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God’s last Prophet Muhammad (peace be with him and his progeny):

يا علي، اربع خصال من الشّقاء:
جمود العين
و قساوة القلب
و بعد الامل
و حبّ الدّنيا من الشّقاء

Oh Ali, four characteristics belong to the miserable:

🌺 1) Dryness of the eyes (no tears due to being feelingless in sad or unhappy situations )

🌺 2) hard heartedness (due to the lack of luminosity radiating in the heart)

🌺 3) having long hopes/wishes (leads to neglecting the essential duties for present life and falling in unlawful actions to get to the hopes)

🌺 4) love (exclusively) for the material world (this means they have made the means the end, and are busy creating a permanent abode in this life rather than considering to make any preparation for the next).

📚 Tuhaf al-Uqul, “Another Commandment of the Prophet for Imam Ali”

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🌺 The Noble Prophet (peace be with him and his progeny) said:

فتشعّب من العقل الحلم
🌺 From the Intellect, forebearence was ramified.

و من الحلم العلم
🌺 From forbearence, knowledge was ramified.

و من العلم الرّشد
🌺 From knowledge, (the ability to) reason was ramified.

و من الرّشد العفاف
🌺 From (the ability to reason), chastity was ramified.

و من العفاف الصّيانة
🌺 From chastity, self respect was ramified.

ومن الصّيانة الحياء
🌺 From self respect, modesty was ramified.

و من الحياء الرّزانة
🌺 From modesty, sedateness was ramified.

و من الرّزانة المداومة الخير
🌺 From sedateness, persistence in doing good was ramified.

و من المداومة على الخير كراهية الشّرّ
🌺 From the persistence in doing good, antipathy towards evil was ramified.

و من كراهية الشّرّ طاعة النّاصح
🌺 From antipathy towards evil, listening to advice was ramified.

فهذه عشرة أصناف من أنواع الخير
🌺 These are ten categories of good.

Each of these ten categories have ten branches of their own
و لكلّ واحد من هذه العشرة الأصناف، عشرة أنواع

📚 Tuhaf al-Uqul, Words of Wisdom of The Prophet

To be continued….

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ـ الإمامُ الباقرُ (عَلَيهِ الّسَلامُ): عالِمٌ يُنتَفِعُ بِعِلمِه ، أفضَلُ مِن سَبعينَ ألفِ عابِدٍ.

‪Imam al-Baqir (AS) said, ‘The knowledgeable man who is beneficial [to others] as a result of his knowledge is better than seventy thousand worshippers.’[al-Da`aawat, p. 62, no. 153]

Why we cry for Imam Husain (peace be with him)?

Part One

http://3rdimam.com/showdata.aspx?dataid=912529&siteid=3

We cry for Imam Husain…so did the Prophet

Every year, Muslims around the world commemorate the tragedy of Karbala. They attend mourning meetings and processions in which the story of Karbala is retold, lamentations are held and special poetic readers using dramatic techniques and symbolism recite eulogies to mark the events of the day of Ashura. All these commemorative meetings not only serve to convey the events and message of Karbala but also provide opportunities for us to learn about Islam in general.

We commemorate Ashura to symbolise and express our grief and emotions towards the martyrdom of Imam al-Hussain (AS), to keep Imam al-Hussain’s (AS) cause alive in our hearts and to be committed to his cause. Also, we want to extract lessons from the tragedy of Karbala and apply them to our daily lives. We want to pay our condolences to the Holy Prophet (SAW) and the Ahlul Bayt. You might then ask why we don’t commemorate the death of the Holy Prophet (SAW) who has a much higher rank than Imam al-Hussain (AS). The answer to this is that although we do commemorate and mourn the death of the Holy Prophet (SAW), it is the way and circumstance in which Imam al-Hussain (AS) was martyred which makes all the difference, the fact that he was martyred for refusing a government headed by the wretched Yazid, who drank, gambled and indulged in many corrupt practices, the fact that those who savagely slaughtered Imam al-Hussain (AS) called themselves Muslims is what makes us mourn and lament his martyrdom the way we do.

Imagine this, it is afternoon on the day of Ashura. Imam al-Hussain (AS) is standing on the blood-drenched soil of Karbala in the heat of the scorching sun waiting to meet his beloved. His head is wounded and blood is streaming slowly down his holy face soaking his blessed beard. He looks around, searching for members of his family and his companions, only to find them brutally slaughtered and slain like sacrificial lambs, lying there on the ground soaked in blood. He hears the innocent crying and wailing of the children and the women. Tears flow down his holy face. He takes a piece of cloth to wipe the blood from his face, whereupon an archer from the army of Yazid (may Allah’s curse be upon him) shoots a triple-headed arrow, which lodges into Imam al-Hussain’s (AS) heart. He pulls out the arrow causing blood to gush out. The Holy Imam is thirsty, he cries: “O God, I am thirsty”, in the meantime another man approaches and shoots an arrow which thrusts into Imam al-Hussain’s (AS) throat quenching his thirst.

