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The House of Fatema Zahra (sa) .... The Hijaab of Allah ÓÈÍÇäå æÊÚÇáì كتاب الطرف للسيد علي بن طاووس نقلا من كتاب الوصية للشيخ عيسى بن المستفاد الضرير، عن موسى بن جعفر، عن أبيه (عليهما السلام) قال: لما حضرت رسول الله (صلى الله عليه وآله) الوفاة دعا الانصار وقال … ألا إن فاطمة بابها بابي وبيتها بيتي، فمن هتكه فقد هتك حجاب الله "، قال عيسى: فبكى أبو الحسن (عليه السلام) طويلا، وقطع بقية كلامه وقال: هتك والله حجاب الله، هتك والله حجاب الله، هتك والله حجاب الله يا امه صلوات الله عليها From" Kitab al-Turf" of Sayed ibn Taoos quoting from Kitab al-Wassiyah of Shaikh Isa bin al-Mustafaad al-Zareer from Imam Musa bin Jafar al-Kazim (as) from his Father (as): "When Prophet Mohammad (saww) was about to die, He called the Ansaar's and said, ... "Indeed the door of Fatema (sa) is My door, and Her house is My house. So whoever disgraces it has disgraced the Hijaab (veil/covering) of Allah (TWT) The narrator Isa then says, "Abu al-Hasan Imam Kazim (as) then cried for long and cut of rest of his speech and said, "By Allah (TWT) the Hijaab of Allah was disgraced, By Allah (TWT) the Hijaab of Allah was disgraced, By Allah (TWT) the Hijaab of Allah was disgraced, O My Mother (sa)..." [source: Bihar al-Anwar, Vol. 22, Pg. 476-477] VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) BLOGSPOT
WHY CELEBRATE EID E ZAHRA (SA) Al-Sayed ibn Tawoos writes in the book, 'Zawaa'id al-Fawaa'id' that Ibn Abi Alaa Al-Hamadani al-Waasiti and Yahya ibn Mohammad bin Huwaij Al-Baghdadi said: We were quarreling about ibn Al-Khattab (Omar) and we became uncertain about him, so we travelled to Ahmad bin Isaac al-Qummi (Imam Hassan Al-Askari's companion) in Qum. We knocked on his door, and a young Iraqi girl opened. We asked to see Ahmad bin Isaac, to which she replied, "He is busy with his festival (eid), for it is a day of celebration" I said, "Praise be to Allah! The Shia festivals are four; Al-Fitr, Al-Ad'ha, Al-Ghadeer and Jomaa". She said, "Ahmad bin Isaac narrates from his master Abul Hassan, Ali bin Mohammad Al-Askari, that this day is a day of Eid, and it is in fact the most blessed of Eids for Ahlul Bayt and their followers" We then told her to inform him of our presence and seek permission for us to enter. Ahmad bin Isaac came to greet us dressed in a loincloth and perfumed with musk. We criticized his action, to which he replied, "Don’t worry, for I have just done ritual ghusl for Day of Eid”. We said, “Is it a day of Eid?” He replied in the affirmative. It was the 9th of Rabi al-Awwal. He invited us in and when we were seated he said, “I went to visit my Master Abu al-Hassan in Samarra on the same day as this, 9th Rabi al-Awwal. He instructed all his servants to wear new clothes, and he was burning scented wood an incense pot. I said to him, “May our fathers and mothers be a sacrifice for you! O son of the Messenger of Allah! has a day of celebration been renewed for Ahlul Bayt today?” He said, “Is there a more sacred day for Ahlul bayt than this day, 9th Rabi Al-Awwal? My father narrated to me that, on this day Huthaifa bin Al-Yamani went to visit my grandfather, the Messenger of Allah (saw) . Huthaifa said, “I saw Ameerul Moumineen and his children eating with the Prophet (saw). The Prophet (saw) was looking at their faces, smiling and saying to Al-Hassan and Al-Hussain, ‘Eat! Eat! enjoy the blessings and felicities of this day!, for it is the day that Allah will destroy His enemy, and the enemy of your grandfather; It is the day Allah will accept the deeds of your followers and lovers; It is the day the Divine words of Allah will be realized, ‘See, yonder are their dwellings empty and in ruins because they did wrong’ (27:52) It is the day the pharaoh of Ahlul bayt will be annihilated, their oppressor and the usurper of their rights; It is the day Allah will proceed to what they have done of deeds, and He will render them as scattered floating dust’. I said, “O Messenger of Allah! Is there from amongst your nation and companions, he who will violate these sanctities?” The Prophet said, “Yes Huthaifa, A tyrant from amongst the hypocrites. He will rule over them in a swaggering dictatorial manner and use deceit amongst my Ummah. He will bar the people from following the path of Allah and distort His Book and change my Sunnah. He will usurp my children’s inheritance and appoint himself as an authority. He will have the audacity to attack his Imam after me and will seize the people’s wealth in a way not prescribed and will squander it disobediently. He will