LIFE SKETCH OF JANABE FATIMA ZAHRA (S.A.) – PART 1

Introduction

In the fifth year of His (s.a.w.a.) mission, the Prophet of Islam (s.a.w.a.) was in the worst situation and isolated under the most difficult conditions. Islam was isolated and the first few muslims were severely under pressure. The environment of Mecca was dark and dim as a result of idol worship, polytheism, ignorance, superstitions, tribal wars, the sovereignty of power, and the poverty of the masses. The Prophet (s.a.w.a.) was looking forward to the future, a bright future behind these black oppressing clouds, a future that, with regard to the ordinary, external means at hand, was too far and probably impossible to reach.

On the other hand Janabe Khadijah (s.a.) had rejected all proposals and married Holy Prophet (s.a.w.a.), thus at the time of her delivery (labour), all the women boycotted her and did not render any help; so Allah sent pious ladies like Janabe Aasia, Janabe Maryam, Janabe Kulsum the sister of Prophet Musa (a.s.) for the service, which is also a gift for her generosity in the way of Allah, and a best occasion for Allah’s unseen help. [Seerat Masoomeen, Vol. 1, Pg. 159; Biharul Anwar, Vol. 3, Pg. 10]

Her (s.a.) Birth

The Prophet of Allah (s.a.w.a.) on the night of His (s.a.w.a.) ascension (Me’raj) was passing through heaven, Hazrat Jebraeel gave Him (s.a.w.a.) some fruits from the tree known as “Tooba”. And when the Holy Prophet (s.a.w.a.) returned to earth, the seed of Janabe Fatimah Zahra (s.a.) was coagulated from that heavenly fruit [She (s.a.) was conceived].

It was thus that this Great Child (s.a.), from the pure extract of Heavenly fruit and a Father such as the Holy Prophet of Islam (s.a.w.a.) and the Mother such as Janabe Khadijah (s.a.); on the twentieth day of Jamadi al Sani, came into this world.

Growing in the house of revelation, gave Her (s.a.) the chance to achieve the highest degree of perfection and excellence. The Holy Prophet (s.a.w.a.) taught her divine knowledge, and endowed Her (s.a.) with special intelligence, so that She (s.a.) realized the true meaning of faith, piety, and the reality of Islam.

Tribulations from the very beginning of Her (s.a.) life

Janabe Fatima (s.a.) faced many sorrows and lived in anguish from the very beginning of Her (s.a.) life. She (s.a.) opened her eyes to see Her (s.a.) father being fought by His (s.a.w.a.) relatives, and strangers, and treated with hostility by the infidels and polytheists. For instance one day, Janabe Fatima (s.a.) saw the infidels pour camel placenta on Her (s.a.) father while He (s.a.w.a.) was prostrating to Allah; so She (s.a.) cleaned His (s.a.w.a.) back and while bitterly crying, cursed the unbelievers, and supplicated to Allah to punish them.

The Qurayshians once held a meeting in the Sacred Mosque and vowed by their Idols that as soon as they saw Prophet Muhammad (s.a.w.a.), they would all participate in killing Him (s.a.w.a.). Upon hearing this, Janabe Fatima (s.a.) went crying to Her (s.a.) father, and informed Him (s.a.w.a.) of their conspiracy.

The crisis became more intense when the Messenger of Allah (s.a.w.a.) was forcefully confined to Janabe Abu Talib's trail (valley) along with His (s.a.w.a.) family, and all the members of Janabe Abu Talib's family. They lived in an atmosphere overtaken by fear, and anxiety of the constantly expected attack by the infidels at night. The situation grew even worse when the polytheists drew up a treaty to besiege Bani Hashim and impose economic sanctions against them. This treaty allowed no one to sell, or, buy anything from them, including food supplies. This situation continued for more than three years and Janabe Fatima (s.a.) was one of those who suffered from this siege.

