Understanding and Classification of Various Shia SectS

قَالَأَبَانٌقَالَسُلَيْمٌوَسَمِعْتُعَلِيَّبْنَأَبِيطَالِبٍعيَقُولُ‏ إِنَّ الْأُمَّةَ سَتَفْتَرِقُ عَلَى ثَلَاثٍ وَ سَبْعِينَ فِرْقَةً اثْنَتَانِ وَ سَبْعُونَ فِرْقَةً فِي النَّارِ وَ فِرْقَةٌ فِي الْجَنَّةِ وَ ثَلَاثَ عَشْرَةَ فِرْقَةً مِنَ الثَّلَاثِ وَ السَّبْعِينَ تَنْتَحِلُ مَحَبَّتَنَا أَهْلَ الْبَيْتِ وَاحِدَةٌ [مِنْهَا] فِي‏الْجَنَّةِ وَ اثْنَتَا عَشْرَةَ فِي النَّار

(Kitab Al Sulaym, Tradition No. 7)

Aban said : Sulaym said :I heard Ali ibn Abi Talib (a.s.)say that : The community will be divided into seventy three sects, seventy two sects will be in the Fire and one sect will be in the Paradise. Thirteen of the seventy-three sects will arrogate (claim without justification) to love us (a.s.), the People (a.s.) of the Household, one of these will be in the Paradise and twelve will be in the Fire.

The aforementioned tradition taken from the book Sulaym bin Qays  al-Hilaali under the heading ‘Differences in the community and its sects’.

In Arabic the Shi‘a means followers and supporters. This meaning includes all those who follow Imam Ali (a.s.), the Commander of the faithful, peace be on him, and his household. Al-Fayruz Abadi said:

“Man’s Shi‘ites are his followers and supporters. This name includes all those who follow ‘Ali and his household, peace be on them, to the extent that it concerns them only.”

Al-Qamus , Vol. 3 , Pg . 47 (Taken From Book The Life of Imam Musa Ibn Jafar )

From the saying of Ameerul Momineen Imam Ali (a.s.) it is evident that there will be differences amongst those who love the Holy Family Of Prophet (s.a.w.a) and only one sect will go to paradise. Hence it becomes important for us to know the correct sect and safeguard our beliefs from the deviated sects. In this article, Inshallah,we will enlist the sects which were formed within the Shias during the course of time after the Holy Prophet (s.a.w.a).

A chart depicting the various sects which have come up is given below. This is not an exhaustive list. Interested researchers can add in the chart.

Kaysani Sect

They are the followers of Muhammad Ibn al-Hanafiyya whom they considered as the Mahdi. They denied his death and said that he is in occultation in Mount Razwa who would rise and eliminate injustice.

The Occultation of Twelfth Imam

After a few generations of Muhammad ibn Hanafiyyah, during the era of Imam Jafar Sadiq (a.s.), many adherents of the Kaysanniyah sect pledged their allegiance to Imam Jafar Sadiq (a.s.). This sect is now extinct.

Zaydi Sect

The followers of this sect consider Zayd bin Ali (Son of Imam Zainul Aabedeen (a.s.)) as the fifth Imam. The present day Houthis in Yemen belong to this sect.

The Zaydiya have built their ideological frame on the revolt to remove oppressive governments and to establish justice. They have maintained that any ‘Alawid person comes out in revolt with the sword is an Imam to whom obedience is obligatory. All those who claim the Imamate and are sitting in their own houses are not Imams and it is not permissible to follow them.

The Life of Imam Musa Ibn Jafar – Pg. 474

Sevener

This sect believe that Ismail bin Jafar was the Imam after Imam Jafar Sadiq (a.s.) while Janabe Ismael passed away during the time of Imam Jafar Sadiq (a.s.). They however deny this fact and consider that Janabe Ismail has gone into occultation and will return as the Promised Mahdi.

Fatthiyya

They are partisans of Abdullah Al Aftah as they considered the eldest living son of Imam Jafar Sadiq (a.s) as the Imam. However since he died without any child, many adherents gave their allegiance to Imam Musa Kazim (a.s.) after his death.

Bohras

They are followers of Mustali son of Mustansir who was from the progeny of Ismail ibne Jafar. This sect is further divided into various sub-sects.

Nizari (AgaKhan)

They are followers of Nizar who was another son of Muntasir.

Waqifi

They are those who accepted the Imamate of Imam Musa Kazim (a.s.) but did not accept the Imamate of Imam Ali Reza (a.s.). They believed that Imam Musa Kazim (a.s.) is the Promised Mahdi and has gone into occultation. One of the reasons cited for the creation of the waqifi sect was the lure of money. 

This can be inferred from the following tradition :

“Uthman ibn Isa Ar-Ravasay was one of the representatives(of Imam Al-Kazim (s)) who lived in Egypt. A lot of (ImamAl-Kazim's (s)) property and six slave maids were in his possession.Abul Hassan Al-Reza (s) sent someone to him and asked him to returnthe slave maids and the property. Uthman ibn Isa Ar-Rawasi wrote a letterin response and said, ‘Your father has not died yet.’ Imam Al-Reza (s)wrote a letter to him and said, ‘My father (s) has passed away and wehave divided up his possessions. There is correct news to confirm hisdeath.’ Imam Al-Reza (s) presented some proofs. Uthman wrote to him(s) in reply, ‘If your father is alive, you have no rights over his property.If he (s) has died as you say, he (s) has not given me any orders to disposeof these possessions to you. I freed the slave maids and marriedthem.’”

