among the Muslims those who would be the advocates and supporters of the Prophet. The Prophet was helped by them. They were in relation or in their status to the Prophet in a position juxtaposed to their virtues in Islam- meaning the more virtuous they were Islamically, the more closer they were to the Prophet. The most in advice to Allah and His Messenger was his successor- that’s in reference to Abi Bakr (radi Allahu anhu)- then the successor of his successor- that’s in reference to Umar ibn Al Khattab (radi Allahu anhu), and then the 3rd successor who was killed without justice, Uthman. Muawiyah is saying to Ali... You were jealous of all of them- meaning these three successors to the Prophet- you have aggressed against all of them. We could tell that from the smirk on your face and from the words of division which you pronounced and the times of relief that you felt during their reign and the way you were slow in consolidating with them- meaning with the khulafa’ to the Prophet.


In all of that time period pertaining to the three successors to the Prophet you were being led or drawn as a reluctant camel would be pulled and you were not more expressive in envy to any of them than you were to your paternal aunt’s son- this is in reference to Uthman. The relationship between Bani Umayyah and Bani Hashim and in particular here, the relationship of Ali to Uthman is the relationship extracted from a brother and a sister- the brother being on the Hashimi side and the sister being on the Umawi side. Muawiyah is saying to Ali and Uthman deserved more from you- that you not treat him the way you did, 1st of all because he was a relative of yours and because of his virtues. You have severed the blood relationship with him; and you have turned the good that he did into bad; and you expressed animosity towards him; and you internalized doing what is short of the truth towards him and you instigated people against him- (the following sentence is an Arabic eloquent expression of saying that as a consequence of what you, Ali, did to Uthman, there were people rushing from all over to take advantage of him and there where blockages that were put in every direction for those who were willing to come to his aid.


Now there were weapons that came out against Uthman in public and in of all places, this was done while Uthman was in the sanctuary of Rasulillah. Remember, Uthman used to go to the Masjid of the Prophet and he was being opposed in the Masjid of the Prophet. These were not dark night conspiracies. What Muawiyah, in the twisted way that he’s expressing this, was referring to incidents that had occurred; Muawiyah is saying to Ali Uthman was killed while you were in his neighborhood and you heard the distressed voices but you were not there to protect those victims neither with words nor with action. It’s like saying By Allah- Oh son of Abi Talib if you were to stand for the right of Uthman by telling people to stick to their positions- meaning not to have this public and popular movement against Uthman- and if you were to take a position against that and if you were to distract or detract them from what they were wanting to do- meaning in killing Uthman- then there wouldn’t have been one person among us- Muawiyah is saying to Ali- within the Muawiyah camp who would say that anyone is equal to you.


Had you taken that position you’d have cancelled out all of the impressions that are popular among these people who are with me, against you, because you avoided doing this in favor of Uthman. Muawiyah is saying to Ali and there’s another issue: that for the partisans of ibn Affan you are suspect. Giving refuge to his killers, they are your muscles, your hands and your supporters. News has reached me- Muawiyah is saying- that now you are vindicating and distancing yourself from the blood of Uthman. Muawiyah is saying to Ali if you are truthful to what you saying and claim then expel the killers of Uthman to us and we will level the issue by eliminating them- meaning if you don’t want to care of them by capital punishment, we will do so for you. And then after that, when that is done, and when the killers and assassins of Uthman are taken care of by the sword- that is basically what the implication is- then after that we will be the 1st and the fastest people to come to you- meaning at that time we will give you our bai’ah.


Short of that, the only thing between us and you is the sword- meaning war. And the last sentence of Muawiyah’s letter is and by Allah besides Who there is no deity or authority- we will seek out the killers of Uthman whether they are in the mountains or the desert or whether they are on land or sea until we kill them or until our souls join Allah. And he says wa salaam. Now- brothers and sisters- we have read to you as narrated by Baladhuri- word by word and sentence after sentence- what Muawiyah wrote to Ali and you can for yourself, (we don’t think this needs any comment or anymore explanation. We tried to translate it for you in the language you all understand. We didn’t use any difficult words in that translation).


