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In the Name of God بسم الله

Zainuu

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The first month of Islamic calendar (the most 'violent religion' in the eyes of some people) starts with love. Love for the master of martyrs. Love for mothers and motherhood of Karbala. Love for brothers and brotherhood in Karbala. Love for Namaz. Love for the greatest sacrifice for the sake of humanity ever done in the history of mankind. 


It doesn't start with fancy wishes, roses and hearts. It doesn't start with celebrations, singing songs, dancing in happiness. It doesn't start with tours and trips. Neither it starts with any form of celebration in Islamic context nor does it start with anything remotely related to celebration. It starts with the moon sighting and tears. It starts with the slaps on faces and beating of chests. It starts with thirst and imagination of thirst. It starts with unity and imagination of unity. It starts with a sign of muslims reaffirming to their faith and when one reaffirms to something, at that moment he or she follows that with true heart. So, this is the time when faith is at it's peak. It starts with sacrifice and eagerness for sacrifice. It starts with a new season of Islam where the spirits are going to change their levels. If they ignore this time, their faith will degrade. If they utilize these moments their faith will upgrade. The new year of muslims starts with a welcome note to the most crucial and magnificent reality which is truth/Haq. This welcome note is emotional but it's essence is a call to faith. It starts with the Adhaan of Ali Akber (رضي الله عنه) to the call of help (Halmin Nasirin Yan Suruna) by Imam Husayn (عليه السلام). This is the peak of the beauty of Islam.


Muharram starts with the arrival of Imam Husayn (عليه السلام) in the desert of Karbala, a hot place near the banks of Euphrates river or one of it's canals. Imam is met by the first group from the Army of Yazeed led by Hur. I would only emphasize on necessary history as each and every point of history is just out of scope. Hur and his men are badly thirsty. Not only they but even their horses. But as I said, Muharram starts with a welcome note. Here is the first welcome note of mercy, love and humanity. Imam Husayn (عليه السلام)  provides them with water (as much as they want to drink). This was a message, a welcome note towards mercy and guidance of Allah to the bewildered. 


Hur kept on noticing this. But as he was an employee of Yazid along with others, He did what he was asked by Ibn Ziyad. He stopped Imam Husayn (عليه السلام) from going to Kufa and removed their camps from the banks of Euphrates and didn't allow them any further access to water. He asked Imam Husayn (عليه السلام) about the objective of going to Kufa. Imam Husayn (عليه السلام) replied that they don't want war and have come for the guidance of the Kufans who have called him. Again, this was the Jihad of Imam Husayn (عليه السلام) — Love, mercy and guidance of people towards Allah and Islam — and resisting the tyrants and evil in this way. 


Hur — who caused all the initial trouble and because of whom the children of Husayn (عليه السلام) stayed away from water — found himself guilty. This was the real sword of Imam Husayn (عليه السلام) that was struck on Hur and started to show it's impact since he met Imam and kept on growing until it became unbearable on the night before 10th of Muharram (Ashura). Here is a message. As, the Holy Prophet (صلى الله عليه وآله وسلم) has said that the greatest jihad is jihad-un-Nafs (Jihad with the self). The real battle that Hur fought in Karbala was against his own self. He fought against his desires on the night of Ashura. His weapon was the voices of thirsty children in the camp of Husayn (عليه السلام). His weapon was the mercy Imam showed to him. But what was he confronting. Hur was confronting an employee of Yazid in his self. An employee that said that 'somehow Yazid is your Emir and you have to follow his order.' The cancer of neutrality penetrated in his self which said 'What do you have to do with politics. You have a family and friends. Think about them. Stay out of this hassle. You are a soldier of an Army and a commander. Do your duty. Yazid is a drunkard, who cares? Husayn is the son of Holy Prophet (صلى الله عليه وآله وسلم) , but who cares?' All these fearful, short-visioned, selfish and self-centered arguments were surrounding Hur and making him stay on the side of Yazid.


This is a big lesson. Every soldier in the Army of Yazid was facing an enemy like this within their soul. Every human being on earth, more or less, faces this enemy. We might say a thousand words of truth, we might agree with everything right but our ill-self always confronts us with these arguments and stops us from understanding Haq. Hur had enough weapons. He successfully broke this siege and killed his enemy and with purity, humility, recognizing the truth with the eyes of heart went this time towards the rightful leader of the Ummah. He didn't go to Husayn to sympathise the children. He didn't go their to advice Husayn (عليه السلام). He didn't actually go to Husayn (عليه السلام). He travelled towards freedom. From a fake tyrant to the rightful leader. From a payed employee of Yazid to a self-seeking slave of Imam Husayn (عليه السلام). From ignorance and arrogance to awareness and humbleness. Imam Husayn (عليه السلام) accepted him and all people along with him. He himself became the 'leader of mujahids' in my eyes. It's better to call Hur (رضي الله عنه) Imam ul Mujahid (lesder of the Jihadis) because jihad was done by everyone in Karbala, but he provoked others too (atleast thirty people came to the camp of Imam Husayn from the other side). And he had a very less amount of time to decide on his fate. He certainly fought the most fierce battle against his nafs (self). 


Imam Husayn (عليه السلام) was calling and testing. He was testing his companions and calling his enemies. These calls happened in many ways. With speeches and with actions. One of the ways among all these (for me) was even the Adhaan recited by Hazrat Ali Akber (رضي الله عنه) in the morning and everytime when it was the prayer time. Who matched the face of the Holy Prophet (صلى الله عليه وآله وسلم)? Their were many good voices in Karbala. Many great scholarly people were their.  Each one of them was capable of reciting Adhan. Glittering beautiful faces as well as wonderful voices. So, why only Hazrat Ali Akber (رضي الله عنه)? Because the face of Ali Akber (رضي الله عنه) was like Prophet Muhammed (صلى الله عليه وآله وسلم). They were so similar that Imam Husayn used to say, "When I want to see my grand father. I see Ali Akber." Imam Husayn (عليه السلام) made Ali Akber's presence a reminder for the enemies that they are not fighting Husayn (عليه السلام) but rather they are fighting the Holy Prophet (صلى الله عليه وآله وسلم) himself. Adhan of Ali Akber (رضي الله عنه) was a signal to remind the calls of Holy Prophet (صلى الله عليه وآله وسلم) towards faith. This holds a lesson for us that faith should be above everything. Call of every wali/guide/Imam towards Islam is a call of the Holy Prophet (صلى الله عليه وآله وسلم)  himself. Imamat is not an inch separate from Prophethood. As said by Dr. Ali Shariati, "Islam without Justice and Imamat is an Islam without Islam". Each and every call to prayer had two indicators. One was the visual indicator. Other was the vocal indicator. Call by the Holy Prophet (صلى الله عليه وآله وسلم) towards Salaat. Call towards peace, justice and Islam: 'Hayya Ala Khairil Amal - Come towards the Good'. This was the mission of Husayn (عليه السلام) and the objective of Karbala.


As I acclaimed, the master of martyrs was testing his companions again and again. Checking their faith and strengthening it minute by minute. At more than one moment, Imam Husayn (عليه السلام) asked his companions to leave him. More than once he told them about their fate if they stay with him. More than once, he told the purpose of his journey. Such that each and everyone of them became clear about it. Answers to these statements from the companions were mind blowing. This is what Imam said :
"It is a fact that I am not aware of any companions more faithful and honest than my companions and any relatives more righteous and kind than my relatives. May Allah grant all of you a good reward. I think that the day of our fighting with this army has arrived. I permit all of you to go away. You are free to depart without any restriction and should take advantage of the darkness of night."
I won't go in detail. But he gave them the certificate of Jannah. He even endorsed their piety. He declared them as the best companions. He even told them how to escape. But except a very few, none of them moved. How can they even leave? How can they love life or death or even Jannah with a thought that they left their Imam to get slaughtered in the hands of beasts? Imam Husayn (عليه السلام) was testing them. He was trying to debug even a single confusion in their heart. He was trying to eliminate even the thought of Jannah from their mind so that they only think of sacrifice for Allah. What a spirit! What can we say! Ask yourself what Imam Husayn(عليه السلام) asked to his companions in Karbala each and every time.