Hilal bin Nafi’ was reported as saying: “By God I never saw a person getting killed with his own blood all over his body in a better state than al-Hussain. I was so overwhelmed by the radiance of his face that I refrained from contemplating killing him”. Even when the accursed Shimr approached Imam al-Hussain (AS) to severe his blessed head, he said: “When I approached Hussain ibn Ali and my eyes fell on him, the light of his face so gripped me that I forgot my intention to kill him”. It is reported that when Imam al-Hussain was killed, the sky rained down blood.[1] It has been recorded that Imam Ja’far as-Sadiq (AS) has said:

“…For no one the heavens wept for forty days save Yahya and Hussain…” [2]

Show me such a spectacle of human greatness in an event other than Karbala and I will commemorate its memory instead of Karbala! How can someone hear all this and not cry and mourn, even those who are not Muslims shed tears when they hear this tragedy. Even the heavens wept for Imam al-Hussain (AS).[3] Let me ask you a question, if a Muslim cries over the passing away of their own relatives, then how can they not cry over the grandson of the Messenger of Allah (SAW)?

Furthermore, crying for Imam al-Hussain (AS) is considered seeking nearness to Allah (SWT) for the tragedy of Karbala is bound to the great sacrifice which Imam al-Hussain (AS) endured for the sake of Allah (SWT) and for Islam. It is only when your heart is soft and absorbable that you feel the sense of closeness to Allah (SWT). The Holy Qur’an praises crying and those who cry for a legitimate cause. The Holy Qur’an describes many of the Prophets and their followers when they cried, “When the verses of the Most Gracious were recited unto them, they fell down prostrating and weeping” [4]

Furthermore we cry over the martyrdom of Imam al-Hussain (AS) for the Holy Prophet (SAW) wept for Imam al-Hussain (AS) as recorded in many traditions (ahadith):

Ahmed and Ibn al-Dhahhak narrated from Ali (AS): “I entered on the prophet (SAW) and his eyes were flooded, I said: Oh! Prophet of Allah, anyone made you angry? Why are your eyes flooded? He said: Gabriel just left me telling me that al-Hussain will be killed by the river Euphrates. He (the Prophet) said: So he (Gabriel) said: Do you want me to let you smell his dirt (from his burial pot)? I said: Yes! He reached with his hand and grabbed and handful of dirt and gave it to me. So I could not help it and my eyes were flooded.” [5]

Ummul Fadhl the daughter of al-Harith said that she entered on the Messenger of Allah (SAW) and she said: “Oh! Messenger of Allah, I saw a strange dream last night. He said: And what is it? She said: It was difficult. He said: And what is it? She said: I saw, as if, a piece of your body was severed and was put in my lap! The Messenger of Allah (SAW) said: You saw well – Fatima will give birth, God willing, a boy so he will be in your lap. Then Fatima gave birth to al-Hussain and he was in my lap – just as the Messenger of Allah (SAW) said. So I entered one day on the Messenger of Allah (SAW) and put him in his lap, but I noticed that the eyes of the Messenger of Allah (SAW) pouring tears! So I said: Oh! Prophet of Allah, my parents are your ransom, what is with you? He said: Gabriel (AS) came to me and informed me that my nation (ummah) will kill this son of mine.” [6]

Umm Salamah has said: “al-Hussain entered on the Prophet (SAW), while I was sitting at the door, so I saw in the hand of the Prophet (SAW) something he turned over while (Hussain) sleeping on his stomach. I said: Oh messenger of Allah, I looked and saw you turning something over in your hand when the kid was sleeping on your stomach and your tears were pouring? He said: Gabriel came to me with the sand upon which he (Hussain) will be killed. And he informed me that my nation (umma) will kill him.” [7]