(Uyun Akhbar-Ar-Raza, Ch 17, Tradition 10-3 )

Since Imam Musa Kazim (a.s.) was imprisoned most of the time, he had appointed representatives to collect money on his behalf. However after the martyrdom of Imam Musa Kazim (a.s.), they did not want to part with the money and hence refused to give the money to Imam Ali Reza (a.s) when he demanded from them. They excused themselves by saying that Imam Musa Kazim (a.s.) has gone into occultation.

The above are just a few sects of Shias. Details of the above sects are available in books which interested readers can refer to. The following conclusion can be derived from the formation of these sects:

·         People did not possess the recognition of a true Imam. This was due to leaving the door of Ahle Bait (a.s.)

·         People followed any person who talked about the golden era of reappearance without verifying whether that person was the really the one about whom the traditions have talked about.

·         People followed whoever raised the banner against the unjust rulers of the time.

·         Some sects were formed just for material gains.

·         Some pseudo took advantage of the gloomy environment of Ghaibat and soothed the people with promises and people without any inkling became their followers.

The above points make us sit and think that how important it is to be attached with the Saqalain (the Holy Quran and the Ahle Bait (a.s.). Also, how true recognition can help us from the deviation of imposters and pseudos’. 

We pray to Almighty through the medium of Ahle Bait (a.s.) to hasten the reappearance of Imam Mahdi (a.s.) and keep us steadfast on the path of guidance and serve Hazrat (a.s.) till our last breadth in this world. Aameen.

شیطان كیسے دھوكہ دیتا ہے اور اس سے كیسے بچا جائے

قرآن كریم واضح لفظوں میں اعلان كرتا ہے كہ

إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ 

بیشك شیطان انسان كا كھلا ہوا دشمن ہے۔ (سورہٴ یوسف-5)

ہم بھی اس سے بخوبی واقف ہیں كہ دشمن چاہے كوئی بھی ہو وہ دھوكہ دے كر كامیاب ہونے كی كوشش كرتا ہے۔ چہ جائے كہ شیطان، اور جب كہ اس نے اللہ سے وعدہ كیا ہے كہ وہ ہر ایك كو بہكائیگا سوائے مخلصین (معصومین علیہم السلام)كے  ۔ چونكہ شیطان جناب آدم سے پہلے سے ہے، بخوبی جانتا ہے كہ كسے كس طرح بہكانا ہے۔ كبھی كسی كو لالچ و تكبّر میں مبتلا ، تو كبھی كسی كو شراب اور جوئے میں، اوركسی كو جھوٹ و غِیبت میں مبتلا كرتا ہے۔

  امیر المومنین حضرت علی علیہ السلام نہج البلاغہ میں  ارشاد فرماتے ہیں:

اَلشَّيْطَانُ الْمُضِلُّ‏

 شیطان گمراہ كرنے والا ہے (نہج البلاغہ ص 532 حكمت  329)

یہ طریقہ شیطان عام لوگوں كے لئے استعمال كرتا ہے، اور جو حضرات كچھ شعور ركھتے ہیں اور كسی حد تك دین كے  پابند ہیں  ان كے لئے وہ دوسرے كئی طرح كے حربے استعمال كرتا ہے۔  كسی كو نماز تاخیر سے ادا كرنے سے، تو كسی كو  صدقہ نكالنے سے فقیری كا ڈر دكھاكر، كسی كو  اپنے اعمال پر غرور میں مبتلا كر كے۔ انتہا تو یہ ہے كہ وہ كسی كو اپنے علم پر شہرت اور خود پسندی میں گرفتار كركے۔

اسی ذیل میں كتاب”استعاذہ “میں  آیۃ اللہ سید عبد الحسین دستغیب ایك واقعہ نقل كرتے ہیں كہ ایك عالم دین شیطانی حیلہ بہانوں، وسوسوں اور اس كے فریب كو آشكار كر كے لوگوں كو اس سے ہوشیار رہنے كے لئے كتاب مرتب كر رہے تھے۔ اسی زمانہ میں ایك نیك اور متّقی شخص نے شیطان كو خواب میں دیكھا تو كہا: اے ملعون فلاں عالم دین تجھے رسوا كركے رہیں گے كیونكہ وہ تیرے مكر و فریب كو ظاہر و آشكار كرنے كے لئے كتاب لكھ رہے ہیں۔ اب تیری مكّاری اور عیّاری لوگوں كے سامنے روز روشن كی طرح عیاں ہو جائے گی۔ شیطان نے مذاق اڑاتے ہوئے ہنس كر جواب دیا كہ یہ كتاب وہ شخص میرے كہنے پر لكھ رہا ہے۔ اس نیك آدمی نے پوچھا: وہ كیسے؟ كیا یہ ممكن ہے؟ شیطان نے كہا ممكن كیوں نہیں ہے میں نے اس كے دل میں وسوسہ ڈالا كہ تم تو بڑے عالم ہو لہذا میرے خلاف كتاب لكھو اور اس بہانہ سے اپنے علمی ذخیرہ كو عام كرو۔ وہ بیچارہ سمجھ ہی نہیں پایا، اس نے اپنی كتاب كا نام شیطان كا جواب ركھا ہے لیكن حقیقت یہ ہے كہ اس كے پیچھے خود اس كا نفس علم كا مظاہرہ، دكھاوا، خود پسندی ہے۔ (الاستعاذہ ص 36)

یہ جاننے كے بعد كہ شیطان انسان كو ہر طرح سے بہكا سكتا ہے، كوئی تو راستہ ہو جو انسان كو كچھ امید دلائے كہ یہ عمل كرنے سے ہم شیطان كے فریب سے نجات حاصل كر سكتے ہیں۔ كتابوں میں دعائیں اور اعمال كئی ہیں مگر اس مضمون كو زیادہ طول نہ دیتے ہوئے چند ایك كا ذكر كرتے ہیں۔

