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Name - Ali-ibn-ul Husain

Title - Zain-ul Abideen

Kunyat - Abu Muhammad

Born - Saturday 15th of Jamadi-ul-Awwal (some mention 5th Sha'ban), at Medina

Father's Name - Husain ibn Ali

Mother's Name - Shahr Banoo, daughter of King Yazdigard II

Died - at the age of 58 years, in Medina , on the 21st of Muharram 95 AH. Poisoned by Waleed bin Abdul Malik Marwan.

Buried - Jannat-ul-Baqi .

Edited by magma

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A SMALL SELECTION OF HIS SAYINGS IMAM ALI BIN HUSSAIN (A.S):

1) Once, one of his companions complained to him that out of jealousy some people whom he had served very well were treating him badly. The Imam gave him some advice which was:

* Guard your tongue and do not speak about people whatever comes out of your mouth, otherwise you will turn your friends into your enemies.

* Avoid saying things which the minds of people are not prepared to accept.

* He who does not have wisdom will be ruined by the a smallest thing (Mistake).

* What harm will come to you if you take all Muslims to be your family and your relations? Consider your elders to be your parents, those younger than you as your children and those of your age as your brothers. If you do so who is going to harm or abuse you?

* Whenever a thought comes in your mind that you are better than any other person, then think along these lines:

If the person is older than you then remind yourself that this person is better than you in matters of Islam because he has done more good deeds than you have.

If the person is younger than you then remind yourself that this person is better than you because he has committed less sins than you have.

If he is of your age than your argument should be: he is better than you in matters of Islam since you know of your own sins but not of his.

* If people show respect to you, think that this is because the people are very good not that you are good. If the people say bad things about you, think that something is really wrong with you. If you live in this way, life will become pleasant for you, you will make many friends and your enemies will be few.

(2) The Imam said, "Do not have relationship with, nor talk with nor give company to 5 types of people:

* The Liar: because they are like mirage: With their words they show things different from what they really are. What is near they make it look far and what is far they make it look near. In this way, they take you away from truth.

* The Greedy and the Sinner: because you cannot rely on their friendship; for a small piece of food or even less than that, they will sell you.

* The Miser: because they will let you down when you need them most.

* The Fool: because even when they try to do you good, they will end you in difficulties.

* Those Who have cut relationship with their relatives, because Allah has cursed them in the Qur'an.

(3) Try to earn a high position in Paradise (Jannah). Remember: Highest positions will be given to those who have been most useful to their brothers in faith and who have been most helpful to the needy.

Remember: There are times when a person says but one good sentence and that brings him very near to Allah and brings his freedom on the Day of Judgement.

Never think that what you do for your brother in faith is unimportant because these are the things that will be of much use to you on a day when nothing else will be of any use.

(4) Drinking (Alcohol and other forbidden drinks) and Gambling are such sins that they destroy the power to stop committing other sins.

(5) (Speaking) Good words increase a person's wealth and sustenance (Rizk), prolong his life, make him to be loved by his wife and children and take him to paradise.

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Imam Ali Ibn Al-Hussain Al-Sajjad (as) Martyrdom Anniversary Season

Recently At AlMujtaba.Com

http://www.almujtaba.com

We send our condolences to our twelfth Imam, the living Hujjah, Imam Muhammed Al-Mahdi (as), our righteous scholars and ulama, and to the Muslim world on the martyrdom anniversary of the sixth shining light that will never turn off, the shining star, the fourth Imam, and the sixth infallible, Imam Ali ibn Al-Hussain Al-Sajjad (as) who was martyred on the twenty fifth of Muharram, Year 114 A.H. (733 A.D.)

On this sad occasion, AlMujtaba Islamic Network have established a special season commemorating the martyrdom anniversary. To view the season, visit http://www.almujtaba.com

Also, we send our condolences to the living Hujjah, the twelfth Imam, Imam Muhammed Al-Mahdi (as) on this shocking event that occurred in the shrine of Imam Ali Al-Hadi (as) and Imam Al-Hassan Al-Askari (as) in Samarra and damaged the shrine greatly. We ask Almighty Allah to hasten the reappearance of Imam Al-Mahdi (as) to fill this world with justice as it is filled now with injustice.

We also condemn this evil attack in the holy shrine of Imam Ali Al-Hadi (as) and Imam Al-Hassan Al-Askari (as) in Samarra and ask the United Nations to independently investigate in this issue, take the matter seriously, and put it on the top of their priorities list.

AlMujtaba Islamic Network have established another special season commemorating this tragic event that occurred inside the shrine of Imam Ali Al-Hadi (as) and Imam Hassan Al-Askari (as) and damaged the shrine badly. To view the season, please visit http://www.almujtaba.com

Last Notice: Muharram/Safar 1427 Season will continue to be updated till the end of the second Islamic month, Safar, so please keep visiting it and checking out the new updates.

Please don't forget us from your prayers

AlMujtaba Islamic Network Team

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

http://www.almujtaba.com

Edited by magma

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Sayings of Imaam Zain al-‘Abedin (as)

Who honours himself dishonours worldly things.

The company of the righteous invites you to goodness.

Beware of keeping company with the sinful and helping the unjust.

The right of your child is that you know that he has come from you to this world and his right and wrong are attributed to you. You are responsible for teaching and training him, guiding him to his Lord, Almighty and Glorious, and assisting him to obey Him. Therefore, be sure that if you do a favour to your child, you will obtain it and if you act viciously against him, it will come back to you, too.

There are no drops which are dearer to Allah than two kinds of drops: Drops of blood shed in Allah's cause (Jehaad) and the tears dropped in the darkness of night for which a servant does not want any thing except pleasure of Allah.

Do not make anyone your enemy even though you consider him harmless and do not turn down a person's friendship even if you think he will not benefit you.