Ibn Saad, Ali bin Muhammad, Yahya bin Zakariya, a man heard it from ‘Amir al-Sha’bi say: “When Ali (as) passed by Karbalaa in his march to Siffien and lined up with Nainawa – a village on the Euphrates – he stopped and called one of them men: Tell aba ‘Abdullah (al-Hussain ) what this land is called? He said: Karbala. Then he cried until the earth was wet from his tears. He then said: I entered on the messenger of Allah (s) and he was crying. So I said: What makes you cry? He said: Gabriel was with me, just now, and informed me: that my son al-Hussain will be killed at the banks of Furat in a location called Karbala. Then Gabriel grabbed a handful of dirt and let me smell it. So I could not help it, my eyes overflowed.” [8] From this tradition (hadith) we can see that Imam al-Ali (AS) also wept for Imam al-Hussain (AS). There are more traditions showing that the Holy Prophet (SAW) wept for Imam al-Hussain (AS). [9] Umm Salamah, the wife of the Holy Prophet (SAW) also wept for Imam al-Hussain (AS).[10] Even the Jinns mourned Imam al-Hussain (AS)’s death, it has been reported that after Imam al-Hussain (AS)’s martyrdom, Umm Salamah said: “I heard the Jinns mourning for al-Hussain.” [11]

Yet unfortunately there are some Muslims who have claimed that mourning and lamenting the death of Imam al-Hussain (AS) is impermissible and a wrong practice. Ask yourselves this question – if this is so, then why did the Holy Prophet (SAW) mourn the death of Imam al-Hussain (AS)? Some Muslims have even gone to the extent of criticizing the Muslims who commemorate Ashura [12] whilst others have even claimed that this practice is polytheism (shirk) and an innovation (bid’ah). Maybe there are some Muslims who hate to see the remembrance of the Ahlul Bayt.

Notes:

1. Nadra al-Azdiya, a woman who was contemporary with Imam al –Hussain (AS), is said to have reported: “When al-Hussain b. ‘Ali was killed, the sky rained down blood, so that next morning we found our wells and water jugs filled with it.” This hadith is narrated by Ibn Hajar.

2. The Holy Qur’an, Aqa Mirza Mahdi Puya, p. 681, pub. Peermohammed Trust (Pakistan). This hadith is recorded under the tafsir of the verse (19:12-15). Aqa Mahdi Puya says that what is meant by “the heavens wept” (in the hadith of Imam as-Sadiq) is that the sun became extraordinarily red.

3. al-Suyuti reports in his commentary on the verse (19:13) describing Allah’s compassion towards the ancient martyr John son of Zachariah that “The heavens did not weep for the death of anyone except John son of Zachariah and al-Hussain b. Ali. Its redness [at sunset] is the sign of its weeping”.

4. The Qur’an, (19:58); also refer to (17:109).

5. Thakhaer al-Uqba, Muhibbuldeen al-Tabari, p. 148.

6. al-Mustadrak al-Sahih, al-Hafidh al-Hakim al-Nisapouri, v. 3, p. 176, (al-Hakim said: “This is an authentic hadith (Sahih) on the conditions of Bukhari and Muslim but they did not print it”); Dalael al-Nubouwa, al-Hafidh al-Bayhaqi under the subject of al-Hussain (AS); Cf. Ibn al-A’tham IV, (Hyderabad, 1971), p. 211-2, the author narrates this hadith using a different chain of narration.

7. al-Musannaf, al-Hafidh abu Bakr bin abi Shaibah, v. 12.

8. al-Tabaqat al-Kubra, Ibn Saad; al-Musannaf, Ibn Abi Shaibeh, v. 12 (with “Patience aba ‘Abdullah, patience aba ‘Abdullah”); al-Moejam al-Kabeer, al-Tabarani, v. 1; Tareekh al-Shamm, Ibn ‘Asakir.

9. al-Musnad, Ahmad bin Hanbal, v. 2, p. 60-61; al-Taba’qat al-Kubra, Ibn Saad; al-Moejam al-Kabeer, al-Hafidh al-Tabarani (on subject of al-Hussain); A’lam al-Nubuwwah, al-Mawardi al-Shafi ‘I; Kanz al-Ummal, al-Muttaqi al-Hindi.

10. al-Khasa’is, al-Suyuti al-Shafi’I, 2:125; al-Manaqib, al-Magazili, p. 313; al-Musnad, Ahmad bin Hanbal, 6:294; Tarikh al-Islam, al-Dimishqi, 3:11; al-Bidayah wal-Nihayah, 6:230; al-‘Aqd al-Farid, ibn ‘Abd Rabbah, 2:219; Kanz al-Ummal, al-Muttaqi al-Hindi; Cf. Ibn al-A’tham IV, 212-4; Sahih al- Tirmidhi; Mishkat al-Masabih, an-Nawawi, English Version, Tradition # 6157.