1۔       اگر  ہمارا كوئی دشمن ہو اور ہم اس سے خوفزدہ ہوں تو ایسے كسی شخص كا سہارا تلاش كرتے ہیں جو ہمارے دشمن سے زیادہ قوی و بہادر ہو۔ اسی طرح اگر ہمیں شیطان سے نجات حاصل كرنی ہے یا اس كے فریب سے نجات حاصل كرنی ہے تو ایسے كا سہارا لینا ہوگا جو شیطان سے زیادہ قوی و طاقتور ہو۔ اور ایسا چہاردہ معصومین علیہم السلام كے علاوہ كوئی نہیں ہے۔ ہمیں چاہئے كہ ہم دن شروع ہوتے ہی اپنے آپ كو حضرت ولی عصر عجل اللہ تعالی فرجہ الشریف كے سپرد كر دیں۔ ان سے التجا كریں كہ وہ ہمیں شیطان كے وسوسوں سے امان میں ركھیں۔

2۔       مفاتیح الجنان میں شیخ عباس قمی، ہر نماز كی مخصوص تعقیبات میں فجر كی تعقیبات میں لكھتے ہیں كہ ابن بابویہ  نے صحیح اور معتبر اسناد كے ساتھ حضرت امیر المومنین علیہ السلام سے روایت كی ہے كہ جو شخص نماز فجر كے بعد گیارہ مرتبہ سورۃ قُلْ ہُوَ اللہُ اَحَدٌ پڑھے تو شیطان كی چاہت كے بر خلاف  اس دن میں اس كا كوئی گناہ نہیں لكھا جائے گا۔ بلد الامین میں حضرت رسول خدا صلی اللہ علیہ وآلہ وسلم سے روایت ہے كہ جو شخص روزانہ دس مرتبہ  سورۃقُلْ ہُوَ اللہُ اَحَدٌپڑھے تو اس دن اس كے گناہ نہیں لكھے جائیں گے ہر چند كہ شیطان اس بارے میں كتنی ہی كوشش كرے۔

3۔ سید ابن طاؤسنے معتبر سند كے ساتھ امام علی رضا علیہ السلام سے روایت كی ہے كہ جو شخص تماز فجر كے بعد سو مرتبہ یہ پڑھے: بِسْمِ اللہِ الرَّحْمنِ الرَّحِیْمِ لاَ حَوْلَ وَلَا قُوَّۃَ اِلاَّ بِاللہِ العَلِیِّ الْعَظِیْمِ

تو اللہ تعالی كے اسم اعظم كے اتنا قریب پہونچ جائے گا كہ آنكھ كی سیاہی اس كی سفیدی كے قریب نہیں ہے۔ معتبر اسناد كے ساتھ امام جعفر صادق علیہ السلام اور امام موسیٰ كاظم علیہ السلام سے منقول ہے كہ جو شخص فجر اور مغرب كی نماز كے بعد كسی سے بات كرنے اور اپنی جگہ سے حركت كرنے سے پہلے یہ دعا ستّر مرتبہ پڑھے تو ستّر قسم كی بلائیں اس سے دور ہو جائیں گی، جن میں كم سے كم یہ ہے كہ وہ برص، جذام، شر شیطان اور شر حاكم سے محفوظ رہے گا۔ بعض روایات میں اسے پڑھنے كی تعداد تین مرتبہ اور بعض میں دس مرتبہ بتائی گئی ہے گو یا كم سے كم تین مرتبہ اور زیادہ سے زیادہ سو(100)  مرتبہ ہے تاہم جتنا زیادہ مرتبہ پڑھے اتنا زیادہ ثواب حاصل كرے گا۔

Helping Imam Husain (a.s.) is the best way to help Imam Zamana (a.t.fs.)

One of the ways that Aimmah (a.s.) have showed us to help Imam Zamana (a.t.fs.) is through helping Imam Husain (a.s.). SayyidusShohada (a.s.) himself said to his companions in Karbala My grandfather (s.a.w.s.) informed me that my son Husain (a.s.) will be killed in the plains of Karbala as a stranger, alone and thirsty. Anyone who helps him has helped me and his son Qaem (a.t.f.s.)1 The helpers of Imam Husain (a.s.) are helpers of Imam Zamana (a.t.f.s.) in reality. In the period of occultation of Imam Zamana (a.s.) Anyone wishing to help him should consider this pure act as his slogan. And he should know that the faithful companions of Imam Husain (a.s.) sacrificed the most precious thing for Imam i.e. their ‘Life’ and registered their name in the group of chief of martyrs. Imam AmeerulMomineen (a.s.) said: … The best of creation and their leader after my son Hasan (a.s.) is his brother Husain (a.s.), the oppressed after him, the one who will be martyred in the land of Karbala. Certainly he and his companions are from the chiefs of martyrs on the Day of Judgment.2 Prior to the martyrdom of Imam Husain (a.s.) and his companions, J. Hamza ibn Abu Talib (a.s.) was honoured with the title of ‘chief of martyrs’. However, after the 10th of Muharram 61 A.H. this title became specific with Imam Husain (a.s.). The other martyrs of Karbala also benefitted from this and became famous as leaders of martyrs. This group due to their recognition and love of Imam reached the zenith of helping Imam by sacrificing their most expensive asset in order to help the Imam of their time with utmost sincerity 

Ameerul Momineen (a.s.) considers fighting the enemies of Ahle Bait (a.s.) as the highest form of support and describes this act to be at the highest fortune in this world and the hereafter: ‘One who loves us with his heart and helps us with his tongue and fights with our enemies (in our support) with their resources will be with us on our position on the day of judgment and one who loves us and helps us with his tongue but does not help us by fighting our enemies will be at a level lower than this.’3 Thus one who wishes to attain the highest level of helping Imam (a.s.) must fight the enemies of Ahle Bait (a.s.) and must sacrifice his life in this path. The companions of Imam Husain (a.s.) are the best example in this regard.