Will you leave your Imam while difficulties have surrounded him? Will you leave him if he grants you Jannah? Will you leave him if he himself asks you to leave? What does wisdom say? Ask yourself. Are you so firm in faith that whatever might happen, you are standing behind your Imam (عليه السلام) and doing your duty? Ask yourself. Are you an employee of Allah, who is paid with happiness, security, health and wealth and promise of Jannah so that he can forget his divine duty if all his payments are delivered irrespective of his stances?  Or are you a slave of only Allah and follower of only his leaders and commanders appointed on you such that even if they themselves ask you to leave for your lives, you will not. What if, Allah is asking blood from you? Are you ready? Who can be more free in this world then the companions of Imam Husayn (عليه السلام)? Take a lesson here. Follow Islam irrespective of anything. We get into doubt: Our prayers are not accepted, our desires are not fulfilled, calamities keep on falling on us etc. Is this our vision of life? No. Our only mission and purpose of life is to obey Allah (سُبْحَانَهُ وَ تَعَالَى). Stay where he wants us to stay and refrain from something which Allah has asked us to refrain from. Allah will test you to see how much firm you are in following his commandments. 


We see warriors, with all capabilities to break the largest armies in a battle alone, shying and controlling themselves in Karbala. Sayyed ush Shuhada (Imam al Husayn (AS)) stopped Abbas at every step from battling with the enemy. He even brought Hazrat Zaynab (SA) at one point for the same purpose. I won't mention the reason why Imam Husayn (عليه السلام) stopped Hazrat Abbas (رضي الله عنه). But how difficult it would be for a warrior like Abbas (رضي الله عنه) to control himself from attacking the enemy. How difficult it would be to obey the master of Martyrs (عليه السلام) and understand the fate at this moment. More difficult then understanding was accepting. Acceptance and understanding that made Abbas a Saqqa (water carrier) from an Alamdaar (flag-bearer). This was the time when Al Abbas (رضي الله عنه) became the symbol of patience. He changed his being and kept down his sword to obey his mawla and his brother. This proves how critical and crucial weapon is patience and endurance. How important it is to remain patient in order to sustain yourself on the path of Allah. The will of Allah can be for us or against us. We should put our heads down in front of Allah's will.  Ghazi Abbas (رضي الله عنه) teaches us how to contemplate on what Allah wants from us and then not only refraining from our own will but submitting to Allah's will in the best of ways. How he managed to take a broken spear on the battle ground while he had a sword with him? How he managed to only try to bring water to the camps and not breaking the other enemy fronts? How he managed to protect the water and gave his hands in doing so? What patience a person needs to refrain from drinking a drop of water even after his lips are dry and throat dying from thirst. This patience led Al Abbas (رضي الله عنه) to become the symbol of loyalty (Sarkaar-e-Wafa) in the history of mankind. Hazrat Abbas (رضي الله عنه) was not even an infallible but still he made himself so strong that whatever his brother and leader demanded from him he delivered. Only one thing that remained was water. Which led Abbas to such a level of regret and emotion that he denied his body to be taken to the camps. If we can't learn patience, perseverence, submission and loyalty from Hazrat Abbas (رضي الله عنه). This history is useless and just as important as a novel.


Karbala startles us at every step. Their was even a child as young as 6 months. When Imam Husayn (عليه السلام) called for help, no one was their to answer except a 6 months old Ali al Asghar (رضي الله عنه). He fell on ground after this call. He was taken to ask for water by Imam Husayn (عليه السلام). Imam knew that he will be martyred. But another reality of Karbala is a father taking his own son to sacrifice for Allah and become an example in history. Imam Husayn (عليه السلام) never needed help so what was the reason of this call? It was nothing but a reminder to everyone. Imam (عليه السلام) warned humanity that 'don't let a time come upon your leader when no one will accompany or support him'. Imam was calling people to Islam, to guidance. But only a 6 months old could understand. It is a call that echoes in our ears every year to move towards Karbala and to move towards religion and guidance. Not only Ali al Asgher answered but his mother answered it. All the woman answered it. Bibi Umm Rabab (SA) became a symbol of motherhood in Karbala. This is how a mother should be. Woman should teach their children to become the pure and free servant of Allah because this is the greatest honor and they should be so strong and firm that if Allah asks them their dearest sons for sacrifice, they should deliver and content themselves with patience and thankfulness towards Allah. If mothers become like mothers of Karbala, every child will become a servant of Allah and fighter of Islam which would pave the way towards an ideal Islamic society. 


At the end, before his sorrowful martyrdom, Imam Husayn (عليه السلام) addressed the faithless and inhumane army of Yazid. He introduced himself not as a warrior but as a divinely appointed Imam, who has got the highest honors in the eyes of Allah. He was introducing himself like this in order to guide them so that they refrain from what they are about to do and understand the path of Allah. So that they understand that what all rewards they will recieve after this act will be nothing in comparison to what they will loose. Their was a lot of wisdom and beauty in each word but cursed were those who were blinded by the pleasures of this world. 


Imam said: "Even if you don't believe in religion, atleast be free in this world." Imam Husayn (عليه السلام) wanted people to become free from everything, even their soul and then choose according to reason because truth cannot be imposed. It is not necessary to deceive someone to follow the truth. If we remove all the veils of falsehood, evil and deception, the only thing left will be truth. Freedom is not to remove your hijab or even wear it to make people admire you. Freedom is not to pray because your parents will kick you or Allah will send you to hell. Choose religion not because you are born in such a family but because you are a human being and Allah has given you the right to think, contemplate and ask the best for yourself independent of anything. Choose anything in life on the basis of free will that only submits to Allah (the absolute). This is the perception Imam Husayn (عليه السلام) wanted us to work upon. Karbala if followed and read in a right way should change a person.  If it doesn't then the message is not delivered. It was a battle between free will and imposed will. Battle between freedom seeking revolutionaries and employees of evil. A battle between 'I stand with Husayn and condemn Yazid and I know what I'm doing' vs 'Husayn is good and Yazid is bad but we are employees of Yazid so do the duty.' It shows that evil is everything except truth and not even the companions of the Holy Prophet (صلى الله عليه وآله وسلم) are immune from it. Even taking neutral grounds is a sign of ignorance and part of evil. 


This takes us to the Zaynabi revolution. The start of the new year. The pledge and commitment to change our 'self'. The pledge to fight the evil within us to a level that only Allah's manifestation remains. Azadaari (mourning for Imam Husayn (AS)) is resistance. It is not a mere custom in which some people come, cry, beat their chests and go away as if nothing happened. It is not a majlis that starts with lamentation and comes to end with gheebah (backbiting). It is not a show-off place where you show the standards of food you serve in the form of tabarruk. It is not a place to compete that who will gather the maximum audience and who will provide the best in tabarruk. Neither it is about how many slogans of 'Yaa Ali' will be raised or how many people will faint during Masaaib (sorrowful happenings in Karbala). Tears are natural and not man-made. Only that person can cry on Imam Husayn (عليه السلام) who has the maarefat (wisdom) of Imam Husayn (عليه السلام). The people who do all that I said above except azadaari are making fun of Hazrat Zainab (عليه السلام) and her revolution. They are equivalent to those Kufans and Syrians who mocked and taunted the Ahl Haram when they were taken captive and dragged in the streets of Kufa and Damascus. Shame on such people and shame on the show-off they do in the name of Mourning. Shame on those who do politics in the name of azadari. Shame on those reciters and orators who do business in the name of Azadaari. This is the worst of insults that AhlulBayt (عليه السلام) have to bear. We sell our souls so cheap that we fight on some bits of food that we recieve after majlis. We are making a joke of ourselves and also a joke of our religion and our Imam. Azadaari is a custom of purity started by the Great Sister of Al Husayn (عليه السلام) and Imam Sajjad (عليه السلام) as a form of resistance to tyranny and cruelity. A person who is a true azadaar of Imam Husayn (عليه السلام) and has percieved his revolutionary message will not sit down until he purifies himself and brings society towards Islam. He will not settle unless he becomes a pain in the gut for the tyrannic rulers. Who is the real mourner of Imam Husayn (عليه السلام)? The one who brought down the forts of oppressors and stood for the oppressed. As an example, Sayyid Hasan Nasrallah is the true mourner. His army are the true mourners of Imam Husayn (عليه السلام). It is not possible that a mourner beats his chest, cries on Imam of the oppressed but remains quiet in supporting 'The Husayn' of this time. It is impossible for a mourner of Imam Husayn (عليه السلام) to curse Yazid while stay quiet on the crimes committed by 'The Yazid' of the time or be supportive of it. Azadaari is not a dead custom and Imam Husayn (عليه السلام) is not a dead hero. It is indeed a living revolution that flows in our body and pumps through our hearts in the form of martyrs of Karbala and becomes manifest when we stand for justice and haq in the present time. 
Our duty is to take the message of Husayn (عليه السلام) and implement it on our own lives. Our duty is to be kind, humble, firm, down-to-earth, tough in front of the world, soft in front of Allah. Our duty is to put up sacrifices in the path of Allah whenever needed. Our duty is to unite and set aside our differences. We should unite under the banner of Allah the great. This is what Azadaari teaches us. This is what Karbala teaches us. When only a few people who stood as one in front of the most powerful enemy of the time and defeated him, why can't we? When people celebrate new year, they take pledges. We have the most appealing history remembered just on the start of the year. We should also take a pledge.