11. Tarikh al-Kabir, al-Bukhari (author of the famous Sahih), v. 4, Part 1, p. 26; Fadha’il al-Sahaba, Amhmad Ibn Hanbal, v. 2, p. 776, tradition # 1373; Tabarani, v. 3, p.130-1; Tahdhib, v. 7, p.404.

 

12. Kitab al-Lata’if, Ibn Rajab.

Sayed Abazar Wahedi ( Mahdi ).

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Why do Shias prostrate on the soil?

Answer: Some people believe that prostrating to the soil (or the torbat of Karbala of the martyr Imam Husain peace be with him) means that you are some how worshipping that, and it means “shirk”.

For the answer, I should say that between these two meanings of (alsojood lellah) and (alsojood alal ardh) are differences, and the problem is that you don’t see differences between them. For sure the meaning of the first is that prostrating is only for Allah, and the second is prostrate on the soil.

And in other words we prostrate on the soil to worship Allah. All the Muslims worldwide prostrate on something, while their prostrating is only for Allah. So till now we understand that prostrating on the soil, plants and… means worshipping Allah and doesn’t mean worshipping that certain thing.

God’s last Prophet Mohammad (peace be with him and his progeny) said: “The earth is the place to prostrate on and it is a place to get clean for me.”(1)

And also Allah tells us in the Qor’an:” To Allah prostrates whoever there is in the heavens and the earth, willingly or unwillingly, and their shadows at sunrise and sunset.” (2)

So prostrating to the soil is not something unusual and it actually shows the humility of mankind.

So now it’s good to point out to one of the hadith of our Imam Sadiq (peace be with him):

”Hesham bin Hakam asked Imam Sadiq: what is the correct thing, we have to prostrate on ?

Imam replied: prostrating is only correct on the soil and what grows on it (except the things we eat and the things we wear)

So I (Hesham) asked why?

He replied: prostrate is humility in front of Allah and so it is not good to prostrate to the things we eat and we wear because the people who worship the world (love the world a lot) are the slaves of food and clothes while the one who prostrates is only worshipping Allah so it is better to put our forehead on the soil and not on what the world worshippers love”.(3)

And prostrating to the soil is better because with the humility and lowliness towards Allah it is a better form.

So now there will be another question, why are Shia bounded to prostrating to soil or to some plants and doesn’t prostrate to anything else?

As the answer we should say that as the base of any worship should be originated from Islamic law, the conditions of its parts as well should be clear by prophet’s Sonnat (tradition) because messenger of God as mentioned in Quran is model and sample for all pious human beings.

Now we will bring some narration and evidences from tradition (Sonnat) of last Prophet Muhammad (peace be with him and his progeny). He always used to prostrate on soil or on some plants like palm’s bast mat exactly in the same manner that Shia believe.

Some of the scholars say that Prophet Muhammad (peace be with him and his progeny) knew the earth as a place to prostrate. He also says that the earth is a place for prostrating and for cleanliness to me.(4)

The word “Ja’al” which here has the meaning of legislation clearly shows that this subject is a Divine Decree for followers of Islam. So legitimation of prostration on soil and sand and other content of the ground will be proved.

🔷🔶2. A series of narration state that our prophet (peace be with him), was ordering Muslims to put their forehead over the soil while prostrating, as Um Salama (wife of prophet) narrates from prophet that he said:

“Put your forehead on soil for Allah.”(5)

 Two points are clear from this statement: “put your forehead on soil”. First is that we should prostrate on soil and put our forehead on the soil while prostrating, and the other is that this is an order that should be followed.

🔷🔶3. Prophet’s behavior in this regard is another evidence for believers.

Wael-Ibn-Hajar narrates: “I saw that whenever prophet (peace be with him) would prostrate, he’d put his forehead and tip of his nose over the ground”(6)

Anas Ibn Malik and Ibn Abbas and some of prophet’s wives like Aisha, Um-Salama and a group of Narrators narrated that: “prophet was prostrating on “Khumra” which was a kind of mat woven from palm’s bast”(7)

Abu-Saeed who is one of prophet’s companions, narrates: “I entered while prophet (peace be with him) was prostrating on palm’s bast mat”(8)

These will be another evidence for Shi’a’s theory that prostrating to whatever grows from the ground except of foods and clothes is permissible.

🔷🔶4. The things that the followers of the Prophet’s way did, testify that we are doing the correct action.

Jaber Bin Abdollah Ansari says: “we were praying Zuhur prayers with the Prophet, when I took the pebbles and kept it in my hand to get cool so that I could put on it my forehead”.(9)

The Narrator also says: “if prostrating to the clothes that you wore was not a problem, then it was way easier than taking pebbles and keeping them in your hand”!.