In this period of occultation of Imam e Asr (a.s.) we must ask Allah to grant us his true recognition that even if we are not present with Imam Husain (a.s.) we can attain the Taufeeq of helping the Imam of our time. Helping Aba Abdillah Husain (a.s.) in this period Imam Husain (a.s.) was martyred in the year 61 A.H. and today, almost after 1400 years, is it possible for us to help him and by virtue of this help in turn, register ourselves in the group of helpers of Imam Zamana(a.s.)? . For those who were not present in Karbala in the year 61 A.H, and yet long to be amongst the helpers of Imam Hussain (a.s), should attach themselves to Imam (a.s). With the help of this intense love towards Imam (a.s) and by acting on the orders of Imam (a.s) one can reach this lofty position of being considered as helper of Imam Hussain (a.s) Jabir ibn Abdullah e Ansari (a.s.) was one of the loyal helpers of the noble Prophet (s.a.w.s.) and lived in the time of Imam Husain (a.s.) however he did not have the fortune of being with Imam Husain (a.s.) on the day of Ashura. Jabir visited Imam Husain on the 40th day of his martyrdom (Arbaeen) the same year and since he was blind he requested Atiyah to place his hand on the grave of SayyidusShohada (a.s.). Then he got up in utmost discomfort and sorrow and threw himself on the grave. When he gained consciousness he cried three times “Ya Husain Ya Husain Ya Husain” and said “A friend, whose friend could not reach him” He then completed his conversation with Imam Husain (a.s.) and then saluted the other martyrs and said: By Allah! Who has raised the Messenger (s.a.w.s.) with truth? We were with you in all (the atrocities) that befell upon you.

Atiyah, the slave of Jabir questioned him “We did not travel through the mountains and the deserts. We did not raise our swords. Our heads are not separated from our bodies and our children did not separate from us and we did not bring our ladies to this desert like them. Then how are we with them?” Jabir replied: “O Atiyah! I heard my beloved Holy Prophet (s.a.w.s.) say: One who loves a group will be raised with them and one who loves the action of a group he has accompanied them in that action”. Then he added “By the one who raised Mohammad (s.a.w.s.) with truth, surely my intention and the intention of my companion is same as the intention of Imam Husain (a.s.) and his companions”4 Jabir ibn Abdullah Ansari, through the tradition of Holy Prophet (s.a.w.s.) has explained a divine law. Love is an act of choice, through the medium of heart it makes a person reach his beloved. Hence, even if a person was not with SayyidusShohada (a.s.) in Karbala, irrespective of the era he lived in, can still be a companion of Imam Husain (a.s.) in this world and can  receive the reward of his loyal companions in the hereafter through ‘Intention’ and ‘Love’. Intention is an action of heart and it is the soul and life of the apparent action and it has levels. Imam Mohammad Baqir (a.s.) says: “Intention of a believer is greater than his action this is because he intend’s for goodnessthat which he cannot comprehend and intention of a disbeliever is worse than his action as the disbeliever intend’s for evil and hopes for such evil that which he cannot comprehend” 5 Thus the intention of man could become greater than his action whether he performs the action or not. The quality and value of the action is based on its intent. Allah will also take into consideration the intention before rewarding a person. There are many actions that a man intends to do but is unable to execute them, but he will find these actions in his scroll of deeds on the Day of Judgment. Imam Sadiq (a.s.) says: Certainly Allah shall gather people on the day of judgement, based on their intentions. 6 Thus anyone who makes a sincere intention to help Imam Husain (a.s.) will get its reward. However an important point here is submitting to this rule of Allah i.e. man accepts this practice of Allah with his heart and soul and has faith in it and has hope on this promise of Allah that by intending he will be included in the group of companions of Imam Husain (a.s.). Imam JafarSadiq (a.s.) was not born when the event of Karbala took place and his holy father was five years old. Even then he includes himself and his Shias in group of martyrs of Karbala and says: 

I do not consider myself excluded from the martyrs of Karbala and do not settle for a lower reward because my intention is that if I was present on that day I would have helped Imam Husain (a.s.) and similarly my Shias would attain martyrdom even if they die in their beds. Love of Imam (a.s.) and intention is the key to open the door of this great fortune. Through these two voluntary actions man is capable of attaining great rewards. Imam Reza (a.s.) advised Rayyan bin Shabeeb who came in his presence on the first of Muharram “O Son of Shabeeb! If you wish to earn the reward of those who were martyred with Imam Husain (a.s.) then when you remember them, you say, I wish if was with them then I would have attained thehigh position” 7 O friends of Imam Husain (a.s.) when you remember SayyidushShohada (a.s.) and his helpers you wish from the depth of your heart that, If I was present on that day, I would have sacrificed myself for him (a.s.). This intention and love is not artificial but the heart witnesses for this inner wish and brings it on the tongue. In this manner, by the grace of Allah, we would be included in this great reward

