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| THE EXPLANATION OF TRADITION BY OUR 8TH IMAM (A.S.) | for everyone |
Some asked him about the meaning of this tradition: "My companions are like the stars: If you follow any of them, you shall receive guidance," and another one saying, "Leave my companions to me."
Both of these traditions are considered by Sunnis as the foundation of their generalization of their judgement regarding all companions of the Prophet (p.b.u.h), thus justifying even their acts which contradicted Islamic justice, calling what they could not justify as "an error in ijtihad."
But the Imam (AS) provides us with the actual explanation of these and other such ahadith with honesty and integrity, outlining in an easy manner their exact meaning. In his answer regarding the first tradition, he said, "Yes; he did say this hadith, meaning thereby the companions who did not make any alteration after him or any change."
He was asked, "How can you tell that they altered and changed?" He said, "This is due to what is reported about him (p.b.u.h) that he said, `Certain individuals among my companions will be forcibly pushed away from my Pool (of Kawthar) on the Day of Judgement just as strange camels are pushed away from the watering place, and I shall cry, `O Lord! My companions! My companions!' and it shall be said to me, `You do not know what innovations they invented after you,' so they will be pushed away towards the left side (where Hell is), and I shall say, `Away with them; ruined they shall be.'" The Imam continued to say, "Such will be the penalty of those who alter and change (hadith)."
This hadith is narrated, with a minor variation in its wording, by al-Bukhari who quotes Abdullah ibn Mas'ood citing the Prophet (p.b.u.h) saying, "I shall be the first to reach the Pool, then the souls of some men among you will be raised and they shall be prohibited from coming near me, and I shall say, `Lord! These are my companions!' And it shall be said to me, `You do not know what they did after you...'"(Bukhari, Vol. 8, p. 119, Amiri edition). A number of huffaz and narrators of hadith reported this tradition in various wordings which maintained the same contextual meaning, proving thus that it is consecutive according to them.
The Imam (AS), through his frank and proven answer, saved us the effort to look for lame excuses for the flagrant transgressions in which a number of the sahaba fell, and from far-fetched arificialities to justify the errors of conduct which they deliberately committed with determination and which the same huffaz could not justify except by saying that they were cases of "mistaken ijtihad" which, according to them, did not contradict the justice expected of them, having been pressed by their attempt to attribute absolute justice to the sahabi no matter what he did...
A companion (sahabi) of the Prophet (p.b.u.h) who was distinguished with the honour of being so close to the Prophet (p.b.u.h) is one who is the custodian over the fruits of the Message and a protector of its structure through his faith and deeds. He is a man who ought to be taken as a model of conduct. He is a man, as the Imam (AS) used to say, who does not alter or change any of the statements of the Prophet (p.b.u.h).
As regarding those who altered and changed, these cannot be awarded a unique distinction, just because they were companions of the Prophet (p.b.u.h), which raised them above other Muslims simply because they were not up to par with the level of responsibility of being honest, which is expected of them, to carry out after the demise of the Prophet (p.b.u.h) and the cessation of wahi from coming to this world.
The hadith which the Imam (AS) narrated about Ibn Mas'ood, and which is recorded by a number of those who learned the Holy Qur'an and hadith by heart in their books is considered as an explanation of this hadith and an explanation of its connotation. Moreover, it puts the sahaba on equal footing with the others in subjecting their behaviour to criticism and discussion, and it shatters the self-immunity which was granted to them in accordance to Prophetic statements manufactured by a number of huffaz and traditionists without permitting themselves or others to discuss but take for granted.
In another hadith, the Imam (AS) proves to us, through a clear statement by the Prophet (p.b.u.h), that some individuals who were regarded as sahaba were not actually so, which shatters all the excuses used only to justify the mistakes and transgression committed by them. For example, Muhammad ibn Ishaq al-Taliqani reported that a man in Khurasan swore by divorce that Mu'awiya was not among the true companions of the Messenger of God (p.b.u.h), and this happened when Imam al-Reza (AS) was present there.
The jurists there issued their verdict that the man had actually divorced his wife, and the Imam (AS) was asked to provide his own opinion in this regard. He decided that that man's wife was not divorced; therefore, those jurists wrote a statement and sent it to him. In it, they asked him, "How did you come to say, O son of the Messenger of God (p.b.u.h), that the woman was not to be divorced?" He wrote down on the same sheet saying, "It is so because of what you yourselves narrate from Abu Sa'eed al-Khudri quoting the Messenger of God (p.b.u.h) saying about those who accepted Islam on the day of opening Mecca, when he was surrounded by a large number of people, `You are good; my companions are good; and there shall be no migration after this Fath,' without including these (meaning Mu'awiya) among his companions." The jurists had to adopt the decision of the Imam (AS).
Thus did the Imam (AS) deny that Mu'awiya was a companion of the Prophet (p.b.u.h), which claim used to surround the man with a halo of sanctity of his personality and which used to be used to justify the very serious transgressions he committed which left their terrible marks on the structure of the Islamic government since then, and to justify such transgressions by saying that he was a sahabi, and that as such whatever he did or said could not possibly cast a doubt about his justice, adding, "If we see the good aspect of his action missing, we may say that he attempted ijtihad, and he erred," even if such error was at the expense of the Prophetic Message itself...
If we accept this argument, we would be justifying all the transgressions and erroneous behaviour of some companions of the Prophet (p.b.u.h) regardless of their motives or horrible consequences. The transgressions of Mu'awiya and his norms of conduct, in which he departed from the line of the Islamic Message, and which agreed with the attitude of animosity towards Islam, and whose motives and impulses were reasons to cast doubts and suspicions, nobody is really obligated to defend and describe as within the Islamic Shari'a simply because they were the result of an erroneous ijtihad wherein the mujtahid is rewarded with one reward, due to his "immunity" which does not include Mu'awiya simply because the latter was not a companion of the Prophet (p.b.u.h) but was just like any other Muslim whose conduct was subject to accountability and criticism, and the verdict in his regard is based on the anticipated results of his deeds.
The directive the Imam (AS) intended by denying that those who accepted Islam, including Mu'awiya, were not companions of the Prophet on the day when Mecca was conquered is one of the strongest and deepest of his directives, for he drew a line between the Prophet (p.b.u.h) and his true companions on one side, and those who accepted Islam after the conquest of Mecca and under the pressure of a superior power and authority on the other hand. Had it not been for their feeling of their precarious situation versus the might of their opponent, realizing that they had no choice except to make asylum and submit to the word of Islam, they would have otherwise dealt with Islam in a quite different manner...
But the Imam (AS) provides us with the actual explanation of these and other such ahadith with honesty and integrity, outlining in an easy manner their exact meaning. In his answer regarding the first tradition, he said, "Yes; he did say this hadith, meaning thereby the companions who did not make any alteration after him or any change."
He was asked, "How can you tell that they altered and changed?" He said, "This is due to what is reported about him (p.b.u.h) that he said, `Certain individuals among my companions will be forcibly pushed away from my Pool (of Kawthar) on the Day of Judgement just as strange camels are pushed away from the watering place, and I shall cry, `O Lord! My companions! My companions!' and it shall be said to me, `You do not know what innovations they invented after you,' so they will be pushed away towards the left side (where Hell is), and I shall say, `Away with them; ruined they shall be.'" The Imam continued to say, "Such will be the penalty of those who alter and change (hadith)."
This hadith is narrated, with a minor variation in its wording, by al-Bukhari who quotes Abdullah ibn Mas'ood citing the Prophet (p.b.u.h) saying, "I shall be the first to reach the Pool, then the souls of some men among you will be raised and they shall be prohibited from coming near me, and I shall say, `Lord! These are my companions!' And it shall be said to me, `You do not know what they did after you...'"(Bukhari, Vol. 8, p. 119, Amiri edition). A number of huffaz and narrators of hadith reported this tradition in various wordings which maintained the same contextual meaning, proving thus that it is consecutive according to them.
The Imam (AS), through his frank and proven answer, saved us the effort to look for lame excuses for the flagrant transgressions in which a number of the sahaba fell, and from far-fetched arificialities to justify the errors of conduct which they deliberately committed with determination and which the same huffaz could not justify except by saying that they were cases of "mistaken ijtihad" which, according to them, did not contradict the justice expected of them, having been pressed by their attempt to attribute absolute justice to the sahabi no matter what he did...