Her (s.a.) Beloved Mother’s Demise

When Janabe Fatima (s.a.) reached the age of 5, Janabe Khadijah passed away on 10^th Ramadhan in the 10th year of Besat, which was the first tragedy in Janabe Fatima’s (s.a.) life. And the shock of Janabe Khadijah’s separation intensified for Holy Prophet (s.a.w.a.) also, and he repeatedly began to remember her, offering alms (Sadaqah) and charity on her behalf, to the extent that Ayesha (la) criticized, that in presence of young wives there was no use of remembering an old hag, to which the Holy Prophet (s.a.w.a.) replied that it was not remembrance of a wife; “it was remembrance of Janabe Khadijah, who had brought faith when all were idolaters, and helped Me financially when Islam was in dire need of funds and the most important point is that God made me a proud Father through her when all were taunting me for being without posterity.”  [Chaudah Sitare, Pg. 94]

Holy Propehts (s.a.w.a.) Migration

After the passing away of Janabe Khadijah (s.a.), the second trial of Janabe Fatima (s.a.) was when Allah ordered the Prophet of Islam (s.a.w.a.) to migrate (Hijrat), and He (s.a.w.a.) went to Medina putting Hazrat Imam Ali (a.s.) to sleep on His (s.a.w.a.) bed. And when the house was surrounded by enemies and killers; and Janabe Fatima (s.a.) was present in the house, but in no way did She (s.a.w.a.) express any fear or alarm; but at the same time She (s.a.) spent the night with confidence. And at the time of going to Medina too, the tyrants created trouble, but She (s.a.) exhibited tranquility and reliance on Allah. [Hayatul Qulub, Vol. 2, Chap. 28, Pg. 521]

The above article has been divided into two series, in the next series we shall discuss Post – Migration Era i.e. Her (s.a.) support to her father and husband during the holy wars, her (s.a.) marriage, her (s.a.) children, the event of mubahila, afflictions on Janabe Zahra (s.a.) after her father’s martyrdom leading to her martyrdom and finally her (s.a.) will to Hazrat Imam Ali (a.s.). 

In the end we pray to the Beloved Daughter of the Holy Prophet (s.a.w.a.) to Hasten the Re-Appearance of Her (s.a.) Last Son, Last Hujjat of Allah, Imam Mahdi (atfs) to avenge Her (s.a.) martyrdom and oppressions.

LIFE HISTORY OF SHAYKH HURR AMELI (A.R.)- 1033-1014 AH

The scholars of shias have played a prominent role in the propagation and strengthening of beliefs of shias from time to time. This was much required during the gaibat of Imam E Zaman (as). During such time one of the most prominent scholar who was an outstanding Islamic Jurisprudent and a great narrator of Hadith in shiaism was Shaikh Hurr Ameli.

BIRTH AND FAMILY BACKGROUND:

He was Born on Rajab 8th, 1033 A.H in a village in the “Jabal Amel” region in Lebanon. He is titled as "Sheikh of Islam" and "Leader of Shiah". His full name is Muhammad son of Hasan son of Ali son of Muhammad son of Hussein. Sheikh Horr Ameli is a descendant of "Horr son of Yazid Riyahi", who joined the forces of Imam Hussein (a.s.) in the event of Ashura.  The family of Horr is a family of noble origin, among whom there are numerous Islamic scholars and Jurisprudents.

The father of Sheikh Horr was an upright, trustworthy, and highly learned scholar on Jurisprudence as well as a literary figure, well versed in Arabic language. Sheikh Horr Ameli's grandfather and great grandfather were renowned scholars of their time. Hence Sheikh Horr Ameli was brought up in such a distinguished family that produced Ulema and Jurisprudents with distinctive originality of intellectual endeavors.

SHEIKH HORR AMELI’S PERSONALITY:

He is considered to be one of the most distinguished Ulema of the eleventh century A.H. who has left legacy of valuable writings, and his exemplary personality is held in great esteem by the Shiite Ulema. He enriched Shiite knowledge with authentic sayings and narrations of the Ahl-ul-Bayt (a.s.), and his works are commendable indeed.

In Shiah sect, he is taken into account as one of the most credible links in the chain of narrators; that is, narrations quoted by him mark the authenticity of a Hadith or Narration with regard to its connection with the Ahl-ul-Bayt (a.s.) or the Holy Prophet (s.a.).