‘Regret’ of not being able to help Imam Husain (a.s.) and other Imams is a clear sign of existence of this wish in the heart. If someone has really intended to sacrifice himself for Imam Husain (a.s.) with true love will sincerely regret for not getting the chance to actualize this opportunity. Marhoom Syed ibnTawoos in his book ‘MisbahuzZaaer’ under the topic of ZiyaratJaame’a of Imams (a.s.) writes: ‘O the progeny of Mustafa (s.a.w.s.)! May my mother and father be sacrificed on you. We swear by Allah that we are with your companions and helpers in killing the Naakeseen and Qaaseteen and Maareqeen (The people of Jamal, Siffeen and Naharwan in the era of AmeerulMomineen (a.s.)) and we are also partners in shedding our blood for AbiAbdillah (a.s.) on the day of Karbala with our intention, and our heart and regret that we could not get the opportunity that your helpers received. And salutations from our side and mercy of Allah be upon you’ If a man loses a precious thing he regrets, provided he knows its value. A few people have reached such levels of recognition of Imam (a.s.) that when they remember Karbala and companions of Imam Husain (a.s.), their heart regrets and their heart which is overflowing with the recognition and love of Imam becomes sad and discomforted that they were not present at that time and at that place to help SayyidusShohada (a.s.) Anyone who has this regret in his heart and sincerely desires to be with Imam Hussain (a.s), irrespective of the era in which he is, should consider himself as a helper of Imam Husain (a.s.) and as a result is a helper of Imam Zamana (a.t.f.s.). HazratVali e Asr (a.s.) is the one who will avenge the blood of Imam Husain (a.s.) and more than anyone else feels the troubles of Ashura and more than anyone else wishes to avenge the blood of his oppressed grandfather. A day will come when the sincere helpers of Qaem e Aale Mohammad (a.t.f.s.) will help him avenge the blood of his grandfather. InshaAllah.

 1 FawaidulMashaidVol 2 Pg. 466 

2 Bihar ulAnwaarVol 36 Pg. 253 

3 Bihar ulAnwaarVol 27 Pg. 89 H. 39

4 BihaarulAnwaarVol 101 Pg. 196 

5 Wasael us Shia Vol 1 Pg. 39 H. 17 

6 Wasael us Shia Vol 1 Pg. 36 H 5 

7 Bihar ulAnwaarVol 44 Pg. 286

Note: This article is translated from the book YAARI E AAFTAB by Mohammad BaniHashemi under the same topic.

Fourth Imam: Imam Ali Ibne Hussain (a.s.)

Allah says in Hadees e Lauh which is a Hadees e Kudsi

Ref. Ghaibat e Nomani – Page 81, Hadees-e-Lauh, al-Kaafi, vol. 1, p. 527

Hadees e Lauh (the Tablet) which was given by Allah to Holy Prophet (s.a.w.s). Holy Prophet gifted this tablet to BibiZehra (s.a) on the birth of Imam Hussain (a.s). This tablet is also known as Lauh e Fatema. In this hadees, Allah has introduced the twelve Imams along with their name. In this hades, Allah has introduced Imam Ali ibneHussain (a.s) with the above titles i.eZainulAbedeen and AwleyaAyelmazeen

Imam Sajjad (a.s) was born on 15th JamadiulAwwal 38 A.H. His respected father was Imam Hussainibne Ali (a.s) and his honourable mother was Janab e Shaharbano (s.a) also called Shahezanaan, who passed away from this world within ten days of his birth.

Imam Ali ibne Husain (a.s) is known by 2 famous titles, ZainulAbedeen and SayyideSajjad.

The reason of his being known as ZainulAbideen is that the Messenger of Allah (s.a.w.s.) had given this title to him and in his lifetime had predicted that when on Judgment Day ZainulAbideen will be summoned, a descendant of mine, Ali Ibnul Husain would appear before the Almighty saying Labbaik

In another incident it is mentioned that, once Imam Sajjad (a.s) was engrossed in Midnight Prayer when satan appeared to him in form of a python and began to sting him and began to chew at his toe. But when he paid no attention, it left in disappointment and a voice came from unseen: You are ZainulAbideen.

(Ref: Nokush e Ismat Page 445)

After the martyrdom of Imam Husain (a.s.) people began to regard Muhammad Hanafiya as Imam as he was eldest in the family at that time, he proposed to Imam Sajjad (a.s.) that this matter should be decided through HajarAswad in holy Kaaba so that all may know what the truth is. So both gentlemen went there; first Muhammad Hanafiya saluted, but could not elicit any response; then Imam Sajjad (a.s.) saluted and got a reply. Thus HajarAswad testified to his Imamate and in this way the matter of Imamate became absolutely clear                           

(Ref: Nokush e Ismat Page 445)

Worship of Imam

One day Imam MohammadBaqir (a.s) came and saw his father Imam Sajjad (a.s) engrossed in prayers. He saw that his father colour had gone yellow from weeping all night; his eyes had used up all their water from being awake all night; his forehead was bruised and his nose squashed from prostrating; and his legs and feet were swollen from standing in prayer.

Imam Baqir (a.s) says: “I could not control myself from weeping when I saw him in that state and I wept, may Allāh have mercy on him. Behold, he was thinking and he turned to me a short time after I had come and said:

‘My son, give me some of those parchments in which there is the (practice of) worship of ‘Alī b. AbīṬālib, peace be on him’.”

“I gave them to him and he read something from them for a while. Then he let them go from his hand in exasperation and said: ‘Who is strong enough to perform the worship of ‘Alī b. AbīṬālib, peace be on him?”                             

(Ref: Kitab Al Irshad – Page 356)

This incident teaches us that we should never be proud of our worship and never be satisfied with it.