Beware of keeping company with a liar for he is like a mirage (deceptive). He shows you the near one as distant and the distant thing as nearby.

Abstain from lies both small and big and in all conditions whether joking or serious.

A person said to Imaam as-Sajjad (as): “Oh Son of the Prophet (saw) how did you start your morning?" He replied, "I commenced the morning with eight things being demanded of me. Allah demands the obligatory, Prophet (saw) demands (his) sonnah, the family asks for sustenance, the soul demands lust (desires), Shaitaan demands (me to commit) sin, the protectors (two angels who write down both good and bad deeds of man while they also protect and defend him against mishaps) demand the sincerity of practice, the angel of death demands the soul and the grave demands (my) body. I am stationed among such affairs being demanded of me."

Sins which terminate the blessings are: oppression against people, abandoning piety, not commanding good deeds, ingratitude for blessings and favours, and not giving thanks.

The right of your mother is that you know she has carried you (in her womb) in a manner that nobody has carried the other. And fed you from the fruit of her heart in a way that nobody has fed the other. She protected you happily with her ears, eyes, hands, feet, hair, skin and all of her body parts while bearing all the pains, agonies, discomforts and burdens till the time Allah's hand detached you from her to the earth. Then she was contented that she remained hungry and fed you and dressed you up remaining nude herself and quenched your thirst while she was thirsty, she put you in the shade while she herself remained under the sun and brought you up with the extreme comforts while herself (remaining) in hardship. She makes you enjoy the sweet sleep while she is awake. Her womb was a soothing and comforting place for you. Her breasts were a means of quenching your thirst. And her existence was a shield for protecting you. She endured the hot and cold of the world for your sake.

Therefore, you must also thank her in the same manner and you do not have the capability and power of doing it but with the assistance of Allah and His grace.

A Mojaahed who is martyred for Allah's cause does not deserve as much reward as a person who chooses not to sin despite having the power to do so. Such a person may even become one of the chaste angels.

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It is narrated that Imaam Mohammad al-Baqer (as):

Imaam Sajjad (as) was supporting 100 poor families in Madinah. He liked the orphans, the needy, the long-time sick, and the poor who had no supporters, to be present at his feasts. He, himself, used to deliver food among them.

Glimpses of the Lives of the Messenger Mohammad (pbuh) and His Household

al-Balagh Foundation

Page 176

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It is narrated that Imaam Sajjad (as) has said:

Whenever a believer withstands calamities for three days and does not complain to anyone, Allah will solve his problem

Meshkaat al-Anwar fi Ghorar al-Akhbaar

The Lamp Niche for the Best Traditions

Page 680 Hadith number 1613

Hasan ibn Fazl ibn Hasan Tabarsi

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Du’a from Imam Sajjad (as)

Imam Zayn al-‘Abedin (as) has said:

“Oh Lord! Improve my religion for me, for surely it is a divine protection on all my affairs; and improve my next world for me, because, no doubt, it is my permanent abode for me to escape from the scornful people, and assign my life for me in increasing any goodness and my death a means of my freeing from any malady.”

Excerpt from Behar al-Anwar, volume 90, page 187

and Sahifat as-Sajjadiyah, page 572

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Imam Sajjad, the fourth Imam, (as) has said:

“The right of your child is that you know that he has emerged from you and in this world, his right and wrong are attributed to you. You are responsible of his fine teaching and training, guiding him to his Lord, Almighty and Glorious, and, assisting him to obey Him. Therefore, be sure that if you do a favour to your child, you will obtain it; and if you act viciously against him, it will come back to you, too.”

Man La Yahdhuruhu al-Faqih

Volume 2, page 622

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Imam ‘Ali as-Sajjad (as) has said:

“The best religious efforts are to watch what you eat and guard your chastity.”

Meshkat al-Anwar,

On One’s Faults and Ways to Fight Them

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(salam)

Imam as-Sajjad (as) said:

“Be aware that, the most detested person in [the] presence of God is the one who accepts an Imam as a leader, but doesn't follow him in action.”

Tohaf al-‘Uqoul,

Page 287

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Imam ‘Ali as-Sajjad (as) has said:

“Avoid telling lies irrespective of small or great, whether it is in earnest or joking, because when a person tells a lie in small (things), he dares to tell a lie in great things, too.”

Tuhaf al-Uqoul,

Page 201

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(salam)

Imam Sajjad (as): The Secret Helper of the Poor People

The view common people have towards one who isolates himself from society and devotes his life solely to performing his religious rituals, such as praying, ablution (Wudu’), supplicating, Hajj, etc, is a stranger to the society. Such a person cares nothing about his materialistic and social life, and spends his life in worship. The life of Imam ‘Ali ibn al-Husayn, Sajjad (as) however, contradicts this view.

Despite his long unique prayers and supplications, Imam Sajjad (as) was never ignorant of his society, its needs, and the realities of the time. In fact, in regards to interactions with society, he was a role model in the social and moral duties.

