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http://wahidkhorasani.com/English ***** Share Your Thoughts/Learning/Insights from this Lecture, for the benefit of others. You may think its common knowledge, but remember there are new and young Shia's - You may be blessed to make a connection that others were not able to. They will benefit from your insight. You may see things the way others do not see. or Just reflect on it for your own knowledge/Wisdom. Understanding the Concept will clarify many things.

salam, Ya Ali madad I was wondering about the significance of the different colors of the alam (flag) of Ghazi Abbas a.s. that people raise on the roofs of their houses. black is obvious, and most common... so is the red alam: to my mind it recalls the Blood of mola Hussain a.s. and his companions and all the shuhuda that precede and follow them... i sometimes think though: wasnt red the color of the standards/flags of the Shami army in Karbala? my landlady once put up a green one. i even saw a silver/white one in passing

Hasanhh's recent post about Turkey Day got me thinking of good traditions, as opposed to all the not-so-great ones we see everyday. A day for giving thanks for all the great things in our life, for example, sounds really nice. So what 'days' would you like to observe (and how you would do that would be great, too). PS: This doesn't have to be about days you came up with yourself, it can also be about already existing yet undervalued days. I'll start: I'd like to celebrate Pepero Day. Pepero Day is celebrated in South Korea - a day for friends and loved ones to spread the Pepero love. According to Wiki the original purpose of celebrating this day might have been to become taller and thinner (from the shape of the Pepero), after this story of two Korean girls wishing on a Pepero. :rolleyes: Another interesting theory about Pepero Day and its date is that all the 1's in the date symbolize Peperos. Yes, I am fully aware that this is a marketing stunt. But tell me you wouldn't like to wake up one morning to find a basket of these at your doorstep.

We have bulk of Sunni reports of traditions in Hadith books from Aisha. What is the reason of it? Even there were other pious and rigtheous wives of the prophet saww like Umme Salma and Umme Ayman, but they have not the traditions more than 5% of those reported by Aisha alone? Is it the reason Aisha was the daughter of Abubakr? or She was the only one who fought a war against Imam Ali A.s. resulting in killinkgs of thouands of muslims?

The companions of Imam Mahdi (a.t.f.s.) in the light of Quran and traditions All the sects of Islam in general, and in particular, the Shiah are steadfast in their belief, that prior to the advent of the Day of Judgement (Qiyamat), injustice and inequality will be rife in the earth. In such a condition, Allah, through His Proof (Hujjat) will fill the earth with justice and equality, as it will be filled with injustice and oppression. Execution of this momentous mission of altering the administration of the world requires the presence of an equally great personality. We all are aware that the great person being referred to here, is none other than Imam Mahdi (a.t.f.s.). To complete his divine mission successfully, Imam Mahdi (a.t.f.s.) will naturally require supporters and helpers. Inshallah, with the help of Allah and the grace of Imam Mahdi (a.t.f.s.), in this brief treatise, we shall delve into the characteristics of those personalities who will form the group of helpers of Imam Mahdi (a.t.f.s.). Using the Holy Quran and traditions of our Holy Imams (a.s.), we shall try to find about more about those who will assist him (a.s.) in cleansing this earth from the stain of injustice and inequality and replacing it with justice and equality. We shall divide our discussion into two sections; 1.The companions of Imam Mahdi (a.t.f.s.) in the light of verses of Holy Quran. 2.The companions of Imam Mahdi (a.t.f.s.) in the light of traditions. The companions of Imam Mahdi (a.t.f.s.) in the light of Quranic verses According to traditions of the infallible Imams (a.s.), numerous verses from the Holy Quran contain references to the companions of Imam Mahdi (a.t.f.s.) (may our lives be sacrificed for him). The commentaries and references under these verses draw our attention towards the characteristics and traits of the companions of Imam Mahdi (a.t.f.s.). Verse 1 …wherever you are, Allah will bring you all together;… (Surah Baqarah, verse 148) With reference to the above verse, Imam Jafar Sadiq (a.s.) says that this verse points to the companions of Imam Mahdi (a.t.f.s.). (Ghaybat-e-Nomani, page 313) Imam Baqir (a.s.) says that in reality this verse refers to those 313 companions of Imam Mahdi (a.s.) who will in a single moment gather around him (a.s.) (like moths gather around the glow of fire), between Rukn and Maqaam and pay allegiance to him (a.s.). Verse 2 And if We hold back from them the punishment until a stated period of time, they will certainly say: What prevents it?