You can sense from it that there is a character of defiance. This person doesn’t act as though Ali is an Imam, a khalifah, the leader and the ruler of the Muslims. Muawiyah acts as though he is the authority and this whole affair should take the course that he wants and this is the way it should unravel. Of course, Ali has a response to this letter of Muawiyah. Brothers and sisters the we’re only human being and we’ve miscalculated on our time. The response of Ali may consume or take another 20 or 25 minutes and that is obviously going to put us outside of the time frame of this khutbah. What we are forced to do is to delay the response of Ali in a written form to Muawiyah ibn Abi Sufyan and how he took each one of these issues that was quoted by Muawiyah in his letter, one by one, and detailed the truth therein and to that we shall express our selves and listen in the coming khutbah to know how the truth is expressed when there is no power centric individuals and when the issue is referred to Allah and His Prophet.


Then, after that you can compare and contrast and make up your own mind by your own self- you don’t need tutors and you don’t need propaganda. This issue doesn’t need propaganda, emotionalism, culture and tradition to justify. Just the communication before a terrible 2nd phase of an Islamic civil war takes place. You can judge that by your own selves Brothers and sisters committed Muslims… When we rethink our history and when we reconsider what we did by our selves to our selves, we don’t do that in an ivory tower. The facts that we are covering are meant by today’s war mongers and the usurpers of legitimate authority who have made it a religion of themselves to violate the authority of Allah i.e. these nation states and armies of today are trying to bring us to this area that we are looking at to make out of it a matter of tit-for-tat, revenge and counter revenge, a blood bath and blood letting that has a beginning and should not have an end. Brothers and sisters you are of considerable intellect- (Just to take one area), we’ve spoken about Iraq and we know that there is conspiracy afoot to bring Muslims to the killing fields and to want Muslims to go to those killing fields drawing on an inaccurate understanding of their own history.



We say this equally concerning those who say that they are Sunnis and those who say that they are Shi’is- you don’t have to be a PhD. student in Islamic history to realize that the voice of sectarianism is growing louder ever since the American occupation and invasion of Iraq. The sectarian voice is growing louder and louder amongst Sunnis and amongst Shi’is. Both. We challenge any of you (who is getting their information from wherever you are getting your information), to tell us that when you go to your cultural Islamic Center, traditional Mosque or neighborhood Masjid and you meet with your chummy friends and acquaintances and the issue of today’s world’s come up and if you are frank to each other then there is going to be a bottom line of “well- the others are Shi’is or the others are Sunnis.” So what?! What does that mean? Anyone who’s a Shi’i or a Sunni- bring them to the area that we are speaking about and tell them how this historical part of our existence justifies what is happening today in Iraq or the other area that we wanted to speak about is Lebanon?!



In Lebanon, they are almost trying to reframe this history with its elements of revenge concerning the assassination of the Prime Minister of that country- what was it two or three years ago. Almost the exact psychology now, is what they want to fit into our societies- “we have to take revenge.” At that time there was no United Nations. Now, some people who are looking for justice in the assassination of the Lebanese Prime Minister are going to the United Nations; or they want the United States; or the International Court in the Hague; or the Europeans; or some quartet or the other; or anything… where is Allah and where is His Prophet in all of this. We forgot that?!



That’s exactly what they want you to forget when you think about these types of developments. No one is factoring that in. This is a reminder of what we just read. If you can place the letter of Muawiyah in its time and context and you can read the events today in their time and context you’ll find that they have a very strong similarity and that is where is your reference to Allah and His Prophet?! It’s absent. But why can’t we detect it? Because there is an institutionalized dumbing down of you and me in our Masaajid and in our meetings so that we are not enable in elevating the ayaat and the statement of the Prophet to have practical meanings in these types of life and death issues of today. We refuse to be dragged in that direction. We will stay with Allah and His Prophet come what may.

क्या कहता है रमजान का महीना

Month of Ramzan : What Allah and Rasool Says...

रमजान का मुबारक महीना शुरू हो चुका है। इस महीने में अल्लाह ने सेहमतमंद मोमनीन को रोजा रखने का हुक्म दिया है और रोजे के नतीजे के तौर पर तकवा का जिक्र किया गया है। इसका मतलब यह है कि रोजा अगर अपनी शरतों के साथ रखा जाए तो यकीनन वह इंसान की रूह को पाक करने का बेहतरीन जरिया है। रोजे के साथ-साथ कुछ दुआएं वह हैं जिन्हें रोज पढ़ने की फरमाइश की गई है और कुछ दुआएं वह हैं जो तारीख और दिन की मुनासिबत से हैं। यह दुआएं भी अगर सचमुच दुआ के तरीके पर पढ़ी जाए तो यह रूह की पाकीजगी बढ़ाने का बेहतरीन जरिया है।