TRIBUTES PAID BY SHIITE ULEMA:

Sayyed Ali Khan Madani, the writer of commentary on Imam Sajjad's collection of supplications entitled "Sahifah al-Sajjadiyah", has paid tributes to Sheikh Horr Ameli as follows: “Sheikh Muhammad son of Hasan son of Ali son of Muhammad, Horr Ameli, was an eminent servant of high intellectual standing, whose personality could hardly be described through string of words. His valuable writings have become wide spread and have brought forth vivifying showers on the parched lands all over the world. His pearl-like ideas have brightened the sky of history, sparkling as they are between lines of words …”

Allameh Amini in his valuable book “al-Ghadir” eulogizes Sheikh Horr Ameli: “He was a pearl in the crown of his time and a bright star on the forehead of excellence. Anytime one seeks to know more about the Sheikh, he is likely to find him competent in every field of knowledge.Words are not enough to praise him. Indeed, he is the very personification of knowledge and literature, and the epitome of excellence and perfect virtues. His writings, which have made him immortal, include the subject matters for promotion of virtues in the society, collection of Islamic decrees, wise sayings, eulogizing excellences, and sayings of the Ahl-ul-Bayt (a.s.) on affirmation of Imamate…”

Other Ulemas have also praised Sheikh Horr Ameli

HIS PILGRIMAGES AND TRAVELS:

Sheikh Horr Ameli lived in his ancestral “Jabal Amel” region in Lebanon until he was forty years old. During this period, he performed Hajj twice. In the year 1073 A.H. he went on a pilgrimage to Iraq to visit the holy shrines of the Infallible Imams (AS) there. Then he decided to go on a pilgrimage to the holy city of Mashhad to visit the holy shrine of Imam Reza (AS), where he settled down for the rest of his life. Before returning to Mashhad and residing there till the time of his death, he visited Isfahan where he called on the local Ulema, especially Allameh Majlesi (R.A.). Sheikh Horr Ameli himself received the Allameh Majlesi’s authorization to quote Hadiths.

THE SHEIKH’S RETURN TO MASHHAD:

On his return to Mashhad, the Shah of Iran appointed him as the “Qazi al-Quzat” (Chief Justice) and he soon became one of the distinguished Ulema there. He held teaching sessions in the holy city of Mashhad and organized debates. Thus he taught and trained a large number of industrious scholars, especially those who sincerely strived to learn the sciences derived from the Ahl-ul-Bayt (AS). He proved to be a benign teacher. He also wrote valuable books while residing in Mashhad.

HIS POETIC TALENT:

Sheikh Horr Ameli had a remarkable poetic talent. One special feature of his poetry is the lengthiness of the poems. He has composed many poems on the merits and praise of the Ahl-ul- Bayt (a.s.). The total number of such eulogistic couplets in his complete poetical works is around 20,000. He has eulogized the Holy Prophet (s.a.) in a poem comprising more than one hundred couplets. He has also composed another poem on the miraculous deeds and moral excellence of the holy Prophet and the Ahlul-Bayt (a.s.) consisting of four hundred verses.

HIS TEACHERS:

Sheikh Horr Ameli in his native Jabal Amel regional village named Meshgharah took much benefit from distinguished teachers who taught him the sciences derived from the Ahl-ul-Bayt (AS). His education there was of basic importance for his personality development to the extent of becoming a great scholar and “Mujtahid” (an authorized Islamic Jurisprudent to issue religious decrees) of good repute. His teachers at Meshgharah included the following:

1) His father, Hasan son of Ali

2) His paternal uncle, Sheikh Muhammad son of Ali Horr

3) His maternal grandfather, Sheikh Abdul Salam son of Muhammad Horr,

4) His father’s maternal uncle, Sheikh Ali son of Mahmud Ameli;

5) Sheikh Zainuddin, Sahib Ma'alim (the son of Shahid Thani), and

6) Sheikh Hussain Zuhayri;

There were other teachers also who had contributed to his education.

HIS WRITINGS:

Sheikh Horr Ameli has written or compiled many valuable books. He dedicated his entire life to serving the holy religion of Islam and the Ahlul-Bayt’s school of thought. Despite his official engagements as the Sheikh of Islam and his other teaching/training jobs, he has left many works for the posterity. One of the books of hadith he authored is entitled “Wasa’el al-Shiah”; from the time of its completion up until now it has always remained the focus of attention and consideration of Shiite Grand Jurisprudents and Scholars. Among his other works the following are notable:

1) “Al-Jawahir al-Saniyyah fil-Ahadith al-Qudsiyyah” [The Brilliant Jewel of the Almighty Allah’s Statements]

2) “Al-Sahifah al-Thaniyah min Ad’iyyate Ali ibne al-Hussein (a.s.)” [A Second Collection of Imam Sajjad’s Supplications]

3) “Tafsil Wasa’el al-Shiah ila Tahsile Masa’el al-Shari’a” [A More Detailed Version of Wasa’el al-Shiah for Learning the Islamic Rules and Decrees]

4) “Hidayatul Ummah ila Ahkam al-A’immah (A.S.)” [Leading the Muslim Community to the Teachings of the Holy Imams A.S.]