… (Surah Hud, verse 8) According to Imam Ali (a.s.), Ummat Madoodah (Maeaanah Ummat) refers to the 313 companions of Imam Mahdi (a.t.f.s.). (Tafseer Qummi, volume 1, page 323) Verse 3 …therefore if these disbelieve in it We have already entrusted with it a people who are not disbelievers in it. (Surah Anaam, verse 89) Imam Sadiq (a.s.) says that this verse is a reference to the special companions of Imam Mahdi (a.t.f.s.). (Ghaybat Nomani, page 316) Verse 4 …then Allah will bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers,… (Surah Maedah, verse 54) Imam Sadiq (a.s.), after reciting this verse, recited its preceding verse, and said this verse too refers to the companions of the previous Divine proofs. (Tafseer-e-Ayyaashi, volume 1, page 326) Verse 5 And certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it. (Surah Ambiya, verse 105) In an explanation to the above verse, Imam Baqir (a.s.) remarks that it refers to the companions of Imam Mahdi (a.t.f.s.) in the last days. (Tafseer-e-Majmaul Bayan, volume 7, page 66) Verse 6 Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah?s is the end of affairs. (Surah Hajj, verse 41) In an exegesis to the above verse, Imam Baqir (a.s.) says that in reality, this verse has been revealed with reference to the companions of Imam Mahdi (a.t.f.s.). Allah will place the East and the West at their disposal, and through them He will establish His religion on this earth. There will remain no sign of injustice and oppression on this earth. (Yanaabi ul Mawaddah, page 425) Verse 7 Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them,… (Surah Noor, verse 55) Imam Zainul Abedin (a.s.), while swearing by Allah says that these are our lovers and our Shiahs. These are those who will be made the successors of this earth by Allah through the Mahdi (a.s.), who will be from amongst us. (Yanaabi ul Mawaddah, page 426) Readers should note that there is a promise made by Allah in the above verse and Allah never breaks His promise. If Allah promises that the rightful inheritors of this earth will be the companions of Imam Mahdi (a.t.f.s.), then taking a cue from the tradition we should wait for this day with restlessness. Allahs promise refers to that Imam Mahdi (a.t.f.s.), who, after his reappearance will fill the earth with justice and equality, just as it will be filled (at that time) with injustice and oppression. At this juncture, we raise our hands and pray to Allah, that by the waseelah of Janabe Zahra (sa), Allah grants us the taufeeq (opportunity) of waiting for Imam Mahdi (a.t.f.s.) in the true sense of the word – that we may strive to prepare the earth for his reappearance. And that after his reappearance, our names be included in the celebrated list of companions who will help Imam Mahdi (a.t.f.s.) in his mission. The companions of Imam Mahdi (a.t.f.s.) in the light of traditions Lets us see what are the characteristics and special attributes of the companions of Imam Mahdi (a.t.f.s.) in the light of traditions. Úáíå ÇáÓáÇã The number of companions Aban Ibn Tuglab narrates that, ?During my visit to Makkah, I presented myself in the company of Imam Sadiq (a.s.) in Masjidul Haram, and was honored by the opportunity to kiss his hand. He (a.s.) said, ?O Aban, very soon, Allah will fill this Masjid with 313 persons. (Ghaybat-e-Nomani, page 313). In another tradition, Imam Jafar Sadiq (a.s.) says, ?Imam Qaem (a.s.) will not leave the city of Makkah till such time, that he completes the size of his group.Abu Baseer, a famous companion of Imam Sadiq (a.s.) once asked the Holy Imam (a.s.) about the size of Imam Mahdis (a.s.) group, to which Imam (a.s.) replied, Ten thousand. Apparently, the above traditions may appear in conflict with each other. But there is no contradiction. Explanations, which appear under these traditions, inform us that Imam Mahdi (a.t.f.s.), will have 313 ?special companions?. Besides these, he (a.s.) will also enjoy the help and support of other people who will be his companions. ( B) The characteristics of Imam Mahdi?s (a.s.) companions While narrating the features of the companions of Imam Mahdi (a.t.f.s.), Imam Sadiq (a.s.) narrates that,They will be such men, that their hearts will be like pieces of iron. There will exist not a shred of doubt in their minds, nor will they ever harbour any doubts. To uphold the rights of Allah, they will be unyielding (like hard stone). They will constantly circumambulate the presence of the Holy Imam as moth circumambulate the fire (as they are attracted to the glow of the fire). They will submit themselves in the service of Imam Mahdi (a.t.f.s.). They will remain awake in the nights, and worship of Allah Through out. Their voices, as they worship Allah, will be similar to the humming sound of the honeybees. They will remain alert during the nights and prepare for jehad during the days. They will always be attentive towards the service and obedience of