Muhammad Ishaq narrates: “Many of the poor citizens of Madinah had experienced the generosity and kindness of Imam ‘Ali ibn al-Husayn. Yet, they never found out it was the Imam as he would visit them during the nights, until ‘Ali ibn al-Husayn (as) passed away, and that anonymous man never came to them any more. It was then that they found out that that anonymous helper was Imam Zayn al-‘Abedin (as).” [1]

Abu Hamzah ath-Thumali also narrates: “During the night, Imam Zayn al-’Abedin (as) would carry food on his shoulders for the poor and needy people. He would say, ‘Giving charity in secret will subside the anger of God.’” [2]

ibn Sa’d, who died around 200 AH, has narrated: “There were many poor people who would come to the Imam for help, and before they even asked for anything, the Imam would give them what they wanted. Imam Sajjad (as) would then say, ‘Giving charity is received by God before it is received by the poor.’” [3]

It was from the examples mentioned above that when the Imam was martyred, and some were helping in washing his body (giving him ghusl), they noticed the wounds on his shoulder and back. They asked about it, and found out that the wounds were the result of carrying the food for the poor. [4]

(Taken from the book “Imam as-Sajjad (as) the Beauty of Worshipers,” by Ahmad Torabi)

Reference:

1- Kashf al-Ghummah, volume 2, page 266

2- Aghani volume 14, page 74; Helyat al-Awliya volume 3, page 135; Kashf al-Ghummah, volume 2, page 266; A’yan as-Shi’ah volume 1, page 633

3-Tabaqat ibn Sa’d volume 5, page 160

4- Aghani volume 14, p. 74; Helyat al-Awliya volume 3, page 135; Kashf al-Ghummah, volume 2 page 266; A’yan as-Shi’ah volume 1, page 633

Martyrdom of Imam Sajjad (as)

Imam ‘Ali ibn al-Husayn (as) the fourth Shi’ah Holy Imam and the eldest son of Imam Husayn (as) famous as Zayn al-‘Abedin and Sayyed as-Sajjad was martyred by poisoning on 25th Muharram in the year 95 AH at Madinat al-Munawwarah and is buried at Jannat al-Baqi’ cemetery near his uncle Imam Hasan (as).

Imam Zayn al-‘Abedin (as) after the tragic martyrdom of his holy father Imam Husayn (as) propagated the message of the “Husayni Revolution” by his historical sermons and speeches delivered in Iraq, Syria and Hejaz.

The Du’as (Supplications) taught by Imam Sajjad (as) is recorded in the sacred book, generally known as “Sahifat as-Sajjadiyah” and “Sahifat al-Kamelah.”

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Imam ‘Ali ibn al-Husayn as-Sajjad (as) bids farewell to the Holy Month of Ramadhan:

“So we bid farewell to it with the farewell of one whose parting pains us, whose leaving fills us with gloom and loneliness, and to whom we have come to owe a safeguarded claim, an observed inviolability, and a discharged right. We say, Peace be upon thee, Oh greatest month of God, Oh festival of His friends!”

as-Sahifat al-Kamilah as-Sajjadiyyah - The Psalms of Islam

Supplication number 47

Edited by Ali Mahdi

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582331_373799609331145_135839543127154_1170349_1840788672_n.jpg

imam Zain ul Abideen, Imam Sajjad (as) :

No Imam began his Imamate in a more tragic atmosphere. The first day of his Imamate saw him seriously ill and a captive of the army of Yazid in Karbala. His father and predecessor had sacrificed all he had on the altar of truth; and Imam Zayn al-’Abidin (as) found himself with a group of helpless widows and orphans being led from place to place, from the durbar of Ibn Ziyad to the court of Yazid. Finally they were thrown into a prison, where the Imam spent the first year of his Imamate, cut off from the followers of his father and unable to look after their affairs.

Understandably, the tragedy of Karbala had created chaos in the Shi’a world. Shi’as were in the throes of a dark pessimism, and the community was in disarray. A movement had already begun to accept Muhammad al Hanafiyah, son of Amir-ul-Mu’minin Ali (as) as the 4th Imam. Muhammad al Hanafiyah himself had no such design. But the problem was: how to stop that movement without putting the life of Imam Zayn al-’Abidin in danger?

Yazid had not hesitated to murder Imam Hussein (as) in spite of the highest prestige the Imam had in the Muslims’ eyes. It would have been far more easier for him to kill Imam Zayn al-’Abidin (A,S) a young man of 23 years of age, whose divine virtues were yet to shine before the Muslim community. And it was not in the interest of Islam that Imam Zayn al-’Abidin be martyred so soon after Imam Hussein

Altogether, Imam Zayn al-’Abidin (as) had three difficult tasks before him:

To announce his Imamate publicly without seeming to oppose outsiders. To wield the community together, making a “tasbih” (rosary) out of the scattered beads - doing it in such a way as not to give Yazid and Yazidites an excuse to retaliate. To expand true faith, providing a beacon of light to guide the seekers of truth to the safety of true faith and virtuous deeds - doing it without attracting untoward attention of his enemies.

Any of these Himalayan tasks would have defeated a lesser being. But Imam Zayn al-’Abidin under divine guidance did achieve all these aims in such a beautiful and unobtrusive way that even his followers, who tremendously benefited, and are benefiting, from his superb leadership did not consciously realize how they were being guided.

Announcement of His Imamate

This took the form of a family dispute: Muhammad al-Hanafiyah claimed that he was the Imam after his brother, Imam Hussein (as) [as Imam Hussein , had become Imam after the eldest brother, Imam Hasan)]. Imam Zayn al-’Abidin said that his uncle’s claim was wrong; that he (i.e. Imam Zayn al-’Abidin ) was Imam after his father, by divine appointment. This family “feud” apparently could not be resolved; and ultimately Imam Zayn al-’Abidin suggested that the “Black Stone” (al-Hajarul-aswad) of Ka’ba be approached for its judgment. Muhammad al Hanafiyah readily agreed and both parties went to Mecca during Hajj season, when thousands of pilgrims had assembled for the pilgrimage.

The stranger than fiction news must have spread like wild fire that Ali ibn al-Hussein and Muhammad al-Hanafiyah wanted the Black Stone to judge between them. Everyone must have wondered how could a stone judge between two persons. They must have eagerly waited to see the outcome when the two parties would approach the Stone. What would they say when the Stone, being a stone, would not respond to their arguments!