A companion (sahabi) of the Prophet (p.b.u.h) who was distinguished with the honour of being so close to the Prophet (p.b.u.h) is one who is the custodian over the fruits of the Message and a protector of its structure through his faith and deeds. He is a man who ought to be taken as a model of conduct. He is a man, as the Imam (AS) used to say, who does not alter or change any of the statements of the Prophet (p.b.u.h).
As regarding those who altered and changed, these cannot be awarded a unique distinction, just because they were companions of the Prophet (p.b.u.h), which raised them above other Muslims simply because they were not up to par with the level of responsibility of being honest, which is expected of them, to carry out after the demise of the Prophet (p.b.u.h) and the cessation of wahi from coming to this world.
The hadith which the Imam (AS) narrated about Ibn Mas'ood, and which is recorded by a number of those who learned the Holy Qur'an and hadith by heart in their books is considered as an explanation of this hadith and an explanation of its connotation. Moreover, it puts the sahaba on equal footing with the others in subjecting their behaviour to criticism and discussion, and it shatters the self-immunity which was granted to them in accordance to Prophetic statements manufactured by a number of huffaz and traditionists without permitting themselves or others to discuss but take for granted.
In another hadith, the Imam (AS) proves to us, through a clear statement by the Prophet (p.b.u.h), that some individuals who were regarded as sahaba were not actually so, which shatters all the excuses used only to justify the mistakes and transgression committed by them. For example, Muhammad ibn Ishaq al-Taliqani reported that a man in Khurasan swore by divorce that Mu'awiya was not among the true companions of the Messenger of God (p.b.u.h), and this happened when Imam al-Reza (AS) was present there.
The jurists there issued their verdict that the man had actually divorced his wife, and the Imam (AS) was asked to provide his own opinion in this regard. He decided that that man's wife was not divorced; therefore, those jurists wrote a statement and sent it to him. In it, they asked him, "How did you come to say, O son of the Messenger of God (p.b.u.h), that the woman was not to be divorced?" He wrote down on the same sheet saying, "It is so because of what you yourselves narrate from Abu Sa'eed al-Khudri quoting the Messenger of God (p.b.u.h) saying about those who accepted Islam on the day of opening Mecca, when he was surrounded by a large number of people, `You are good; my companions are good; and there shall be no migration after this Fath,' without including these (meaning Mu'awiya) among his companions." The jurists had to adopt the decision of the Imam (AS).
Thus did the Imam (AS) deny that Mu'awiya was a companion of the Prophet (p.b.u.h), which claim used to surround the man with a halo of sanctity of his personality and which used to be used to justify the very serious transgressions he committed which left their terrible marks on the structure of the Islamic government since then, and to justify such transgressions by saying that he was a sahabi, and that as such whatever he did or said could not possibly cast a doubt about his justice, adding, "If we see the good aspect of his action missing, we may say that he attempted ijtihad, and he erred," even if such error was at the expense of the Prophetic Message itself...
If we accept this argument, we would be justifying all the transgressions and erroneous behaviour of some companions of the Prophet (p.b.u.h) regardless of their motives or horrible consequences. The transgressions of Mu'awiya and his norms of conduct, in which he departed from the line of the Islamic Message, and which agreed with the attitude of animosity towards Islam, and whose motives and impulses were reasons to cast doubts and suspicions, nobody is really obligated to defend and describe as within the Islamic Shari'a simply because they were the result of an erroneous ijtihad wherein the mujtahid is rewarded with one reward, due to his "immunity" which does not include Mu'awiya simply because the latter was not a companion of the Prophet (p.b.u.h) but was just like any other Muslim whose conduct was subject to accountability and criticism, and the verdict in his regard is based on the anticipated results of his deeds.
The directive the Imam (AS) intended by denying that those who accepted Islam, including Mu'awiya, were not companions of the Prophet on the day when Mecca was conquered is one of the strongest and deepest of his directives, for he drew a line between the Prophet (p.b.u.h) and his true companions on one side, and those who accepted Islam after the conquest of Mecca and under the pressure of a superior power and authority on the other hand. Had it not been for their feeling of their precarious situation versus the might of their opponent, realizing that they had no choice except to make asylum and submit to the word of Islam, they would have otherwise dealt with Islam in a quite different manner...
| A TRIBUTE - IMAM al REZA (A.S.)- | for everyone |
I will ignore your rejection of it." In reply, ar-Rida said: "I will agree to what you want of me as far as succession is concerned on condition that I do not command, nor order, nor give legal decisions, nor judge, nor appoint, nor dismiss, nor change anything from how it is at present." al-Ma'mun accepted all of that.
But the Imam naturally refused to give his endorsement to any such plans which were against the teaching of Islam. al-Ma'mun therefore became very disappointed with him and decided once and for all to check his growing popularity and ensuring his own survival by acting according to the old traditions of killing the Imam.
Doing seven things without doing the seven other things is self-mockery: asking for forgiveness from Allah verbally without repenting with the heart; asking for Allah's help without undertaking any effort; making a firm resolution to do something without taking due precautions; asking Allah for Paradise without enduring the related hardships; beseeching deliverance from the Hell-fire without refraining from lusts; remembering Allah without anticipating to encounter Him.
On the day when al-Ma'mun ordered to make the pledge of allegiance to ar-Rida, one of the close associates of ar-Rida, who was present, narrates, "On that day I was in front of him. He looked at me while I was feeling happy about what had happened. He signaled me to come closer. I went closer to him and he said so that no one else could hear, 'Do not occupy your heart with this matter and do not be happy about it. It is something which will not be achieved.'
" Quoting al-'Allamah ash-Shibli from his book al-Ma'mun, we get a very clear picture of how al-Ma'mun decided to offer his leadership to Imam ar-Rida. "Imam ar-Rida was the Eighth Imam and al-Ma'mun could not help holding him in great esteem because of the Imam's piety, wisdom, knowledge, modesty, decorum and personality.
Therefore, he decided to nominate him a the rightful heir to the throne.
Earlier in 200 AH he had summoned the 'Abbasids. Thirty-three thousand 'Abbasids responded to the invitation and were entertained as royal guests. During their stay at the capital he very closely observed and noted their capabilities and eventually arrived at the conclusion that not one of them deserved to succeed him. He therefore spoke to them all in an assembly in 201 AH telling them in categorical terms that none of the 'Abbasids deserved to succeed him. He demanded allegiance to Imam ar-Rida from the people in this very meeting and declared that royal robes would be green in future, the color which had the unique distinction of being that of the Imam's dress. A Royal decree was published saying that Imam ar-Rida will succeed al-Ma'mun.
Even after the declaration of succession when there was every opportunity for the Imam to live a splendid worldly royal life, he did not pay any heed to material comforts and devoted himself completely to imparting the true Islamic conception of the Prophet' s teachings and the Holy Qur'an.
He spent most of his time praying to God and serving the people. Taking full advantage of the concessions given to him by virtue of his elevated position in the royal court, he organized the majalis (meetings) commemorating the martyrdom of the martyrs of Karbala'. These majalis were first held during the days of Imam Muhammad al-Baqir and Imam Ja'far as-Sadiq, but Imam ar-Rida gave the majalis a new impetus by encouraging those poets who wrote effective poems depicting the moral aspects of the tragedy and the suffering of Imam Husayn and his companions. al-Ma'mun had been very scared of the growing popularity of the Imam and he had appointed him as his heir to the throne only for the fulfillment of his own most ambitious and sinister designs and getting the Imam's endorsement to his tricky plans.
He spent most of his time praying to God and serving the people. Taking full advantage of the concessions given to him by virtue of his elevated position in the royal court, he organized the majalis (meetings) commemorating the martyrdom of the martyrs of Karbala'. These majalis were first held during the days of Imam Muhammad al-Baqir and Imam Ja'far as-Sadiq, but Imam ar-Rida gave the majalis a new impetus by encouraging those poets who wrote effective poems depicting the moral aspects of the tragedy and the suffering of Imam Husayn and his companions. al-Ma'mun had been very scared of the growing popularity of the Imam and he had appointed him as his heir to the throne only for the fulfillment of his own most ambitious and sinister designs and getting the Imam's endorsement to his tricky plans.
But the Imam naturally refused to give his endorsement to any such plans which were against the teaching of Islam. al-Ma'mun therefore became very disappointed with him and decided once and for all to check his growing popularity and ensuring his own survival by acting according to the old traditions of killing the Imam.