Imam Mahdi (a.t.f.s.). (Behaar ul Anwaar, volume 52, page 300) © The strength of the companions of Imam Mahdi (a.t.f.s.) He said: Ah! that I had power to suppress you, rather I shall have recourse to a strong support. (Surah Hud, verse 80) While explaining the above verse of the Holy Quran, Imam Sadiq (a.s.), quotes the words used by Hazrat Lut (a.s.) for his nation It is unfortunate that I do not possess the power and strength to control you. How excellent it would be, if I had the support of the people against you. Imam Sadiq (a.s.), while continuing his narration says, The power and strength, which is desired by Hazrat Lut, is in fact the strength of Hazrat Qaem (a.s.) and the steadfastness of his companions. Each companion of Imam Mahdi (a.t.f.s.) will possess the power and the capacity equivalent to 40 people. Their hearts will be stronger than iron. If they pass by a mountain, then they will reduce it to dust. (Kamaaluddin, volume, page 673) The above traditions highlights the amazing power and strength of each companion of Hazrat Mahdi (a.s.) – such power that even a prophet like Hazrat Lut (a.s.) is desirous of it. (d) The personalities of the companions of Hazrat Mahdi (a.s.) Imam Baqir (a.s.) in a prophecy says that,I see the companions of Imam Mahdi (a.t.f.s.) controlling every thing in the East and the West. Every entity of this world will be involved in their obedience. Even the animals and the birds will be content in their obedience. The segments of the earth will take pride of pride themselves over each other saying that,Today, a companion of Imam Mahdi (a.t.f.s.) has walked upon me. (Behaar ul Anwaar, volume 52, page 327). All the traditions enumerated above draw our attention to a special detail that will be found in every companion of Imam Mahdi (a.t.f.s.). A thought provoking point is that whatever has been stated above, if we pay attention to it, will lead us to the conclusion that these points are not new at all! In fact these are exactly the Islamic way of life which has been taught to us by Quran, the Holy Prophet (s.a.w.a.) and Imams (a.s.). Also, a detail which should not be overlooked is that the companions of Imam Mahdi (a.t.f.s.) will not have any special medicine, which on consumption will enable all these characteristics to develop automatically in their personalities! A cursory glance at the history of Islam, from the Holy Prophet (s.a.w.a.) to the 11th Imam, Imam Hasan Askari (a.s.) informs us that the companions of each of the infallible leaders (a.s.) were personalities of great eminence. We can quote examples of Salman Farsi, Miqdad, Misam-e-Tammar, Hisham ibn Hakam, Abu Baseer and many more. In all these personalities we find the same high details and morals that have been stated for the companions of Imam Mahdi (a.t.f.s.). Each one of us is anxious for and desirous of being included amongst the companions of Imam Mahdi (a.t.f.s.) and we all pray to Allah to grant us the opportunity for the same. In any case, it is necessary to support this desire with our actions. It is essential that we strive to develop the same characteristics and actions into our personalities that is worthy of the companions of Imam Mahdi (a.t.f.s.). Let us all pray to Allah that he kindles this desire in our heart for the companionship of Imam Mahdi (a.t.f.s.). And that He grants us taufeeq to strive to develop the same characteristics and high moral traits that is expected from one desirous of the companionship of Imam Mahdi (a.t.f.s.). http://www.almuntazar.com/?p=229

Following Anday Ka Halwa thread, let's count all Indo-Pak Muslim traditional desserts here. Recepies welcome with the list. Here I could think of. Suji ka halwa Chawal ki kheer Anday Ka halwa Gajar ka halwa Gajerla (different from Halwa) Attay ka halwa (I learned it from from Indian coworker) Chanah ki Daal ka halwa Moong ki Daal ka halwa Badam ka halwa Kaddu ka halwa Besan ka halwa Gulgulay (the basen sweet balls) Pasanday Shahi tukray Tkiya Milk sawwaian Qawami sawaian Zafarani sawaian Bring it on all UP'ers, Hedrabadis, and Lahoris (sorry if I missed any, but these are the flagship foodie cultures of indopak). Name more, minus the mithai.. We all know what they are...

Merits of Ziyarat Ashurah – Traditions There are several merits for reciting the Ziyarat of Imam Hussain – especially this celebrated Ziyarat of Ashurah. Some of these are given below. Tradition 1 Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.)(Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ Tradition 2 Imam Sadiq (a.s.) says: ‘The one who visits the grave of Imam Husain (a.s.) on the day of Aashoora or spends the night near his (a.s.) grave, then it is as if he attained martyrdom along with him (a.s.).’ (Ref: Kaamil al-Ziyaarat, Chapter 71, p. 191) (Many Ziyaaraat have been mentioned that can be recited on the day of Aashoora. But the Ziyaarat mentioned by Janab Safwan (r.a.) is more common and it is Hadith-e-Qudsi). Tradition 3 Imam Sadiq (a.s.) informs, ‘The one who does the Ziyaarat of Imam Husain (a.s.) on the day of Aashoora, then paradise is obligatory upon him.’ (Ref: Behaar al-Anwaar, vol. 101, p.104) Tradition 4 Imam Sadiq (a.s.) mentions, ‘The one who visits the grave of Imam Husain (a.s.) knowing his right (of Imamate) then it is as if he has done the Ziyaarat of Allah on the Arsh.’ (Ref: Kaamil al-Ziyaarat, Chapter 71, p. 192) Tradition 5 Abdullah bin Fazl narrates, ‘Once I was in the presence of Imam Sadiq (a.s.) when a person from the city of ‘Toos’ came to visit him (a.s.). He asked. ‘O son of the Messenger of Allah (s.a.w.a.)! What do you have to say for the one who visits the grave of Aba Abdillah (a.s.) on the day of Aashoora?’ Imam (a.s.) replied ‘O Toosi! The one who visits the grave of Aba Abdillah (a.s.) while he acknowledges that his (a.s.) obedience is obligatory from the side of Allah, then all his past and future sins shall be forgiven. He will be granted the right of intercession for seventy sinners. There will be no supplication that he shall ask from Allah near the grave of Aba Abdillah (a.s.) except that it shall be accepted.’ (Ref: Behaar al-Anwaar, vol. 101, p. 23) As we are discussing about the fifth personality of the five holy personas (a.s.), we will suffice with the narration of five traditions. Those who would like to go deeper in this topic can refer to ‘Kamil al-Ziyaarat, Behaar al-Anwaar vol. 101, Thawaab al-A’maal and ‘Shifa al-Sudur’. When we ponder over the above traditions, we realize the miraculous nature and effects of Ziyaarate Aashoora. These traditions also bear testimony to the veracity of the earlier incidents. ‘Door of Imam Husain (a.s.)’ – Universal Door of Mercy In the sermon of ‘Shabaniyyah’, Holy Prophet (s.a.w.a.) while explaining the greatness of the month of Ramdhaan says ‘… In it the doors of paradise are open…’ Elucidating this statement of Holy Prophet (s.a.w.a.), Shaikh Jafar Shushtry (r.a) brings forth a very subtle point. About the ‘doors of paradise’ he says ‘If you are unable to reach the ‘doors of paradise’ (i.e. you are unable to enter paradise due to your bad actions) then there is yet another door that leads to paradise. No one is deprived of it and it is very easy to reach that gate. Anyone, wherever he is or in whatever condition he is in, can reach to the infinite mercy of Allah through this door. Do you want to know the name of this door so that you can enter paradise? It is door of Imam Husain (a.s.). And the way to reach it is through humility and mourning for Aba Abdillah (a.s.)’ Shaikh continues, ‘If you cannot find the path to paradise through repentance (as there are conditions for repentance and our bad actions act as hurdles) then the love of Imam Husain (a.s.) is an enormous grace. Regardless of the extent of a person’s sins and his non-repentance (in the true sense), yet no one is turned away from paradise because of this bounty (of the love of Imam Husain (a.s.)) he will not be deprived of Allah’s compassion.’ (Ref: Ziyaarate Aashoora by Nasir Rashty, p. 35) O Allah! For the sake of Imam Husain (a.s.), you grant me honor and nobility near You in this world and the Hereafter! for more articles please visit the link below http://theziyaratofashurah.wordpress.com/

“Ali (A.S.) turned to the grave (of the Messenger of Allah [a]) and said, “O Brother! The people deem me weak, and they almost killed me.” Muhammed ibn Jarar ibn Rustam al-Tabari has recorded the following: “We have been informed by Makhal ibn Ibrahim al-Nahdi who says that Matar ibn Arqam has said that Aba Hamzah al-Thumali has said that Ali (A.S.) ibn al-Husain (A.S.) has said the following: When he (A.S.) passed away, and when Abu Bakr received the oath of allegiacne, Ali (A.S.) lagged behind, so `Omer said to Abu Bakr, “Are you not going to send someone to this lagging man to come and swear the oath of allegiance to you?” He (Abu Bakr) said, ‘O Qunfath! Go to Ali and tell him that the successor of the Messenger of Allah (A.S.) tells you to come and swear the oath of allegiacne.” <a href="http://oppressionsuponjanabezahra.blogspot.com/">http://oppressionsuponjanabezahra.blogspot.com/ Ali (A.S.) raised his voice saying, “Praised be Allah! How quickly you have told lies about the Messenger of Allah (A.S.)!” He returned and informed Abu Bakr of it. `Omer again said, “Are you not going to send someone to this lagging man to come and swear the oath of allegiance to you?” He (Abu Bakr) said to Qunfath, “Go to Ali and tell him that the commander of the faithful tells you to come and swear the oath of allegiance.” Qunfath went there and knocked at the door. He said, “Who is it?” He said, “It is I, Qunfath.” He said, “What brought you here?” He said, “The commander of the faithful tells you to go and swear fealty.” Ali (A.S.) raised his voice as he said, “Glory to Allah! He claims what is not his!” Qunfath returned and told Abu Bakr everything. `Omer stood up and said, “Let us go to this man to bring him here.” A group of men went with him. They knocked at the door. When Ali (A.S.) heard their voices, he said nothing. A woman spoke and inquired who they were. They said, “Tell Ali to come out and swear fealty.” Fatima (A.S.) raised her voice as she said, “O Messenger of Allah (A.S.)