Commit yourself: you will practice taqwa, pray on time, practice patience and base your life on knowledge and faith.

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      عيون أخبار الرضا (ع) ج2 ص6 ح13
      صحیح /

       حَدَّثَنا حَمْزَة بْنِ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زَيد بْنِ عَلِىِّ بْنِ الحُسَيْن بْنِ علي بن أَبي طالِب عَلَيْهِ السَّلامُ بقم فِي رَجَب سِنَةَ تِسْعَ وَثَلاثِينَ وَثَلاثِمائَةٍ قالَ: حَدَّثَني أَبي عَنْ ياسر الخادِم، عَن أَبي الحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ، عَن آبائِهِ، عَن الحُسَيْنِ بْنِ عَلِى عَلَيْهِ السَّلامُ قالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لِعَلِيٍّ: يَا عَلِيُّ أَنْتَ حُجَّةُ اللَّهِ وَأَنْتَ بَابُ اللَّهِ وَأَنْتَ الطَّرِيقُ إِلَى اللَّهِ وَأَنْتَ النَّبَأُ الْعَظِيمُ وَأَنْتَ الصِّرَاطُ الْمُسْتَقِيمُ وَأَنْتَ الْمَثَلُ الأَعْلى.    يَا عَلِيُّ أَنْتَ إِمَامُ الْمُسْلِمِينَ وَأَمِيرُ الْمُؤْمِنِينَ وَخَيْرُ الْوَصِيِّينَ وَسَيِّدُ الصِّدِّيقِينَ.    يَا عَلِيُّ أَنْتَ الْفَارُوقُ الأَعْظَمُ وَأَنْتَ الصِّدِّيقُ الأَكْبَرُ.    يَا عَلِيُّ أَنْتَ خَلِيفَتِي عَلَى أُمَّتِي وَأَنْتَ قَاضِي دَيْنِي وَأَنْتَ مُنْجِزُ عِدَاتِي.    يَا عَلِيُّ أَنْتَ الْمَظْلُومُ بَعْدِي يَا عَلِيُّ أَنْتَ الْمُفَارِقُ بَعْدِي يَا عَلِيُّ أَنْتَ الْمَهْجُورُ بَعْدِي. أُشْهِدُ     اللَّهَ تَعَالَى وَمَنْ حَضَرَ مِنْ أُمَّتِي أَنَّ حِزْبَكَ حِزْبِي وَحِزْبِي حِزْبُ اللَّهِ وَأَنَّ حِزْبَ أَعْدَائِكِ حِزْبُ الشَّيْطَانِ.     (`Uyoon Akhbar ar-Rida)|
       
      The Messenger of Allah [s] said to Ali [a]:     "O Ali, you are the Proof of Allah   and you are the Gate of Allah   and you are the Path to Allah   and you are the great tiding   and you are straight path   and you are the supreme example!     O Ali, you are Imam of the Muslims and the Commander of the Faithful   and the best of the trustees   and the master of the truthful!     O Ali, you are the great criterion   and you are the great saint!     O Ali, you are my caliph upon my nation after me   and you are the judge in my religion   and you are the one who will fulfill my promises!     O Ali, you will be oppressed after me!   O Ali, you will be abandoned after me!   O Ali, you will be forsaken after me!   I testify to Allah and take those who are present in my community as witnesses that your party is my party and my party is the party of Allah and the party of your enemies is the party of Satan."  
      (Translation by @Qa'im)
      Grading: Saheeh
       
      3. 
      عيون أخبار الرضا (ع)، ج2، ص13، ح30
       صحیح
      30 - حَدَّثَنا مُحَمَّدِ بْنِ عَلِى ماجِيلوَيْه وَأَحْمَدِ بْنِ عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِمٍ وَأَحْمَد بْنِ جَعْفَر الْهَمَذانيّ - رَضِيَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِمٍ، عَنْ أَبيهِ، عَنْ مَعبَدٍ عَنِ الحُسَيْنِ بْنِ خالِدٍ عَنِ الرِّضا عَلِىِّ بْنِ مُوسَى، عَنْ أَبيهِ مُوسَى بْنِ جَعْفَر، عَنْ أَبيهِ جَعْفَرِ بْنِ مُحَمَّد، عَن أبِيهِ مُحَمَّدِ بْنِ عَلِىٍّ، عَنْ أَبيهِ عَلِىِّ بْنِ الحُسَيْن، عَنْ أَبيهِ الحُسَيْنُ بْنُ عَلِىٍّ، عَنْ أَبيهِ عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِمُ السَّلاَمُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لِكُلِّ أُمَّةٍ صِدِّيقٌ وَفَارُوقٌ وَصِدِّيقُ هَذِهِ الأُمَّةِ وَفَارُوقُهَا عَلِيُّ بْنُ أَبِي طَالِبٍ إِنَّ عَلِيّاً سَفِينَةُ نَجَاتِهَا وَبَابُ حِطَّتِهَا إِنَّهُ يُوشَعُهَا وَشَمْعُونُهَا وَذُو قَرْنَيْهَا مَعَاشِرَ النَّاسِ إِنَّ عَلِيّاً خَلِيفَةُ اللَّهِ وَخَلِيفَتِي عَلَيْكُمْ بَعْدِي وَإِنَّهُ لامِيرُ الْمُؤْمِنِينَ وَخَيْرُ الْوَصِيِّينَ مَنْ نَازَعَهُ فَقَدْ نَازَعَنِي وَمَنْ ظَلَمَهُ فَقَدْ ظَلَمَنِي وَمَنْ غَالَبَهُ فَقَدْ غَالَبَنِي وَمَنْ بَرَّهُ فَقَدْ بَرَّنِي وَمَنْ جَفَاهُ فَقَدْ جَفَانِي وَمَنْ عَادَاهُ فَقَدْ عَادَانِي وَمَنْ وَالاهُ فَقَدْ وَالانِي وَذَلِكَ أَنَّهُ أَخِي وَوَزِيرِي وَمَخْلُوقٌ مِنْ طِينَتِي وَكُنْتُ أَنَا وَإِيَّاهُ نُوراً وَاحِداً.
       
      30-30 Muhammad ibn Ali Majiluwayh, Ahmad ibn Ali ibn Ibrahim ibn Hashem, and Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with them - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, on the authority of Al-Ridha’ Ali ibn Musa ((عليه السلام).), on the authority of his father Musa ibn Ja’far ((عليه السلام).), on the authority of his father Ja’far ibn Muhammad ((عليه السلام).), on the authority of his
      father Muhammad ibn Ali ((عليه السلام).), on the authority of Ali ibn Al-Husayn ((عليه السلام).), on the authority of his father Al-Husayn ibn Ali ((عليه السلام).), on the authority of his father Ali ibn Abi Talib ((عليه السلام).), “God’s Prophet (S) said, There is a companion and one who distinguishes truth from falsehood for every nation. The one for this nation is Ali ibn Abi Talib. He is the ship of salvation. He is its gate of repentance. He is like its Yosha’, Sham’oon, and Thul-Qarnayn. O people! Ali is God’s vicegerent and my Caliph after me. He is the Commander of the Faithful. He is the best of the Trustees. Whoever fights with him has indeed fought with me. Whoever oppresses him has indeed oppressed me. Whoever overcomes him has indeed overcome me. Whoever does him good has indeed done good to me. Whoever mistreats him has indeed mistreated me. Whoever is his enemy is indeed my enemy. Whoever is his friend is indeed my friend, since he is my brother and Vizier. He has been created from the same essence that I have been created from. He and I are but one and the same light.’”
      Grading: Saheeh
       
      4.
      كمال الدين، ج1، ص260، ح6
       / صحیح /
       حدثنا محمد بن علي ماجيلويه قال حدثنا علي بن إبراهيم عن أبيه عن علي بن معبد عن الحسين بن خالد عن علي بن موسى الرضا ع عن أبيه ع عن آبائه ع قال قال رسول الله ص [ من أحب أن يتمسك بديني و يركب سفينة النجاة بعدي فليقتد بعلي بن أبي طالب و ليعاد عدوه و ليوال وليه فإنه وصيي و خليفتي على أمتي في حياتي و بعد وفاتي و هو إمام كل مسلم و أمير كل مؤمن بعدي قوله قولي و أمره أمري و نهيه نهيي و تابعه تابعي و ناصره ناصري و خاذله خاذلي ثم قال عليه السلام من فارق عليا بعدي لم يرني و لم أره يوم القيامة و من خالف عليا حرم الله عليه الجنة و جعل مأواه النار و بئس المصير و من خذل عليا خذله الله يوم يعرض عليه و من نصر عليا نصره الله يوم يلقاه و لقنه حجته عند المساءلة ثم قال عليه السلام الحسن و الحسين إماما أمتي بعد أبيهما و سيدا شباب أهل الجنة و أمهما سيدة نساء العالمين و أبوهما سيد الوصيين و من ولد الحسين تسعة أئمة تاسعهم القائم من ولدي طاعتهم طاعتي و معصيتهم معصيتي - إلى الله أشكو المنكرين لفضلهم و المضيعين لحرمتهم بعدي و كفى بالله ولي ا و ناصرا لعترتي و أئمة أمتي و منتقما من الجاحدين لحقهم و سيعلم الذين ظلموا أي منقلب ينقلبون.]
       