Wanting to do it in a more subtle manner, he invited the Imam to dinner, and fed him poisoned grapes. The Imam died on 17th Safar 203 AH, he was buried in Tus (Mashhad) and his Grand Shrine speaks well for the great personality the Imam possessed.
Myriads of Muslims visit his Shrine every year to pay their homage to this al-Imam ar-Rida, peace be Upon him, said:
Doing seven things without doing the seven other things is self-mockery: asking for forgiveness from Allah verbally without repenting with the heart; asking for Allah's help without undertaking any effort; making a firm resolution to do something without taking due precautions; asking Allah for Paradise without enduring the related hardships; beseeching deliverance from the Hell-fire without refraining from lusts; remembering Allah without anticipating to encounter Him.
| Reviving the Mission of the Ahlul Bayt (A.S.) | for everyone |
A'bd al-Salaam Ibn Saaleh al-Hirawi states: I heard Imam Reza (A.S.) say: May God have mercy on one who revives our mission!
I said to him (peace be upon him): How can one revive your mission?
He (peace be upon him) said: He should learn our teachings and impart them to the people, for if the people become aware of the beauty and charm of our words and teachings, they shall surely follow us.
Ma'ani al-Akhbaar, pg. 180; U'yun Akbaar al-Reza, vol, 1, pg. 307.
| The Differences in the Miracles of the Prophets | for everyone |
Imam Reza (A.S.) has said: "Wisdom is man's friend, and ignorance is his enemy." (Reference: Al-Kafi, vol. 1, p. 10)
Ibn Sekkit, a great literary scholar of his era, once asked Imam Reza (A.S.):
"Why did Allah appoint different miracles to each prophet? He sent Musa/Moses with miracles of the cane and the halo hand, Isa/Jesus with the power to heal, and Muhammad (S.A.W.) with the miracle of eloquence?"
"Why did Allah appoint different miracles to each prophet? He sent Musa/Moses with miracles of the cane and the halo hand, Isa/Jesus with the power to heal, and Muhammad (S.A.W.) with the miracle of eloquence?"
Imam Reza (A.S.) replied: "When Allah appointed Musa as a prophet, it was in an era when magic and supernatural acts were more common among people than science. Musa therefore, brought an act that people had never seen before and could not understand it through their rational. With this miracle, he was able to refute the works of the magicians and give them clear proof.
At the time of Isa, on the other hand, diseases without cure had spread throughout. Science and medication was highly in demand. Isa therefore came to them with the miracle of healing all diseases, a power not known to them, for he could give life to the dead, and heal genetic blindness and leprosy. And through his miracles, he fulfilled his proof upon the people of his time.
However, Muhammad (S.A.W.) was appointed at a time when poetry and eloquence in language was very popular among the communities. With the revelation of the Holy Quran and its teachings, Allah refuted their reasoning."(1)
Footnote:
1- Selection taken from "Analysis of the life of Imam Reza (PBUH)" by Muhammad Jawad Fadlullah
| IN THE AGE OF IMAM al-RIDA, A NEW ERA COMMENCED..... | for everyone |
It is true that in the age of Imam al-Ridā, a new era commenced. It was the era of compilation, foundation, and documentation of the records that are claimed or supposed to have quoted the materials of the Book of Imam `Alī as well as the religious laws reported by the Ahl al-Bayt. During this era, their disciples used to compile and present these books before the holy Imams in order to document them.
This course began noticeably during the age of Imam `Alī ibn Mūsā al-Ridā. In this respect, it has been narrated that Ibn Faddāl and Yūnus ibn `Abd al-Rahmān said, “As we showed him Kitāb al-Farā'id (The Book of Laws of Inheritance) that is reported from Amīr al-Mu'minīn, Imam al-Ridā confirmed it.”[1182]
It has been also narrated that `Abdullāh al-Ju`afiy said: I, once, visited Imam `Alī ibn Mūsā al-Ridā carrying with me a sheet of paper on which it was written, “It is reported that (Imam) Ja`far (al-Sādiq) said that this world has been represented for the Owner of this Matter (i.e. Imam al-Mahdī) like a half of a walnut that is split.” Imam al-Ridā commented, “This is unquestionably true. Copy it to a sheet made of leather.”[1183]
In this narration, a Hadīth that was reported from Imam Ja`far al-Sādiq is presented before Imam `Alī ibn Mūsā al-Ridā in order to investigate whether it is authentic or nor. Imam al-Ridā, of course, would either check for the Hadīth from the Book of Imam `Alī or, more generally, from the Hadīths that he had received from his father and forefathers. At any rate, the aim of presenting the Hadīths before Imam al-Ridā was to document these narrations that were reported from the three holy Imams—Muhammad al-Bāqir, Ja`far al-Sādiq, and Mūsā al-Kādhim. Naturally, these narrations were mainly reported from Imam `Alī who had reported from the Holy Prophet.
It has been also narrated on the authority of Hamzah ibn `Abdullāh al-Ja`fairy that Abu’l-Hasan said, “I, once, wrote down on a sheet of paper (the Hadīth) that this world has been represented for the Imam (i.e. al-Mahdī) like a half of a walnut that is split, and I presented it before Imam al-Ridā saying, ‘May Allah accept me as ransom for you! Our companions have reported a Hadīth that I could not deny; rather I would like to hear it from you.’ As the Imam looked in the paper, he folded it until I thought that he could not stand the matter. He then said, ‘This is true. Write it down on a sheet of leather.’”[1184]
Out of his extensive interest in the recordation of the religious heritage, Imam al-Ridā used to offer an inkpot to everyone who would write down for the sake of knowledge and the religion. In this respect, it has been narrated that `Alī ibn Asbāt said that Imam al-Ridā, once, said, “The treasure about which Almighty Allah, in the Holy Qur'ān, says,
‘And there was beneath it a treasure belonging to them...’ [Holy Qur’ān: 18/82]...”
On hearing this, I said to the Imam that I would like to write down his saying. He immediately extended his hand to take the inkpot and put before me. But I hurried to his hand, kissed it, took the inkpot, and wrote down the saying.[1185]
In addition, Imam al-Ridā used to confirm that all that which he would say was the pure truth that was inherited from the Holy Prophet and that the genuine heritage of Prophethood was held by none except him. In this respect, it has been narrated that Ya`qūb ibn Ja`far said that he was accompanying Imam `Alī ibn Mūsā al-Ridā in Makkah when a man said to him, “You are interpreting the texts of Allah’s Book (i.e. the Holy Qur'ān) in an unprecedented way.” Answering the man, Imam al-Ridā said,
“Before it was revealed to the people, the Qur'ān had been revealed to us; and before it was explained to the people, it had been explained to us. We thus know best what is lawful and what is unlawful therein... This is the knowledge of what I have conveyed to you so long as I am bound by this duty. If you accept from me, you should then thank; and if you neglect, then it is Almighty Allah Who witnesses all things.”[1186]
It has been also narrated that `Abd al-Salām ibn Sālih al-Harawiy said that on hearing Imam al-Ridā saying, “May Allah have mercy upon him who enlivens our Matter,” I asked, “How is your Matter enlivened?” The Imam answered,
“It is enlivened by learning our knowledge and conveying it to the people. Had the people been acquainted with our excellent wording, they would certainly have followed us.”[1187]
It has been also narrated that Abū-Nasr said to Imam al-Ridā, “May Allah accept me as ransom for you! Some of our companions claim that they hear the traditions that are reported from your fathers and you and then analogize and act upon them!” The Imam answered,
“How strange this is! Nay, by Allah! This does not belong to the religion of Ja`far (al-Sādiq)! These people have nothing to do with us. They have neglected the obedience to us and occupied our positions. Where is the submission that they have shown to Ja`far and the father of Ja`far? Ja`far has said: Act not upon analogy. Nothing matches analogy except analogy that breaks it.”[1188]
About those who were entrapped by spurious arguments and were confused as regards the religious affairs, Imam al-Ridā says,
“They have been deceived by spurious matters; therefore, the fact of their religion was confused for them. As they wanted to be guided to the right path of their own accord, they asked why, when, and how. As a result, perdition came upon them from the very place of their expectation. That was because of what their own hands have committed; verily, ‘And thy Lord is not at all a tyrant to His slaves.’ They have not been ordered to do such; rather in such situations what is obligatory upon them is only to stop at situations of perplexity and refer what they have ignored to the learned ones who can infer it (from the Holy Qur'ān), for Almighty Allah says in His Book,
‘Whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to infer the matter would have known it’ [Holy Qur’ān: 4/83]
These are certainly the Family of Muhammad. It is they who can infer it from the Qur'ān, and it is they who know best what is lawful and what is unlawful, and it is they who are Almighty Allah’s arguments against His creatures.”[1189]
Imam al-Ridā is also reported to have written a book entitled Sahīfat al-Ridā that he reported from his forefather. This Sahīfah has been frequently published.