5) “Man la Yahzarahul-Imam” [For Those Who Do Not Have Access to Imam]

6) “Al-Fawa’id al-Tussiyyah” (in one volume): It gives a hundred useful excerpts of merit on various subjects;

7) “Al-Eiqaz min al-Hij’ah bil-Borhan Ala al-Raj’ah” [Awakening of the  People Through Cogent Reasoning On the Concept of Raj’at or “Return to Life”]

8) “Risalah fi al-Radd alal Sufiyyah” [A Monograph on Refutation of Sufism].

9) “Tawator al-Koran”;

10) “Bidayatul-Hidayah” [The Starting Point of Guidance]

11) “Al-Fosul al-Muhimmah fi Usul al-A’immah (AS)” [Significant Subject Matters as Prescribed by the Infallible Imams A.S

12) “Al-Arabiyyatul-Alawiyyah wa al-Lughatul-Marwiyyah”.

13) “Tahrir Wasa’el al-Shiah wa Tahbir Masa’el al-Shari’a”, which includes a commentary on his “Wasa’el al-Shiah”

14) “Al-Akhlaque” [Ethics or Moral Principles]:

15) “Maqtal al-Imam Hussein (AS)” [The Detailed Story of Imam Hussein’s (a.s.) Martyrdom]

MEETING WITH IMAM E ZAMAN (AS)

Sheikh Hurr Ameli was only 9 years of age when illness afflicted him and all doctors were helpless for treating him and it was as if all had lost hope and were waiting for his death. Shaikh saw Holy Prophet (saw) and 12 Imams in his dream and shook hands with Imam e Zaman (as) and expressed his desire for knowledge. Imam gave him a glass of water and cured him.

DEATH OF SHEIKH HORR AMELI:

On the twenty-first day of Ramadan, 1104 A.H., the death of a symbol of human excellence occurred, setting of a sun of knowledge and wisdom and a bright moon of science, practice, and devoutness: the Sheikh of Islam and Muslims, a worthy successor of Shiite Jurisprudents and Narrators, a reliable spokesman to guide the Muslim community towards a salutary life conforming to Islamic teachings, a man who truthfully recounted the Islamic Traditions and depicted the divine miracles in his book entitled “Wasa’el al-Shiah”, a preacher and a prayer–leader, a poet and a man of letters, a real servant of the Almighty God. His soul has returned to the Merciful Creator, in the vicinity of the Holy Shrine of the Eighth Imam, His Holiness Ali son of Mussa al-Reza (A.S.). At the time of his death, his age was seventy-two.

NOTE: The biography is taken from Book : Prominent Ulema  prior to 100 years

AWAITING FOR IMAM (A.S.) OR FOR SYMPTOMS AND SIGNS ???

Innumerable narrations contain the signs and symbols of the reappearance of Hazrat Wali-e-Asr Imam Mahdi (a.s.) Janab Sheikh Sadooq and Allamah Majlisi (May Allah Shower His blessing on them) the highly acclaimed Shia scholars have described these narrations among the signs and symbols of the re-appearance of Imam (a.s.) Here we will discuss them wholly from literary point of view.

1. Importance of signs and symbols of re-appearance of Imam (a.s.):

Since long all the Muslims in general and the Shias in particular are looking forward for the re­appearance of Imam Mahdi (a.s.). It is undoubtedly an established fact like the Doomsday for which no fixed time or period is sounded. Only Allah knows, we know not. We have only to focus our attention on the indications assigned for it. To investigate, to find out and to distinguish between these signals and tokens for the reappearance of Imam (a.s.) is of immense importance. We can assume on the basis of these indications (not for certain) that the time and period is not far away. Due to this more emphasis is given on these signs from the beginning itself.