      6 - Narrated to us Muhammad bin Ali Majilaway: Narrated to us Ali bin Ibrahim from his father from Ali bin Mabad from Husain bin Khalid from Ali Ibn Musa al-Reza (a.r.) from his father from his forefathers that the Messenger of Allah (S) said:
      “Whoever desires to fasten unto my religion and board the ark of salvation after me, must follow Ali Ibn Abi Talib ((عليه السلام).), bear enmity against his enemies and befriend his friends. For sure, he is my successor and my caliph on my followers in my life and after my death. He is the chief of every Muslim and the chief of every believer after me. His saying is my saying, his command is my command, his prohibition is my prohibition, his follower is my follower, his helper is my helper and one who forsakes him has forsaken me.”
      Then he continued, “Whoever separates from Ali ((عليه السلام).) after me, shall not see me and I will not see him on the Day of Judgment. Whoever opposes Ali ((عليه السلام).), Allah will make Paradise forbidden for him, his abode will be the Hell-fire, and evil will be his fate. Whoever forsakes Ali ((عليه السلام).), he will be forsaken on the Day of Presentation, and whoever helps Ali ((عليه السلام).) Allah will help him on the day he will meet Him. The Divine Proof (Hujjat) will prompt his answers to him on the day of questioning.”
      Thereafter he said, “Hasan ((عليه السلام).) and Husain ((عليه السلام).) are the two Imams of my Ummah after their father and the leaders of the youth of Paradise. Their mother is the chief of the women of universe, and their father is the chief of the successors. From the descendants of Husain ((عليه السلام).), there will be nine Imams, and the ninth of them will be the Qaim of my progeny. Their obedience is my obedience and their defiance is my defiance. I will complain to Allah against those who challenge their superiority and deny their sanctity after me. Allah suffices as a Master and as a Helper for my progeny and the Imams of my Ummah, and as an Avenger for those who have denied them their rights.
      وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ
      And they who act unjustly shall know to what final place of turning they shall turn back.
      Grading: Sahih
       
      5.
       