This must have been the feeling of the crowd when the uncle and the nephew slowly advanced towards the Black Stone. First Muharnmad al-Hanafiyah talked to the Stone; there was no response. Imam Zayn al-’Abidin said: “Had you, O Uncle, been the Wasi and Imam, it would certainly have answered you.”

Muhammad al-Hanafiyah said, “Now, O Nephew, you pray and ask it.” Imam Zayn al-’Abidin prayed to Allah and then asked the Black Stone to declare in clear Arabic as to who was the Wasi and Imam after al-Hussein ibn Ali

There was a tremor in the Stone and then Allah (SWT) made it speak in clear Arabic: “O Allah, verily Wisayah and Imamah, after al-Hussein ibn Ali is for Zayn al-’Abidin Ali ibn al-Hussein, son of Ali ibn Abi Talib and Fatima bint Rasulillah.” Muhammad al-Hanafiyah accepted the verdict and declared his allegiance for Imam Zayn al-’Abidin

This “dispute” was the beginning of the end of the Kaisaniyah movement, which wanted to accept Muhammad al-Hanafiyah as Imam. The schism in the Shi’a rank was arrested; and as it was only a “family feud”, Yazid could not object to it in any way.

But the miraculous nature of the episode and the timing served its purpose. The pilgrims on returning to their homes must have felt compelled to narrate this strange story; and thus the Shi’as throughout the Muslim world came to know, without any formal proclamation, that Imam Zayn al-’Abidin was their divinely-appointed Leader and Guide.

Uniting the Shi'ite Community

This is an even more fascinating aspect of his Imamate.

How was he to unite all the Shi’as in an, ever-lasting bond? What was the factor, which could join them permanently?

Philosophical exhortations? But they have effect on only small groups of intellectuals; they do not influence the man-in-the-street. Moreover, it cannot influence the “feelings” and “unity” is a feeling of oneness. Some joyous aspects of religion joy and happiness are “feelings”, no doubt. But it does not necessarily “unite” the people. Many are the time when a man celebrates a joyous function and his brother refuses to join him, because of some minor misunderstandings. But let there be a tragedy in that house, and the same brother would rush therein to share that sorrow.

This tendency of human nature brings us to the third alternative Sorrow.

Sorrow and grief succeeds in binding the mourners together, while intellectual arguments and joyous functions fail to achieve that object. Have not you seen how at the time of a national tragedy all political differences are genuinely forgotten and how the whole nation unites together to share the sorrow and shoulder the resulting responsibilities? Imam Zayn al-’Abidin (A.S) under divine command selected this method to unite the community.

And again it was adopted apparently just as a personal way of life, without its being aimed against anyone.

Majlisi (in Bihar al-Anwar, Vol. XI) has written a chapter, “His mourning and Weeping on the Martyrdom of his Father, May Grace of Allah be on both”, in which he, inter alia, writes:

“And it is said that he [i.e. Imam Zayn al-’Abidin] continued to weep till his eyes were endangered. And whenever he took water to drink, he wept till the tears filled the pot. Someone talked to him about it and he replied: “Why should I not cry, when my father was denied the water which was free to the beasts and animals?

“And never was food brought to him but that he wept, so much so that a servant told him: “May I be your ransom, O Son of the Messenger of Allah! I am afraid that you would die (of this weeping)”. The Imam said: ‘I only complain of my distraction and anguish to Allah and I do not know. Never do I remember the massacre of the children of Fatima but that tears strangle me.’“

Naturally, this example set by their Imam was followed by the Shi’as everywhere; and they joined hands to establish mourning of Imam Hussein (A..S) whenever possible. This created a feeling of oneness and unity in all persons attending those mourning-sessions.

And how could Yazid or Yazidites tell Imam Zayn al-’Abidin not to remember his father?

This institution of mourning became the focal point of all religious activities of the Shi’a community and the lifeline of their faith. In later periods, the enemies of the faith realized the vital role, which the “mourning” plays in religious education and character building of the Shi’as, and they tried to stop it by the force of their “Fatwa”. Now they have changed their tactics. Now they ask: Why should one mourn for an event, which occurred more than 1300 years ago? They ask it while they are fully aware that these mourning sessions are the best-organized, well-attended religious schools, where the participants willingly learn the basic tenets of faith, are exhorted to emulate the way of life of Ahlul Bayt (A.S); and thus their Islamic outlook on the life and the world is fortified.

This seat of learning was given to the Shi’a community by Imam Zayn al-’Abidin so unobtrusively that even the community did not realize its importance and significance in the beginning.

Teaching True Islam

The previous two tasks were stepping-stones to reach this most important of his responsibilities. We have seen how the Imam (as) announced his Imamate by means of a “family feud”, and how he gave his followers a platform of unity in the form of his mourning for his father. In neither instance did he address any outsider; still the message got through. Likewise, in meeting this third and most important of his tasks, he did not address any human being. He selected the form of Du’a for this purpose. He recorded his Du’as in book form and asked his two sons to make copies of the book. This recording itself is an indication that these invocations were not just a prayer, but also a means of guidance for the Muslims.

How could anyone tell him not to ask his wants from Allah ? How could anyone come between Allah and His servant, when raising his hands he called his Lord in a heart-rending voice to come to his aid and to help him out of his difficulties. But those recorded du’as are a treasure of Islamic knowledge. One finds in them almost all theological and ethical questions answered eloquently and eruditely. Reading them, the heart is filled with true belief and sincere love of Allah; and the light of virtue and nobleness illuminates the character.

It is not possible to give here even a short review of this sacred book, generally known as “As-Sahifatus-Sajjaduah” and “As-Sahifatul-Kamilah”; and also called “Psalms of ‘Ale Muhammad” and “Injil of Ahlul Bayt.”

When this book was shown to Egyptian scholars, they were thunderstruck and awed by its beauty. They were amazed and stunned by the purity of thought and perfection of character to which this book irresistibly leads its reader.