आमतौर पर हम दुनिया के कामों की तरह दीनी काम भी रस्म के तौर पर अंजाम देते हैं। हमने यह सुन रखा है कि रमजान के महीने में तिलावते कुरआन का बहुत ज्यादा सवाब है और यकीनन एसा ही है। लेकिन सिर्फ अलफाजे कुरआन का जुबान से दोहराना ही कुरआन के नाजिल होने का मकसद नहीं है। चूंकि कुरआन हिदायत की किताब है इसलिए हमे इसकी तिलावत इस अंदाज पर और इस तरह करनी चाहिए कि हमें इसके जरिए हिदायत हासिल हो जाए। यह तभी मुमकिन है कि जब हम कुरआन की तिलावत के साथ-साथ अलफाज के मायने पर गौर करें, सोचे और समझें कि कुरआन हमसे क्या कह रहा है। इसी तरह दुआ पढ़ते वक्त भी फकत दुआ के अलफाज का जुबान पर जारी कर लेना ही काफी नहीं है। बल्कि हमें यह मालूम होना चाहिए कि इस दुआ के जरिए मालिक की बारगाह में क्या कहा गया है।

रमज़ान के महीने की फजीलत को बयान करते हुए रसूलुल्लाह ने इरशाद फरमाया है-- -लोगों, तुम्हारी तरफ अल्लाह का महीना बरकत, रहमत व मगफेरत के साथ आ रहा है। यह वह महीना है जो अल्लाह के नजदीक तमाम महीनों से अफजल है। इसके दिन तमाम दिनों से अफजल और इसकी रातें तमाम रातों से अफजल हैं। इसका एक घंटा तमाम घंटों से बेहतर है। इस महीने में तुम्हें अल्लाह की मेहमानी की दावत दी गई है। तुम लोग इस महीने में करामत वाले हो। तुम्हारी सांसे इसमें तसबीह का सवाब रखता है। इसमें अमल कबूल होने वाला, दुआएं कबूल होने वाली है। इसलिए सच्ची नीयत और पाक दिल के साथ उससे दुआ करो कि तुम्हें रोजे रखने और कुरआन की तिलावत करने की तौफीक दे कि अगर कोई शख्स इस महीने में मगफेरत से महरूम हो गया तो उससे ज्यादा बदकिस्मत कोई आदमी नहीं है।


इस महीने की भूख और प्यास के जरिए कयामत की भूख और प्यास को याद करो। फकीरों और मिस्कीनों को सदका दो, बुजुरगों का एहतराम करो, छोटों पर रहम करो, रिश्तेदारों से अच्छा सलूक करो, जबान को काबू में रखो, जिस चीज का देखना और सुनना हराम हो उससे आंख-कान को बचाए रखो। लोगों के यतीमों पर मेहरबानी करो ताकि कल खुदा तुम्हारे यतीमों पर रहम करे। गुनाहों से तौबा करो, नमाज के वक्तों में दुआ के लिए हाथ उठाओ यह बेहतरीन मौका है, जिसमें परवरजदिगार बंदों को निगाहे रहमत से देखता है और उनकी दुआ को कबूल करके उनकी आवाज पर लब्बैक कहता है। लोगो, तुम लोग अपने आमाल के हाथों गिरवी हो, इसलिए इस्तेदफार के जरिए अपने को छुड़ा लो, तुम्हारी पीठ पर जो आमाल का बोझ है लंबे सजदों के जरिए उसे उतारो। याद रखो, परवरदिगार ने अपनी इज्जत की कसम खाई है कि नमाजियों और सजदा करने वालों पर अजाब नहीं करेगा और उन्हें कयामत के डर से बचाए रखेगा... जो आदमी इस महीने में अपने अखलाक को सुधार लेगा वह आसानी के साथ सेरात से गुजर जाएगा, जहां लोग बराबर फिसल कर गिर रहे होंगे।

... जो अपने शर को रोक लेगा खुदा उससे अपने अजाब को रोक लेगा और जो किसी यतीम का एहतराम करेगा खुदा उसे मोहतरम बना देगा और जो रिश्तेदारों के साथ अच्छा बरताव करेगा खुदा उसे अपनी रहमत से मिला देगा।... लोगों, देखो इस महीने में जन्नत के दरवाजे खुले हुए हैं। खुदा से दुआ करो कि तुम्हारे लिए बंद न होने पाएं और जहन्नम के दरवाजे बंद कर दिए गए हैं कोशिश करो की तुम्हारे लिए खुलने न पाए।

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.”