Mohammad Ibn-e Sa’ad in his book “Tabaghat-ul Kubra” says: “Masrūq bin Ajda used to take a small stone while on a trip by ship so that he could prostrate on it when praying”.(10)

It is necessary to say that Masrūq bin Ajda was one of the Tabe’in (Follower of the companions) of prophet and accompanied (the best student of) Ibn-e Mas’ūd and also lived in the time of the author of “Tabaqat-Al Kubra”.

He has been counted as the first level of Kufans after prophet and was also a narrator of Abu Bakr, Omar, Othman and Imam Ali (peace be with him) and Ibn-e Mas’ūd. This statement clearly proves that the word of those others who assume carrying a piece of stone is “polytheism”, is baseless, as the followers (of prophet) were also doing the same.(11)

Nafe’e narrates that if Abdollāh ibn-e Omar was praying and he had put on the head-veil, he was made to remove it to put his forehead on the ground.(12)

Rasīn narrates that: Ali Ibn-e Abdollāh Ibn-e Abbas wrote to me: “send a piece of marble of Marva mountain so as to prostrate on that”.(13)

5. Narrators have narrated that the prophet prohibited those who were prostrating while the corner of their head-veils was between their forehead and ground.(14)

The Prophet saw a man that was prostrating over the corner of his turban. He pointed to him to take away his turban and pointed to his forehead.(15)

Till now we understand that the Prophet prostrated to the soil and it is obvious. And if anyone did something apart from it, the Prophet used to tell him/her to correct it.

🔷🔶6. Shia’s infallible leaders (Imams) that are non-separable from the Qor’ān (as per Saqalain Narration) and also since they are Ahlulbayt (household) of prophet; have pointed to this truth in their speech.

Imam Sajjad (peace be with him) says that: “prostrating to the soil is the order of Allah and prostrating to the mat (woven of palm’s Bast) is our Prophets tradition”.(16)

And in other place says: prostration is not permitted but on the ground and what comes from the earth except of clothes and edible items.

🔶🔶Conclusion:🔶🔶

Through all reasoning, it is obvious not only in narrations of prophet’s household but also the tradition (sonnat) of prophet and mannerisms of companions and followers are evidence of the necessity to prostrating on the ground and whatever extracted from it (except of edibles and clothing).

In addition, certainly prostration from the above mentioned things is permitted, but there is a doubt as to if we can prostrate over other things? So, per precaution (which is the way of salvation) prostrating should be done on those that are permitted.

At the end, remember that this discussion is a jurisprudence subject and there are some differences between Islamic sects, but it should not make worries as similar differences are too many among four Sunni groups like touching the nose tip to the prostration area is suggested as per “Maleki’s” but “Hambali’s” believe it voids the prostration.

References:

1. Sahih Bukhari Ketab-al Salat, Pg 91

2. Qura’n Surah-Al-raad 15

3. Behar-ul Anvwr Vol85 Pg 147 refers to Elal-al Sharaye

4. Sonan Beihaqi Vol.1Pg212- Sahih Bukhari Ketab-al Salat, Vol.1 Pg 91- Iqtiza al Sirat al mostaqim (Ibn Teymieh ) Pg 332

5. Kanz-ul Ommal,Vol7,Halab Sec. Pg465

6. Ahkam-ul Qor’an (Hathath Hanafi) Vol3 Pg209 Printed in Beirut

7. Sonan Beihaqi Vol.2Pg421

8. Sonan Beihaqi Vol.2Pg421

9. Sonan Beihaqi Vol.1Pg439

10. Tabaghat-ul-Kubra Vol6 Pg79

11. For more detail refer to book “Siratona” by Allameh Amini

12. Sonan Beihaqi Vol.2Pg105

13. Azraqi, Akhbar-e Makkah Vol3 Pg151

14. Sonan Beihaqi Vol.2Pg105

15. Sonan Beihaqi Vol.2Pg105

16. Vasael-al Shia’ Vol3 Pg593

Sayed Abazar Wahedi ( Mahdi )

Salam alaikom. This is my Recitation in the Eid Of Ghadeer.

With Duas.

May Allah accept it.

Sayed Abazar Wahedi ( Mahdi ).

Here is the link too. https://youtu.be/TElGfaO-kvQ

و قال امام صادق (علیه‌السلام):

من شيعتنا من لا يعدو صوته سمعه و لا شحنه أذنه، و لا يمتدح بنا معلنا، و لا يواصل لنا مبغضا، و لا يخاصم لنا ولّيا، و لا يجالس لنا عائبا.