      عيون أخبار الرضا (ع)،ج۱،ص۲۹۵،ح۵۳
      / موثق
       
      48 - حَدَّثَنا مُحَمَّدِ بْنِ بَكْرِ ان النقاش وَأَحْمَدِ بْنِ الحَسَن القَطَّانُ وَمُحَمَّدِ بْنِ أَحْمَدِ بْنِ إِبْراهِيم المعاذي وَمُحَمَّدِ بْنِ إِبْراهيمِ بْنِ إِسْحاق المكتب قالُوا حَدَّثَنا أَبُو العَبَّاسِ أحْمَد بْنِ‏سَعِيدُ الهَمْدانِيَّ مَوْلى‏ بَنِي هاشِم قالَ: حَدَّثَنا عَلِىِّ بْنِ الحَسَنِ بْنِ عَلِىِّ بْنِ فضال، عَن أَبيهِ، عَن أَبي الحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ‏عَنْ أَبِيهِ الصَّادِق مُحَمَّد عَلَيْهِ السَّلامُ عَن أَبيهِ الباقِر مُحَمَّدِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ عَنأَبيهِ زَيْنُ العابِدِينَ عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ سَيِّد الشُّهَداءِ الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ سَيِّد الوَصِيِّين أَمِيرِ الْمُؤْمِنين عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: إِنَّ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ خَطَبَنَا ذَاتَ يَوْمٍ فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ قَدْ أَقْبَلَ إِلَيْكُمْ شَهْرُ اللَّهِ بِالْبَرَكَةِ وَالرَّحْمَةِ وَالْمَغْفِرَةِ شَهْرٌ هُوَعِنْدَ اللَّهِ أَفْضَلُ الشُّهُورِ وَأَيَّامُهُ أَفْضَلُ الأَيَّامِ وَلَيَالِيهِ أَفْضَلُ اللَّيَالِي وَسَاعَاتُهُ أَفْضَلُ السَّاعَاتِ هُوَشَهْرٌ دُعِيتُمْ فِيهِ إِلَى ضِيَافَةِ اللَّهِ وَجُعِلْتُمْ فِيهِ مِنْ أَهْلِ كَرَامَةِ اللَّهِ أَنْفَاسُكُمْ فِيهِ تَسْبِيحٌ وَنَوْمُكُمْ فِيهِ عِبَادَةٌ وَعَمَلُكُمْ فِيهِ مَقْبُولٌ وَدُعَاؤُكُمْ فِيهِ مُسْتَجَابٌ فَسَلُوا اللَّهَ رَبَّكُمْ بِنِيَّاتٍ صَادِقَةٍ وَقُلُوبٍ طَاهِرَةٍ أَنْ يُوَفِّقَكُمْ لِصِيَامِهِ وَتِلاوَةِ كِتَابِهِ فَإِنَّ الشَّقِيَّ مَنْ حُرِمَ غُفْرَانَ اللَّهِ فِي هَذَا الشَّهْرِ الْعَظِيمِ وَاذْكُرُوا بِجُوعِكُمْ وَعَطَشِكُمْ فِيهِ جُوعَ يَوْمِ الْقِيَامَةِ وَعَطَشَهُ وَتَصَدَّقُوا عَلَى فُقَرَائِكُمْ وَمَسَاكِينِكُمْ وَ قِّرُوا كِبَارَكُمْ وَارْحَمُوا صِغَارَكُمْ وَصِلُوا أَرْحَامَكُمْ وَاحْفَظُوا أَلْسِنَتَكُمْ وَغُضُّوا عَمَّا لا يَحِلُّ النَّظَرُ إِلَيْهِ أَبْصَارَكُمْ وَعَمَّا لا يَحِلُّ الاسْتَِماعُ إِلَيْهِ أَسْمَاعَكُمْ وَتَحَنَّنُوا عَلَى أَيْتَامِ النَّاسِ يُتَحَنَّنْ عَلَى أَيْتَامِكُمْ وَتُوبُوا إِلَى اللَّهِ مِنْ ذُنُوبِكُمْ وَارْفَعُوا إِلَيْهِ أَيْدِيَكُمْ بِالدُّعَاءِ فِي أَوْقَاتِ صَلَوَاتِكُمْ فَإِنَّهَا أَفْضَلُ السَّاعَاتِ يَنْظُرُ اللَّهُ عَزَّ وَجَلَّ فِيهَا بِالرَّحْمَةِ إِلَى عِبَادِهِ يُجِيبُهُمْ إِذَا نَاجَوْهُ وَيُلَبِّيهِمْ إِذَا نَادَوْهُ وَيَسْتَجِيبُ لَهُمْ إِذَا دَعَوْهُ أَيُّهَا النَّاسُ إِنَّ أَنْفُسَكُمْ مَرْهُونَةٌ بِأَعْمَالِكُمْ فَفُكُّوهَا بِاسْتِغْفَارِكُمْ وَظُهُورُكُمْ ثَقِيلَةٌ مِنْ أَوْزَارِكُمْ فَخَفِّفُوا عَنْهَا بِطُولِ سُجُودِكُمْ وَاعْلَمُوا أَنَّ اللَّهَ تَعَالَى ذِكْرُهُ أَقْسَمَ بِعِزَّتِهِ أَنْ لا يُعَذِّبَ الْمُصَلِّينَ وَالسَّاجِدِينَ وَأَنْ لا يُرَوِّعَهُمْ بِالنَّارِ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعالَمِينَ أَيُّهَا النَّاسُ مَنْ فَطَّرَ مِنْكُمْ صَائِماً مُؤْمِناً فِي هَذَا الشَّهْرِ كَانَ لَهُ بِذَلِكَ عِنْدَ اللَّهِ عِتْقُ رَقَبَةٍ وَمَغْفِرَةٌ لِمَا مَضَى مِنْ ذُنُوبِهِ. قِيلَ: يَا رَسُولَ اللَّهِ! وَلَيْسَ كُلُّنَـا يَقْـدِرُ عَلَى ذَلِــكَ. فَقَالَ‏ صَلَّى اللهُ عَلَيْهِ وآلِهِ: اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ.إتَّقُوا النَّارَ وَلَوْ بِشَرْبَةٍ مِنْ مَاءٍ. أَيُّهَا النَّاسُ مَنْ حَسُنَ مِنْكُمْ فِي هَذَا الشَّهْرِ خُلُقُهُ كَانَ لَهُ جَوَازاً عَلَى الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ الأَقْدَامُ وَمَنْ خَفَّفَ فِي هَذَا الشَّهْرِ عَمَّا مَلَكَتْ يَمِينُهُ خَفَّفَ اللَّهُ عَلَيْهِ حِسَابَهُ وَمَنْ كَفَّ فِيهِ شَرَّهُ كَفَّ اللَّهُ عَنْهُ غَضَبَهُ يَوْمَ يَلْقَاهُ وَمَنْ أَكْرَمَ فِيهِ يَتِيماً أَكْرَمَهُ اللَّهُ يَوْمَ يَلْقَاهُ وَمَنْ وَصَلَ فِيهِ رَحِمَهُ وَصَلَهُ اللَّهُ بِرَحْمَتِهِ يَوْمَ يَلْقَاهُ وَمَنْ قَطَعَ فِيهِ رَحِمَهُ قَطَعَ اللَّهُ عَنْهُ رَحْمَتَهُ يَوْمَ يَلْقَاهُ وَمَنْ تَطَوَّعَ فِيهِ بِصَلاةٍ كَتَبَ اللَّهُ لَهُ بَرَاءَةً مِنَ النَّارِ وَمَنْ أَدَّى فِيهِ فَرْضاً كَانَ لَهُ ثَوَابُ مَنْ أَدَّى سَبْعِينَ فَرِيضَةً فِيَما سِوَاهُ مِنَ الشُّهُورِ وَمَنْ أَكْثَرَ فِيهِ مِنَ الصَّلاةِ عَلَيَّ ثَقَّلَ اللَّهُ مِيزَانَهُ يَوْمَ تَخِفُّ الْمَوَازِينُ وَمَنْ تَلا فِيهِ آيَةً مِنَ الْقُرْآنِ كَانَ لَهُ مِثْلُ أَجْرِ مَنْ خَتَمَ الْقُرْآنَ فِي غَيْرِهِ مِنَ الشُّهُورِ.أَيُّهَا النَّاسُ إِنَّ أَبْوَابَ الْجِنَانِ فِي هَذَا الشَّهْرِ مُفَتَّحَةٌ فَسَلُوا رَبَّكُمْ أَنْ لا يُغَلِّقَهَا عَلَيْكُمْ وَأَبْوَابَ النِّيرَانِ مُغَلَّقَةٌ فَسَلُوا رَبَّكُمْ أَنْ لا يُفَتِّحَهَا عَلَيْكُمْ وَالشَّيَاطِينَ مَغْلُولَةٌ فَسَلُوا رَبَّكُمْ أَنْ لا يُسَلِّطَهَا عَلَيْكُمْ.قَالَ أَمِيرُ الْمُؤْمِنِينَ‏ عَلَيْهِ السَّلامُ: فَقُمْتُ فَقُلْتُ يَا رَسُولَ اللَّهِ مَا أَفْضَلُ الأَعْمَالِ فِي هَذَا الشَّهْرِ؟فَقَالَ يَا أَبَا الْحَسَنِ أَفْضَلُ الأَعْمَالِ فِي هَذَا الشَّهْرِ الْوَرَعُ عَن مَحَارِمِ اللَّهِ عَزَّ وَجَلَّ. ثُمَّ بَكَى. فَقُلْتُ يَا رَسُولَ اللَّهِ مَا يُبْكِيكَ؟ فَقَالَ يَا عَلِيُّ أَبْكِي لِمَا يَسْتَحِلُّ مِنْكَ فِي هَذَا الشَّهْرِ. كَأَنِّي بِكَ وَأَنْتَ تُصَلِّي لِرَبِّكَ وَقَدِ انْبَعَثَ أَشْقَى الأَوَّلِينَ شَقِيقُ عَاقِرِ نَاقَةِ ثَمُودَ فَضَرَبَكَ ضَرْبَةً عَلَى قَرْنِكَ فَخَضَبَ مِنْهَا لِحْيَتَكَ.قَالَ أَمِيرُ الْمُؤْمِنِينَ‏ عَلَيْهِ السَّلامُ فَقُلْتُ: يَا رَسُولَ اللَّهِ وَذَلِكَ فِي سَلامَةٍ مِنْ دِينِي؟فَقَالَ‏ عَلَيْهِ السَّلامُ فِي سَلامَةٍ مِنْ دِينِكَ.ثُمَّ قَالَ: يَا عَلِيُّ مَنْ قَتَلَكَ فَقَدْ قَتَلَنِي وَمَنْ أَبْغَضَكَ فَقَدْ أَبْغَضَنِي وَمَنْ سَبَّكَ فَقَدْ سَبَّنِي لأنَّكَ مِنِّي كَنَفْسِي رُوحُكَ مِنْ رُوحِي وَطِينَتُكَ مِنْ طِينَتِي إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى خَلَقَنِي وَإِيَّاكَ وَاصْطَفَانِي وَإِيَّاكَ وَاخْتَارَنِي لِلنُّبُوَّةِ وَاخْتَارَكَ لِلإِمَامَةِ وَمَنْ أَنْكَرَ إِمَامَتَكَ فَقَدْ أَنْكَرَ نُبُوَّتِي.يَا عَلِيُّ أَنْتَ وَصِيِّي وَأَبُو وُلْدِي وَزَوْجُ ابْنَتِي وَخَلِيفَتِي عَلَى أُمَّتِي فِي حَيَاتِي وَبَعْدَ مَوْتِي أَمْرُكَ أَمْرِي وَنَهْيُكَ نَهْيِي أُقْسِمُ بِالَّذِي بَعَثَنِي بِالنُّبُوَّةِ وَجَعَلَنِي خَيْرَ الْبَرِيَّةِ إِنَّكَ لَحُجَّةُ اللَّهِ عَلَى خَلْقِهِ وَأَمِينُهُ عَلَى سِرِّهِ وَخَلِيفَتُهُ عَلَى عِبَادِهِ.
      28-48 Muhammad ibn Bakran an-Naqash, Ahmad ibn Al-Hassan al-Qattan, Muhammad ibn Ahmad ibn Ibrahim al-Mo’azi and Muhammad ibn Ibrahim ibn Ishaq al-Mokattib narrated that Abul Abbas Ahmad ibn Muhammad ibn Sa’eed al-Hamdani - a servant of the Hashemites - quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, on the authority of Abil Hassan Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father As-Sadiq Ja’far ibn Muhammad (s), on the authority of his father Al-Baqir Muhammad ibn Ali (s), on the authority of his father the Ornament of the Worshippers Ali ibn Al-Hussein (s), on the authority of his father the Master of the Martyrs Al-Hussein ibn Ali (s), on the authority of his father the Master of the Trustees and the Commander of the Faithful Ali ibn Abi Talib (s) that one day God’s Prophet (s) delivered a sermon and said, “O people! The month of God (Ramadan) has come to you with blessings, mercy, and forgiveness. This is the noblest of the months to God. Its days are the noblest of the days. Its nights are the noblest of the nights. It is the month in which you have been invited to be God’s guests. You have been established as those honored by God in that month. Your breathing in this month is considered to be saying His Glorifications. Your sleeping in it is considered to be His worshipping, your deeds are accepted by Him and your supplications to Him are fulfilled. Then ask God - your Lord - with sincere intentions and pure hearts to help you succeed in His fasting and reciting His Book. Whoever gets deprived of God’s forgiveness in this great month is at a real loss. Remember the thirst and hunger of the Resurrection Day by experiencing this thirst and hunger. Give charity to your poor and indigent ones; respect your elder ones; be kind with the younger ones; visit your relations of kin; watch your tongues; lower your eyes from what your eyes are forbidden to look at; and guard your ears from what your ears are forbidden to hear. Be kind to other people’s orphans so that others may be kind to your orphans. Repent to God for your sins. Raise up your hands towards Him in supplication at the times of saying your prayers. These times are the noblest of the hours during which the Honorable the Exalted God looks upon His servants with Mercy, responds when they make supplications, replies to them when they call Him, and fulfills for them what they ask for. O people! You are tied down by your deeds. Free yourselves with your supplications. Your backs are overburdened with your sins. Make them lighter with extended prostrations. Know that the Sublime God has sworn by His Honor that He will not punish or throw into the Fire those who pray and fall in prostration on the Day on which all the people will rise for the Lord of the Worlds. O people! The reward with the Honorable the Exalted God for whoever provides for the breaking of the fast of any believer in this month is like that of freeing a slave and the forgiveness of all past sins.” The people said, “O Prophet of God! Not all of us are able to do that.” Then the Prophet (s) said, “Fend off the Fire from yourselves (by providing for the breaking of the fast of any believer) - even if it be with a piece of a date. Fend off the Fire from yourselves (by providing for the breaking of the fast of any believer) even if it be with a sip of water. O people! Whoever is good-tempered in this month will easily cross the Bridge on the Day (of Judgment) on which one’s steps are not firm. God will ease the reckoning of whoever takes it easy with those whom his right hand possesses (slaves) in this month. On the Day one meets God, God will withhold His Wrath from whoever controls his wickedness in this month. On the Day one meets God, God will honor whoever honors an orphan in this month. On the Day one meets God, He will shower His Mercy upon whoever maintains family ties in this month. God will deprive from His Mercy whoever breaks off his family ties in this month. God will record freedom from the Fire for whoever says one unit of recommendable prayers. The reward of whoever performs an obligatory deed in this month is seventy times that of one who performs the same deed in other months. The Balance of Deeds of whoever sends blessings upon me a lot will be more positive on the (Judgement) Day on which the Balance of Deeds are negative. The reward of whoever recites one verse of the Quran in this month is like the reward of one who recites the whole Quran in other months. O people! The gates of Paradise are open in this month. Then ask your Lord not to close them on you. And the gates of the Fire are closed. Then ask your Lord not to open them up to you. Satan is chained down. Then ask your Lord not to let him overcome you.” The Commander of the Faithful (Imam Ali) (s) said, “I stood up and said, ‘O Prophet of God! What are the noblest of the deeds in this month?’ The Prophet (s) said, “O Abul Hassan (s)! The noblest of the deeds in this month are abstaining from what the Honorable the Exalted God has forbidden.” Then the Prophet (s) cried. I asked him (s), “O Prophet of God! Why did you cry?” The Prophet (s) said, “O Ali! I cried for what will be done to you in this month. It is as if I see you while you are praying to your Lord and the nastiest of those of old or those of later times - as nasty as he who killed the she-camel of Thamud - will stand up and deliver such a blow to your head that your beard will get stained (with blood).” The Commander of the Faithful (Imam Ali) (s) said, “O Prophet of God! Will my religion remain intact in this situation?” The Prophet (s) said, “Your religion is intact.” The Prophet (s) then added, “O Ali! Whoever kills you has indeed killed me. Whoever despises you has indeed despised me. Whoever swears at you has indeed sworn at me. This is because you are from me and just like myself. Your spirit is from my spirit. Your clay is from my clay. In fact, the Blessed the Sublime God has created you and me, and appointed you and me. God chose me for the Prophethood and chose you for the Divine Leadership. Whoever denies your Divine Leadership has, in fact, denied my Prophethood. O Ali! You are my Trustee, the father of my grandchildren, the spouse of my daughter, the Caliph over my nation during and after my life. Your orders are just like my orders. Your admonishing is just like my admonishing. I swear by Him who has appointed me to the Prophethood and established me as the best of the people that you are God’s Proof for His creatures, the one entrusted with His Secrets and His Successor over His servants.”
      Grading:
      Muwatthaq (Zanjani's rating)
      Shaykh Asif al-Mohseni: معتبر - Mashra’at Bihar al-Anwar (2/458)
       