He also wrote down the al-Risālah al-Dhahabiyyah (the Golden Epistle) for al-Ma'mūn, the `Abbāsid ruler, who ordered this epistle to be written with liquid gold and thus it took the title of the Golden Epistle. Yet, other historians have mentioned other reasons for this title. This epistle has been published many times.
It is also narrated that the book of al-Ahlīlījiyyah (The Ellipse) was written by Imam al-Ridā. About this book, Sayyid al-Amīn says, “It comprises effective arguments and excellent topics concerning theology.”
Furthermore, Imam al-Ridā dictated to his disciples as well as the Muslim jurisprudents and students of jurisprudence numerous items of knowledge, since his sessions were dedicated to teaching and dictations of knowledge.
It has been narrated on the authority of `Alī ibn `Alī al-Khuzā`iy (brother of Di`bil, the famous poet) that Imam `Alī ibn Mūsā al-Ridā, in the city of Tūs in the year AH 198, dictated to us a narration that he reported from his father, Mūsā ibn Ja`far.[1190]
This narration clearly demonstrates that Imam al-Ridā, having been interested in the recordation and the records of the religious knowledge, used to dictate Islamic knowledge to the scholars and students of religious knowledge who used to attend his sessions.
Notes:
[1178] Shaykh al-Tūsiy: Rijāl al-Kishiy 382.
[1179] Shaykh al-Tūsiy: Tahdhīb al-Ahkām 10: 292 H. 1135.
[1180] Shaykh al-Kulayniy: al-Kāfī 7:327 H. 7.
[1181] Shaykh al-Kulayniy: al-Kāfī 7:330 H. 1.
[1182] Shaykh al-Kulayniy: al-Kāfī 7:33 H. 1.
[1183] Muhammad ibn Hasan al-Saffār: Basā'ir al-Darajāt 408 H. 2.
[1184] Muhammad ibn Hasan al-Saffār: Basā'ir al-Darajāt 408 H. 4.
[1185] Shaykh al-Kulayniy: al-Kāfī 2:59 H. 9.
[1186] Muhammad ibn Hasan al-Saffār: Basā'ir al-Darajāt 198 H. 4.
[1187] Shaykh al-Sadūq: Ma`ānī al-Akhbār 180; `Uyūn Akhbār al-Ridā 1:307.
[1188] Al-Himyariy al-Qummiy: Qurb al-Isnād 356 H. 1275.
[1189] Al-Hurr al-`Āmiliy: Wasā'il al-Shī`ah 27:171 H. 56 as written in al-`Ayyāshiy’s book of Tafsīr 1:260 H. 206. See also Al-Borujerdiy: Jāmi` Ahādīth al-Shī`ah; 1:232.
[1190] Shaykh al-Tūsiy: al-Amāliy 1:370-382; al-Najāshiy: al-Rijāl 277 No. 727.
IRN
| AS TOLD BY IMAM REZA (A.S.) | for everyone |
Imam Reza (A.S.) describes the Greatness of IMAM HUSSAIN (A.S.)
Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Rayyan ibn Shabib": “I went to see Al-Ridha [a] on the first day of the month of Muharram.
The Imam [a] said, ‘O Son of Shabib! Are you fasting?’ I answered, ‘No.’
The Imam [a] said, ‘Today is the day on which Zakariya prayed to his Lord - the Honorable the Exalted, ‘There did Zakariya pray to his Lord, saying, ‘O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!’’ [Holy Qur’an, 3:38]
And God fulfilled his prayer and ordered the angels to call Zakariya ‘While he was standing in prayer in the chamber, the angels called unto him, ‘(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a Prophet, of the (goodly) company of the righteous.’’ [Holy Qur’an, 3:39]
Therefore, just as God fulfilled the prayers of Zakariya, the Honorable the Exalted God will fulfill the prayers of whoever fasts on this day, and asks God for something.’
Imam al-Ridha [a] said, “O Son of Shabib! Muharram is a month in which even the people of the former age of ignorance forbade oppression and bloodshed due to its sanctity. However, this nation did not honor the sanctity of this month nor did they honor the sanctity of their Prophet [s]. In this month, they killed the Prophet’s progeny, enslaved his women, and plundered his belongings. May Allah never forgive them for these crimes.
O Son of Shabib! If you wish to cry for anything or anyone, cry for al-Husayn ibn ‘Ali [a] for he was slaughtered like a sheep. Eighteen members from his family who were unparalleled on earth were also killed along with him. Certainly, the seven heavens and earths cried because of the murder of al-Husayn [a]. Four thousand Angels descended on earth to aid him, but (when they were allowed to reach there) they found him martyred. So they remained at his grave, disheveled and dusty, and will remain there until the rising of al-Qa’im (Imam al-Mahdi [a]), whereupon they will aid him. Their slogan will be, ‘Vengeance for the blood of al-Husayn.’ O Son of Shabib! My father related to me from his father, who related from his grandfather that when my grandfather Imam al-Husayn [a] was martyred, the sky rained blood and red sands.
O Son of Shabib! When you weep over the afflictions of al-Husayn [a] so that tears flow from your eyes onto your cheeks, Allah will forgive all your sins, big or small, few or numerous. O Son of Shabib! If you wish to meet Allah, the mighty and the majestic, free of sin, then perform the Ziyarat of al-Husayn [a].
O Son of Shabib! If it pleases you to abide in the palaces of Paradise in company of the Prophet [s] and his family, then invoke Allah’s curse upon the murderers of Imam al-Husayn [a]. O Son of Shabib! If you wish to earn the reward of those who were martyred with al-Husayn [a], then whenever you remember him, say, ‘If only I had been with them so that I would have attained the great felicity.’
O Son of Shabib! If you desire to be with us in the highest degree of Paradise, then grieve in our sorrows and rejoice in our happiness. Remain attached to our love, for even if a person loves a stone, Allah shall resurrect him with it on the Day of Judgment.”
Uyun Akhbar al-Ridha [a], Part 1, Chapter 28: No. 53, Hadith 58; Bihar al-Anwar, vol. 44, p.285, Hadith 23.
| PRAYER RECITED BY IMAM AL REZA (A.S.) | for everyone |
He said: Abul Hasan Ahmad b. Muhammad b. al-Hasan b. al-Waleed reported to me from his father, from Muhammad b. al-Hasan al-Ja'ffar, from Ahmad b. Muhammad b. Isa, from al-Rayyan b. al-Swalt who said:
I heard al-Reza Ali b. Musa invoking a prayer, so I memorized it from him. And whenever I invoked it during hardship, Allah relieved me. It is:
"O Allah! You are my Trust in every distress,
and You are my Hope in every hardship;
And in all that befalls me, You are my Trust
and my Shelter;
How much of grief that weakens the heart,
and has but little way of escape,
and when the affairs lack any remedy,
When the near ones and the distant ones, and the
friends let me down, and the enemies taunt,
I came unto You and complained to You,
inclined to You beside all others,
And You dispelled the grief and relieved the affliction,
and became Sufficient for me,
So You are the Provider of all bounties, and the Source for
all needs, and the Final Refuge for every desire.
So, for You is abundant praise, and to You belongs the
plentiful favour. With Your blessings, all righteousness is
fulfilled. O One who is known for His Grace, and the
One praised for His Grace, bless me with the Grace
which would enable me to dispense with kindness from others,
I beseech Your mercy, O Most Merciful."
I heard al-Reza Ali b. Musa invoking a prayer, so I memorized it from him. And whenever I invoked it during hardship, Allah relieved me. It is:
"O Allah! You are my Trust in every distress,
and You are my Hope in every hardship;
And in all that befalls me, You are my Trust
and my Shelter;
How much of grief that weakens the heart,
and has but little way of escape,
and when the affairs lack any remedy,
When the near ones and the distant ones, and the
friends let me down, and the enemies taunt,
I came unto You and complained to You,
inclined to You beside all others,
And You dispelled the grief and relieved the affliction,
and became Sufficient for me,
So You are the Provider of all bounties, and the Source for
all needs, and the Final Refuge for every desire.