🍃قال له مهزم: فكيف أصنع بهؤلاء المتشيّعة؟

🍃قال عليه السلام: فيهم التّمحيص، و فيهم التّمييز، و فيهم التّنزيل، تأتي عليهم سنون تفنيهم، و طاعون يقتلهم، واختلاف يبدّدهم، شيعتنا من لا يهرّ هرير الكلب، و لا يطمع طمع الغراب، و لا يسأل و إن مات جوعا.

🍃 قلت: فأين أطلب هؤلاء ؟

🍃قال عليه السلام: اطلبهم في أطراف الأرض، أولئك الخفيض عيشهم، المنتقلة دارهم، الَّذِين إن شهدوا لم يعرفوا، و إن غابو لم يفتقدُوا، و إن مرضوا لم يعادوا، و إن خطبوا لم يزوّجوا، و إن رأوا منكرا انكروا، و إن خاطبهم جاهل سلّموا، و إن لجأ إليهم ذو الحاجة منهم رحموا، و عند الموت هم لا يحزنون، لم تختلف قلوبهم و إن رأيتهم اختلفت بهم البلدان.

Imam Ja’far al-Sadiq (peace be with him):

🍃”Our followers are such that their voices do not exceed beyond their ears, detestation does not burst beyond their bodies (they swallow their frustration), do not praise us declaredly, refrain from befriending our enemies, avoid antagonizing themselves with our friends, and prohibit themselves from sitting in gatherings in which we are misspoken about.

🍃Mahzam said: ‘then what do I do about those who claim to be your follower (but are not)’?

🍃Imam, peace be with him, said: difficulty, trials, and infliction of misfortunes is for them. In some years to come, disastrous droughts, deadly plagues, and excessive disagreements shall scatter them. Our followers are those who do not bark like dogs (speak loudly and arrogantly), and do not caw as crows do (speak in disrespectful and annoying manner), and if they die of starvation they will still not beg.

🍃Mahzam said: ‘where shall I find such people?’

🍃Imam, peace be with him, replied: search for them in the outskirts and corners of the land, for they have just enough (savings) to live on, their homes always moving, and if they are present (amongst the people) they are not recognized, and if they are absent from them they are never asked about their whereabouts.

🍃If they are sick none go to visit them, if they seek to ask for marriage they will be rejected, and if they see evil misdeeds they will see it with disgust, and when the ignorant dispute with them they reply with ‘salaam’, when a needy seeks their asylum he is compassionate to them, at the coming of death they (truly) do not grieve, and their hearts are not separated from each other even though they may be in different regions of the world”.

📚 Reference 📚

Tuhaf al-Uqul, Short Sayings of Imam Ja’far Sadiq, no. 169

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GOD’S LAST APOSTLE, PROPHET MUHAMMED NAMES HIS SUCCESSOR (10 A.H./632 A.D.)

In 10 A.H./632 A.D., immediately following Hijjatul-Wada’ (the Farewell Pilgrimage, the last pilgrimage performed by Prophet Mohammed), a divine order was revealed to the Prophet to convey the remaining Islamic tenets: the annual pilgrimage to Mecca and the Imamate of the Twelve Infallible Imams.

The Prophet called upon the faithful to accompany him on his last pilgrimage; he knew that it would be his last and that he would soon have to leave this temporary abode for the eternal one. More than one hundred and twenty thousand Muslims responded to his call.

(Here is explanation to some muslims accuse the Prophet of Islam of having neglected to name his successor, not knowing that he actually did exactly so in accordance with the Divine order which he had received on Dhul-Hijja 17, 10 A.H./March 18, 632 A.D., announcing the name of his successor the very next day, and here are the details)

The Prophet and his company put on the ihram garbs at the appropriate time at Masjid al-Shajara, a short distance from Mecca, his birthplace, which he entered on Dhul-Hijja 5, 10 A.H./March 6, 632 A.D. The Prophet’s call reached Yemen where’ Ali ibn Abu Talib was acting as his representative.

Twelve thousand Yemenite pilgrims came out headed by’ Ali in response to the Prophet’s call to accompany him on his historic Pilgrimage, bringing the total number of those early pilgrims to more than one hundred and thirty-two thousand.

The Islamic pilgrimage starts in the month of Thul-Hijja (month of the pilgrimage), the last Islamic lunar calendar month, and continues for at least ten days. First, each pilgrim dons a special garb called ihram; males’ ihram consists of two white sheets or towels covering the upper and lower parts of the body, whereas females wear a full white cotton outfit, simple and modest.