The Path to Jannah ( Paradise )‏

Anas Ibn Malik reports that a Bedouin came to the Messenger of Allah (saws) and greeted him in the mosque. The Messenger of Allah (saws) asked him where did he come from. The Bedouin said: "I came from far seeking answers to some questions". Our master told him to ask his questions: I wish to be an intelligent man, what should I do?


Holy Prophet (saws) Replied, "Fear Allah" I wish to be a loyal servant to Allah and do what He wants me to do? Holy Prophet (saws) Replied, "Read the Qur'an" I wish to be enlightened and have peace of heart? Holy Prophet (saws) Replied, "Remember Death" I wish to be protected against enemies? Holy Prophet (saws) Replied, "Trust in Allah" I wish to follow the Straight Path? Holy Prophet (saws) Replied, "Do good to others for Allah's sake" What should I do so that Allah does not abase me? Holy Prophet (saws) Replied, "Do not respond to the desires of your flesh" I wish to have a long life?

Holy Prophet (saws) Replied, "Praise and thank Allah" I wish for prosperity? Holy Prophet (saws) Replied, "Be in a state of ablution at all times" How can I save myself from the hellfire? Holy Prophet (saws) Replied, "Protect your eyes and your tongue and your hands and what is below your waistline against evil" How can I cleanse myself from my sins?

Holy Prophet (saws) Replied, "Shed tears for what you have done and repent by undoing what you have done wrong" I wish to be a respectable person? Holy Prophet (saws) Replied, "Then, don't ask for anything from anybody" I wish to be honorable? Holy Prophet (saws) Replied, "Then don't divulge the wrong doings of anybody" What should I do to protect myself from the tortures of the grave?

Holy Prophet (saws) Replied, "Recite the Surah Mulk" What should one do to be rich? Holy Prophet (saws) Replied, "Read the Surah Muzammil" How should I calm my fear of the day of last judgment? Holy Prophet (saws) Replied, "Remember Allah before you eat anything and before you sleep" What should I do to feel the presence of Allah when I make my prayers? Holy Prophet (saws) Replied, "Give the utmost care in taking your ablutions and in being clean and pure" Ref: www.ABNA.IR AL AJAL AL AJAL YAA MAULA YAA SAHIBAZ ZAMAAN

Beyond Cruelty

Certain characteristics distinguish Islam from other religions. An example can be seen in its introduction of Lady Fatima (p.b.u.h.), whom a whole chapter of the Holy Quran is dedicated solely. Allah (SWT) has desired to prolong the presence of Prophet Muhammad (p.b.u.h.& h.f.) and his message through his family, unlike the previous prophets such as Prophet Nuh/Noah, Prophet Musa/Moses, and Prophet Isa/Jesus (PBUT). Allah (SWT) willed it so the progeny of Prophet Muhammad (p.b.u.h.& h.f.) would continue through a lady, Fatima (p.b.u.h.) (1). This is despite the fact that Allah (SWT) could have continued the progeny of Prophet Muhammad (p.b.u.h.) through a set of sons, as he did with Prophet Abraham (p.b.u.h.).

Fatima, al-Zahra, (p.b.u.h.) has a status unlike any other woman. Her attention and connection to her Lord is exemplary, and Allah (SWT) has praised her immensely for it. These matters can be found in many authentic historical accounts, even in works studied by the Sunni scholars. (2) Despite the differences, these works all seem to agree on one aspect, and that is the holiness of Lady Fatima (p.b.u.h.). Upon this we come to the conclusion that if such a lady is mistreated, the offense is far more severe than any other. Her enemies created a fighting ground with the most sacred matter, the Holy Quran. For, according to Muslims, many of the verses in the Holy Quran were revealed about the Ahlulbait (PBUT), such as the verse of Tat-hir(3), the verse of Mawaddat(4), and the verse of Mubahilah (5).