2. There are two types of indications and signs:

         The signals given by Ahle Bait (a.s.) are not of one type. Some of the signs told by the       descendants of the Holy Prophet (s.a.w.a) are unchangeable while some of them are      inconstant. Imam Jafar Sadiq (a.s.) has said that five signs before the re-appearance of Hazrat Qaim (a.s.) would appear:

(i)The appearance of Yemani,

(ii) Revolt of Sufyani,

(iii) Mysterious voice,

(iv) Murder of a pious man between Safah and Marwa,

(v) Sinking of Sufyani’s army between Mecca and Medina at a place known as Baiza.

(Behaarul Anwaar, vol. 52, pg. 254)

According to another narration some other sure signs are related by Imam Jafar Sadiq (a.s.) like the division of Bani Abbas in different groups; Sighting of mysterious hands from the sky (Behaarul Anwaar, vol. 52, pg. 206) while other signs are mutable. It can be concluded by keeping both the symbols together that some of them are uncertain.

 3. Can any change be anticipated in the things predicted?

        According to the thorough and absolute Shia teachings and tenets the answer will be in         affirmative. Changeability among the Shias is an important belief based on Quran. In the light of Shia tenets, the mishaps, calamities and other ugly incidents which are expected can be changed, altered and averted. Accordingly the problems of livelihood age. hunger, prestige honor, insult and disgrace, incurable diseases, earthquakes, famine, revolution and war which are about to engulf the mankind can be turned aside from or there may be increase or decrease in their severity. The glaring example of the changeability is the episode of the followers of Hazrat Yunus (a.s.) whose calamity was kept off and prevented. At two different places, it is mentioned in the Holy Book that the followers of Hazrat Yunus (a.s.) were subjected to the severe wrath of Allah the Almighty.

So the Prophet (a.s.) distanced himself from them and went far away. But his followers suddenly changed their behaviour and stand.They pleaded for mercy from the Almighty Allah from the depth of their hearts. The calamity was averted (Surah Yunus: 98).

Allah can change the destiny and is not subject to any control, , has authority to control the things when they are uncontrollable and manages the affairs when they are unmanageable. This has the direct connection as per the narrations of descendants of Holy Prophet (s.a.w.a) (with the knowledge of the unseen) where the foreknowledge is treasured. From this treasure all the angels, the Prophets and the spiritual leaders (Imams) are adorned with the foreknowledge and inspirations. Nothing has thus found place regarding change in the Commandments of Allah in (Quran) in the unseen treasure of knowledge.

4. Is alteration not possible in the time of reappearance of Imam (a.s.)?

Regarding the change both these narrations can be put as a proof in which the reappearance is predicted early or late. The conditions of the period and time of re-appearance are described in some narrations. If it will be proved that reappearance is alterable and can occur late or early then it will be implied that the signs can also be changed. The following narrations can be quoted regarding the change in re-appearance:

A narrator inquired from Imam Jafar Sadiq (a.s.) whether there is any remedy to this complex problem so that we feel relaxed? Imam (A. S.) replied, “Yes but it is only you people who have disclosed this secret so the re-appearance is delayed by Allah.”

(Behaarul Anwaar, vol. 52, pg. 117)

It can be explained in this way in detail that the Imams (a.s.) used to hint to their followers (Shias) about the reappearance without fixing any period. That secret was passed on to the enemies by some mentally weak Shias which averse Allah and thus the reappearance was delayed. In another narration Imam Jafar Sadiq (a.s.) said that re-appearance was delayed twice (Behaarul Anwaar, vol. 52, pg. 117)

while it was actually delayed thrice according to another narration (Behaarul Anwaar, vol. 52, pg. 289-291).

The following sayings of Imam (a.s.) can be put forward as a third example which proves that delay or haste can possibly occur in reappearance. The words are as follows: “Pray for early reappearance as it would be for your good. It would be a means to make you free from hardships”. (Behaarul Anwaar, vol.53).

It has now become clear that the early re­appearance of Imam (a.s.) so to say depends very much how we reciprocate. If we will pray to Allah sincerely to pardon us we will find a sea of change in ourselves and will abstain from sins by being faithful to Allah. Only then we can hope for quick and early reappearance of Imam Mahdi (a.s.).

He who has faith in narrations would never be taken aback if the Imam (a.s.) reappears before the sighting of the signs as one is awaiting for the Imam (a.s.) and not looking forward for the signs.