So, for You is abundant praise, and to You belongs the
plentiful favour. With Your blessings, all righteousness is
fulfilled. O One who is known for His Grace, and the
One praised for His Grace, bless me with the Grace
which would enable me to dispense with kindness from others,
I beseech Your mercy, O Most Merciful."
| SAYINGS OF OUR 8TH IMMAM (A.S.) | for everyone |
Imam Reza (A.S.) said: We belong to a family that, like the Messenger of Allah (S.A.W.), feels obliged to keep their promises. (Tuhaf al-Uqool: 446)
Imam Reza (A.S.) said: The Imams are Allah the Almighty's vicegerents on the earth. (Al-Kafi: 1/193/1)
Imam Reza (A.S.) said: Describing the Imam: He is the guardian of the Divine Faith. (Al-Kafi: 1/202/1)
| IMAM AL-REZA (A.S.) - A TRIBUTE | for everyone |
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| ARBAEEN IN KARBALA | for everyone |
Arbaeen Preparations Finalized … Over 14 Million Pilgrims Expected
|
HOLY CITY OF KARBALA, Iraq (Ahlul Bayt News Agency) - Karbala governorate council has announced completion of security and administrative preparations to receive pilgrims for observance of Ziyarah Al-Arbaeeniyah (fortieth day after the martyrdom of Imam Hussain, peace be upon him) that marks next week.
Head of the council Muhammad Al-Mousawi said that an estimated 14 million pilgrims had marked Arbaeen in Karbala last year but this year this number will go up as it is seen by descending of pilgrims.
Najaf airport authorities said that more than 30 flights have been coming at the airport on daily basis bringing Arbaeen mourners.
Meanwhile, Najaf governorate declared three-day holiday w.e.f January 23 – 25 Sunday – Tuesday marking the occasion.
According to sources 32 thousand security personnel from police and army will participate in Ziyarah Al-Arbaeeniyah plan.
(sent by sis Mariam R. Jiwa)
| Arbaeen Preparations Finalized | for everyone |
Arbaeen Preparations Finalized … Over 14 Million Pilgrims Expected
|
HOLY CITY OF KARBALA, Iraq (Ahlul Bayt News Agency) - Karbala governorate council has announced completion of security and administrative preparations to receive pilgrims for observance of Ziyarah Al-Arbaeeniyah (fortieth day after the martyrdom of Imam Hussain, peace be upon him) that marks next week.
Head of the council Muhammad Al-Mousawi said that an estimated 14 million pilgrims had marked Arbaeen in Karbala last year but this year this number will go up as it is seen by descending of pilgrims.
Najaf airport authorities said that more than 30 flights have been coming at the airport on daily basis bringing Arbaeen mourners.
Meanwhile, Najaf governorate declared three-day holiday w.e.f January 23 – 25 Sunday – Tuesday marking the occasion.
According to sources 32 thousand security personnel from police and army will participate in Ziyarah Al-Arbaeeniyah plan.
| WEEPING BLOOD IN PLACE OF TEARS | for everyone |
In Ziyarat e Naahiya our 12th Imam has said that:
"I will therefore lament you morning and evening and will weep blood in place of tears, out of my anguish and my sorrow for all that befell you.... Imam Mahdi (A.T.F.S)
"I will therefore lament you morning and evening and will weep blood in place of tears, out of my anguish and my sorrow for all that befell you.... Imam Mahdi (A.T.F.S)
| THE TRAGEDY OF THURSDAY.... | for everyone |
On a Thursday, just three days before the demise of the Prophet ('s), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused the Prophet of talking nonsense (May Allah protect us) in order to prevent this writing. They questioned the rationality of the Prophet in order to discredit his will. Below are some of the traditions concerning this tragic episode:
It is narrated in Sahih Muslim that:
Ibn Abbas said:
It is narrated in Sahih Muslim that:
Ibn Abbas said:
"Thursday! And how tragic that Thursday was!"
Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added the Prophet said:
"Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me."
They said:
"Verily the Messenger of Allah is talking no sense."
When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar Ibn al-Khattab, the Prophet said:
When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar Ibn al-Khattab, the Prophet said:
"Come near let me write for you a writing after which you will never go astray."
'Umar said:
"The Prophet is seriously ill, and you have the Quran, so Allah's Book is sufficient for us."
The people in the house differed and disputed. Some of them said:
"Come near so that Allah's Apostle may write for you a writing after which you will not go astray," while the others said what 'Umar said. When they made much noise and quarrelled greatly in front of the Prophet, he said to them;
"Go away and leave me."
Ibn 'Abbas used to say:
"It was a great disaster that their quarrel and noise prevented Allah's Apostle from writing a statement for them".
The above tradition can also be found in Sahih Muslim, Chapter of "Kitabul- Wasiyyah" in section "Babut-Tarkil -Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22).
As you see in the above traditions, the Prophet ('s) was accused of talking nonsense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company prevented the Prophet ('s) from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did not take place. In the following tradition, however, Sa'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims:
Sahih al-Bukhari Hadith: 4.393
Narrated Said bin Jubair:
I heard Ibn 'Abbas saying:
The above tradition can also be found in Sahih Muslim, Chapter of "Kitabul- Wasiyyah" in section "Babut-Tarkil -Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22).
As you see in the above traditions, the Prophet ('s) was accused of talking nonsense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company prevented the Prophet ('s) from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did not take place. In the following tradition, however, Sa'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims:
Sahih al-Bukhari Hadith: 4.393
Narrated Said bin Jubair:
I heard Ibn 'Abbas saying:
"Thursday! And you know not what Thursday is? After that Ibn 'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn 'Abbas, "What is (about) Thursday?" He said, "When the condition (i.e. health) of Allah's Apostle deteriorated, he said, 'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.' The people differed in their opinions although it was improper to differ in front of a prophet, They said, 'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is talking no sense). The Prophet replied, 'Leave me, for I am in a better state than what you are asking me.'
Then the Prophet ordered them to do three things saying:
Then the Prophet ordered them to do three things saying:
"Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.'
The third order was something beneficial which either Ibn 'Abbas did not mention or he mentioned but I forgot.
Sa'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet ('s). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e.,
1. Expelling pagans from Arabian Peninsula
2. Respecting foreign delegates
One can see that these are not the things that if Muslim do, they will never go astray after Prophet. The matter should be much more important that would guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the Prophet from stating his will. Here is the last tradition I would like to mention in this regard.
Sahih al-Bukhari Hadith: 5.716
Narrated Ibn Abbas:
Thursday! And how tragic that Thursday was! The ailment of Allah's Apostle became worse (on Thursday) and he said "Bring me something so that I (order) to write for you something after which you will never go astray."
The people (present there) quarrelled in this matter, and it was not right to quarrel in front of the Prophet. They said;
Sa'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet ('s). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e.,
1. Expelling pagans from Arabian Peninsula
2. Respecting foreign delegates
One can see that these are not the things that if Muslim do, they will never go astray after Prophet. The matter should be much more important that would guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the Prophet from stating his will. Here is the last tradition I would like to mention in this regard.
Sahih al-Bukhari Hadith: 5.716
Narrated Ibn Abbas:
Thursday! And how tragic that Thursday was! The ailment of Allah's Apostle became worse (on Thursday) and he said "Bring me something so that I (order) to write for you something after which you will never go astray."
The people (present there) quarrelled in this matter, and it was not right to quarrel in front of the Prophet. They said;
"What is wrong with him? (Do you think) he is talking no sense (delirious)?"
The above tradition is also in Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut-Tarkil-Wasiyyah", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20).
More addresses for similar traditions:
The above tradition is also in Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut-Tarkil-Wasiyyah", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20).
More addresses for similar traditions:
- Sahih al-Bukhari, in the chapter named "The Book of Knowledge"
- (Kitabul-Ilm), also in the chapter named "The Book of Medicine"
- (Kitabut-Tib), also in the chapter named "Kitabul Itisam bil Kitab was-Sunnah".
- Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355 and much more...
Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar said:
"The Prophet is seriously ill, and you have the Quran, so Allah's Book is sufficient for us."
Umar and those who supported him prevented Prophet from writing (ordering to write) that statement, by accusing him of talking no sense. As I have mentioned in the discussion about "Quran and Ahlul-Bayt", the Prophet clearly indicated that we should follow both Quran and Ahlul-Bayt in order not to go astray. So Quran alone is not sufficient as opposed to what Umar said above.