Although Muslims may disagree on aspects such as who are considered as the Ahlulbait, they all agree unanimously on the fact that Lady Fatima (p.b.u.h.) is one of the Ahlulbait. And thus enmity with Lady Fatima (p.b.u.h.) is enmity with the Holy Quran. In addition, enmity with Lady Fatima (p.b.u.h.) is enmity with the Holy Prophet (p.b.u.h.& h.f.), the most highly revered face of mankind. To reiterate, oppression upon Fatima (p.b.u.h.) is oppression upon all religious values, of which the most important is the Holy Prophet (p.b.u.h.& h.f.). As the famous saying goes, "satisfying Fatimah (p.b.u.h.) means satisfying the Prophet and her anger is his anger;" (7) thus, oppressing her is equivalent to oppressing him.

In addition, this enmity is enmity with a pious person. Many of the Prophet's narrations discuss the immense value a pious person is given by Allah (SWT). It is to the extent that his/her reverence is more significant than the reverence of Ka'bah among Muslims. (8) Such a comparison is huge for we are talking about the same Ka'bah which if disrespected, Allah (SWT) would not tolerate such disrespect for Ka'bah! Based on the Islamic teachings we also know that honor of an ordinary pious person is revered higher than that of the Ka'bah.


Now we come back to the question of the value of a pious lady such as Lady Fatima (p.b.u.h.), who, because of her relation to Prophet Muhammad (p.b.u.h.& h.f.) on the one hand, and her devout character on the other, has been clearly placed in a position to truly be respected. In her praise, the verse of Tat-hir will suffice to reveal her character. Oppression upon such a person, therefore, is not held lightly; it is not some minor enmity; rather, it is the highest form of enmity upon humanity. Enmity with this lady is enmity with the status of a woman who holds a special position in Islam. Coming along these lines, humanity in itself holds a highly revered position for women.

Thus, one of the most anguishing occasions for a man is to see his wife being oppressed in front of his eyes. It is because of this matter that it is said that the oppressions upon the family of Imam Hossain (p.b.u.h.) parallels the oppressions perpetrated upon Imam Hossain (p.b.u.h.). It is not the killings or the swords; rather, it is the disrespect done to the family of Imam Hossain (p.b.u.h.) through enslavement and the like, which is the great calamity.

When we delve further into the life of Lady Fatima (p.b.u.h.), we find that she was the best example of a complete individual and a significant example of a holy lady in an Islamic society. Thus, enmity and oppression upon such a lady who holds the best position of a woman is enmity upon the feminine race. Was Fatima (p.b.u.h.), who holds such status, oppressed after the demise of Prophet Muhammad (p.b.u.h.& h.f.)? Where is her grave? What happened to the third grandson of Prophet Muhammad (p.b.u.h.& h.f.) whom the Prophet named as Muhsin and the Islamic scholars have identified him as the son of Fatima (p.b.u.h.)? Why his account is hardly talked discussed? History has a lot of untold mysteries?


Footnotes

1. The society of that time considered woman an ugly and worthless creature, which could not pass the name of her father to the next generation. Allah (SWT) says in the Holy Quran about this manner: And when a daughter is announced to one of them, his face becomes black, and he is full of wrath. (The Holy Quran, 16:58)

2. Saheeh Ibn Habbaan, vol. 15, p. 408 ? Amaali al-Hafidh al-Isbahani, p.45 al-Mujam al-Kabir vol. 20, p. 20 ? Khasaais Amir al-Mu?menin, p. 121 ? al-Sunan al-Kubraa, vol. 5, p. 97, Hadith# 8370 ? al-Jame? al-Sagheer, vol. 2, p. 208 ? Kanz al-?Ummal, vol. 12, p. 107 ? Tathbeet al-Imama, p. 28 ? al-Zuriatu al-Taherah al-Nabaweeyah, p. 48 ? Nadhm Durar al-Semtain, p. 176. And many more narrations and books.

3. "Verily Allah desires to keep away the uncleanness only from you, O people of the House! And to purify you a (thorough) purifying." (The Holy Quran, 33:33)

4. "Say: I do not ask of you any reward for it but love for my near relatives (Ahlulbayte (PBUT))." (The Holy Quran, 42:23)

5. Then say: "Come let us call our sons and your sons and our women and your women and our near people and your near people?"(3:61). In this verse our women refers to Lady Fatimah (p.b.u.h.). Shawahid al-Tanzil, vol. 1, p. 160; Jami?ol Bayan Tabari, vol. 3, p. 404; Yanabiol Mawaddah, vol. 1, p. 136.

