Wilayat-e-Ahle Bayt (a.s.)

عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَوَّلَ مَا يُسْأَلُ عَنْهُ الْعَبْدُ إِذَا وَقَفَ بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ عَنِ الصَّلَوَاتِ الْمَفْرُوضَاتِ وَ عَنِ الزَّكَاةِ الْمَفْرُوضَةِ وَ عَنِ الصِّيَامِ الْمَفْرُوضِ وَ عَنِ الْحَجِّ الْمَفْرُوضِ وَ عَنْ وَلَايَتِنَا أَهْلَ الْبَيْتِ فَإِنْ أَقَرَّ بِوَلَايَتِنَا ثُمَّ مَاتَ عَلَيْهَا قُبِلَتْ مِنْهُ صَلَاتُهُ وَ صَوْمُهُ وَ زَكَاتُهُ وَ حَجُّهُ وَ إِنْ لَمْ يُقِرَّ بِوَلَايَتِنَا بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ لَمْ يَقْبَلِ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ شَيْئاً مِنْ أَعْمَالِه‏

Imam Sadeq (a.s.) says: The first thing Allah (swt) will ask a servant when he stands in front of Him (following his death) is his obligatory salat, zakat, fast, hajj and wilayat of Ahle Bayt (a.s.). One who acknowledges our wilayat and dies on it his salat, zakat, fast and hajj will be accepted. And if he doesn’t acknowledge our wilayat, Allah will not accept anything from his action.

Behar Al-Anwaar vol 27, page 167, Amaali Saduq pg 154, 155

Not even for a mountain of gold….

 

 

The early Muslims were subjected to ill-treatment and persecution just because they declared La Ilaha Illallah – There is no god but Allah.

Eighty three of them migrated to Ethiopia, led by Ja’fer ibn Abu Talib. When the Makkans learnt that the Muslims were having a comfortable refuge in Ethiopia they sent a delegation   to   King   Najashi   of   Ethiopia  loaded   with invaluable gifts with a mission to seek the return of the Muslims.

After presenting the gifts they approached the King in his court saying that the Muslims believed in a Prophet who spoke against Prophet Isa (A.S.) – Jesus.

Turning to Ja’fer, the King asked: “What do you say about Jesus?”

Ja’fer recited the following aya of Qur’an:

‘The Messiah, Isa son of Marium was the messenger of Allah and His word which He cast to Marium and a spirit from Him”

Suratun Nisa –  4:171

King Najashi picked a piece of wood from the ground and said:

“By God! Jesus was not even a bit higher than what you have said. Not higher than even the measure of this piece of wood”

He turned to the delegation of Makkans and said:

“I am not going to harm them even if I were given a mountain of gold. Take away all the gifts you have brought for God did not receive any bribe from me when He blessed me with this kingdom, nor did He pay any heed to what others said about me when He decided to raise me to this status.

Some innovations introduced by second caliph Umar in Islam

Second Caliph Umar ibn al Khattab (la) introduced numerous innovations in Islam (that did not exist during the time of the Prophet Muhammad (s) and forbade things which the Prophet himself had enjoined. To quote a few:

1) He initiated the congregational Tarweeh prayer in the month of Ramzan, which the Prophet himself had forbidden it upon the community (Imam al- Bukhari, “Sahih”, vol. 3 and 8)

2) He added the following line into the adhan of the Fajr prayers, “As-Salatu khairum minan nawm (Prayer is better than sleep)” (Imam al-Malik, “al-Muwatta”)

3) Pointing the index finger during recitation of salutations (salam) in prayers towards the Kaabah (Shibli al-Nomani, “al-Farooq”; Shah Waliyullah Muhaddith al-Dehlawi, “Izalatul Khifa”, vol. 3)

4) Changed the ruling of the Noble Prophet by treating three pronounced divorces in one sitting and same time, as one (Imam al-Muslim, “Sahih”)

5) The first one to award himself the title of Amirul Mumeneen (Imam al-Bukhari, “Sahih”; Ibn Khaldun, “al-Muqaddamah”; Shibli Numani, “al-Farooq”)

6) Entered into a treaty with the Christians of Syria in which he offered them entirely new terms by drafting a document that sought to humiliate them, quite contrary to the Prophet’s dealings with them (Ibn Taymiyah, “al-Fatawa”; Ibn Hazm, “al-Muhalla”; Shibli al-Numani, “al-Farooq”)