5. What is the purpose and object of symbols and signs?

The discussions about the tokens and signals have its advantages and benefits. It kindles the hearts of Shias with the ray of hope, vanishes the anxiety and worries and protects them from negative thinking that crowd their minds. Thus the tokens and signals for re-appearance serve as a source of stability and security of faith.

6. Awaiting for reappearance and not for tokens and symbols:

It is now clear that we should wait for re­appearance of Imam (a.s.) and not for change in sign. We should not consider reappearance as impossible before witnessing the symbols and tokens. The re­appearance is the command of Allah. It is not ordered by Allah, so the Imam (a.s.) has not re-appeared. It is only at this stage the true and sincere followers are praying, waiting and begging pardon before Allah to hasten the reappearance of Imam (a.s.) Allah is free to shower His blessings to any He likes. Allah can order the re­appearance even before the sighting of signs and not bound by symbols. The symbols can be changed and Imam (a.s.) can be ordered to re-appear early. So we should wait for re-appearance of Imam (a.s.) and should not wait for the signs to appear.

O Lord of Husain (a.s.) we beg you to administer justice to Husain (a.s.) and bring forth the reappearance of Imam (a.s.) for consolation of Imam Husain (a.s.).

Khutba Of J.Zainab (s.a)

بسمہ تعالیٰ و بذکر ولی العصر(عج) ادرکنیٰ

واقعہ کربلا کے بعد جسطرح اسیرانِ کربلا  کوفہ و شام کے بازاروں کا سفر کرکے دربارِ یزید میں لائیےگیے ایک امر محال ہے کہ اُسے بیان کیا جائے۔ ہر پہلوایک سخط مرحلہ رکھتا ہے کہ  نہ تودلِ مومن اُسے برداشت کرسکتا ہے اور نہ ہی بیان کرسکتا ہے۔خدا جانے کہ اُن خانوادہ عصمت طہارت کے قلب اور اُنکے حوصلے کیسے پہاڑ شکن تھے کہ اُنھوں نے اُن مصائب کو برداشت کیا اور حضرت امام حُسینؑ کے اُس عظیم مقصد کو فوت ہونے سے بچالیا۔

جب سیدانیاں دربارِ یزید(لعن) میں لائی گیئں اور اُس ملعون نے خانوادئے عصمت و طہارت سے بدکلامی کرنا چاہی اور نازیبا کلمات سے رسول ﷺ اور آلِ رسول کو مخاطب کرنا چا ہا تو صاحب لواء کی بیٹی مرکز آیت تطہیر کی دلبند،روز عاشور چراغِ امامت کو بجھنے سے بچانے والی، عالمۃغیر معلّمہ خاتون نے اپنے لہجے کو تبدیل کرتے ہوئے اندازممبر سلونی کو اختیار کیا اور ایک ایک سے مخاطب ہوئیں۔ اُس خطبہ کا بیان کتاب لھوف میں شیخ عبآس قمیّ (رح) نے اسطرح بیان 

کیا کہ۔

بی بی نے خداوند عالم کی حمدو ثنا کی اور رسول اللہﷺ پر درود سلام بھیجنے کہ بعد اس آیت کی تلاوت فرمائی:

ثُمّ کَانَ عَا قِبَتہُ الَّذیٔنَ اَسَاؤُا السُّوُا۔۔ ۔۔۔۔ کانو بھا یستھزون۔

وہ لوگ کہ جنھوں نے برے اعمال انجام دئیے اُن کے اعمال کی عاقبت یہاں تک پہنچ گئی آیات خدا کو جھٹلایا اور اس کا 

مسخرا اُڑایا۔

اظننت یا یزید حیث اخذت علینا اقطار الارض وافاق فاصبحنا نساق کما تساق الاساری۔

اے یزید کیا تو یہ خیال کرتا ہے کہ تونے ہم پر زمین و آسمان تنگ کردیا ہے، اور ہمیں قیدیوں کی طرح شہر بہ شہر پھرارہا ہے۔ اور ہم خدا کے نزدیک ذلیل و خوار ہو گئے ہیں، اور تیری عظمت و بزرگی میں اضافہ ہوا ہے، اور تیرے اعمال عظمت پر دلالت کرتے ہیں؟ اور تو اس بات پر خوشحال ہے اور فخر کر رہا ہے تیری دنیا آباد ہوگی اور تیرا کام تیری منشاء کے مطابق ہوا ہے، اور شہنشایت پر تیری مہر لگ گئی ہے۔