The renowned scholar, late Al-Tantawi wrote:

“I have studied this book with utmost care. I have gone through the Du’as (invocations) and Munajats (supplications) with a searching eye. I was stunned by the lofty meanings and deep sense contained therein. I was deeply impressed by the value and magnificence of these invocations. I wonder how the Muslims all along have been ignorant of such a valuable treasure. They have been in deep slumber all these centuries. They could not even feel that Allah had supplied them with such a precious store of knowledge.

“The invocations in this book have two distinct approaches: one seeks the knowledge and guidance to keep away from sins and evil things, while the other persuades and exhorts one to the performance of virtuous deeds. We may say that these invocations, full of knowledge and guidance, are a wonderful treasure of secrets, and contain hints regarding self-rapprochement, admission of shortcomings, with tears and self-purification, warding off vicissitudes and difficulties, safe-guarding oneself from the tyrannies of the enemy, recovery from various diseases and so on. All such du’as are found mostly in the first part of the book, while the later part consists of the loftiness and grandeur of Allah , His creation and other wonders of His power and might.

“Is it not wonderful? Does it not show that these holy personages are unveiling many secrets of learning and unravellirig many mysteries of knowledge for Muslims, who happen to be completely ignorant of it. It is a fact that the affairs of human beings are divided into two parts: The one is to keep away from evil, the other to acquire good traits together with the knowledge of Divine existence, which is essential for self-purification and spiritual perfection.”

Then he goes on expounding these points with the help of many invocations. In another article, he compares an invocation of Imam Zayn al-’Abidin with the prayer of the Prophet Nuh (Noah) (A.S). Just to give an example of the high religious and ethical standard taught by our Holy Imam , here are extracts from a Du’a, known as Makerim-ul-Akhlaq (Noble Character). This Du’a is enough to lead the reciter on the right path, making him a perfect Muslim and a virtuous believer.

O Lord, Thou art my shelter if I grow sad, and Thou art my resource if I am in need and unto Thee I cry for help, when deeply afflicted, and with Thee is recompense for what is lost, and reformation for what is corrupted, and alteration for what Thou disapproves:

Therefore, favor me with security before calamity, and bounty before begging (for it) and right direction before error. Spare me the pain of backbiters. Spare me from not bearing peace on the day of Resurrection and favor me with handsome guidance.

O Lord, bless Muhammad and his Al (family) and ward off (evil) from me with Thy grace, and nourish me with Thy blessing, and reform me with Thy graciousness and cure me with Thy goodness and hide me in the shelter of Thy mercy and clothe me with Thy approbation, and help me, when matters grow difficult about me, (to choose) the most righteous of them, and when actions become dubious, (to select) the purest of them, and when the creeds conflict, (to adopt) the most praiseworthy of them.

O Lord, bless Muhammad and his Al (family) and crown me with sufficiency and adorn me with the grace of Thy love and grant me true guidance and do not try me with prosperity and confer on me the beauty of comfort and do not make my life a succession of trials, and do not reject my prayer with repulsion; for, I do not recognize any as Thy rival, and I do not call upon any as Thy equal.

O Lord, bless Muhammad and his Al (family) and restrain me from extravagance and preserve my subsistence from waste and increase my possessions by giving blessing therein and let me walk along the path of benevolence; in whatever I spend my (wealth).

In this way Imam Zayn al-’Abidin spent his life providing guidance not only for the Muslims of his time, but also for the generations to come. When he left this world, he had more than accomplished all that he was entrusted with by Allah

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I wanted to make my 1,000th post something valuable that we could all use in our daily lives. What better way than to share Imam Sajjad's Treatise on Rights. I hope you enjoy and learn from it as much as I did.

Imam Zayn-al-Abideen's Treatise On Rights

Ismail ibn al-Fadl reported Thabit ibn Dinar to have said that Imam `Ali ibn al-Husayn ibn 'Ali ibn Abi-Talib (a) said:

1.    The greatest right of Allah incumbent upon you is that you worship Him without associating anything with Him. When you do that with sincerity, He has made it binding upon Himself to give you sufficiency in the affairs of this world and the next world.

2.    The right of yourself incumbent upon you is that you employ it in obeying Allah the Almighty and All-majestic.

3.    The right of the tongue is that you consider it too noble for obscenity, accustom it to goodness, refrain from any meddling in which there is little to be gained, act charitable towards people and say only nice words about them.

4.    The right of hearing is to keep it aloof from listening to backbiting and hearing what is unlawful to hear.

5.    The right of your sight is that you lower it before everything that is unlawful to see and learn lessons from what you see.

6.    The right of your hand is that you stretch it not toward that which is unlawful to you.

7.    The right of your legs is that you walk not with them toward that which is unlawful to you. Through your legs, you will stop on the Discriminating Bridge; therefore, beware lest they will slip and drive you to Hellfire.

8.    The right of your stomach is that you make it not into a container for that which is unlawful to you and you should not eat more than your fill.

9.    The right of your private part is that you should protect it from adultery and keep it away from the sights of the others.

10.    The right your ritual prayer is that you should know that it is an arrival at the threshold of Allah and that through it you stand before Allah the Almighty and All-majestic. When you realize that, then you will stand in the station of a servant who is lowly, vile, beseeching, trembling, hopeful, fearful, abased, begging, and glorifying the One before Whom you stand with tranquility and solemnity. You must come to your prayer with full awareness and perform it with its conditions and rights.

11.    The right of the Hajj pilgrimage is that you should know that it is an arrival at the threshold of your Lord and a flight to Him from your sins; and through it your repentance is accepted and you perform an obligation made incumbent upon you by Allah the All-exalted.