! What have we suffered at the hands of Abu Bakr and `Omer after you?!” When the men heard her voice and words, many of them wept. Then they went away. `Omer remained, accompanied by a number of men. They took Ali (A.S.) out and led him to Abu Bakr till they seated him in front of the latter. Abu Bakr said to him, “Swear fealty (to me).” Ali (A.S.) said, “What if I don’t?” Abu Bakr said, “Then, by Allah, the One and only God, your neck shall be struck with the sword.” Ali (A.S.) said, “You do that to me although I am a servant of Allah (A.S.) and the Brother of His Messenger.” Abu Bakr said, “Swear it.” Ali (A.S.) said, “What if I don’t?!” Abu Bakr said, “Then, by Allah, the One and only God, your neck shall be struck with the sword.” Ali (A.S.) turned to the grave (of the Messenger of Allah [a]) and said, “O Brother! The people deem me weak, and they almost killed me.” He swore fealty then left.[1] This is an article taken from the book - TRAGEDY OF AL-ZAHRA’ (A.S.). DOUBTS CAST AND REBUTTALS By: Ayatullah `Allama Sayyid Ja’far Murtada al-`Amili Translated from the Arabic By: Yasin T. al-Jibouri Published By: Imam Hussain Foundation Read This Book Online [1]Al-Mustarshid fa Imamate Ali ibn Abi Talib, pp. 65-66

“Ali (A.S.) turned to the grave (of the Messenger of Allah [a]) and said, “O Brother! The people deem me weak, and they almost killed me.” Muhammed ibn Jarar ibn Rustam al-Tabari has recorded the following: “We have been informed by Makhal ibn Ibrahim al-Nahdi who says that Matar ibn Arqam has said that Aba Hamzah al-Thumali has said that Ali (A.S.) ibn al-Husain (A.S.) has said the following: When he (A.S.) passed away, and when Abu Bakr received the oath of allegiacne, Ali (A.S.) lagged behind, so `Omer said to Abu Bakr, “Are you not going to send someone to this lagging man to come and swear the oath of allegiance to you?” He (Abu Bakr) said, ‘O Qunfath! Go to Ali and tell him that the successor of the Messenger of Allah (A.S.) tells you to come and swear the oath of allegiacne.” <a href="http://oppressionsuponjanabezahra.blogspot.com/">http://oppressionsuponjanabezahra.blogspot.com/ Ali (A.S.) raised his voice saying, “Praised be Allah! How quickly you have told lies about the Messenger of Allah (A.S.)!” He returned and informed Abu Bakr of it. `Omer again said, “Are you not going to send someone to this lagging man to come and swear the oath of allegiance to you?” He (Abu Bakr) said to Qunfath, “Go to Ali and tell him that the commander of the faithful tells you to come and swear the oath of allegiance.” Qunfath went there and knocked at the door. He said, “Who is it?” He said, “It is I, Qunfath.” He said, “What brought you here?” He said, “The commander of the faithful tells you to go and swear fealty.” Ali (A.S.) raised his voice as he said, “Glory to Allah! He claims what is not his!” Qunfath returned and told Abu Bakr everything. `Omer stood up and said, “Let us go to this man to bring him here.” A group of men went with him. They knocked at the door. When Ali (A.S.) heard their voices, he said nothing. A woman spoke and inquired who they were. They said, “Tell Ali to come out and swear fealty.” Fatima (A.S.) raised her voice as she said, “O Messenger of Allah (A.S.)! What have we suffered at the hands of Abu Bakr and `Omer after you?!” When the men heard her voice and words, many of them wept. Then they went away. `Omer remained, accompanied by a number of men. They took Ali (A.S.) out and led him to Abu Bakr till they seated him in front of the latter. Abu Bakr said to him, “Swear fealty (to me).” Ali (A.S.) said, “What if I don’t?” Abu Bakr said, “Then, by Allah, the One and only God, your neck shall be struck with the sword.” Ali (A.S.) said, “You do that to me although I am a servant of Allah (A.S.) and the Brother of His Messenger.” Abu Bakr said, “Swear it.” Ali (A.S.) said, “What if I don’t?!” Abu Bakr said, “Then, by Allah, the One and only God, your neck shall be struck with the sword.” Ali (A.S.) turned to the grave (of the Messenger of Allah [a]) and said, “O Brother! The people deem me weak, and they almost killed me.” He swore fealty then left.[1] This is an article taken from the book - TRAGEDY OF AL-ZAHRA’ (A.S.). DOUBTS CAST AND REBUTTALS By: Ayatullah `Allama Sayyid Ja’far Murtada al-`Amili Translated from the Arabic By: Yasin T. al-Jibouri Published By: Imam Hussain Foundation Read This Book Online [1]Al-Mustarshid fa Imamate Ali ibn Abi Talib, pp. 65-66