belie me and belie my brother and vizier. His will enviously appropriate my daughter’s rights. She will invoke God, and He will answer her prayers on a day like this”. Huthaifa said, “O Messenger of Allah, invoke Allah to destroy him in your life time” The Messenger of Allah said, “Huthaifa, I loathe challenging the decree of Allah, although I have asked Allah to give virtue to the day on which he perishes over all days, so that it becomes a practice observed by my loved ones and followers of my Ahlul bayt. Whereupon Allah, the Exalted, revealed to me saying, “O Mohammad! You and your Ahlul Bayt will be afflicted with worldly calamities and adversities, also the oppression of the hypocrites and usurpers from amongst My servants whom you counseled, only to be betrayed by them. You were sincere towards them, yet they deceived you; you showed them kindness and they drove you away.. I will, by My power and might, open 1000 doors of hellfire from the lowest pits of hell and cast therein those who usurp the rights of your brother Ali. I will make an example of that hypocrite on the Day of Judgment, and like the pharaohs of all the prophets and the enemies of the religion, I will gather them and their companions in the Hellfire and therein they will abide eternally. O Mohammad! Your vicegerent and companion will suffer much affliction from this pharaoh and usurper who will have the audacity to alter My words. He will associate with me a partner and avert people from My path. He will erect himself as the Golden Cow of your ummah and disbelieve in me. I have commanded My angels in the seven heavens, your Shia and adorers to celebrate the day I annihilated him on. And I have ordered My angels to praise Me and seek forgiveness for your Shia and adorers. O Mohammad! And I have asked the Honorable Scribes (Al-Kiraam Al-Kaatibeen) to lift the Pen on that day and not to write any of my creations errors in honor of you and your vicegerent. O Mohammad! I have made that day a day of eid for you and your Ahlul Bayt and their followers and Shia. I vow by My Glory and Magnificence that I will favor the one who celebrates that day with the rewards of the (angels) surrounding (the throne), and I will give him permission to intercede for close kin, and I will increase his wealth. And I will free, every year, on that day, thousands of your Shia, adorers and followers from the fires of hell and recompense their striving, forgive their sins and accept their deeds. Huthaifa said, “the Prophet then stood and entered the house of Um Salama, and I left with no doubts in my mind about the second (omar). And I saw him after the death of the Prophet facilitate evil, disbelieve and apostatize, embark on the seat of authority (caliphate), manipulate the Quran, burn the House of Revelation (Fatima’s), innovate in the sunnah, reject the testimony of Ameerul Moumineen, belie Fatima - the daughter of the Messenger, usurp Fadak from her, satisfy the Jews, Christians and Majoos, and annoyed the apple of the Moustafa’s eye – never ever satisfying her. He changed the traditions and lay the groundwork for the killing of Ameerul Moumineen. He manifested injustice, prohibited what Allah had made permissible and made permissible what Allah had prohibited, slapped the face of Al-Zakiyya (Fatima), and oppressively and offensively ascended the pulpit of the Prophet, slandered Ameerul moumineen and opposed and nullified his opinion”. Huthaifa said, “Allah answered the prayers of my master (Imam Ali) in relation to this hypocrite, and he was killed at the hands of (Abu Lulu) he who killed him, may Allah have mercy on his soul”. Huthaifa continues, “I visited Ameerul Moumineen to pass on my felicities when that munafiq was killed and he said, ‘O Huthaifa, do you remember that day when you visited the Messenger of Allah when his grandchildren and I were eating with him and he pointed out to you the excellence of this day’” I said, “Yes, dear brother of the Messenger of Allah” He then said, “By Allah! Today is that day – the day Allah satisfied the children of the Messenger, and I am aware of many names for this day” I asked, “O Prince of the Faithful, I would love to hear from you the names for this day – 9th rabi al-awwal” The Imam said, “It is the day of respite, the day of relief from distress and agony, it is a second Ghadir, it is the removal of burden, it is the day of favoritism and the lifting of the pen, the day of hady (gift) and aqiqa, the day of blessing, the day of vengeance. It is the Great Eid of Allah and the day