This ihram reminds the pilgrim of his/her death and of the equality of all before God. All pilgrims perform the same rituals; none receives any favourable treatment or distinction on account of his status, power, or wealth. The pilgrimage starts by the tawaf the circling of the Ka’ba seven times. The Ka’bais identified in Islamic literature as an earthly counterpart to the Almighty’s Throne (‘ Arsh) in heaven where the angels circle it in adoration. Likewise, in imitation of those angels, Muslim pilgrims circle the Ka’ba in adoration of their Lord.

The tawaf is followed by the sa’i: the pilgrims run back and forth seven times between the -Safa and the Marwa in commemoration of Hagar (Hajar), mother of Ishmael, frantically searching for water for her newborn son Ishmael. After that, the pilgrims drink of the well of Zamzam which had appeared miraculously for Hagar and Ishmael, wash with it or use it to make ablution for prayers at the Ka’ba; Zamzam is sacred for such an application.

Then the pilgrims leave Mecca for Muzdalifa, ‘Arafa, and finally Mina to perform certain rites which fall outside the scope of this book which is intended to be a historical account of the Prophet of Islam, not one of fiqh. The author is a writer, a researcher, someone who, according to a friend of mine, “insists on finding out who the foundling’s father is!” But he is not a faqih. Now let us go back to our original story after having cast a glimpse at the rite of the pilgrimage in Islam.

It was at’ Arafa that the divine command was received by Prophet Muhammad to appoint ‘Ali as “Ameerul-Mo’mineen,” the Commander of the Faithful, title of the bearer of the highest temporal and religious powers in the Islamic State, one reserved solely for caliphs, those who are supposed to be the most knowledgeable of all people of secular and religious problems and of how to solve them.

Muhammad was also ordered to convey to’ Ali the knowledge which the Almighty had bestowed upon him so that it would not be lost once he is dead. In Mina, the Prophet delivered two sermons in preparation of the great announcement to come.

Sayed Abazar Wahedi ( Mahdi )

Imam Baqir (peace be with him):

💠”It is not enough to claim that one is a ‘Shia’ because he loves us (and not act upon our commandments).

💠Our Shia are those who have God-wariness. Their signs are such:

💠Modesty and humbleness, safekeeping of trusts (and secrets), unasked kindness to parents, honesty, helping of the poor, and much remembrance of God.

💠Our Shia are such that their tongues speak nothing except goodness.

💠Whoever says only that they love Ali, but do not practice (his wisdom & teachings), and do not grasp the essence of lifestyle of Imam Ali into his life, is not a Shia”.

📚Reference:📚

-Kafi, vol. 2, p. 74

شهادت امام محمد باقر علیه‌السلام

تسلیت باد

شیعیان شناسنامه ای/شیعیان حقیقی

✅امام محمد باقر علیه‌السلام:

کافی نیست کسی خود را به این بهانه که دوستدار ماست شیعه بداند.

❌شیعه ما فقط کسی است که تقوا داشته باشد.

🏳نشانه شیعیان ما:

تواضع، امانت داری، نیکی به والدین، راستگویی، کمک به فقیران و کثرت یاد خداست.

❌شیعه ما کسی است که زبانش جز به نیکی باز نمی شود.

❌کسی که صرفاً بگوید من «علی» را دوست دارم، اما اهل عمل نباشد، و به سیره آن حضرت عمل نکند، شیعه نیست.

📚کافی، جلد ۲ ، صفحه ۷۴. E xe.

A beautiful story: Not Even For a Mountain of Gold

When the early Muslims were subjected to ill-treatment and persecution, 83 of them migrated to Ethiopia l, led by Ja’afar bin Abu Talib. The infidels of Mecca learnt that the Muslims were having a comfortable refuge in Ethiopia. They sent a delegation comprising of Amr bin Al-Aas and Abdullah bin Rabia to Negus. The king of Ethiopia, loaded with invaluable gifts for the king and his

ministers. And with a mission to seek repatriation of the Muslims. After having presented the gifts, they approached the king. At his court, Negus was told by Amr bin Al-Aas that the Muslims believed in a prophet who spoke derogatory about Jesus. Turning to Ja’afar bin Abu Talib, Negus enquired:

“What do you say about Jesus?”

Ja’afar recited the verse from Surah An-Nisa, Verse 171 :

“The Messiah, Jesus Son of Mary, was Allah’s apostle and His word. Which He cast to Mary, and spirit from Him.”