      Same hadith with slightly different isnad:
      فضائل الأشهر الثلاثة،ج۱،ص۷۷،ح۶۱ / موثق / حدثنا محمد بن إبراهيم بن إسحاق قال حدثنا أحمد بن محمد الهمداني قال حدثنا علي بن الحسن بن علي بن فضال عن أبيه عن أبي الحسن علي بن موسى الرضا ع عن أبيه موسى بن جعفر ع عن أبيه الصادق جعفر بن محمد ع عن أبيه الباقر ع عن أبيه زين العابدين ع عن أبيه سيد الشهداء الحسين بن علي ع عن أبيه سيد الوصيين أمير المؤمنين علي بن أبي طالب ع قال إن رسول الله ص خطبنا [ إن رسول الله صلى الله عليه و آله خطبنا ذات يوم…
       
      6.
       From: http://www.revivingalislam.com/2010/10/hadeeth-al-thaqalayn-in-sheeah-book.html
      حدثنا محمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن محمد بن أبي عمير عن غياث بن إبراهيم عن الصادق جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي ع قال سئل أمير المؤمنين ص عن معنى قول رسول الله ص إني مخلف فيكم الثقلين كتاب الله و عترتي من العترة فقال أنا و الحسن و الحسين و الأئمة التسعة من ولد الحسين تاسعهم مهديهم و قائمهم لا يفارقون كتاب الله و لا يفارقهم حتى يردوا على رسول الله ص حوضه
       
      Translation:  Ameer al-Mu'mineen was asked  about the Messenger of Allah's (SAWAS) words "I am leaving among you two weighty things, the Book of Allaah (Quran) and my progeny" 'Who is the progeny (`itrah)?'.  So he (Imam `Alee) said I, Hasan, Husayn and the 9 Imams from the children (i.e lineage) of Husain and the 9th from them is Al-Qaa’im and the Mahdee, and they will not separate from the Book of Allaah until they reach Messenger of Allaah at the Hawd (Pond of Kawthar).
       
      Source:  Shaykh Sadooq, Kamaal al-Deen, pg. 240-241 Hadith # 64
       
      This hadeeth has a great chain and would be graded Hasan Kal-SaHeeH (Hasan like a SaHeeH (hadeeth)), and that is only because of Ibraaheem bin Haashim Al-Qummee. All narrators in the isnaad are thiqaat (pl. thiqah).
       
      One correction Muhammad bin Ziyaad bin Ja`far Al-Hamadaanee is actually aHmad bin Ziyaad bin Ja`far Al-Hamadaanee, there seems to be a mistake in the transcription in the hadeeth, but the tabaqah (path) of their narration are the same.
       