supplications are answered, the day of great standing, the day of turning back, the day of provision, the day erected walls are demolished, the day of regret for the oppressors, the day of victory for the Shia, the day worries are expelled, the day of triumph, the day of submission the day of power, the day of pardon, the day of jubilance for the Shia, the day of reflection, the day of great charity, the second Fitr, the day of Allah’s path, the day of contentment, the day of Eid for Ahlul Bayt, the day of victory for Bani Israel, the day Allah accepted the deeds of the Shia, the day of providing sadaqah, the day of asking for an increase, the day the hypocrite is killed, the day of reckoning, the day of Ahlul Bayt’s cheerfulness, the day that is witnessed, the day the oppressor will bite his hands, the day misguidance will be demolished, the day of accomplishment, the day of witnessing, the day of pardon for the faithful, the day of (ALMUSTATAAB), the day the authority of the munafiq departs, the day of settlement, the day the faithful relaxes, the day of Mubahila, the day of boasting, the day of thankfulness, the day victory for the oppressed, the day of visitation, the day of love, the day innovations are exposed, the day of piety, the day of exhortation, the day of worship, the day of Islam…” Huthaifa said, “I got up and left Ameerul Moumineen, saying to myself, ‘If I do not succeed in achieving rewards for deeds other than those rewarded for this day, I would be satisfied” Mohammad bin Abi Al-alaa and Yahya bin jareeh said, “Each of us got up and kissed the forehead of Isaac and said, ‘Praised be the Lord for not taking our souls before honoring us with this blessed day – and we left his place and celebrated that day, and it is the Eid of the Shia” ( REF : Beharul Anwar v95 pg 351)
Animosity in the hearts of the people Abu Ya’laa and Bazzaar have narrated on the authority of narrators considered correct by Haakim, Zahabi, Ibne Habbaan and others that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) informed بینا رسول اللّٰہ ﷺ آخذ بیدی ونحن نمشی فی بعض سکک المدینہ، اذ أتینا علیٰ حدیقۃ، فقلت:یا رسول اللّٰہ !ماأحسنھا من حدیقۃ !فقال: انّ لک فی الجنۃ أحسن منھا.ثم مررنا بأُخری، فقلت :یا رسول اللّٰہ !ما احسنھا من حدیقۃ !قال: انّ لک فی الجنۃ أحسن منھا.حتیٰ مررنا بسبع حدائق، کل ذالک أقول ما احسنھا ویقول :لک فی الجنۃ أحسن منھا، فلما خلا لی الطریق اعتنقنی،ثم أجھش باکیاً.قلت: یا رسول اللّٰہ !ما یبکیک؟قال: ضغائن فی صدور أقوام لا یبدونھا لک الا من بعدی.قال: قلت : یارسول اللّٰہ !فی سلامۃ من دینی؟قال: فی سلامۃ من دینک“One day Holy Prophet took my hand in his hand and we both started walking slowly in one of the lanes of Madinah. We reached near a garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ After this we reached another garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ We came across seven gardens and after each garden I said, ‘what a beautiful garden!’ and Holy Prophet (s.a.w.a.) replied, ‘You have a more beautiful garden than this in paradise.’ When the road was deserted, Holy Prophet embraced me and began weeping. I asked, ‘O Prophet of Allah! What makes you weep?’ Holy Prophet (s.a.w.a.) informed, ‘This nation bears animosity towards you in their hearts which they will reveal after I am gone.’ I asked, ‘O Prophet of Allah! Will I be steadfast on my religion at the time?’ Holy Prophet (s.a.w.a.) replied, ‘Yes, you will be steadfast.’ This tradition has been recorded with the same meaning and text in Majma al-Zawaaed on the authority of Abu Noaimi and Bazzaar and in Mustadrak with the same chain of narrators. Haakim and Zahabi both consider this tradition to be correct. Based on this it is an accepted fact that the chain of narrators of this tradition is correct. However the text is summarized in Mustadrak. Only Allah knows whether this has been done by Haakim himself or was done in the subsequent editions (by the editor) or was done by the publisher. On examining it is evident that the chain of narrators of this tradition is the same as the one taken by Abu Ya’laa and Bazzaar which Haakim and Zahabi consider as correct. However the only difference in the two references is that Haakim has recorded this in an incomplete manner i.e. he has concluded the narration at ‘you have a more beautiful garden than this in paradise.’ Similarly it is evident from other traditions that the ‘nation’ referred to in this tradition is the Quraysh which has been elaborated in the forthcoming topics. VISIT SERATONLINE.COM Who was responsible for misguiding the people after Holy Prophet (s.a.w.a.)