When Imam ‘Alī b al-Ḥusayn (a.s), used to perform wuzu, his skin would turn yellow,

“What is it that has afflicted you?” his family asked him.

“Don’t you know WHOM you are preparing to stand before?” he asked

  

Akhlaq of Imam

Once, Imam Sajjad (a.s) was sitting with his companions. A man from his House stood in front of Imam ‘Alī b al-Ḥusayn, (a.s), andmade him listen to him and cursed him.

However, he did not reply. When (theman) had gone away, he said to those who were sitting with him: “You heardwhat that man said? I want you to come with me so that you may hear from memy reply to him.”

“We will do that,” they replied, “we wanted you to answer him while we werespeaking (together),”

He took his shoes and went, while reciting:

Those who spend in prosperity and adversity  and those who restrain their anger, andthose

who forgive the people, Allāh loves those who do good. (Aale Imran 135)

The companions understood that Imam would not say anything to the person.

Imam (as) went along until he came to the house of that man who had screamed at him.

“This is ‘Alī b al-Ḥusayn,” they told him,

He came rushing out towards us with evil intent. He had no doubt that Imam (as)had come to him to repay him for some of the evil which he had given him.

“Brother,” said Imam Sajjad (a.s) “you were standing proudly over me and yousaid this and that. If you have said what is (really) in my (character), I seekAllāh’s forgiveness for it. If you have said what is not in my character, may Allāhforgive you”,

The man kissed him between the eyes and replied: “Yes, I said what was not inyour character, may I be worthy of it (i.e. Allāh’s forgiveness)”. (Ref: Kitab Al Irshad – P 356)

Imam through his good akhlaq changed the hearts of people. This is a lesson for us that if we want to overpower our enemies, it will happen not through strength or through anger but with patience and good Akhlaq

In another incident a man who claimed to be a friend of our 4th Imam, Imam Ali ZainulAbideen (a.s) came to him and told him that so and so had been saying horrible things about him. Imam (a.s) replied that he had not heard anything and would not have if the man had not told him.

Imam (a.s) then continued that the person who had said the horrible things was as if he had shot an arrow and missed the target but the man who had told him was as if he had picked up the fallen arrow and hit the target (i.e Imam (a.s) with it. Allah does not like the habit of spreading scandal and gossip even if it be true.

(Ref: Anecdotes of 14 Infalliable (a.s)

Do not talk about other people when they are not there even if what you say is true.

Allah says in Quran in SurehNurAyat 20

Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter. And Allah knows and you do not know

Imam Ja’farSadiq (a.s.) narrates that the Holy Prophet (s.a.w.s.) said, “One who spreads scandal is like one who started it. One who hurts a believer in any way will not die until he has faced the same calamity.”

(Ref – SawabulAmaal Page 307)

Miracle of Imam

A resident of Balkh used to visit Imam Sajjad (a.s) often and also bring with himself some presents for the Imam (as). Once his wife said: You always take gifts for Imam (as), but he does not give you anything in return.

By chance when he met the Imam (a.s) this time, he was having his dinner; he asked that man to join him. After dinner he offered to wash his hands, but he declined saying that on the contrary he would wash the Imam’s hands.

When he began to pour water on Imam’s (as) hands, he continued to ask about the washing product and he continued to say that it was water and he continued to change them into gems and ornaments; so much so that when the tub was full, the Imam (a.s) said: Take this and give it to your wife so that she has no more complains.

When he brought those valuable items to his wife, she was astonished how the Imam (as) came to know what she had complained and the following year she accompanied the husband to visit the Imam; but on the way she passed away. The husband informed the Imam about it and he prayed to the Almighty and she returned to life and she came to the Imam and testified that he was the one who had asked the angel of death of return the soul he had previously captured.

(Ref: Nokush e Ismat Page 445)

This incident highlights many important points, the main one being that Imam eWaqt is aware of our intentions and if we ask anything from him he will provide it to us.

In the end let’s see what Imam Sajjad (a.s) has said about Imam eZaman (a.s)

Imam Sajjas (a.s) says:

“In His Eminence, Qaim (a.s.) are present similarities to seven prophets. The practice of our father, Adam, the practice of Ibrahim, the practice of Musa, the practice of Isa, the practice of Ayyub and the practice of Muhammad (s.a.w.s.).

ü  As for the practice of Adam and Nuh (a.s.) it is a long life.

ü  As for the similarity with Prophet Ibrahim (a.s.) it is a concealed birth and being away from the people.

ü  And from Musa it is the fear and occultation.

ü  And from Isa is that he will have discord regarding him.

ü  With Ayyub (a.s.) he shares the occurrence of triumph after difficulties.ü  And from Muhammad (s.a.w.s.) he will share the aspect of advent and armed uprising.”                                                                       (Ref: KamaluddinVol 2)

Regarding the Shias of the Last period, Imam ZainulAabedeen (a.s) says:

“One who remains firm on our guardianship (Wilayat) during the occultation of our Qaim (a.s), Allah, the Mighty and Sublime will give the reward of a thousand martyrs of Badr and Uhad.”                                                    

(Ref: KamaluddinVol 2)

We pray to Allah, that he keeps us firm on the Wilayat of Imam e Zaman (a.s) and give us tawfeek to serve him more and in a better manner.

Debate and its Etiquette

Even before Allah created J. Adam AS, prevailed the debate and the first argument was

presented by Iblis LA when he debated with Allah regarding His command to prostrate

in front of J. Adam AS. Since then there always has been a debate between right and

wrong. Prophets, messengers and their successors have debated with the tyrant kings

of their time, with their nation and sometimes with their family members. The debate

between right and wrong exists till today. Sometimes to defend the existence and unity

of Allah, sometimes to protect the finality of Holy Prophet SAWS or to safeguard the

Wilayat of Ameerul Momineen AS and sometimes to respond to allegations against the

long life and occultation of Hazrat Wali Asr ATFS. In this article we shall see some of

the best practices to debate in the light of Quran and traditions.