There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says:
There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says:
"The above incident shows the high virtue of Umar, since he knew that people might not follow what the Prophet would write, and as a result, people would go to hell because of their disobedience of the order of the Prophet. So Umar prevented the Prophet from writing, in order to save people from going to hell."
Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused much dispute.
In fact, most of the people who where present there, understood the intention of the Prophet, the same as Umar did. Because the Prophet had previously indicated the issue when he said several times that:
Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused much dispute.
In fact, most of the people who where present there, understood the intention of the Prophet, the same as Umar did. Because the Prophet had previously indicated the issue when he said several times that:
"I shall leave for you two precious Symbols: The book of Allah, and my progeny, that is my family (Itrat & Ahlul-bayt). If you follow them, you will never go astray after me." (Sahih al-Tirmidhi; a close version is also given in Sahih Muslim), and also they were present in Ghadir Khum where the Prophet said:
"Whoever I am his master, Ali is his master." (see Sahih al-Tirmidhi; Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa'is, by al-Nisa'i). So when the Prophet during his illness said;
"Let me write something that you never go astray after me", those people who were present, including Umar, quickly understood that the Prophet wants to repeat what he had already mentioned, but this time in writing. A few Quranic verses should also be mentioned here.
Allah said in Quran:
"O you who believe! Do not raise your voices above the voice of prophet ...
lest your deeds become null while you do not perceive."
(Quran 49:2)
lest your deeds become null while you do not perceive."
(Quran 49:2)
Allah also said:
"Nor does he (Prophet) speak out of his desire.
(What he says) is nothing but revelation that is revealed."
(Quran 53:3-4).
(What he says) is nothing but revelation that is revealed."
(Quran 53:3-4).
He, Exalted, also said:
"Whatever apostle tells you accept it,
and from whatever he forbids you, keep back."
(Quran 59:7)
and from whatever he forbids you, keep back."
(Quran 59:7)
He, Exalted He is, also said:
"But no by thy Lord! They can have no Faith until they make thee judge in all disputes between them
and find in their souls no resistance against thy decisions but accept them with the fullest conviction."
(Quran 4:65)
and find in their souls no resistance against thy decisions but accept them with the fullest conviction."
(Quran 4:65)
So when such a prophet, three days before his death, wished to write a document of his will to save the Muslims from going astray, he was accused of talking nonsense. The reason that the Prophet did not repeat his request was that he already was discredited by his companions and was accused of talking nonsense. So even if he would say something, those people would not believe in him and would say such an instruction has been given while he was talking no sense.
There are few Sunni traditions which alledge that the Prophet was confused to assign which person as his successor and finally failed to assign anybody as his successor and left it to the people to decide. Some even claim that the Prophet was willing to assign Abu Bakr but he left it to people.
If Umar had ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stopped the Prophet from stating his will and would never accuse him of talking no sense. Rather he would let the Prophet tell his will and assign Abu Bakr as his successor. We all know the main support in "Saqifah Bani Sa'idah" for the secret nomination of Abu Bakr for Caliphate, was Umar.
So if Umar had not heard of such traditions (the tendency of the Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later. Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib ('a) as the Prophet's successor. As you know there are a huge number of fabricated traditions which were created by several pay-rolled scholars in support of some rulers, and mainly to justify what happened.
The Importance and Seriousness of the Tragedy
There are few Sunni traditions which alledge that the Prophet was confused to assign which person as his successor and finally failed to assign anybody as his successor and left it to the people to decide. Some even claim that the Prophet was willing to assign Abu Bakr but he left it to people.
If Umar had ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stopped the Prophet from stating his will and would never accuse him of talking no sense. Rather he would let the Prophet tell his will and assign Abu Bakr as his successor. We all know the main support in "Saqifah Bani Sa'idah" for the secret nomination of Abu Bakr for Caliphate, was Umar.
So if Umar had not heard of such traditions (the tendency of the Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later. Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib ('a) as the Prophet's successor. As you know there are a huge number of fabricated traditions which were created by several pay-rolled scholars in support of some rulers, and mainly to justify what happened.
The Importance and Seriousness of the Tragedy
- Notice that any person utters his most important wishes when he wants to write the statement of his will at the end of his life.
- Notice the importance of the person who wants to write the will, who is the last Prophet of God, the best of mankind ever. No human in the world was more enthusiastic than him about his community. The person whom Allah has ordered us in Quran to follow unconditionally.
- Notice that the Prophet said this statement would be the key element in the destiny of Muslims according to the above traditions. They will never go astray if they abide to it.
In such a critical moment, people who claimed to be his sincere companions, stopped/insulted him. Those companions are responsible for misleading the Muslims throughout history and the generations to come.
=============
Side Comments
=============
Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish?
This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can never prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened.
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Side Comments
=============
Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish?
This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can never prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened.
Another brother mentioned that Prophet Muhammad never wrote a single commandment or teaching of his during his 23 years of ministry. Then how could he order people to bring pen and paper to write something for them?
Yes, the Messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was "Ummi", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother ("Ummi" derived from "Umm" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God's revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such.
Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lofty claim for the Master of all Messengers when we see in Quran that Prophet Sulayman and David, peace and blessings be upon them both, knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself.
About the Tragedy of Thursday, however, what the Prophet ('s) meant by "writing" was the common sense of "ordering to write", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time as to how he wants to write. Moreover, even if we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt to see if he can do such a miracle beside all the miracles he had already shown.
This is the same Prophet that God said about him "laa yantqu anil Hawaa" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honour?
Yes, the Messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was "Ummi", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother ("Ummi" derived from "Umm" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God's revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such.
Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lofty claim for the Master of all Messengers when we see in Quran that Prophet Sulayman and David, peace and blessings be upon them both, knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself.
About the Tragedy of Thursday, however, what the Prophet ('s) meant by "writing" was the common sense of "ordering to write", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time as to how he wants to write. Moreover, even if we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt to see if he can do such a miracle beside all the miracles he had already shown.
This is the same Prophet that God said about him "laa yantqu anil Hawaa" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honour?
Another brother mentioned that if the Prophet intended to appoint Ali as the Imam, why did he not do so in the presence of the whole people and not in his house few days before his demise?
The Prophet had already declared the appointment of Imam Ali ('a) as Imam on many occasions from his first open speech in Mecca:
The Prophet had already declared the appointment of Imam Ali ('a) as Imam on many occasions from his first open speech in Mecca:
- see al-Tabari English, v6, pp 88-92;
- Ibn al-Athir, v2, p62;
- Ibn Asakir, v1, p85;
- al-Durr al-Manthoor, by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum
- see Sahih Tirmidhi, v2, p298;
- Sunan Ibn Maja, v1, pp 12,43;
- Musnad Ahmad Ibn Hanbal;
- al-Mustadrak, by al-Hakim;
- Khasa'is, by al-Nisa'i).
Note that it was not the Prophet ('s) who appointed him on his own, but it was rather Allah who appointed him.
What the messenger of Allah wanted to do in his last will was to write (or order to write) what he had already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that Thursday is a proof by itself that the Prophet already assigned a successor, otherwise, there was no point of disobedience.
What the messenger of Allah wanted to do in his last will was to write (or order to write) what he had already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that Thursday is a proof by itself that the Prophet already assigned a successor, otherwise, there was no point of disobedience.
Another person mentioned the verse:
"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)"which was revealed 2 months before the death of the Prophet which shows that there was no new religious command to come thereafter. Otherwise, if that important statement the Prophet ('s) was going to dictate to his followers would have been something which was forgotten, would make the verse untrue.
Perhaps the above brother would be surprised to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum after the Messenger of Allah said:
"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)"which was revealed 2 months before the death of the Prophet which shows that there was no new religious command to come thereafter. Otherwise, if that important statement the Prophet ('s) was going to dictate to his followers would have been something which was forgotten, would make the verse untrue.
Perhaps the above brother would be surprised to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum after the Messenger of Allah said:
"Whoever I am his leader, Ali is his leader.
O' God, love those who love him, and be hostile to those who are hostile to him."
(See the article titled "Ghadir Khum" for extensive references).
O' God, love those who love him, and be hostile to those who are hostile to him."
(See the article titled "Ghadir Khum" for extensive references).