? Another fact that is evident is it was the Quraysh who were responsible for the deviation and destruction of the people after the Holy Prophet’s (s.a.w.a.) demise. In one tradition Abu Huraira relates: Holy Prophet (s.a.w.a.) informed: یھلک امتی ھٰذا الحی من قریش‘Some people from the Quraysh are dragging my nation towards destruction.’ People asked, ‘What should we do at that time?’ Holy Prophet (s.a.w.a.): لوان الناس اعتزلوھم‘The people should distance themselves from them (the corrupt ones from the Quraysh).’ In another tradition Abu Huraira says, I have heard from the truthful Prophet (s.a.w.a.), ھلاک امتی علیٰ یدی غلمۃ من قریش‘The destruction of my nation will be at the hands of those from the Quraysh with lust for power.’ The people asked, ‘Is Marwan among them?’ Abu Huraira declares, ‘If I want I can name each one of them and I can even inform you of their tribes.’ Both these traditions are considered correct. The Enmity of the Quraysh and Bani Umayyah toward Holy Prophet (s.a.w.a.) and his progeny In the preceding pages we have recorded traditions wherein the Holy Prophet (s.a.w.a.) had exposed the treachery and animosity of the people. Now we shall examine some narrations about the enmity of the Quraysh with special reference to Bani Umayyah. Some of these people bore enmity from the time of the Holy Prophet (s.a.w.a.), which was evident. However, since they could not settle scores with the Holy Prophet (s.a.w.a.) they rose against the Ahle Bait (s.a.) in order to get back at Holy Prophet (s.a.w.a.). Ameerul Momineen (a.s.) relates, اللّٰھمّ انی أستعدیک علیٰ قریش، فانھم أضمروالرسولک ضروباً من الشر والغدر، فعجزوا عنھا، و حُلت بینھم و بینھا، فکانت الوجبۃ بی والدائرۃ علیّ. اللّٰھمّ احفظ حسناً وحسیناً، ولا تمکّن فجرۃ قریش منھما ما دمت حیاً، فاذا توفّیتنی فانت الرقیب علیھم وانت علیٰ کل شيء شہید ‘O Allah, I seek help from You against the Quraysh. They concealed their hatred and animosity towards the Holy Prophet (s.a.w.a.) because they could not reveal it. O Allah You protected him (s.a.w.a.) from them. Now they are targeting me with their hatred. O Allah, protect Hasan and Husain till the time I am alive. Do not allow the transgressors of the Quraysh to dominate them. And after I depart from the world then You alone are a Custodian. And You are a Witness over everything.’ Note how Ameerul Momineen (a.s.) describes the hatred and animosity in the hearts of the Quraysh. Until the Holy Prophet (s.a.w.a.) was alive Allah did not allow them to expressly show their animosity. However once the Holy Prophet (s.a.w.a.) passed away Ameerul Momineen (s.a.) had to bear the brunt of their hostility. Likewise, it is evident from Ameerul Momineen’s (a.s.) statement that the Quraysh would target Hasan (a.s.) and Husain (a.s.) with their hatred for the Holy Prophet (s.a.w.a.) and would finally kill them. In another sermon Ameerul Momineen Ali Ibn Abi Taalib (a.s.) declares, وقال قائل انک یابن ابی طالب !علیٰ ھٰذا الامر لحریص. فقلت: بل انتم. واللہ. أحرص و أبعد، و أنا اخص و أقرب و انما طلبت حقاً لی و انتم تحولون بینی و بینہ، و تضربون وجھی دونہ، فلما قرّعتہ بالحجۃ فی الملأ الحاضرین ھبّ کانہ بہت لا یدری ما یجیبنی بہ.One person told me, ‘O son of Abu Talib you are greedy for leadership.’ I replied, ‘By Allah, you people are greedier for leadership while you have nothing to do with it. On the other hand I am more deserving of it and I am (only) demanding my right. You are obstructing my path and preventing me from acquiring leadership.’ ‘When I convinced him with firm arguments and proofs in the midst of the people, he realised he was wrong and was so stunned that he could not respond.’ ‘O Allah, I seek help from You against the Quraysh and their helpers. Surely they have severed relations with me. They have belittled my high status and they have gathered to contend with me regarding the matter that was exclusively for me.’ Then the people said, ‘sometime you should demand your right and sometime you should abandon them.’ Ameerul Momineen Ali Ibn Abi Taalib (a.s.) wrote a letter to his brother Aqeel.. فدع عنک قریشاً و ترکاضھم فی الضلال، و تجوالھم فی الشقاق، وجما حھم فی التیہ، فانھم قد اجمعوا علیٰ حربی اجماعھم علیٰ حرب رسول اللہ ﷺ قبلی، فجزت قریشاً عنی الجوازی، فقد قطعوا رحمی وسلبونی سلطان ابن أُمّی‘Leave the discussion about Quraysh and their deviation and their dissent and their stubbornness as these people have already decided to fight me like they had decided to fight the Prophet of Allah (s.a.w.a.). Now only Allah will punish the Quraysh for severing relations with me and usurping the leadership of my cousin (Holy Prophet (s.a.w.a.)) from me.’ Ibne Adi in his book Al-Kaamil narrates: Once Abu Sufyan said, ‘the example of Muhammed (s.a.w.a.) in the Bani Hashim is like the example of a flower with sweet fragrance in the midst of foul odour. Someone informed the Holy Prophet (s.a.w.a.) about Abu Sufyan’s statement. On hearing this, the Holy Prophet (s.a.w.a.) rose while his face showed signs of anger. (He said) مابال اقوام تبلغنی عن اقوام …‘What kind of senseless talks am I hearing from the people?’ Ibne Adi in Al-Kaamil has clearly mentioned Abu Sufyan’s name while recording this narration. In some other books the same statement has been documented but instead of Abu Sufyan it is attributed to an anonymous person. For example refer to Majma al-Zawaaed. In another tradition Abdul Muttalib Ibn Rab’ee Ibn Harith Ibn Abdul Muttalib narrates, ‘Some of the Ansaar approached the Holy Prophet (s.a.w.a.) and said: We are hearing senseless talks from people related to your tribe to the extent that one person said – Muhammed (s.a.w.a.) is like a date tree growing in the midst of rubbish!’ Even this narration has been recorded with some changes (to conceal the truth). The Cause of the Enmity Take away prejudice and stubbornness of the historians and traditionalists and it will become clear that the animosity and snide comments were a result of the close proximity between Holy Prophet (s.a.w.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). These people were challenging Ameerul Momineen Ali Ibn Abi Taalib (a.s.) so that they could exact vengeance from the Holy Prophet (s.a.w.a.). In addition to this Ameerul Momineen Ali Ibn Abi Taalib’s (a.s.) role in slaying the senior members of Quraysh in various battles was another factor which cannot be ignored as a cause for animosity. Especially when one considers that Uthmaan himself had pointed this out to Ameerul Momineen Ali Ibn Abi Taalib (a.s.). Aabi in his book Nathr al-Dorar records that Ibne Abbas narrates that in one of the discussions with Ameerul Momineen Ali Ibn Abi Taalib (a.s.), Uthmaan said ما اصنع ان کانت قریش لا تحبکم، و قد قتلتم منھم یوم بدر سبعین کانّ وجوھھم شنوف الذھب‘What do I do if the Quraysh do not love you? In the battle of Badr you had killed seventy of their members of which each one was like shining gold.’ Obviously, the Quraysh could not express their resentment over this humiliation in front of the Holy Prophet (s.a.w.a.). So they turned against the Ahle Bait (s.a.) to exact revenge just as the Holy Prophet (s.a.w.a.) had prophesied. This led to a chain of events wherein they turned against Hazrat Faatemah (s.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). After them they opposed Imam Hasan (a.s.) and Imam Husain (a.s.). The opposition to Ahle Bait (a.s.) and by extension to their lovers is evident till date. Enmity with Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and Hazrat Faatemah (s.a.) What is evident from history is that every effort was made to restrict the propagation of the traditions of the infallibles (a.s.). On the other hand the traditionalists and narrators of Sunnis were relentlessly forging traditions and narrations. The caliphs prohibited the narration of important traditions which had the potential to embarrass them. Books that recorded such narrations were either burnt or destroyed. Under such circumstances, it is not possible for one to demand that the incidents related to oppression and injustice on Hazrat Faatemah (s.a.) be presented in a precise and unambiguous manner. Rather, we can narrate these incidents in the briefest manner possible given that the traditionalists and historians who were conscious of their duty to present the truth narrated the events with great difficulty and at great risk. These events were concealed and transmitted secretly so as not to alert the government who wanted to put an end to its propagation. The Holy Prophet (s.a.w.a.) had already informed the Ahle Bait (a.s.) that the nation would behave treacherously with them and take revenge from them. The Quraysh sought to take revenge from the Holy Prophet (s.a.w.a.) by tormenting Hazrat Faatemah (s.a.) who was a part of him. Since the Holy Prophet (s.a.w.a.) had already mentioned that Faatemah (s.a.) is a part of me, the Quraysh sought to spite the Holy Prophet (s.a.w.a.) by turning against Hazrat Faatemah (s.a.). Hazrat Faatemah (s.a.) was present in the nation as a part of the Holy Prophet (s.a.w.a.) so that the nation could be examined and those who bore enmity towards the Holy Prophet (s.a.w.a.) would be exposed through their enmity of Hazrat Faatemah (s.a.). And this examination came very quickly after the Holy Prophet’s (s.a.w.a.) demise so much so that Hazrat Faatemah (s.a.) passed away to meet her father just like he had prophesied. We do not expect to compile all the incidents and narrations right down to the minutest detail. However, if we can compile even 50% of the narrations and incidents then it is reasonable to say that we can conclude from the remaining incidents to a large extent. We have seen the level of distortion that these narrations have been exposed to so much so that the narration of Abu Sufyan, Islam’s biggest enemy, insulting the Holy Prophet (s.a.w.a.) has been recorded by attributing it to an anonymous person. Therefore, it is unreasonable to expect that we record all the incidents that transpired after the Holy Prophet’s (s.a.w.a.) demise when many of these incidents and narrations involve such explosive comments and reputed personalities. However, Allah’s Grace and Bounties on His servants have ensured that despite the most trying of circumstances, some faithful historians and narrators were always present to document these incidents and narrations so that the truth would be evident to the seekers of truth across all eras. Our endeavour at all times has been to narrate from the reputed books of Sunnis. We have not taken the help of Shiah references in this matter. Even with the Sunnis references we have taken care to narrate from ancient texts as opposed to those that were compiled in the subsequent centuries.  Majma al-Zawaaed, vol. 9, pg. 118  Mustadrak, vol. 3, pg. 139  Mizaan al-Etedaal, vol. 3, pg. 355  Musnad-e-Ahmad, vol. 2, pg. 288, 301, 324, 328  Sharho Nahj al-Balaaghah, vol. 20, pg. 298  Nahj al-Balaaghah, vol. 2, pg. 84; Nahj al-Balaaghah of Faiz al-Islam Sermon 171  Sharho Nahj al-Balaaghah, vol. 16, pg. 151  We have taken great care to translate critical sentences from Sunnis sources.  Al-Kaamil fi al-Zo’faaee, vol. 3, pg. 28  Majma al-Zawaaed, vol. 8, pg. 215  Ibid  This book has been published and now available in the market. For more details refer to Sharho Nahj al-Balaaghah, vol. 9, pg. 23
Some Muslims have misconceptions about the Holy Prophet (s.a.w.a.) and his successor. While there are many incidents during the Noble Prophet’s (s.a.w.a.) lifetime that serve to dispel these misconceptions and have clarified the matter for the Muslims, we would like to draw attention to the Holy Prophet’s (s.a.w.a.) demise and his funeral that have many lessons for his nation. First let us round up some of the misconceptions of these ostensible Muslims regarding the Noble Prophet(s.a.w.a.) and his successor. The Noble Prophet (s.a.w.a.) was an ordinary mortal like any other Muslim. Being an ordinary mortal, he (s.a.w.a.) did not possess any special powers and gifts, so he (s.a.w.a.) lacked the Knowledge of the Unseen (Ilm al-Ghaib) and to claim this for the Noble Prophet (s.a.w.a.) is polytheism (Shirk) as all knowledge is only for Allah. Undertaking a journey solely for the visitation (ziyaarat) of the Holy Prophet’s (s.a.w.a.) grave is a sin and one should not undertake such journeys, else prayers must be shortened (qasr). The Shias raised the status of Ali b. Abi Taalib (a.s.) and lowered the position of the Prophet (s.a.w.a.). The Prophet (s.a.w.a.) did not appoint Ali b. Abi Talib (a.s.) as his successor. Abu Bakr was the caliph of the Holy Prophet (s.a.w.a.). Abu Bakr’s caliphate was based on the consensus (ijma) of all Muslims. The companions (Sahaabah) were always with the Prophet (s.a.w.a.). In the spirit of companionship they never abandoned him (s.a.w.a.). VISIT SERATONLINE.COM Many misconceptions like these can be answered through just one incident – the death and burial of the Messenger of Allah (s.a.w.a.). While there are many reports about the Holy Prophet’s (s.a.w.a.) death, we will focus on a few to highlight some important points for Muslims. There are many other reports that reinforce these points. Tradition 1 Jabir b. Abdullah Ansari and Abdullah b. Abbas narrate – When the first verse of Surah Nasr (110) was revealed – “When there comes the help of Allah and the victory…” till the end, Ali b. Abi Talib (a.s.) asked the Holy Prophet (s.a.w.a.) – O Prophet (s.a.w.a.) when you die who will give you the ceremonial bath (Ghusl), shroud you and recite prayers on you and who will lower you in the grave? The Holy Prophet (s.a.w.a.) replied, “O Ali! As for the ceremonial bath, you will bathe me and Ibn Abbas will pour water