Negus picked a piece of wood from the ground and said:

“By God, Jesus was not a bit higher than what you have said, not higher than even he measure of this piece.” And then he returned to Amr bin Al-Aas and said:

I am not going to harm them, even if I were given a mountain of Gold. Take away all the gifts you have brought, for God did not receive any bribe from me when He blessed me with this kingdom, nor did He pay any heed to what others said about me when He decided to raise me to this status.”

Sayed Abazar Wahedi ( Mahdi )

💠 Twenty five keys and secrets for success from the guidance of Imam Ja’far al-Sadiq (peace be with them)

1) طلبتُ الجنّة، فوجدتها فی السّخاء

I searched for Paradise and found it through nobility of munificence and virtuous chivalry.

2) و طلبتُ العافیة، فوجدتها فی العزلة

I searched for (spiritual and physical) well-being and found it through seclusion.

3) وطلبت ثقلاً لمیزان، فوجدتها فی شهادة ان لا اله الّا الله و محمّد رسول الله

I searched for the weightiest deed and found it to be the (sincere) testimony (of faith) in the Oneness of God and the Messengership of Prophet Muhammad.

4) وطلبت السرعة فی الدخول الی الجنّة، فوجدتها فی العمل لله تعالی

I searched for the quickest way into heaven and discovered it to be sincere deeds solely for the sake of God.

5) وطلبتُ حبّ الموت، فوجدته فی تقدیم المال لوجه الله

I sought to love death, and found it to be so through spending my wealth in the way of God

6) طلبت حلاوة العبادة، فوجدتها فی ترک المعصیة

I searched for sweetness in worship, and found it in the abandonment of sins.

7) و طلبت رقّة القلب، فوجدتها فی الجوع و العطش

I sought for the softness of heart and found it through hunger and thirst.

8) وطلبت نورالقلب، فوجدته فی التفکر و البکاء

I searched for enlightenment of the heart, and found it through contemplation and crying (because of my sins and not to lose love for God).

9) وطلبت الجواز علی الصراط، فوجدته فی الصدقة

I sought to find ease during the crossing of the ‘Bridge of Siraat’ (which will happen on Day of Judgement), and found it in alms giving (sadaqah).

10) و طلبت نور الوجه، فوجدته فی صلاةاللیل

I searched for luminosity of face, and achieved it through night prayers (salat-al layl).

11) و طلبت فضل الجهاد، فوجدته فی الکسب للعیال

I tried to find the benefits of ‘Jihad’ (struggle), and thus found it in providing a suitable lifestyle for my family.

12) و طلبت حب الله عزّوجل، فوجدته فی بغضا اهل المعاصی

I sought friendship with God the almighty and exalted through abandonment with disgust toward outright sinners.

13) و طلبت الرئاسة، فوجدتها فی النصیحة لعبادالله

I searched for nobility and greatness, and found it in counseling and advising the best for all the servants of God.

14) و طلبت فراغ القلب، فوجدته فی قلة المال

I sought to find purity and detachment (worldly desires) of heart, and I achieved this through having little material property.

15) و طلبت عزائم الامور، فوجدتها فی الصبر

I searched the for the determination, steadiness and persistency in actions, and found it through patience.

16) و طلبت الشرف، فوجدته فی العلم

I sought to find honor, and found it in (seeking/gaining) wisdom and knowledge.

17) و طلبت العبادة فوجدتها فی الورع

I searched for worship, and found it to be diligence in avoiding (the unlawful).

18) و طلبت الراحة، فوجدتها فی الزهد

I searched for relaxation and ease and found it in humility and asceticism.

19) و طلبت الرفعة، فوجدتها فی التواضع

I searched for prestige and found it in humbleness and humility.

20) و طلبت العزّ، فوجدته فی الصدّق

I sought for dignity, and found it in being truthful, fair and genuine.

21) و طلبت الذلة، فوجدتها فی الصوم

I searched for self abasement in front of Allah and found it in fasting.

22) و طلبت الغنی، فوجدته فی القناعة

I sought to remain independent (of other than God), and found this independence in content and satisfaction (of whatever I have been bestowed by God).

23) و طلبت الانس، فوجدته فی قرائة القرآن

I searched for intimacy with God, and found it through the comprehension of Quran.

24) و طلبت صحبة النّاس، فوجدتها فی حسن الخلق

I sought to maintain relations with people and found it through amiable attitude.

25) و طلبت رضی الله، فوجدته فی برّ الوالدین

I searched for God’s pleasure, and thus found it in (maximum possible) altruistic support and kindness to parents.

📚Mustadrak al-Wasa’il, vol. 12, page 173-174