Narrations From Imam Ali (as) About The Persecution On Hazrat Fatema (sa) Imam Ali (as) said to Umar, “It is the fire that you ignited at the door of my house in order to burn me and to burn Fatima (A.S.), daughter of the Messenger of Allah (A.S.), and burn my sons, al-Hasan (A.S.) and al-Husain (A.S.) and also burn my daughters Obtainable and Umm Kulthum…, etc .” SALIM ibn Qais has narrated saying that `Umar ibn al-Khattab once fined all his governors half of their salaries, exempting Qunfuz al-`Adawi from such a fine, and he was one of such governors. He even returned to him what he had taken away from him, the sum of twenty thousand dirhams. Nor did he deduct the tilth, nor half the tilth. Aban said that SALIM has said, “I met Ali (A.S.) and asked him about what he thought regarding what `Umar had done. He said, `Do you know why he (`Umar) exempted Qunfuz and did not fine him or deduct anything from his salary?’ I said, `No.’ He said, `Because he is the one who hit Fatima, peace and blessings of Allah be upon her, with the whip when she came to act as a barrier between me and them. So she died, peace and blessings of Allah be upon her, and there was still a mark on her wrist like a bracelet.’”[1] http://oppressionsuponjanabezahra.blogspot.com/ Aban has said that SALIM said, “I went to a study circle at the Mosque of the Messenger of Allah (A.S.). The non-Hashemites were Salman, Abu Tharr, al-Miqdad, Muhammed ibn Abu Bakr, `Umar ibn Aba Salamah and Qais ibn Sa`d ibn `Abadah. Al-`Abbas said to Ali (A.S.), `I wonder what stopped `Umar from fining Qunfuz as he did to all his other governors.’ Ali (A.S.) looked around him, then his eyes were filled with tears. He then said, `He did so in appreciation of his hitting Fatima (A.S.) with the whip, so she died and her wrist bore the mark of the hit like a bracelet.’”[2] SALIM quotes Ibn `Abbas saying, “I visited Ali (A.S.) at Tha Qar. He took out a tablet and said to me, `O son of `Abbas! This is a tablet written according to what the Messenger of Allah (A.S.) dictated to me, and it is in my own handwriting.’ I said, `O Commander of the Faithful! Please read it for me.’ He read it, and it contained a narrative of the events from the demise of the Messenger of Allah (A.S.) to the martyrdom of al-Husain (A.S.), detailing how he would be killed, the name of his killer, the names of his supporters, and who would be martyred in his company. He wept profusely, causing me to weep, too. Among what he read to me was what would happen to him (to Ali [a]), how Fatima (A.S.) would be martyred, how al-Hasan (A.S.) would be betrayed by the nation then be martyred, etc.”[3] Ali (A.S.) is quoted, at the time when he buried al-Zahra’ (A.S.), as saying, “… And your daughter shall inform you of how the nation assisted each other in oppressing her, so inquire of her and ask her about the conditions, for there are many agonies filling her chest for which she found no outlet…”[4] His speech, peace be upon him, above, although free from frankly stating what took place to al-Zahra’ (A.S.), is indicative of the fact that there were many injustices that remained inside her chest, peace be upon her, for which she found no outlet. Among such injustices are: the confiscation of Fadak, the confiscation of her inheritance, the usurpation of the caliphate that belonged to her husband, because these issues she did publicly and clearly announce, using them as proofs indicting the oppressors, delivering a great sermon in explaining them. Refer to what is mentioned by the mentor al-Kaf`ami, who died in 905 A.H., in his book titled Al-Misbah which he compiled from about two hundred and forty books. He states that he compiled it “… from books the authenticity of which is reliable and upholding them mandated, and this cannot be altered by the evil efforts of time or by the endeavor of those with twisted minds.” Books, like the sun, whose light Is written above the most high of height.[5] He, may Allah have mercy on him, recorded a supplication transmitted by Ibn `Abbas and which Ali (A.S.) used to recite in his qunat. In a footnote, he described it as, “a great supplication, one of a lofty status.” About this supplication, Ali (A.S.) says, “One who recites it is like one who shot a million[6] arrows in defense of the Prophet (A.S.) during the battles of Badr and Hunain.” Among the rext of that supplication is the following with reference to the Household of the Prophet (A.S.): “… and they both killed his children, vacated his pulpit from his wasi and the heir of is knowledge, reneging from their fealty to his Imamate… and a womb which they cut open, and a fetus which they caused to miscarry, and a rib which they crushed, and a covenant which they tore to pieces…, etc.”[7] In a comment which he made about it and which he included in a footnote of his book, Misbahallama al-Majlisi, “The mentor/scholar As`ad ibn `Abd al-Qahir said the following in his book titled Rashh al-Bala’: `When he referred to their demolition of the House of Prophethood, he was referring to the harm inflicted by the first (caliph) and the second against Ali (A.S.) and Fatima (A.S.), their desire to burn the house of Ali (A.S.), how they led him away like a wounded camel, how they squeezed Fatima at her door till she miscarried al-Muhassan… She ordered to be buried at night and that neither the first nor the second should be present at her funeral.’”