تو فکر وتامل کر کیا تو خدا کے اس کلام کو بھول گیا ہے؟ ولا یحسبن الذین کفروااور یہ خیال نہ کریں وہ لوگ جنھوں نے کفر کیا کہ یہ چند روز کی جو مہلت ان کو دی گئی ہے یہ ان کے لیئے سعادت و خوشی بختی ہے۔ ہر گز ایسا نہیں ہے انھیں مہلت دی گئ ہے کہ وہ اپنے گناہوں پر اضافہ کریں، اور اُن کے لئے درد ناک عذاب ہے۔

امن العدل ےا بن الطلقاء تخدیرک حرائرک وامائک و سو قک بنات رسول اللہ سبایا قد ھتک ستو رھن و ابدیت وجو ھھن تحدوبھن الاعداء من بلد الی بلد

 کیا یہی انصاف ہے کہ اے آزاد شدہ غلاموں کی اولاد! کہ تو اپنی کنیزوں کو تو پردہ میں بیٹھا ئے ، اور پیغمبر کی بیٹیوں کو بے مقنہ و چادر برہنہ سر و صورت دشمنوں کے ہمراہ شہر بہ شہر پھرائے اور ہر مقام کے باشندے، اور دورو نزدیک، پست و شریف لوگ ان کا تماشا دیکھیں جب کہ اُن کے مردوں اور حامیوں میں سے کوئی بھی باقی نہیں ہے؟

ہاں اُن لوگوں سے کیسے رحم و مہربانی کی اُمید کی جاسکتی ہے کہ جنھوں نے ُمتقی و پرہیزگار لوگوں کے جگر کو منہ میں چبایا ہو، اور اُنکے بدن کی پرورش شھداء کے خون کے ساتھ ہوئی ہو اور وہ ہماری دشمنی میں کیسے کوتاہی کر سکتے ہیں۔ جن کے دلوں میں ہمارے خلاف دشمنی و حسد رہی ہے، اور اب بھی تم اس طرح تکبر و غرور میں مست ہو کہ گویا تم اپنے گناہ کی طرف متوجہ ہی نہیں یا تم نے کوئی گناہ ہی انجام نہیں دیا۔ اور ابا عبداللہ سید جوانان اہل بہشت کے مقدس دانتوں پر چھڑی مار رہا ہے اور یہ اشعار کہہ رہا ہے:

لا ھلوا و استھلوافرحا    ثم قالو یا یزید لا تشل

 لیت اشیاخی بدر شھدوا  وقعۃ الخزرج من وقع الا سل

تو یہ ایسی باتیں کیوں نہ کہے اور ایسے اشعار کیوں نہ پڑھے جب کہ تیرے ہا تھ اولاد رسولﷺ کے خون سے رنگیں ہیں۔ اور عبد المطلب کے نور نظر زمین کے درخشاں ستارے خاموش ہوگئے، تونے اپنے اس اقدام کے ساتھ اپنی ھلاکت کا سامان مہیا کیا ہے اور اب تو اپنے قبیلہ کے گذ شتہ بزرگوں کو پکار رہا ہے اور یہ گمان کرتا ہے کہ وہ تیری باتیں سن رہے ہیں لیکن جلد ہی تو بھی انکے ساتھ ملحق ہو جائے گا اور اس جگہ پر تو آرزو کرے گا کہ کاش میرے ہاتھ خشک ہو جاتے اور میری زبان گنگ ہوجاتی اور نہ کہتا کہ جو کچھ میں نے کہا ہے اور نہ کرتا جو کچھ میں نے کیا ( ہیاں پر جناب زینبؑ نے بد دعا کی اور کہا:

اے خداوند قادرو توانا ! جنھوں نے ہم پر ظلم کیا اُن سے ہمارا انتقام لے، اور اُنھیں دردناک آگ میں جلا۔

Slogan of Imam Zamana (a.t.f.s.) and his companions يا لثارات الحسين

Slogan of Imam Zamana (a.t.f.s.) and his companions

يا  لثارات  الحسين

One of the most important divine missions of Imam Zamana (a.s.) after reappearance is avenging the blood of Imam Husain (a.s.) from his enemies. This mission is so important that it associates a slogan with Hazrat (a.t.f.s.). In a Ziyarat we recite