6. Mustadrak Haakim, vol. 3, p. 158 ,al-Durr al-Manthur, vol. 5, p. 199.

7. Sahih al-Bukhari, vol. 4, p. 210 (Printed in Beirut) Fath al-Baari fi Sharh Sahih al-Bukhari, vol. 7,
p. 84 ? Mustadrak Hakim, vol. 3, p. 154; al-Imamah wa al-Siyasa, vol. 1, p. 31; Majma? al-Zawaid,
vol.

9, p. 203; al-Shafi, vol. 4, p. 214; Sharh Nahj al-Balaghah ibn Abul Hadid, vol. 16, p. 281 8. Al-Khisal, p. 27, Hadith #95 (Selection taken from the book al-Zahra (p.b.u.h.) by Ayatullah Sayyid Muhammad Baqer al-Hakim (with some changes)) Resource: Roshd.com

QURAN EXHIBITION 2013

THE REVELATION OF MERCY
QURAN EXHIBITION 2013

“THE REVELATION OF MERCY” Festival is coming to London for the first time on the 15th of July at the London Mariott Hotel (next to Islamic Centre of England), bringing together the Muslim community from around Britain to portray the unity and awakening of Muslims and Individuals from all backgrounds under the Holy Revelation of Mercy, the Quran, in the Holy Month of Ramadhan, the Month of Quran.




Join us for a sense of the spirituality of the holy month of Ramadhan at the opening ceremony on Monday 15th of July at 18:30
www . LoveQuran . co . uk

Controlling Anger

Book titled "Controlling Anger" by Muhammad Reza Kiumarsi

Given the importance of the problem of anger, this topic was taken up for research by the Islamic Psychology department of the Ethics and Humanities Research Center affiliated to Dar al-Hadith Institute. This task was given to H. I. Muhammad Reza Kiumarsi who is one of the psychologists in the Islamic Seminary in Qum.

This book named Controlling Anger analyzes the psychology of anger and discusses the ways to control it from Islamic perspective. The goal of the book is to present new concepts and practical ways to deal with anger from an Islamic psychological perspective. The book contains following sections: Etymology and meaning of the word anger and other related words, nature of anger from psychological perspective, characteristics of anger from the viewpoint of Islamic traditions (Ahadith), cognitive way to counter anger, and positive anger.

Author H. I. Muhammad Reza Kiumarsi completed this book under supervision of Abbas Pasandideh who is a faculty member of Quran and Hadith University. This book was published in paperback edition by Dar al-Hadith Printers and Publishers.

Those interested in buying the book can contact the Qum Head Office of the publications located at Shohada Square, Muallim Road, No. 125.

Tuesday, July 09, 2013

How much you Know about Shia Hadith heritage

According to hadith.net website, Hujatul-Islam Ihsan Sorkhei, the professor of university and howzah; in gathering of "The role of written resources in transmitting the Shia Hadith heritage" explained the methods of transmitting hadith and said that the reporters of Ahadith had transmitted it in two ways: the oral and written form.

Furthermore he said, according to the evidences, it can be proved that the method used in the hadith scriptures and written works had been the main method of transmitting the Shia Hadith Heritage.

Mentioning the definition of Hadith, Sorkhei said: Hadith refers to what Imam (A.S) says and does, but from another point of view Hadith is a report of a historical event. In another word when we speak of Hadith in fact we are speaking of a historical event which has made in a specific period of time, an event with a holy content which is of high importance. Like every historical event; however, it should be attempted for transmitting and validation of such an event.

This scholar of Rijal group of hadith teachings and sciences research center said: lots of reporters wrote the traditions that they have heard from Infallible Imams (A.S); and some of reporters transmitted those traditions orally, but a little after that the oral tradition have been recorded, the chain reporters have been determined through these written documents. Pointing to the history of Hadith compilation and gathering, faculty member of department of Quran studies of Research Institute of Howzah and University emphasized: studying the history of Shia Hadith shows that compiling hadith collections were of importance as well as hadith monographs. Obeidullah bin Ali al-Halabi’s book is one of the oldest hadith collections which has been reported so far. This book was well received and according to Najjashi, Imam Sadiq (A.S) was pleased with that.

Hujatul-Islam Ihsan Sorkhei in continue pointed to some misrepresentations made while writing Hadith and said: Tas’hif within text and document, Idhmar, Ta’liq and Tahwil on Hadith document are some examples of these misrepresentations. He then pointed to some examples of these problems.

The gathering was held by the Department of hadith resources and workshops of research center for hadith sciences and teachings on June the 21st in the research hall of Dar al-Hadith institute.