This means the perfection of the religion was due announcing the successor of the Prophet ('s).
In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn't want to add any thing new.
No Muslim ever claimed that the position of prophethood has been taken from Muhammad ('s) sometime before his death. We do not have such a case about other prophets either. Even let's suppose he was not a prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community? Do you think his last wish was against the prosperity of his people? How much should they have been rude that even they didn't let him talk.
In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn't want to add any thing new.
No Muslim ever claimed that the position of prophethood has been taken from Muhammad ('s) sometime before his death. We do not have such a case about other prophets either. Even let's suppose he was not a prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community? Do you think his last wish was against the prosperity of his people? How much should they have been rude that even they didn't let him talk.
| TRIBUTE TO IMAM AL-REZA (A.S.) MARTYRDOM ON 17TH SAFAR | for everyone |
His name was Ali, appellative Riza and kunniyat Abul Hasan. Imam Musa Kazim was his father and, therefore, his full name was Imam Abul Hasan Ali bin Musa Al-Riza ('a). His mother was known by her kunniyat, Ummul Baneen and appellative Tahira. She was a pious lady very much devoted to the worship of God.
He was born in Madinah on 11th of Dhil Qadah 148 A.H. The demise of his esteemed grandfather Imam Jafar Sadiq ('a) had taken place about a month earlier on 15th of Shawwal. The arrival of this pious baby soon after that great calamity must have given some solace to the entire household.
He was reared and brought up under the benign shadow of his esteemed father Hazrat Imam Musa Kazim ('a). Successive stages of childhood and youth passed in this very pious environment and thus he completed thirty-five years of his age. Although the last few years of this period were those when Imam Musa Kazim ('a) was undergoing the hardships of captivity and persecution in Iraq yet prior to this Imam Riza ('a) had the privilege of passing twenty-eight or twenty-nine years of his life in the company of his father.
Imam Musa Kazim ('a) was aware that the government of the day will not allow him to breath freely and that during the later part of his life when he would be about to leave the world, such conditions might come to prevail that would not even let the devotees of Ahle Bait ('a) see him and find out from him the identity of their future guide. He therefore had deemed it necessary to acquaint the followers of Ahle Bait ('a) of their would be Imam after him during that very period of respite when he was still in Madinah. With this end in view, he had called an assembly of seventeen distinguished personalities from amongst the progeny of Ali ('a) and Fatima ('a) and made a formal announcement of the name of his son Imam Ali Riza ('a) as his vicegerent and successor. He also arranged for a will executed in writing on which sixty notable personalities of Madinah affixed their signatures as witnesses. Such arrangements do not seem to have been made in respect of other Imams simply because they were not confronted with such conditions in the last moments of their lives.
Imam Ali Riza ('a) was thirty-five years of age when his esteemed father Imam Musa Kazim ('a) left this world and the responsibilities pertaining to Imamate devolved upon him. This was the time when Haroon Rasheed was reigning, as caliph in Baghdad and the conditions were extremely unfavourable for the progeny of Fatima ('a) It was in such a hostile environment that the Imam began discharging silently his obligations towards the genuine Islamic Shariat.
DEMISE
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The unfulfilment of his expectations obliged Mamun to be after the life of the Imam. The same secret weapon, which had been used several times in the past against these infallible personages, was again put to use. The grapes that were offered to the Imam (A) as a present were poisoned and because of them, the Imam embraced martyrdom on 17 of Safar 203 A.H. Mamun, outwardly, exhibited much sorrow and grief and got the body of the Imam buried ceremoniously by the side of his father Haroon Rasheed.
The sacred city of Mashad, where the crowned potentates of the world prostrate themselves in reverence before the shrine of Imam Raza ('a) is also the burial place of the greatest emperor of his time, Haroon Rasheed , but the visitors to the holy shrine do not even know where his grave is.
| THE HOLY QURAN COMPILED BY IMAM ALI (A.S.) | for everyone |
There is no dispute among Muslim scholars, whether they are Sunni or Shia, concerning the fact that the Commander of Believers, Imam Ali ('a), possessed a special transcript of the text of Quran which he had collected himself, and he was the first who compiled the Holy Quran.
There are a great number of traditions from Sunni and Shia which states that after the death of the Holy Prophet ('s), that Imam Ali ('a) sat down in his house and said that he had sworn an oath that he would not put on his outdoor clothes or leave his house until he collects together the Quran.
It is well known that the Chapter al-Alaq is not at the beginning of the present Quran. Also Muslims agree that the verse (5:3) was among one of the last revealed verses of Quran (but not the very last one), yet it is not toward the end of the present Quran. This clearly proves that although the Quran that we have available is complete, it is not in the order that has been revealed. These few misplacements were done by some companions on purpose at worst, or out of ignorance at least.
It was for this reason that the Commander of Believers, Ali ('a) frequently stated in his sermons:
It was for this reason that the Commander of Believers, Ali ('a) frequently stated in his sermons:
"Ask me before you lose me. By Allah, if you ask me about anything that could happen up to the Day of Judgment, I will tell you about it. Ask me, for, by Allah, you will not be able to ask me a question about anything without my informing you. Ask me about the Book of Allah, for by Allah, there is no verse about which I do not know whether it was sent down at night or during the day, or whether it was revealed on a plain or in a mountain."
b) This transcript contained commentary and hermeneutic interpretation (Tafsir and Ta'wil) from the Holy Prophet, some of which had been sent down as revelation but not as a part of the text of Quran. A small amount of such texts can be found in some traditions in Usul al-Kafi. These pieces of information were the Divine commentary of the text of Quran which were revealed along with Quranic verses. Thus the commentary verses and Quranic verses could sum up to 17000 verses. As Sunnis know, Hadith al-Qudsi (the Hadith in which the speaker is Allah) is also direct revelation, but they are not a part of Quran. In fact Quran testifies that anything that the Prophet said was (either direct or indirect) revelation (See Quran 53:3-4). The direct revelation includes the interpretation commentary of the Quran.
In addition, this unique transcript contained the information from the Holy Prophet ('s) about which verse was abrogated and which was abrogating, which verse was clear (Muhkam) and which was ambiguous (Mutashabih), which verse was general and which was specific.
In addition, this unique transcript contained the information from the Holy Prophet ('s) about which verse was abrogated and which was abrogating, which verse was clear (Muhkam) and which was ambiguous (Mutashabih), which verse was general and which was specific.
c) This unique transcript also contained references to the persons, places etc., about which the verses were revealed, what is called "Asbab al- Nuzul". Since the Commander of Believers was aware of these facts, he frequently said:
"By Allah, no verse has been sent down without my knowing about whom or what it was revealed and where it was revealed. My Lord has gifted me with a mind which has a quick and retaining understanding, and a tongue which speaks eloquently."
After he compiled this transcript, Imam Ali ('a) took it and presented it to the rulers who came after the Holy Prophet ('s), and said:
"Here is the book of Allah, your Lord, in the order that was revealed to your Prophet."
But they did not accept it and replied:
"We have no need of this. We have with us what you possess."
Thereupon, Imam Ali ('a) took the transcript back and informed them that they will never see it again. It is reported that Imam Ali ('a) recited the latter part of the following verse of Quran:
"And when Allah took a Covenant from the People of the Book to clarify it to mankind and not to hide its (clarification);
but they threw it away behind their backs and purchased with it some miserable gain!
And what an evil was the bargain they made!"
(Quran 3:187)
but they threw it away behind their backs and purchased with it some miserable gain!
And what an evil was the bargain they made!"
(Quran 3:187)
By "its clarification", Imam Ali ('a) meant the unique divine commentaries. The Commander of the Believers then concealed that transcript, and after him it was passed to the Imams ('a) who also kept it concealed. It remained concealed with the Imams ('a), one after the other to this day, because they wished to be only one sequence of Quran among the Muslims. Because otherwise if people have had two different sequences, it might later result to some alteration in Quran by some sick-minded people. They wished people have strictly one sequence of Quran.
The Quran and its commentary which were collected by Imam Ali ('a) is not available for any Shia in the world except to the Imam Mahdi ('a). If the transcript of the Commander of Believers ('a) had been accepted, that would have been the Quran with unique commentary in the hand of people, but it turned out to be otherwise.