7) Ordered the killing of Magians (Zoroastrian). (Abu Dawud, “al-Sunan”, bk. 19)

8) Depriving the Ahlul Bayt of the Prophet a share from the khums after his death

9) Despatching cruel commanders (like Khalid b. Walid) with drawn swords and large troops to expand his dominion under the pretext of spreading Islam far and wide

10) Forbidding the writing of Prophetic traditions (Hadith)

11) Prohibiting the pronouncement of “Hayya ala khairil Amal” (come towards the best deed As-Salat) in the adhan (Imam al-Malik, “al-Muwatta”; al-Taftazani, “Shahr al-Maqasid”; al-Qushaji, “Shahr al-Tajrid”; Ali al-Halabiyah, “Siratul Halabiyah”

12) Prohibited the mutah (temporary marriage) of Hajj and mutah with women while both of these were permitted during the lifetime of the Prophet (Imam al-Bukhari, “Sahih”; Imam al-Muslim, “Sahih”, vol. 1; al-Taftazni, “Shahr al-Maqasid”; al-Qushaji, “Shahr al-Tajrid”). He most audaciously declared, “There are two mutah which existed in the time of the Prophet of Allah and during Abu Bakr which I have banned and I will punish those who disobey my orders – these two are the mutah of the Hajj and the mutah of the women.” Imam Ali says, “If Umar had not forbidden mutah, there would have been only a few unfortunate men who committed fornication.” (al-Tabari, “al-Tafsir”). Abdullah b. Abbas also comments saying, “Muttah was a blessing that Allah, the Almighty, endowed the nation of Muhammad and had it not been prohibited, no one except the truly perverted ones would have committed adultery.” (Ibn Athar, “al-Nihiyah”; al-Zamakhshari, “al-Faiq”)

13) He forbade the mahr for women to be more than 400 dirhams, even when a woman in the public pointed out a verse from the Quran permitting it. (Jalaluddin al-Suyyti, “Tafsir Durr al-Manthur”, vol. 2; Ibn Kathir, “al-Tafsir”, vol. 1; al-Zamakhshari, “Tafsir al-Kashshif”, vol. 1; Ibn Majah, “al-Sunan” vol. 1; al-Baihaqi, “Sunan al-Kubra”, vol. 1; al-Qastalani “Irshadus Sari Sharh Sahih al-Bukhari” vol. 8; Muttaqi al-Hindi, “Kanzul Ummal” vol. 8; Hakim al-Naishapuri, “al-Mustadrak” vol. 2), and many more acts.

One should refer to the words of the Quran, “And whatever the Apostle give you, accept it, and whatever he prevents you from, keep away from it; and fear (the wrath of Allah); Verily Allah is severe in retribution.” Sura Hashr (59): 7) — however Umar seemed to be heedless of this injunction of the Quran!

The status of Janabe Zahra (s.a.) is beyond virtuosity

The entire universe belongs to Allah the Almighty. He does what He wishes to do. No one can curtail His Power or Authority. Importantly, Allah has appointed the Infallible Imams (a.s.) as the source of all His entire beneficence and blessings. On this premise, these Infallible Imams (a.s.) can possess anything in the universe. Therefore, our responsibility is that we acquire recognition of these honoured ones, who have been granted power and authority over the heavens and the earth by Allah.

fatimaBesides, if we wish to live a blissful life and stay on the straight path then it’s essential for us to differentiate between truth and falsehood. Hence, these honoured ones who mirror the truth — in whose happiness lies Allah’s happiness, in whose anger lies Allah’s anger, in whose obedience lies Allah’s obedience and in whose disobedience lies Allah’s disobedience — it is obligatory for us to gain their recognition which in the end will become the reason of our well-being.

The status of Janabe Zahra (s.a.) is beyond virtuosity

The position of Janabe Zahra (s.a.) is way higher than just being virtuous.