[8] He also referred to the rib that was crushed, the covenant that was torn to pieces, a reference to what they committed against Fatima (A.S.), how they tore her property’s title (of the real estate of Fadak) to pieces, and how her rib was crushed.[9] Muhammed ibn al-Hasan ibn Ahmed ibn al-Walid cites Ahmed ibn Idras, Muhammed ibn Yahya al-`Attar, who all quote Muhammed ibn Ahmed ibn Aba Hamzah al-Bata’ini quoting Ibn `Umayrah quoting Muhammed ibn `Utbah quoting Muhammed ibn `Abd al-Rehman quoting his father quoting Ali ibn Abi Talib (A.S.) saying, “While I, Fatima (A.S.), al-Hasan (A.S.) and al-Husain (A.S.) were all in the company of the Messenger of Allah (A.S.), he turned to us and wept. I asked him, `What is that for, O Messenger of Allah (A.S.)?!’ He said, `I weep for you and how you will be hit on the head with the sword, and I weep for Fatima (A.S.) and how she will be slapped on the cheek.”[10] Al-Majlisi describes this narrative as reliable; so refer to his work.[11] Ahmed ibn al-Khasab, citing Ja`fer ibn Muhammed al-Mufaddal quoting Muhammed ibn Sinan al-Zahiri quoting `Abdullah ibn `Abd ar-Rahman al-Asam quoting Madah ibn Haran ibn Sa`d saying, “I heard the father of al-Tufayl, namely `amir ibn Wa’ilah citing the Commander of the Faithful (A.S.) saying to `Umar, among other things, the following: It is the fire that you ignited at the door of my house in order to burn me and to burn Fatima (A.S.), daughter of the Messenger of Allah (A.S.), and burn my sons, al-Hasan (A.S.) and al-Husain (A.S.) and also burn my daughters Zainab and Umm Kulthum…, etc.”[12] What proves violence against Ali (A.S.) and forcing him to swear fealty is a letter which Mu`awiyah wrote him and his answer to it. Mu`awiyah said to him that he was too slow to swear fealty to the “caliphs,” so he was taken to swear it against his wish as a run-away camel is taken.[13] Among what he said to him was, “You envied Abu Bakr, swerved from his path, wished his attempt would fail, kept sitting at home and attracted a group of people to you till they lagged behind rather than swear fealty to him.” He continued to say, “None of these except that you sought the upper hand over him and were sluggish to swear fealty to him till you were taken to him by force like a frightened camel.”[14] The Commander of the Faithful (A.S.) answered him with a letter wherein he said, “And you aid that I was led like a frightened camel in order to swear fealty. By Allah! You intended to speak ill of me but praised me, and to expose me but exposed your own self. There is no harm in a Muslim being oppressed so long as he does not entertain any doubts about his religion…, etc.”[15] This narrative proves that they entered his house and took him out by force, underscoring the fact that they did not have any respect for the privacy of al-Zahra’ (A.S.) who tried to keep them away from him as much as she could as indicated in many narratives although this particular narrative did not disclose how they were directly involved in harming al-Zahra’ (A.S.). Al-Daylami has stated that al-Zahra’ (A.S.) detailed what she had to go through. Among what she said was the following: “… Then they sent to our house Qunfuz accompanied by `Umar ibn al-Khattab and Khalid ibn al-Walid in order to get my cousin Ali (A.S.) to the saqifa of Bana Sa`idah for their lost fealty, but he would not go out to meet them, being busy carrying out the will of the Messenger of Allah (A.S.) and with his wives, with compiling the Qur’an and with the repayment of eighty thousand dirhams which he (A.S.) had instructed him to pay on his behalf: the price of equipment and of debt. They collected plenty of firewood at our door. Then they brought a flame to set it to fire and to burn us. I stood at the door’s knob and pleaded to them in the Name of Allah to leave us alone and to come to our aid. `Umar took the whip from the hand of Qunfuz, slave of Abu Bakr, and hit me with it on the wrist. The whip twisted itself around my wrist, leaving a mark like a bracelet on it. He kicked the door with his foot. Ali (A.S.) shut it back, and I was pregnant. I fell on my face as the fire kept burning, parching my face. He slapped me with his hand, causing my ear-ring to fall on the ground into bits and pieces. Labor overtook me, so I miscarried al-Muhassan who was killed without having committed any crime. Is this a nation that blesses me?! Allah and His Messenger disowned them and I, too, disowned them.” The Commander of the Faithful (A.S.) carried out her will. He did not inform anyone about her demise. At al-Baqi`, he dug up forty graves during the night wherein he buried Fatima (A.S.). Then the Muslims, having come to know about the death and burial of Fatima (A.S.), went to the Commander of the Faithful (A.S.) to offer their condolences. They said, “O Brother of the Messenger of Allah (A.S.)