This gives the meaning of the traditions in Usul al-Kafi which say that no one but the Commander of Believers and the later Imams ('a) had the Quran in the order in which it was revealed, and that the Quran which they had contains "what can be understood of the heaven, etc." and "the Knowledge of the Book, all of it," because they were the commentaries and interpretations noted in the transcript of Imam Ali ('a) directly from the Holy Prophet ('s). Allah, to whom belong Might and Majesty, said:
This gives the meaning of the traditions in Usul al-Kafi which say that no one but the Commander of Believers and the later Imams ('a) had the Quran in the order in which it was revealed, and that the Quran which they had contains "what can be understood of the heaven, etc." and "the Knowledge of the Book, all of it," because they were the commentaries and interpretations noted in the transcript of Imam Ali ('a) directly from the Holy Prophet ('s). Allah, to whom belong Might and Majesty, said:
"And We have sent down on you a Book in which is the clarification of all the things."
(Quran 16:89)
(Quran 16:89)
Tahrif
Sometimes the word "tahrif" is used in some traditions, and it must be made clear that the meaning of this word is changing of something from its proper place to another place, like changing the right position of sentence, or giving it a meaning other than its true or intended meaning. Therefore, it has absolutely nothing to do with addition or subtraction from the text.
Sometimes the word "tahrif" is used in some traditions, and it must be made clear that the meaning of this word is changing of something from its proper place to another place, like changing the right position of sentence, or giving it a meaning other than its true or intended meaning. Therefore, it has absolutely nothing to do with addition or subtraction from the text.
It is thus with this meaning that the Quran states:
"Some of the Jews distort (yuharrifuna) words from their meaning"
(Quran 4:46).
(Quran 4:46).
This meaning of "tahrif", i.e., changing of meaning or changing the context, as it appears in the Quran, has not only been applied in the Muslim community to the verses of the Quran but also to the ahadith of the Holy Prophet, even by rulers who have been prepared to use Islam to their own personal advantage. It is this "tahrif", with this meaning, that the Imams of Ahlul-Bayt ('a) have constantly sought to oppose. As one example, Imam al-Baqir ('a) complained about the situation of the Muslims and their corrupt rulers, and said:
"One of the manifestations of their rejecting the Book (of Allah behind their backs) (see Quran 2:101) is that they have fixed its words. but they have altered the limits (of its command) (harrafu hududah). They have (correctly) narrated it, but they do not observe (what) it (says). Ignorant people delight in their preservation of its narration, but the knowledgeable people deplore their ignoring to observe (what) it (says)."
"One of the manifestations of their rejecting the Book (of Allah behind their backs) (see Quran 2:101) is that they have fixed its words. but they have altered the limits (of its command) (harrafu hududah). They have (correctly) narrated it, but they do not observe (what) it (says). Ignorant people delight in their preservation of its narration, but the knowledgeable people deplore their ignoring to observe (what) it (says)."
This use of "tahrif" is taken as a definition for the word wherever it appears in the ahadith of the Imams, similar to what Quran (4:46) has used.
It is necessary to emphasize here that all grand scholars of the Imami Shia are in agreement that the Quran which is at present among the Muslims is the very same Quran that was sent down to the Holy Prophet ('s), and that it has not been altered. Nothing has been added to it, and nothing is missing from it.
It is necessary to emphasize here that all grand scholars of the Imami Shia are in agreement that the Quran which is at present among the Muslims is the very same Quran that was sent down to the Holy Prophet ('s), and that it has not been altered. Nothing has been added to it, and nothing is missing from it.
The Quran which was compiled by Imam Ali (excluding the commentaries) and the Quran that is in the hands of people today, are identical in terms of words and sentences. No word, verse or chapter is missing. The only difference is that the current Quran (collected by the companions) is not in the order that was revealed.
And Allah (swt) knows best.
| IMAM AL-REZA (A.S.) SAID..... | for everyone |
According to Imam al-Reza (a.s.) -Allah has said:
“The phrase ‘there is no god except Allah’ is My fort, whoever enters My fort will be safe from my punishment.”
In choosing this tradition the Imam wanted to underscore the fact that the oneness of Allah (swt) is the basis of Islam. Meaning that Muslims worship and obey Allah alone. If they want to be associated with any sacred person it will be through Allah (swt). One cannot be attached to them separately, for they are Allah's creation like all other human beings. If Allah loves them more it is because they were faithful and dedicated to Him.
Thus, asking them directly and separately to fulfil your needs is an act of ascribing partners to Allah (swt). Nevertheless, we can ask them to intercede for us, knowing that Allah accepts the intercession of whomever He pleases. He is the Sustainer, the Creator, and the Divider. He is everything and all those who drew near to Him did so as a result of their obedience and piety. We should always remember this point to remain free of the exaggerations that undermine our religion.
The Imam had a big reception when he arrived at Toos, which almost threatened the caliphate. For they were not used to see an heir apparent of this sublime morals devotion, piety and knowledge. Once, Mamoun asked him to perform the Eid prayer, he went to the mosque barefooted and bareheaded as the Prophet ('s) used to with people running behind him saying Allahu Akbar. Mamoun was so afraid of the scene that he sent somebody to tell him to return home with the excuse that it was a very tiresome task.
This is the tragedy that the Members of the House have lived: They did not assume a ruling role, as was their right, yet the actual rulers were afraid from them as a result of the confidence the people had in them.
The Commitment to the Members of the House to the Message
This is Imam Al-Ridha ('a) who filled his era with knowledge and piety, goodness and justice. When we remember this Imam as well as all the others, we have to recall their recommendations and teachings. They are the Imams of Islam in all times and not just the era they lived in:
That is what Imam Al-Ridha ('a) said:
"Revive our cause; may Allah have mercy on one who revives our cause".
When asked how to do that he said:
"Keep our cause alive. May Allah have mercy on those who keep it alive by learning our sciences, and spreading them among the people. If they know that we call for the good they will follow us."
Thus, all Muslims and especially the followers of Ahl Al-Bayt ('a) should study the scientific religious heritage of Ahl Al-Bayt ('a), and their sayings that have to do with man's relation with himself, his household, his community, and all the positions and actions he takes in his life.
Some might feel that the important thing is to cry in the Ashura ceremonies, but they do not care about learning the lessons of what happened. They also think that what matters is the speaker’s beautiful voice, but if he does not make us cry, we will consider him unsuccessful regardless of the content of his address. What is important is to make us cry even if the speech tends to be fictitious and fantastical.
All the Imams have time and again explained to us that to be lawful to them and to follow their line of thought is to fear Allah (swt) and obey Him.Imam al-Baqir ('a) also added that they should be known by their humbleness and trustworthiness.
This is what we should understand as we prepare ourselves to visit Imam Al-Husayn ('a). Visiting the Imam does not mean kissing his shrine or reciting some of the supplications that you might understand. It is to remember his teachings and everything he stood for and consider them as a role model to emulate.
| SERMON 54-NAHZUL BALAGHAH | for everyone |
Well, as for your idea whether this (delay) is due to my unwillingness for death, then by Allah I do not care whether I proceed towards death or death advances towards me. As for your impression that it may be due to my misgivings about the people of Syria (ash-Sham) ,well by Allah, I did not put off war even for a day except in the hope that some group may join me, find guidance through me and see my light with their weak eyes. This is dearer to me than to kill them in the state of their misguidance although they would be bearing their own sins.
| SERMON 53-NAZHUL BALAGHAH | for everyone |
They leapt upon me as the camels leap upon each other on their arrival for drinking water, having been let loose after unfastening of their four legs till I thought they would either kill me or kill one another in front of me. I thought over this matter in and out to the extent that it prevented me from sleeping. But I found no way except to fight them or else to reject whatever has been brought by Muhammad (PBUHAHP). I found that to face war was easier for me than to face the retribution, and the hardships of this world were easier than the hardships of the next world.
| SERMON 233-NAHZUL BALAGHAH | for everyone |
May my father and my mother shed their lives for you. O' Messenger of Allah! With your death the process of prophethood, revelation and heavenly messages has stopped, which had not stopped at the death of others (prophets). Your position with us (members of your family) is so special that your grief has become a source of consolation (to us) as against the grief of all others; your grief is also common so that all Muslims share it equally. If you had not ordered endurance and prevented us from bewailing, we would have produced a store of tears and even then the pain would not have subsided, and this grief would not have ended, and they would have been too little of our grief for you. But this (death) is a matter that cannot be reversed nor is it possible to repulse it. May my father and my mother die for you; do remember us with Allah and take care of us.
posted by ABBAS ALAM @ 08:47
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