The Holy Quran says:

وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلاَّ بِالَّتي‏ هِيَ أَحْسَن‏

And do not dispute with the followers of the Book except by what is best (Ref: S.

Ankabut: 46)

Aimmah AS narrated regarding this verse: That here Ahlal Kitab refers to Jews and

Christians and the best refers to the Holy Quran (Ref: Tafseer Ayyashi Vol 2 Pg. 150)

In simple words Imam AS is ordering us that if we wish to debate with the Jews  and the

Christians we should do it with the help of Quran and use the Book of Allah as a

medium.

A similar discussion can be found under the following verse

ادْعُ إِلى‏ سَبيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جادِلْهُمْ بِالَّتي‏ هِيَ أَحْسَن‏

Call to the way of your Lord with wisdom and goodly exhortation, and have disputations

with them in the best manner (Ref: S. Nahl: 125)

The second criterion for debate is that we must only use those words and knowledge

that have come from Aimma AS. When a person from Shaam came to debate with

Imam Sadiq AS he asked his companion Yunus bin Yaqoob to debate with him but he

refused by saying ‘I wish I could but, may Allah take my soul in the service for your

cause, I have heard that you do not allow debating and say that woe is for those who

debates. Some of them say - This is accepted and that is not accepted and this is alright

to say but that is not alright to say that this we understand and that we do not

understand’. Imam AS replied to this objection by saying ‘I said so if they would ignore

what I say and follow what they themselves want.’

Tears of Janabe Zahra (S.A)

On the day,when the Holy Prophet (s.a.w.a.) expired, there was not a single minor or major who was not overtaken by grief. Everybody was sob­bing and weeping. Friends, relatives and kinsmen all were grief stricken and crying. There was a thick pall ofgloom everywhere. But the most shocked personality on the face of earth was the daughter of the Prophet (s.a.w.a.).A week had elapsed since the death of the Prophet yet, she (s.a.) was continuously and profusely crying and grieving. She had confined herself in her house. 

On the eighth day, she could not control her emotions, and broke down sobbing. The ladies around came out hearing her laments to console her. Janabe Siddiqa Tahera (s.a.) had extinguished all lamps of her house, and was sitting in darkness to avoid recognition. Janabe Siddiqa Tahera (s.a.) overwhelmed with grief addressed her father (s.a.w.a.) as follows :

O’ Father! O’ Messenger of Allah! O’ Mohammed Mustafa! O’ Abul Qasim!

O’ The anchor and shelter of orphans! Who is there to hear the complaints of your dear daughter who is on the verge of death and who is there to do justice to her.

So saying, she started to wear her dress in the same manner as the Holy Prophet (s.a.w.a.) used to wear. Her gait of walking was exactly similar to the Holy Prophet (s.a.w.a.). Her dress was long enveloping her feet and her vision was blurred due to continuous downpour of tears. She was unable to find her path through them. However, she reached to the sacred grave of her father (s.a.w.a.). When she caught sight of the place from where the call of prayer (Azaan) used to be sounded, she swooned and passed out. Women who were there rushed up to her and applied wat er to her face. She then regained conscious­ness and sat up, and again began to cry saying the following:

Father! my strength is failing me; I have lost my stamina and bearing; Enemies are torturing me; I am being eaten away insidiously by sorrow and grief, Father! I am lonely; My personal affairs are causing concern to me; Father! My voice is being subdued by brute force; My back is broken; An upheaval has taken place in my life; The world has become a living hell; O’ Father! After you, there is no one who could offer me solace and to stand by me in these trying times; I am crying for you, but there is no one who could sympathize with me and stop me from crying; In the present state of my physical weakness, there is no one to look towards to; O’ Father! After you, the place of descendence of Qur’an, and arrival of Jibraeel and Michael looks deserted and abandoned.

Father! People have turned their eyes from me and all doors were closed on me. Father!
After you I hate this world, But as long as I would be breathing, I will go on crying for you;

Father! My love towards you knows no bounds, and my sorrow will be immense. Then she started reciting an elegy, as under:

For you my sorrow is always with me. By Allah, I say that my heart is full of your love. Day after day, my sorrow goes on increasing. O’ Father! I will be forever sorrowful for you. The sad event of your death is very shocking to me. A heart which willy nilly accepts a solace, is indeed an enduring and a patient heart. Father! With you, went the light of the world, and the blossoming flowers have withered.

Since you and I were parted it is not possible for me to forget what has happened.

Father! After you, who would lend his ear and time to the injustices done to the widows and orphans.

Father! After you nobody would take care and bother for Ummah till the Day of Rising.

Father! After you Ahle Bait were made weak and oppressed.

Father! After you everybody had started shun­ning us; Father! by your august presence we were not counted among oppressed.

Father! What tears have not been shed for you? Father! What misfortune and grief were there, which have not been continuously borne by me;

Father! Which eyelid was there that was in­clined towards sleep;

Father! You were the spring of religion and were the beacon light of the messengers of Allah.

Father! Why mountains did not disintegrate into pieces, and why oceans did not get dry?

Father! Why on your death, the earth did not have an earthquake?

Father! Soon after your departure, we became prone to all sorts of hardships and miseries.