12.    The right of fasting is that you should know that it is a veil, which Allah the Almighty and All-majestic has set up over your tongue, your hearing and your sight, your private parts and your stomach, to protect you from Hellfire. If you fail to fast, you will tear the screen that Allah has covered you with.

13.    The right of charity is that you should know that it is a storing away with your Lord and a deposit for which you will have no need for witnesses. Then once you know this, you will be more confident of it if you donate it in secret than if you donate it in public. You should know that almsgiving fends off from you misfortunes and ailments in this world, and saves you from Hellfire in the Hereafter.

14.    The right of the offering is that you should dedicate it purely to Allah the Almighty and All-majestic and. you should never dedicate it to any of his creatures, since your one and only goal should be that you want to expose yourself to the mercy of Allah and to the salvation of your soul on the day you will meet Him. 

15.    The right of the possessor of authority is that you should know that Allah has established you as a trial for him. Allah is testing him through the authority He has given him over you. You should not expose yourself to his wrath; otherwise, you cause your own destruction and you become his partner in whatever oppression he commits.

16.    The right of the one who trains you through knowledge is that you should glorify him, respect his meetings, listen well to him, be responsive to him, and you should neither raise your voice louder than his nor answer any question that is posed to him before he answers first, nor speak to anyone in his lecture, nor backbite any person in his presence; rather, you should defend him when something bad is said about him in your presence, cover up his defects, reveal his virtuous acts, and not sit with an enemy of him or incur the animosity of his friends. If you do all that, the angels of Allah the Almighty and All-majestic will testify that you have attended to him and earned his knowledge for the sake of Allah the Almighty and All-majestic but not for the sake of people.

17.    The right of him who trains you through ownership is that you should obey him and never disobey him except when he guides you to matters that bring about the wrath of Allah the Almighty and All-majestic, since no creature should be obeyed in matters that lead to the disobedience to the Creator.

18.    The right of your subjects through authority is that you should know that you have authority over them due to their weakness and your power over them; therefore, it is obligatory upon you to treat them with justice, to act toward them like merciful father, to forgive their ignorance, not to be hasty in punishing them, and to thank Allah the Almighty and All-majestic for the power that He has given you over them.

19.    The right of your subjects through knowledge is that you should know that Allah the Almighty and All-majestic established you as guardian over them through what He has granted you of knowledge and what He has granted authority over His treasures of wisdom. If you do well in teaching these people and in avoiding transgressing and becoming impatient with them, then Allah will increase you more virtues from Him; rather, if you prevent people from getting your knowledge or you fail to give them their dues when they seek knowledge from you, it will be incumbent upon Allah the Almighty and All-majestic to divest you of your knowledge and its brilliance and to remove your position from hearts.

20.    The right of your wife is that you should know that Allah the Almighty and All-majestic has made her repose and a comfort; therefore, you should realize that this is a grace from Allah the Almighty and All-majestic. As a result, you must honor her and treat her mildly even if her duty towards you may be more obligatory than yours towards her. It is yet your duty to show her mercy because she is like a prisoner with you. You should also vouch for her food and clothing. When she makes a mistake, you should forgive her.

21.    The right of your servant is that you should know that he is a creature of your Lord, the son of your father and part of your flesh and blood. You own him not because you fashioned him, but it is Allah Who fashioned him, and you did not create any of his organs or bring him to sustenance; rather it is Allah the Almighty and All-Majestic Who saved you from all that. Then He subjugated him to you, entrusted him to you and provisionally consigned him with you so that he may guard the good that you confer upon him. So, treat him well just as he has treated you well And if you dislike him, you ought to let him go and replace him, but do not torment the creature of Allah the Almighty and All-majestic.

22.    The right of your mother is that you should know that she carried you where no one carries anyone, and she fed you with the fruit of her heart when no one feeds anyone, and she protected you with all of her organs. She did not care if she felt hungry as long as you ate, and if she was naked as long as you were clothed, and if she was thirsty as long as you drank, and if she was under sunlight as long as you were in the shade, and if she was deprived of sleeping as long as you were resting. She protected you from heat and coldness so that you should be there for her. You will never be able to thank her duly unless Allah helps and leads you to success to do so.

23.    The right of your father is that you should know that he is your root and without him, you would not exist. Whenever you see anything in yourself which pleases you, you should know that your father is the root of its blessing upon you. So, praise Allah and thank Him in recognition of that. And there is no power but in Allah. 

24.    And the right of your child is that you should know that he is from you and he will be ascribed to you in this world through both his good deeds and his evil deeds. And you are responsible for what has been entrusted to you in teaching him good conduct, and guiding him toward his Lord the Almighty and All-exalted and helping him to obey Him. So, act towards his affairs the acts of one who knows that he will be awarded for doing good to him and punished for doing evil to him.

25.    The right of your brother is that you should know that he is your hand, your back, and your power. Take him not as a weapon with which to disobey Allah, nor as a means with which to oppress the servants of Allah. Do not neglect to help him against his enemy and to give him good counsel. Then if he obeys his Lord, it is fine; otherwise, Allah must be more preferable and more honorable to you than he is. There is no power except through Allah. 

26.    The right of your master who has done you favors is that you should know that he has spent his property for you and has brought you out of the abasement of slavery and its desolation and brought you into the honor of freedom and its sociability. He has freed you from the captivity of his own possession and has released the bonds of slavery from you. He has brought you out of the prison of subjugation, given you ownership of yourself, and given you the freedom to worship your Lord. You should thus know that he is the closest creature to you in your life and after your death and it is obligatory upon you to support him with your life and with whatever he needs from you. There is no power except through Allah.

27.    The right of the servant whom you have done a favor is that you should know that Allah the Almighty and All-Majestic has made your manumitting of him a means to him and a barrier that shields you against Hellfire. Your reward for this in this worldly life is that you inherit him if he does not have any relations of kin. This is a compensation for the property you have spent for him. In the next world, your reward for setting him free will Paradise.