Holy Prophet (s.a.w.a.s.) says:

‘Surely, Allah is happy when Fatemah is happy and angry when Fatemah is angry’

(Ref: Behar ul Anwaar vol 30, page 353; Mustadrak Haakim, vol 3, pg 154; Mo’ajam al Kabeer vol 22, page 401; Sahih Bukhari vol 5, page 83)

This tradition makes it clear that the status of Janabe Zahra (s.a.) is much superior to just being virtuous because chastity means that every action of a person— his contentment or discontentment, happiness and anger is as per Allah’s wish. He’s content in Allah’s pleasure and angry in Allah’s anger. His actions are a reflection of Allah’s wish. But, this isn’t the case with Janabe Zahra (s.a.) because here Allah is pleased with what Janabe Fatemah Zahra (s.a.) is pleased with and angered with what she is angered.

It’s impossible to get true recognition of (marefat) Janabe Zahra (s.a.)

Holy Prophet (s.a.w.a.s.) says: Continue reading →

The title Abul Qasim in its true sense

In The Name of Allah, The Most Beneficent, The Most Merciful

ghadeer_khum_by_amira8-d32hrbdOnce Hasan bin Fazal asked Imam Ali Reza (a.s.) why the Holy Prophet (s.a.w.a.) was called Abul Qasim. He said: “Because the name of one of his sons was Qasim.” Hasan asked: “Do your honor, not regard me worthy of being informed more than this?”
The Imam (a.s.) said: “Why not? Perhaps you are not aware that the Holy Prophet (s.a.w.a.) has said: I and Ali are two fathers of this Ummah.” I said: “I do know that.” Then he asked again: “Do you know that the Holy Prophet (s.a.w.a.) is the father of this entire Ummah?” I said: “Yes, I know.” He asked further: “Do you know that Ali (a.s.) is the distributor of Paradise and Hell?” I said: “Yes.” He said: “The Holy Prophet (s.a.w.a.) is the father of the distributor of Paradise and Hell and hence the Almighty Allah gave him the title of Abul Qasim (father of the distributor).” I asked: “In what way is his being the father?” He replied: “It means that the admiration and love of the Holy Prophet (s.a.w.a.) for the entire Ummah is like the affection of a father for his children. And Ali (a.s.) is the best individual in Prophet’s
Ummah. Similarly after the Holy Prophet (s.a.w.a.), the love of Ali for the Ummah is like Prophet’s love because he is his legatee and the leader of the Ummah.
Hence it is said by him that: I and Ali are two fathers of this Ummah.” Then the Imam said: “One day the Holy Prophet (s.a.w.a.) went to the pulpit and said: If a man dies leaving behind some debt and family members, the responsibility of his debt and maintenance of his family members is on me and if a man dies and leaves behind him his heirs and also wealth, then that wealth belongs to his heirs.”
Because of this the Holy Prophet (s.a.w.a.) has the right over his Ummah which is higher than their own right over their lives. Likewise, Ali’s right over the lives of the Ummah, after the Holy Prophet (s.a.w.a), was higher than the Ummah’s right over their own lives.”

 

Ref: Hayat Al Quloob

‘Show us the straight path’

InThe Name of Allah, The Most Beneficent, The Most Merciful

اهْدِنَا الصِّرَ‌اطَ الْمُسْتَقِيمَ

ہمیں سیدھے راستے کی (اور اس پر چلنے کی) ہدایت کرتا رہ۔

हमें सीधा रास्ता दिखा।

ِShow us the straight path

Abdullah ibn Abdullah ibn Ahmad, who is more famously as Al Hakaani Neshapoori (Al Hanafi), was regarded as one of the great scholars of 5th century AH. He narrates in his book Shawahidul Tanzeel le Qawaedul Tafseel Fi Ayaatil Naazilah Fi Ahlul Bayt, that the father of Haakim Abu Muhammad Abdillah ibn Ahmad quoted from various sources, that Abu Buraidah (ra) said about this ayat revaled by Allah: Guide us to the right path means the the Path of Muhammad (s.a.w.a.) and his holy progeny (Ahle Bayt).

Similarly, Hafiz Kabeer narrates, tha Aqueel ibn Husain Al Qasuwee stated from other sources through Sufyan al Thuri and he from Asbaat and Mujahid who quote Ibn Abbas as saying (اهْدِنَا الصِّرَ‌اطَ الْمُسْتَقِيمَ ) O People say, (O Allah) Keep guiding us on the path of love of Prophet Muhammad (s.a.w.a.) and his Ahle Bayt (a.s.)

Ref: Shawahidul Tanzeel vol 1 page 57-58