! Order us to prepare her for burial and to dig up her grave.” He (A.S.) said, “She has already been buried, joining her father (A.S.).” They said, “We belong to Allah, and to Him shall we return. How can the daughter of our Prophet Muhammed (A.S.), his only offspring, die and we do not perform her funeral prayers?! This is truly very serious!” He (A.S.) said, “Suffices you what you have committed against Allah, the Messenger of Allah (A.S.) and his Progeny. By Allah! I would not violate her will which she entrusted to me, that is, that none of you should perform her funeral prayers, and there is no blame on one who carries out someone’s will.” Those folks shook the dust off their clothes and said, “We have to perform the funeral prayers for the daughter of the Messenger of Allah (A.S.).” They immediately went to al-Baqi` and found forty graves freshly dug up. They could not tell which one of them was hers. People exchanged blame and accusations and said, “You did not witness the demise of the daughter of your Prophet, nor did you perform the funeral prayers for her, and now you do not even know here her grave is so you may visit it!” Abu Bakr said, “Let a number of trustworthy Muslims dig up these graves till you find her grave so that we may perform her funeral prayers and visit it.” The Commander of the Faithful (A.S.) heard about it, so he went out of his house angrily. His face was red with anger, his eyes burning, his cheeks puffed up, and he was carrying on his hand his yellow outer garment which he never put it on except on an ill-fated day. He was using his sword, Thul-Fiqar, like a walking stick till he reached al-Baqi`. Prior to his arrival, news reached people that he was going there. A warner said to them, “Here is Ali (A.S.) coming as you can see swearing by Allah that no brick of these graves will be moved from its place except that he will let his sword do its business against the unlucky from among this nation. People fled away in hordes.[16] Among the verses of poetry which were narrated by traditionists and historians and which were composed by al-Zahra’ (A.S.) eulogizing the greatest of all Prophets (A.S.) are the following: Why should one who sniffs the earth Where Ahmed is buried that he shall not As long as he lives sniff musk at all? Calamities were poured over me had they Been poured on the light of days, They would have turned it into nights. So today I am submitting to humiliation Shunning the oppression, Defending myself against the oppressor Even with my own outer garment.[17] Had the calamities to which she is referring in these lines been one relevant to the demise of her father, she would not have used the plural, nor has she resorted to submitting to humiliation or to defending herself with her outer garment. Another verse of poetry refers to her defending herself against her oppressor with her own mantle, referring to the oppression which was not confined to usurping her inheritance, and Fadak, for these do not need to defend against the oppressor with her outer mantle, but she went out and demanded restitution, providing arguments. Add to all the above the fact that one who used her outer mantle to defend against oppression is one who exerts a physical endeavor which she, peace be upon her, had to exert. She did not confine herself to delivering a speech and to provide arguments supporting her claims. This is an article taken from the book - TRAGEDY OF AL-ZAHRA’ (A.S.). DOUBTS CAST AND REBUTTALS By: Ayatullah `Allama Sayyid Ja’far Murtada al-`Amili Translated from the Arabic By: Yasin T. al-Jibouri Published By: Imam Hussain Foundation Read This Book Online [1]Al-Majlisi, Bihar al-Anwar, Vol. 30, pp. 302-03 and the book of Salam ibn Qais, Vol. 2, pp. 674-75. Al-`Awalim, Vol. 11, p. 413. [2]Refer to the references listed in the previous footnote. [3]Refer to the book of Salam ibn Qais as edited by al-Ansari, Vol. 2, p. 915. Ibn Shathan, Al-Fada’il, p. 141. Al-Majlisi, Bihar al-Anwar, Vol. 28, p. 73. [4]Al-Kulayni, Al-Kafi, Vol. 1, p. 459. Mir’at al-`Uqal, Vol. 5, p. 329. Nahjul-Balagha (Sermon No. 202). [5]Al-Kaf`mi, Misbah, p. 4. [6]The word “million” does not exist in Arabic. Instead, Arabs say “a thousand thousands.” __ Tr. [7]Al-Majlisi, Bihar al-Anwar, Vol. 82, p. 261. Al-Kaf`ami, Misbah, p. 553. Al-Balad al-Aman, pp. 551-52. `Ilm al-Yaqan, p. 701. [8]Refer to the footnotes of p. 553 of Al-Misbah by al-Kaf`ami, to pp. 551-52 of Al-Balad al-Aman and to p. 701 of `Ilm al-Yaqan. [9]Refer to p. 555 of the previous reference and to p. 261, Vol. 82, of Bihar al-Anwar. [10]Shaikh al-Saduq, Amali, p. 118. Al-Majlisi, Bihar al-Anwar, Vol. 28, p. 51; also refer to Vol. 44, p. 149. Ithbat al-Hudat, Vol. 1, p. 281. `Awalim al-`Ulam, Vol. 11, p. 397. Jala’ al-`Uyan, Vol. 1, p. 189. `Abd ar-Razzaq al-Muqarram, Wafat al-Siddaqa AL-ZAHRA’ (A.S.), p. 60. Ibn Shahr ashab, Al-Manaqib, Vol. 2, p. 209 (published by Intisharat `Alamah, Qum).