for you and Jibraeel will be the third (one to bathe me).” When you are done with the ritual bath, shroud me with 3 new garments. Jibraeel will get the camphor from Paradise. Then when you lower me on the bed, place me in the Mosque (of the Prophet (s.a.w.a.)) and leave me. The first to offer prayers (salawaat) on me will be Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Then you all enter the mosque and align yourself in rows (for prayers). None shall come in my presence but he will exclaim (as condolence) – Surely the Prophet (s.a.w.a.) has died. Then (as instructed by the Prophet (s.a.w.a.)), Ali gave the ritual bath to the Holy Prophet (s.a.w.a.) and Ibn Abbas poured the water while Jibraeel was with them. His (s.a.w.a.) shroud was 3 new garments. He (s.a.w.a.) was carried on the bed. Thereafter, they entered the Mosque, placed him (s.a.w.a.) inside it and left him (s.a.w.a.) alone (as ordered by the Prophet (s.a.w.a.)). The first one to offer prayers (Salawaat) on the Prophet (s.a.w.a.) was Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Ali (a.s.) narrates – We heard humming in the Mosque but we did not see anyone. We heard a caller announce – Enter – may Allah have mercy on you and offer prayers on your Prophet (s.a.w.a.). Then we entered and formed rows like the Prophet (s.a.w.a.) ordered us. Then Jibraeel recited the takbeer (Allah-o-Akbar), we offered prayers on the Prophet (s.a.w.a.) with Jibraeel and none took precedence over us in praying for the Prophet (s.a.w.a.). And finally Ali (a.s.) lowered the Prophet (s.a.w.a.) in his grave… Hilyah al-Awliyaa wa Tabaqaat al-Asfiyaa (vol. 4 p. 77) by Abu Noaim Isfahani Ithaaf al-Saadah al-Muttaqeen (vol. 10 p. 291) by Murtaza al-ZubaidiTradition 2 Abdullah b. Masood narrates – It was heavy for us when we asked the Holy Prophet (s.a.w.a.) – Who will pray over you, O Prophet of Allah? He (s.a.w.a.) wept and we also wept with him (s.a.w.a.). He (s.a.w.a.) informed us, “May Allah forgive you and reward you with the best reward with respect to your (love of the) Prophet. When you have bathed me, applied camphor on me and shrouded me, then placed me at the edge of the grave and leave me alone for some time. Then the first one to offer prayers on me will be my friend, my companion – Jibraeel followed by Mikaaeel, Israafeel, Izraaeel (the Angel of Death) along with an army of angels. Then, the men from my Ahle Bait (a.s.) will pray over me, then their women and then you all will enter in groups and individually…” Mustadrak alaa al-Sahihain vol. 3 p. 60 Al-Bedaayah wa Al-Nehaayah vol. 5 p. 253 by Ibn Kathir – amongst the foremost students of Ibn Taymiyyah Dalael al-Nobuwwah vol. 7 p. 232 by Al-Baihaqi Ithaaf al-Saadah al-Muttaqeen vol. 10 p. 290 by Murtaza al-ZubaidiTradition 3 Abdullah b. Umar narrates that the Holy Prophet (s.a.w.a.) informed: One who visits me while he has no desire except my visitation (i.e. ziyaarat), then I am duty-bound to intercede for him on the Day of Resurrection. Majma al-Zawaaed vol. 3 p. 2 Mo’jam al-Kabeer vol. 12 p. 291 Al-Durr al-Manthoor vol. 1 p. 237There are several other traditions of this nature, but we have sufficed with the aforementioned reports documented by the most respected of Ahle Tasannun scholars. Collectively, such traditions have important messages for the Muslims: The Noble Prophet (s.a.w.a.) had knowledge of the unseen (Ilme Ghaib) which some Muslims deny. He (s.a.w.a.) was aware of the minutest details of his death as also other matters. The Holy Prophet (s.a.w.a.) enjoyed a far more honourable position in front of Allah than any mortal can ever conceive. He was not an ordinary person like some so-called Muslims claim and he was certainly not a mere postman delivering a letter as the Salafis claim! (We seek refuge in Allah)! The Noble Prophet (s.a.w.a.) enjoyed a high position in his lifetime as also in his death and even after his death. Some so-called Muslims concede that the Prophet (s.a.w.a.) had a high status but it was limited to his life time. “After death, he was like any other dead person and elevating his status is wrong and an innovation (bid’ah).”This view is rejected by the army of angels led by Allah who recited salawaat over him (a.s.) on his death. Clearly, it is erroneous and misleading to consider the Prophet (s.a.w.a.) an ordinary person in his lifetime, and to regard him as lifeless and worthless (God forbid) after his death. Undertaking a journey solely for ziyaarat or visitation of the Holy Prophet (s.a.w.a.) has tremendous rewards. Such a journey pleases