      Conclusion
      There were some other ahaadith I could have included here, but inshaAllah this suffices to prove the point. We have multiple attestations in Shi'i books that the Prophet (s) explicitly and implicitly appointed Imam Ali (عليه السلام) such that this is considered one of the musalaamaat (things taken from granted) within the madhhab. We are therefore certain that the Imams themselves taught this central doctrine. The following questions then emerge:
      Why do the majority of Ahlul Sunnah deny that the Imams (عليه السلام) taught this doctrine? Is it really reasonable to deny hundreds of ahaadith as being the lies of the raafidha, while claiming the Imams had no hand in spreading this doctrine? If one acknowledges that the Imams indeed taught this doctrine, do they believe that the Imams were liars? For example, did Imam al-Ridah or Imam al-Sadiq simply fabricate this view from thin air? Why were they considered to be trustworthy by their contemporaries - indeed their chain of transmission is called the Golden Chain? Why is it that even in Sunni books, we find indications that Imam Ali (عليه السلام) believed himself to be the rightful caliph after the Prophet? Was Imam Ali (عليه السلام) mistaken? Why is it that these hundreds of ahaadith from the Shi'i side are not taken as a qareenah (corroborating evidence) as to what the Prophet (s) meant in the many ahaadith found in Sunni books which seem to indicate that the Prophet was appointing Imam Ali (عليه السلام)? Why is there is an insistence that hadith al-thaqalayn meant merely to love the household (not follow them), or that the meaning of "mawlaa" in hadith al-ghadeer does not mean master, when the Ahlul Bayt themselves are clearly saying otherwise?  
      A Clarification: Is this post pointless?
      A brother reached out to me asking for some clarification as to the point of this post, as it is a circular argument. I thought I had made it clear in the very first sentence of this post that a Sunni brother requested that I show him a shi'i hadith that:
      Is strong by shi'i standards Goes back to an explicit statement of the Prophet (i.e. it is not Imam al-Sadiq saying the Prophet appointed Imam Ali in his view, but rather Imam al-Sadiq quoting the Prophet, for example.) It should indicate the appointment of Imam Ali without there being any other reading of the text (unlike in strong sunni versions of hadith al-thaqalayn or hadith al-ghadeer in which there is a debate about what certain words mean etc.) The reason is because he felt that if the Shia did not have a strong hadith going back to the Prophet (s) in which the appointment of Imam Ali was not crystal clear, our argument fails before it even gets off the ground because, in his words, "succession is not indicated by ambiguous statements from which we must infer what is meant." Upon his request I tried looking through 3 or 4 baabs of al-kaafi only to be disappointed (the hadiths either didn't quote the Prophet directly, or else they did not contain the explicit words that the Sunni brother was looking for, or they were weak by our own standards). I looked online, thinking that surely someone must of done this before me, but in fact I couldn't find anything. I therefore decided to put together what I found in this post for others to benefit, in case they are ever asked this question in the future.
      The only inference I actually *do* think is a valid one is that the 500+ ahaadith in Bihar amount to evidence that the followers of the Imams were not the ones who made up the doctrine that Imam Ali was explicitly appointed, but rather that this was what their Imams taught them. In other words, if Sunnis want to call the Raafidha liars, they should start with Imam al-Sadiq rather than Hisham ibn al-Hakam. The reason for this is because even by secular historical standards, the sheer volume of narrations, chains etc that lead back to the Imams with this explicit claim make it hard to believe that dozens of independent individuals fabricated the whole thing. Furthermore, most of the chains go back to one of the known companions of an Imam which means that the burden of proof is on Sunnis to show, in an academic manner, how all of the main companions of Al-Baqir, Al-Sadiq, Al-Kadhim and al-Ridha - who came from multiple locations and throughout the span of decades, conspired to fabricate what the Imams were teaching. They must also show where the Imams denied believing in this specific doctrine (the appointment of Imam Ali), why the Imams were put under house arrest or actual prison if the Khalifa did not believe they were pinning their claim to succession on this doctrine, etc. I don't think any neutral historian can come to the conclusion that the Imams did not actually teach this point of doctrine. At the very least, it puts the burden of proof back on the Sunni who wants to conveniently claim that all of the closest companions of Imams 5-8 happened to teach the exact opposite central doctrine of what those Imams actually taught (which in their view was in fact agreeable with post-Imam Ahmad canonization.) Note: this claim is significantly different than what Shias claim about the companions of the Prophet (s) for reasons I will not get into here.
      Do I think this is an argument to end all arguments? No. I don't. It's simply a corroborating piece of evidence that one makes in their overall case. I hope this clarifies the reason behind this post.
       
    • By Qa'im in Imamology
         4
      During this occultation, there are unique trials, tests, tribulations, confusions and perplexities. Imam ar-Rida (as) said in two narrations that the Shi`a will be "refined (yuftanoon) just as gold is refined; purified just as gold is purified". (يفتنون كما يفتن الذهب، ثم قال: يخلصون كما يخلص الذهب.) When gold is taken out of the ground, it is black. During the refinement process, in order to rid it of excess minerals, it must be burned until nothing remains except pure gold. Likewise, during the occultation, "years will come that will perish them, a sword that will kill them, and a disagreement that will scatter them" (يأتي عليهم سنون تفنيهم، وسيف يقتلهم، واختلاف يبددهم  ). In the same hadith, as-Sadiq says this process will continue until 300+ true Shi`a are left. If you read the narrations on what constitutes a true Shi`a of Ahl al-Bayt, it's a very high bar that many of us will never reach. Beyond the 313 companions of the Mahdi, he will have no less than 10,000 others in his army, who will be people of taqwa, but not at the same level of yaqeen as the 313. These are the people that survive the tribulations, which will cause many Shi`as and Muslims to deviate under the heat.
      Not only are we supposed to "await the relief day and night" (ليتوقعوا الفرج صباحا ومساء), but awaiting the relief is considered a part of the relief (إنتظار الفرج من الفر ). This is a time period where we can gradually develop our relationship with the Imam and be counted from his followers without even fighting alongside him. The reward of one who recognizes him is like that of those who will be in his pavilion (ومن عرف إمامه ثم مات قبل أن يرى هذا الامر ثم خرج القائم عليه السلام كان له من الاجر كمن كان مع القائم في فسطاطه   ).
      Another spiritual instruction given to us for the occultation is to hold our tongues and stick to our homes (حفظ اللسان ولزوم البيت ). This is an indicator to the outward corruption and schism of this time period. The more time spent in the markets/malls, for example, the more likely we are to see/hear/do/buy things that are bad for our relationship with God and His representative. This is becoming increasingly the case with nudity, music marketed towards our desires, and a global culture that maximizes our ego and materialism.
      Now, if you've read in between the lines, there's a trend here. Recognition of the Imam is not just knowing his name and biography. True recognition is to have an experiential relationship with him; so much so that you begin to take on his characteristics. Imam as-Sadiq (as) says, regarding the true Shi`a, "They are those, whose lives are so simple, whose abodes move from place to another, who, if they are seen they, will not be known, if they are absent, they will not be missed, if they become ill, they will not be visited, if they propose to a woman, they will not be married, and if they die, their funerals will not be attended. It is they, who divide their wealth among them, who visit each others' graves, and who never disagree even if their countries are different.” (أولئك الخفيض عيشهم، المنتقلة دارهم، الذين إن شهدوا لم يعرفوا، وإن غابوا لم يفتقدوا، وإن مرضوا لم يعادوا، وإن خطبوا لم يزوجوا، وإن ماتوا لم يشهدوا، أولئك الذين في أموالهم يتواسون، وفي قبورهم يتزاورون، ولا تختلف أهواؤهم وإن اختلفت بهم البلدان). This isn't an instruction to be aloof, but rather, it's describing the state of the true believers of this time. They will be supporters of one another and have close ties, but to the outside world, it is as if they do not even exist. They are not recognized by their merit, and that's exactly what is happening now. The good is seen as evil, and the evil is seen as good, and so consequently, the Shi`a are despised, rejected, unrecognized, not missed, not visited, and not felt for. Sound familiar?
      This is a part of the tawalla and tabarra. Anyone can pray, fast, perform Hajj, and give alms, but the true Shi`i is the one who has a direct relationship with his Imam and disassociates from his enemies. During the time of Husayn (as), when he was calling his supporters to come with him to Karbala, it did not suffice to say "I am going to stay in Medina, pray more tahajjud, write up some fiqh manuals". The true supporter had to live Husayn's life and die his death. Those who didn't regretted that, and they became the tawwabun. During the time of as-Sadiq, he became a teacher and educator in theology and jurisprudence, and likewise, his companions were not off joining revolutions - they were students of his and teachers of the people.
      What I find fascinating is that the 313 live the life of the Hidden Imam. That is, they live simply, they are unrecognized, they are forgotten, they support one-another, and they seclude themselves from the overspreading darkness of this world. They feel the Imam's suffering and fear, and live it. But, their proximity to Imam will allow them to all travel to Mecca prior to his coming. They will be the first to give bay`a to the Imam upon his appearance. Then, they take on the new characteristics of the Imam: utmost strength, courage, initiative, and they abandon taqiyya. Then, with the Imam together, they bring justice and peace to a world fraught with tyranny and injustice.
    • By Muntazir e Mahdi in Bayaan e Muntazir
         0
      کتنی بار تو انسانیت کو مارے گا بتا؟
      کب تک تو کائینات کو رلائے گا بتا؟

      کعبة سے تو کرارؑ کو کرپایا نہ ختم
      کب تک تو دیواروں سے مٹائے گا بتا؟

      نامِ حق سے باطل تیرا کام ہے منافق
      کب تک تو حق کو جھٹلائے گا بتا؟

      تیری سیاہ روح، نہ کوئلہ، ہے جہنم کا ایندھن
      کب تک تو جلتے در سے منہ موڑے کا بتا؟

      آتا ہے بقيةللّٰهؑ اور دَورِ عدل و انصاف
      کب تک تو اپنے انجام سے بھاگے گا بتا؟