Father! In fact your demise was a major calamity that has befallen mankind;

Father! After your demise ugliest misfortunes had fallen on my house;

Father! On your demise angels of Allah have wept;

Father! Since your departure, skies have stopped their rotation;

Father! After you, your Mimbar has become empty and presented a desolate sight;

Father! Your grave was happy to have you inside;

Father! Paradise was looking forward to your supplications and prayers;

Father! Without your presence, your meeting places have worn a deserted look;

Father! On your death, I shall ever grieve, till I join you;

Father! All who was your trusted secretary and an associate, and who was the father of your children has been deprived of your presence;

Yes, father the same Ali who was your brother, confidante and friend, whom you have brought up and groomed since childhood. The same Ali, who was your dearest friend and a close associate. The same Ali, who was first to embrace Islam, and was the first Muslim to migrate, has now lost his brother, his most precious possession.

Therefore, Father, it is the loss of your valuable personality that affected us and has saddened us. Distress and sorrow have overtaken us. It is your sorrow that has killed us. Grief has now become one constant companion.

O’ The last Apostle, after your death, my patience was lost, and my strength was sagged, and the bliss of tranquility has left us.

O’ Eye! Weep to your heart’s content. I would be highly regrettable if you do not shed the tears of blood;

O’ Messenger of Allah! The selected one of Allah! O’ the Anchor of weak persons and orphans; mountains, animals, birds and earth, all have mourned for you, before the sky could express its grief;

O’ My Master! Hajoor, Rukun and Moishu, and the land Bathha, all are crying for you;

The Arch and lessons of Qur’an weep daily for you.

Islam, itself has become a foreign in the land of its origin;

The light of your Mimbar, which you used to occupy it has been overpowered by darkness;

O’ Allah! Call me soon, O’ my Master, I am now fed up with life, and hate it.

Then Fatema Zahra (s.a.) went to the grave of her father (s.a.w.a.), took some dust from it, kissed it and smelt its fragrance, and started reciting an elegy: Whoever has smelt the dust of Ahmed’s (Holy Prophet’s (s.a.w.a.)) grave need have to smell any fragrance in his life, as it will be of no conse­quence. Tell that man (Prophet), who has gone out of sight and has now hidden himself under the layers of the earth that “Is he not hearing my wailings?” A great misfortune has fallen on me, that if it had fallen on a lucid day, it would have turned into a gloomy night.

Uptill now, I was passing my life under the tender care of Mohammed (s.a.w.a..). I was neither afraid of anybody’s enmity nor care for those who used to harbor malice against me. I was sure of myself because be (Prophet) was my guide and protector. Today, I stand disgraced in front of the people of mean mentality. The dread of their atrocities is ever present in my mind, but I try to wave it away with a move of my cloak.

If a pigeon raises a note of melancholy in the stillness of night it does so seeing me weeping my heart out.

Father! Be assured, I will make sadness and melancholy my sympathizers. I will use my tears as a headgear and veil.

Allama Vahelaan, in his book titled “Seraye Nalenviya”, has quoted the following poetry of Fatema Zahra (s.a.) that she has recited after the burial of her father (s.a.w.a.)

All the Horizons of the world have become dusty and dark. Now one cannot distinguish be­tween the lucidity of a morning sun and a setting sun, they had lost shimmering brightness and luster.

After the Prophet (s.a.w.a.) the earth was drowned in sorrow and sadness. It is trembling for the loss of the light of both the worlds.

On the death of the Prophet of Islam (s.a.w.a.) West and East should weep, and for the clans of Mazer and Yamaan, it is a MUST to weep for the Prophet.

Similarly, Bait-ul-Muqqadas and its environ­ment and Ka’aba which is shrouded – should weep.

O’ The Last Apostle of Allah, your light is auspicious, and Allah the omnipotent and the mightiest, sends his blessings to you and salutes you.

Then she (s.a.) turned back to her house, weeping. Her face was veiled, and every part of her body was trembling due to weakness. A stream of tears was flowing. Her heart was burn­ing. Due to severe swooning sensation, she had forgotten herself and was lapsing into uncon­sciousness. When a wave of consciousness used to come to her she used to put questions to her sons, saying Oh my dearest sons where is your grandfather who used to respect and love you very much and used to allow you to ride on his back. Your grandfather, who was most kind to both of you, what has happened to him? That grandfather who never allowed you to walk simply on the ground? Now, you will not be able to ride on his back or climb on his shoulders. Now, on whose back and shoulders you will ride? From now on, the door will not be opened for him. Since the day the Holy Prophet (s.a.w.a.) died, Bilal left sounding the call of prayer (Azaan). He used to say that after his (Prophet) passing away, I will not perform that duty. Once Janabe Siddiqa Tahera (s.a.) said that I wish to hear Bilal sounding the Azaan. When the news reached Bilal, he started sounding the call. When he uttered the words of “Allaho Akbar, Ashaduanna Mohammed-ar Rasoolullah she shrieked, fainted and fell on the ground. People around then told Bilal to stop it and said that the daughter of the Holy Prophet (s.a.w.a.) has breathed her last. On hearing this Bilal stopped sounding the call, and did not complete it. When Fatema Zahra(s.a.) regained consciousness, she told Bilal to proceed with it. Bilal replied if you hear me, I am afraid that you will no more be alive and will go back to the Creator. Therefore, I seek your pardon that I may kindly be excused. Janabe Fatema Zahra (s.a.) then granted him par­don. Hazrat Ali (a.s.) says, I gave bath to the Prophet in his own clothes. Janabe Fatema Zahra (s.a.) wished to see her father’s garments. When I showed her the dress, she smelt it and while doing so she became unconscious. This was the reason that I had to hide that dress from her.
(Maqtalul Husain