Allah and His angels. Allah and His Chosen Angels themselves perform the ziyarat. Prohibiting Muslims from such journeys is an innovation and a grave sin. Even earlier Muslims reprimanded Salafis like Ibn Taymiyyah and Ibn Qayyim al-Jauziyyah for suggesting that ziyaarat of the Holy Prophet (s.a.w.a.) should be avoided. These Salafis were even imprisoned and paraded on donkeys for their beliefs. The Shias are accused of elevating the position of the Ahle Bait (a.s.) in general and that of Ali b. Abi Talib (a.s.) in particular, and lowering the status of the Holy Prophet (s.a.w.a.). But it is clear that Shias hold the Prophet (s.a.w.a.) in far higher respect than other Muslims. The aforementioned traditions in Ahle Tasannun books are among the most basic traditions recorded in honour of the Noble Prophet (s.a.w.a.) in the books of Shias. Despite such traditions in their own books, some Muslims lower the position of the Holy Prophet (s.a.w.a.) to that of an ordinary Muslim and prevent Muslims from his (s.a.w.a.) ziyaarat. These so-called Muslims are guilty of debasing the position of Holy Prophet (s.a.w.a.), not the Shias. The Shias seek refuge in Allah from such actions. Muslims in general claim that the Noble Prophet (s.a.w.a.) did not leave behind a successor nor did the Muslims make any inquiries in this regard. This view collapses in the face of such traditions wherein Muslims asked the Holy Prophet (s.a.w.a.) about who would bathe him, shroud him, bury him and offer prayers over him. The Noble Prophet (s.a.w.a.) did not hesitate from giving a detailed response. Therefore, it is impossible that the Holy Prophet (s.a.w.a.) forgot to mention more important details like who would succeed him in caliphate. Ali was the sole person to give the ritual bath with Ibn Abbas and Jibraeel (a.s.) assisting him. This further reinforces the argument of Ali’s caliphate as traditions report that only the Holy Prophet’s (s.a.w.a.) successor can give him the ceremonial bath. This was the Sunnah of all past Prophets (a.s.) and all Imams (a.s.) right from Ali b. Abi Talib till his eleventh descendant, Imam Hasan b. Ali al-Askari (a.s.). Even if we toe the argument of these so-called Muslims that the Noble Prophet (s.a.w.a.) did not appoint a successor, Ali b. Abi Talib (a.s.) was the only person qualified for the position by virtue of giving the ceremonial bath to the Holy Prophet (s.a.w.a.). The companions were not present in the funeral. In fact, they left the dead body of the Holy Prophet (s.a.w.a.) and were busy fighting in Saqeefah to grab power, thus belying their claim of true companionship. True companionship as shown by Ali b. Abi Talib (a.s.) is not limited to the lifetime, that too for a limited time. It involves being with the Holy Prophet (s.a.w.a.) during the lifetime, being busy in the funeral arrangements after his demise and acting on his Sunnah thereafter. Selecting a caliph in Saqifah of Bani Saaedah can never be given priority over burying the Noble Prophet (s.a.w.a.) of the nation who rescued the nation from certain misguidance and apostasy and whose funeral was attended by Jibraeel, Mikaaeel, Israafeel and Allah Himself. Succession of the Holy Prophet (s.a.w.a.) is not more important than the Noble Prophet (s.a.w.a.) himself. If indeed it is, then the matter ought to have been settled in the Holy Prophet’s (s.a.w.a.) lifetime. Ali b. Abi Talib (a.s.) was already selected as Caliph by Allah and His Prophet (s.a.w.a.). Even if there were differences over his selection, they could wait till after the funeral. In any case, since the Bani Hashim were busy in the funeral, selecting the so-called caliph of Muslims without consulting them makes the selection of Abu Bakr void as there was no consensus at the time of selection. Consensus cannot be claimed after selection, especially since there are reports that even many Ansaar in Saqifah were rooting for Ali b. Abi Talib as the Caliph, nullifying the entire argument of consensus for Abu Bakr as it lacked the consent of two major groups, viz. the Ansaar and the Bani Hashim.
"As for your daughter, she will be oppressed and deprived, and the rights which you gave her will be usurped. She will be beaten while she is pregnant, her sanctity will be breached, and her house will be entered without permission. Then she will be humiliated and disrespected. She will find no protector, she will suffer from a miscarriage because she will be beaten, and she will die as a result of that beating."
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