28.    The right of him who treats you kindly is that you should thank him, acknowledge his kindness, spread the good word around about him, and pray sincerely for him confidentially between Allah the Almighty and All-majestic and yourself. If you do that, you have thanked him both in private and in public. If you are able to practically recompense him one day, then do recompense him.

29.    The right of muezzin (a person who proclaims the hours of prayer) is that you should know that he is the one reminding you of your Lord the Almighty and All-majestic, calling you to your good fortune, and helping you fulfill a duty that Allah has made obligatory upon you to carry out. So, thank him for this just as you thank one who does favors to you.

30.    The right of your leader in your ritual prayer is that you should know that he has taken on the role of a mediator between you and your Lord the Almighty and All-majestic, spoke on behalf of you while you did not speak on behalf of him, supplicated for you while you did not supplicate for him, and spared you the anxiety of standing before Allah the Almighty and All-majestic. Should he perform the prayer imperfectly, he is held responsible for that, but not you; if he performs it perfectly, you will be his partner in reward and he will not be given any additional thing.  So he protected your self through his self and your prayer through his prayer. Therefore, you should thank him for this as much as he deserves.

31.    The right of your sitting companion is that you treat him gently and be fair while talking with him and you should not leave him before obtaining his permission. However, if he is the first to come and sit with you, he can leave you whenever he wishes without need for obtaining your permission. You should overlook his slips, appreciate his good deeds and say only good wording to him.

32.    The right of your neighbor is that you should act as guardian for him when he is absent, honor him when he is present and defend him when he is wronged. You should not pursue any of his imperfections; if you realize a defect issued from him, you must cover it up; if you are sure that he accepts your advices, you should then give him advices secretly. You should not disappoint him in his hardships; rather, you should pardon his slips, forgive his wrongdoings and associate with him nobly.  There is no power except through Allah. 

33.    The right of your friend is that you should act as his friend through favoring him and acting towards him fairly and you should honor him as same as he honors you and you never allow him to come ahead of you in doing favors; rather, if he does, then you should award him for that. You should love him as same as he loves you and prevent him from doing any act of disobedience. You should also act as mercy to him and you should never be as source of torture to him. There is no power except through Allah.

34.    The right of the partner is that you should take care of his affairs in his absence and take care of him when he is present. Do not decide on something before listening to his opinion and do not act upon your opinion before discussing the matter with him. You should guard his property and never betray him, both in significant and insignificant affairs. Verily, the help of Allah the All-blessed and All-exalted is extended to the partners as long as they do not act unfaithfully towards one another. There is no power except through Allah.

35.    The right of your property is that you should not attain it except by legitimate means and you should only spend it for legitimate causes. Do not prefer to yourself that which does not benefit you; rather, you should spend it in domains of obedience to Your Lord. You should not withhold your property; otherwise, you will receive nothing but regret, remorse, and liability. There is no power except through Allah.

36.    The right of him whom you owe is that you should pay him back if you have the means to do so. But if you are in hardship, you should satisfy him by using nice words and make him give you respite through gentle means.

37.    The right of the associate is that you should not mislead, cheat, lie to, or fool him; rather, you should fear Allah the All-blessed and All-exalted with regard to him.

38.    The right of the adversary who has a claim against you is that if his claim against you is true, you should be a fair judge against yourself, you should not do injustice to him, and you should give him his due. Yet, if his claim against you is false, then you should be lenient to him and you should not impose upon him anything except lenience and should not bring about the wrath of your Lord with regard his claim. There is no power except through Allah.

39.    The right of the adversary against whom you have a claim is that if your claim against him is true, then you should use pleasant words while you are filing your claim and you should not disprove of his right. Yet, if your claim against him is false, then you should fear Allah the Almighty and All-Majestic, repent to him and retreat your claim.

40.    The right of him who seeks your advice is that if you come to know that you can give him good advice, then you should give him so; otherwise, you may guide him to what he does not know.

41.    The right of him whose advice you seek is that you should not accuse him when he gives you advice which does not conform to your own opinion. If his opinion is accepted by you, then you should thank Allah the Almighty and All-majestic.

42.    The right of him who seeks your counsel is that you should give him your counsel as much as you think he can bear. The method you follow with him should be based on mercy and lenience to him.

43.    The right of your counselor is that you should treat him you gently and be whole-heartedly attentive to him. If what he presents to you is right, you should praise Allah the Almighty and All-majestic for it; but if he is wrong, then you should be merciful to him, you should not accuse him, and you should know that he was wrong although you should not punish him for that unless he deserves accusation. So, do not care for him anymore under any circumstances. There is no power except through Allah.

44.    The right of him who is older than you are is that you should respect him because of his age and honor him for he had been Muslim before you were. You should also avoid facing him in disputes, walking ahead of him, and deeming him ignorant. If he should treat you foolishly, you should put up with him and honor him to respect his being an older Muslim and enjoying the inviolability decided by Islam.

45.    The right of him who is younger than you are is to show him mercy in teaching him, to pardon him, to cover up his mistakes, to treat him leniently, and to help him.

46.    The right of him who begs from you is that you should give him as much as he needs.

47.    The right of him from whom you beg is that you should accept from him whatever he grants you with gratitude and you should acknowledge his favors. You should accept his excuse if he withholds.

48.    The right of him who gives you pleasure for the sake of Allah thee All-exalted is that you should first praise Allah the All-exalted for that and secondly thank him.