      تو  نے بہایا نہ صرف آب تو نے بہایا ہے لہو
      کب تک تو منتظر کو اس سے لکھوائے گا بتا؟
    • By Warilla in Zaidia the middle path.
         0
      Taken from IRS
      Usually, after discussing the issue of the explicit appointment of Ali (عليه السلام) the next question that usually arises is the Zaydi position on the first three Caliphs. Below is an excerpt from an aqeeda commentary Kitaab al-Idaah fi Sharh al-Misbaah:
      Regarding the judgment concerning those who preceded Amir al-Mumineen (عليه السلام) in the imamate, such as Abu Bakr, Umar and Uthmaan, the consensus of the Prophet’s Descendants holds that they were in error when they preceded him. They are declared disobedient by that. This is because the explicit appointment of ‘Ali’s imamate is established by clear and unequivocal text. Its proof was elucidated.
      Ad-Dawaari said that the majority of the Prophet’s Descendants do not consider them disobedient. Some declared them disobedient and some did not, and they disagreed. Some of them reserved judgment (tawaqqaf). This [i.e. reservation] is the position of the majority of the Zaydis. Some also pray for Allah’s pleasure for them, such as Sayyid Mu’ayyad Billah, al-Kani, Qadi Ja’far, and others.
      I say: This is the position of the majority of later Zaydis.
      They say that due to their preeminence and the Messenger’s praise for them, as well as what has come in the Qur’aan concerning Allah being pleased with them, such as the verse {Verily, Allah was pleased with the believers when they pledged allegiance to thee under the tree} and so forth. We are certain of their true faith, and one cannot speak of them except with true faith.
      I say: This statement does not preclude that they can never be guilty of disobedience. Our knowledge of their true faith is subject to abrogation clearly. Regarding their praise and the declaration of pleasure on them, this applies to them before being guilty of disobedience.
      They say that disobedience is either major sin or minor sin. One cannot apply their act of disobedience to either category with definitive proof.
      I say: Since it is established the imam after Allah’s Messenger, peace and blessings be upon him and his progeny, was ‘Ali (عليه السلام), it does not apply. This is because they prevented the imam from that which was his right. This is a form of rebellion. Rebellion is a form of disobedience by consensus. It is the root of every other major sin of disobedience like that which can be proven with definitive proof. This is the original doctrine (madhhab) of the Prophet’s Descendants (عليه السلام) as was stated.
      And Allah knows best!
    • By Warilla in Zaidia the middle path.
         7
      Taken from Imam Rassi society
      Among the things that it is praiseworthy to do on Ashura is fast.
      --Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (عليه السلام) said in his Kitāb Usūl al-Ahkām :
      It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his
      progeny, that he used to fast on ‘Ashura.
      It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his
      progeny, that he said: (There are no days that has as much reward as the month of Ramadan and
      ‘Ashura.) There are two reports that mention the recommendation of fasting on ‘Ashura, which is the tenth
      of al-Muharram. Some of the Imamis discourage fasting because al-Hussein bin Ali (عليه السلام) was killed on
      ‘Ashura. That is not reliable (‘itimād) because fasting does not prevent grief. Also, breakfast is closer to
      the pleasure of fasting. He was killed after the time of the Prophet, peace and blessings be upon him and
      his progeny, and it is not permissible to change something after a Shari`ah law has been established. It is
      narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny,
      that he fasted on ‘Ashura and encouraged others to fast. It was said to him: “O Messenger of Allah, it is a
      day that is esteemed by the Jews and Christians.” The Prophet, peace and blessings be upon him and
      his progeny, replied: ((Then, next time, we fast on the ninth day.))
      Elsewhere in the book, there are other narrations that state that Prophet, peace and blessings be upon
      him and his progeny, commanded those who ate on ‘Ashura to make it up.
      --Imam Nātiq Bil Haqq, Abu Talib Yahya bin al-Hussein al-Hārūni (عليه السلام) said in his Kitāb at-Tahrīr :
      It is recommended to fast during times where there is no difficulty or detriment to the body. One is to
      break the fast [i.e. not fast] on the days of the 2 Eids and the Days of Tashrīq. It is recommended to fast
      during the months of al-Muharram, Rajab, and Sha’ban. It is also praiseworthy to fast on Mondays and
      Thursdays. It is recommended to fast on ‘Ashura, which is the tenth of al-Muharram. It is also
      recommended to fast on the day of ‘Arafat for those in other cities. [It is also praiseworthy to fast] on the
      13th, 14th, and 15th days of every month.
      --Imam al-Qasim bin Ibrahim ar-Rassi (عليه السلام) said in his Kitab al-Wāfid:
      “The fasts of great reward include: Rajab, Sha’ban, the White Days, ‘Ashura, the day of ‘Arafat, Mondays,
      and Thursdays.”
      --Imam al-Hadi ila al-Haqq, Yahya bin al-Hussein (عليه السلام) says in Kitāb al-Ahkām :
      There’s no problem fasting on ‘Ashura. It is a good thing to do so. It is narrated on the authority of the
      Messenger of Allah, peace and blessings be upon him and his progeny, encouraged fasting on that day
      as something special. It is recommended to fast during times where there is no difficulty or detriment to
      the body. This is because Allah, the Exalted, does not desire hardship in acts of worship and desires
      ease for them. Allah says: {Allah desires ease for you and not difficulty} (Q. 2:185). If one is strong, they
      can fast this fast.
      It is not permitted to fast during the days of al-Fitr and al-Ažha, as well as the Days of Tashrīq. This is
      because the Messenger of Allah, peace and blessings be upon him and his progeny, forbade fasting on
      these days. He also said that eating and drinking are to be done during these days, and one is to break
      the fast. One is not to fast on these days.
      I relate on the authority of my father on the authority of his father who was asked about fasting on
      ‘Ashura, which day is it, and fasting on ‘Arafat: He replied: “Fasting on that day is a beautiful act and there
      is a lot of reward in doing so. There’s no harm in refraining from it. It is also a lot of reward in fasting on
      the day of ‘Arafat. It is expiation for that year. Concerning ‘Ashura, it is on the 10th. There is no
      disagreement concerning that.
      Among the blameworthy things to do is wail and strike oneself out of grief Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (عليه السلام) says in his Kitāb Usūl al-Ahkām :
      It is narrated on the authority of the Prophet, peace and blessings be upon him and his progeny: ((Two
      evil sounds are cursed in this world and the hereafter: the sound of lamenting from one in mourning who
      rip their pockets, scratch their faces, and laments the lamentations of Satan; as well as the sound of one
      who celebrates a blessing with mindless entertainment (lahw) and the flutes of Satan)).
      It is narrated on the authority of Zayd bin ‘Ali—his ancestors—‘Ali, upon them be peace: “The Prophet,
      peace and blessings be upon him and his progeny, said: ((The one who shaves, lashes, rips, and calls
      out of woe and grief, is not one of us)). Zayd bin ‘Ali said: “‘Shaves’ refers to shaving one’s hair. ‘Lashes’
      refers to cries of the wailers. ‘Rips’ refers to ripping one’s pockets.
      Our comments: The proof of lashing out severely is in the statement of Allah, the Exalted: {But when fear
      departs, they lash at you with their sharp tongues} (Q. 33:19).
      It is narrated on the authority of ‘Ali, upon him be peace, that the Prophet, peace and blessings be upon
      him and his progeny, prohibited wailing.
      It is narrated on the authority of ‘Abdur-Rahmān bin ‘Awf who said: I took the Prophet, peace and
      blessings be upon him and his progeny, by the hand and we went with to his son, Ibrāhīm, may Allah
      bless him, who passed away. He buried him and then cried. I then said: “O Messenger of Allah, do you
      cry after prohibiting it?” He replied: ((I did not prohibit crying. However, I did prohibit two types of evil
      sounds: the sound of one who celebrates a blessing with mindless entertainment and the flutes of Satan;
      as well as the sound of lamenting by slapping one’s cheeks (laŧm) and ripping one’s pockets. This [i.e.
      crying] is a mercy. The one who does not show mercy will not be shown mercy)).
      Therefore crying for Imam al-Husswen (عليه السلام) and his family is permissible, but wailing isn't.
      And Allah knows best!
    • By Ali in ShiaChat.com Blog
         26
      [This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama!  I will also provide some feedback on development efforts, new features and future goals and objectives]
      Part 1 - The IRC (#Shia) Days!
      Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 yearold me was still trying to make sense of it all. 
      In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial-up modem was.  Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) -  I digress.
      Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in endless debates with our Sunni brothers on an IRC channel called #Shia.  (Ok, a side note here for all you little pups.  This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”.  The “Hashtag” was a much cooler thing back in the day than the way you young’uns use it today).
      For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client.  It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as a member of their chat room.  Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.).  Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years.  I learned everything I knew from that channel and met some of the most incredible people.  Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course, the alternate was school and work but that was just boring to a 15-year-old.
      In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia.  As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggybacked on one of our member’s servers and domain name.
      The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam.  As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style.  Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way.
      A thought occurred to me.  Why not start a “forum” for the moderators to use?  The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today.  The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at any time from anywhere was extremely well welcomed by the Internet users.  I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just set up was a tiny little acorn that would one day be the oak tree that is ShiaChat.com.
      [More to follow, Part 2..]
      So who here is still around from the good old #Shia IRC days?
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