49.    The right of him who wrongs you is that you should pardon him. However, if you are sure that pardon will increase his arrogance, you may then get your due from him by defending yourself. Allah the All-blessed and All-exalted says, "But indeed if any do help and defend themselves after a wrong done to them, against such there is no blame. (24/41)"

50.    The right of the people of your creed is that you should wholeheartedly provide safety for them, gently show them mercy, treat their wrongdoers with lenience, treat them with friendliness, seek their welfare, thank those of them who do good deeds to you, stop injuring them, love for them whatever you love for yourself, hate for them whatever you have for yourself, and treat the elders as your fathers, the youths as your brothers, the old women as your mothers, and the children as your own children.

51.    The right of those under the protection of Islam is that you should accept from them what Allah the Almighty and All-majestic has accepted from them, you should not wrong them as long as they fulfill their covenants with Allah the Almighty and All-majestic.

Source: Makaram Al-Akhlaq (Nobility of Character) by Al-Hasan ibn al-Fadl al-Tabarsi PG667-674

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From him, from Yahya Bin Ibrahim Bin Abu Al Balaad, from Aasim Bin Humeyd, from Abu Hamza Al Sumaly,

(It has been narrated) from Ali Bin Al-Husayn a.s having said: ‘The patience andthe satisfaction from Allah(azwj) is the chief of the obedience to Allah(azwj), and the one who is patient and satisfied from Allah(azwj) regarding whatever has been Judged upon him, with regards to whatever he loves or abhors, Allah Mighty and Majestic would not Judge for him regarding whatever he loves or abhors, except what is better for him’.

، عن علي بن الحسين عليه‌السلام قال الصبر والرضا عن الله رأس طاعة الله ومن صبر ورضي عن الله فيما قضى عليه فيما أحب أو كره لم يقض الله عز وجل له فيما أحب أو كره إلا ما هو خير له

[Volume 2 Al Kafi - Graded Saheeh- Mirat Al Uluq]

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Our fourth Imam Ali ibn Husayn a.s, otherwise known as Imam Sajjad, Imam Zain-al-Abideen a.s, the great grandson of Muhammed s.a.w. He lived during the time of Imam Ali a.s, was famously ill during the battle of Kerbala, and is the son of Imam Hussain a.s. He is the father of Imam Muhammed Baqir a.s, and is the grandfather of Imam Jaffer Sadiq a.s. He was famously known for this acetism.

If you read some of the things he writes, through authenticated ahadith in our classical books of ahadith, it is sometimes awe-inspiring.

Have a look at this:

[Part of the parchment - Saheeh- al kafi volume 8]

"So beware of the danger before the remorse and the regret before proceeding to Allah and the pausing in front of Him and no people ever went to Allah after having disobeyed Him except to His Punishment, and no people preferred the world over the Hereafter at all except that evil was their return, and evil was their journey. The Knowledge, by Allah and the deeds are nothing but two harmonious matters. So the one who recognises Allah fears Him , and the fear urges him to the deeds in obedience to Allah and that the heads of the knowledge and those that follow them recognise Allah so they work (do deeds) for Him and desire towards Him , and Allah has Said: “[35:28] Those truly fear Allah, among His Servants, who have knowledge”

 

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Imam Ali ibn Hussan(as)Ali Sajjad

1. (Oh people) contemplate, meditate & practice for the (place, thing) that you have been created for, Allah did not at all create you in vain & useless.

2. There are three (qualities) which is present in a faithful, he is supported & backed by Allah, & Allah provides him the shade of His celestial throne & secures him from the great horror of the dooms day: the one who gives those rights to the others which he wishes & looks forwards to from the others.
And the man who does not extend his hand & does not take a step ahead till he knows (for sure) that his step is in the (direction of) obedience of Allah or in his sin.
And the person who does not find fault with his brother till he abandons that fault himself.

3. The assemblies of the pious men are the invitation to righteousness & piety.

4. Take care, not to acquire the company of foolish & witless since he wants to benefit you but harms you. (due to his stupidity).

5. Take care, not to acquire the companionship of the parsimonious & miser because he will deprive you of his wealth which you will extremely need it.

6. Take Care, not to acquire the company of the liar for he is like a mirage (deceiving). He shows you the near one as distant & the distant thing as nearby.

7. If someone abuses you (standing) on the right side & then apologizes coming over to your left side, do accept his apologies.

8. The seeing of a faithful at the face of his brother, for the sake of (his) love & affection, is a service.

9. If people knew what (brilliant result) lies in seeking knowledge they would have definitely sought it even by shedding the blood of their hearts & plunging into the depth of oceans.

10. Guard against lies, both small of it & big, in all conditions, both in seriousness & joke.

11. And the sins which are the cause of rejection of prayers are:
a. Bad intention 
b. wickedness of interior 
c. hypocrisy with the (religious) brother
d. disbelieving in the prayers being granted 
e. Delaying the obligatory services till their time is passed 
f. abandoning the achievement of proximity of Allah through favor (to people) & alm giving 
g. using obscene language & abusing during conversation.

12. Be careful, about committing sin along with joy (avoid it) since the felicity of committing sin is itself a bigger sin (than the actual sin).

13. Do not step aside from abandoning the evil although you may have been recognized with it.

14. The person whose should is worthy & respectable in his eyes, the world is humble & despised in his view.

15. The best key to the matters is truth & the best termination & finalization of the matters is faithfulness, loyalty & fidelity.

16. He (P.B.U.H) was asked, " Who is most in danger?" so he said, "The one who does not regard the world dangerous for himself."

17. To lessen the demands regarding needs from others is the cash needlessness & wealth.

18. Indeed, the inner knowledge & gnosis & the zenith of religion of a Muslim is abandoning such talk which is meaningless & futile & the scarcity of his patience & fortitude & his politeness & good conduct.

19. The meeting of the righteous invites you to goodness.

20. Beware of the companionship of the sinful, and helping of the unjust.

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