السَّلَامُ عَلَى الْإِمَامِ الْعَالِمِ الْغَائِبِ عَنِ الْأَبْصَارِ وَ الْحَاضِرِ فِي الْأَمْصَارِ وَ الْغَائِبِ عَنِ الْعُيُونِ وَ الْحَاضِرِ فِي الْأَفْكَارِ بَقِيَّةِ الْأَخْيَارِ الْوَارِثِ ذَا الْفَقَارِ الَّذِي يَظْهَرُ فِي بَيْتِ اللَّهِ الْحَرَامِ ذِي الْأَسْتَارِ وَ يُنَادِي بِشِعَارِ يَا ثَارَاتِ الْحُسَيْنِ أَنَا الطَّالِبُ بِالْأَوْتَارِ أَنَا قَاصِمُ كُلِّ جَبَّارٍ الْقَائِمُ الْمُنْتَظَرُ ابْنُ الْحَسَنِ عَلَيْهِ وَ آلِهِ أَفْضَلُ السَّلَام‏

 “Salutations upon you O the knowing and the hidden Imam from the eyes and the present one in the cities and hidden from the eyes but present in the thoughts, inheritor of Zulfiqar, the one who will reappear from the house of Allah and while holding the cloth of holy Kaaba will raise a slogan O for the Blood of Husain (a.s.), I am the avenger of the blood, I am the killer of all oppressors, the awaited Qaa’em, the son of Hasan al-Askari upon him and his progeny is the best of salutations”^[1]

Generally, slogans are an extract of the aim of the mission. The slogan of Imam Mahdi (a.s.) of avenging blood of his oppressed grandfather after his reappearance shows its importance in front of Allah and Imam himself.

One of the characteristics of the helpers of Imam Zamana (a.t.f.s.) is that after reappearance, they follow their master in avenging the blood of Imam Husain (a.s.) and hope for the opportunity in this path. Imam Sadiq (a.s.) describing them says:

ِ وَ يَتَمَنَّوْنَ أَنْ يُقْتَلُوا فِي سَبِيلِ اللَّهِ شِعَارُهُمْ يَا لَثَارَاتِ الْحُسَيْن‏ ً... بِهِمْ يَنْصُرُ اللَّهُ إِمَامَ الْحَقِّ.

“They wish that they are killed in the way of Allah, their slogan will be ‘Revenge of the blood of Husain…. Allah will help the true Imam through them”^[2]

ثارات Is the plural ثار of  which means blood. When a person is surrounded by difficulties, he cries severely saying يا لثارات . O for the blood of Husain (a.s.) is a cry for avenging his blood. One of the titles of Imam Husain (a.s.) and his holy father is ‘ثار الله ’ which means blood of Allah as we recite in Ziyarat e Ashura

السلام  عليك  يا  ثار الله  وابن  ثاره

Peace be upon you O the blood of Allah and the son of His blood ^[3]

Here, the word Allah has been added to blood to honor it. The blood of Imam Husain (a.s.) has great honor in front of Allah hence He has attributed his blood to Himself and is it’s avenger just as he has called the Ahle Bait (a.s.) as Progeny of Allah ال الله to honor them and similarly, to respect the Holy Kaaba called it as House of Allah بيت الله

The blood of Imam Husain (a.s.) is the most honoured blood that was shed on earth and it has not been avenged yet. When Imam-e-Zamana (a.s.) will reappear, he along with his companions will avenge his blood from the enemies of progeny of Mohammad (s.a.w.s.).

Imam-e-Zamana (a.t.f.s.) and his helpers will rise with the slogan of avenging the blood of Imam Husain (a.s.) and their slogan will give focus to all their aims and wishes. Due to this, more attention is paid towards recognition of chief of martyrs (a.s.) and his companions, more will be the understanding of their shed blood. Thus the reappearance of the promised one (of all the Prophets, friends of Allah and the Holy Prophet (s.a.w.s.) is for avenging the blood of Imam Husain (a.s.)

The value of blood of the companions of Imam Husain (a.s.) is that it was shed in defence of the Imam of their time who was a stranger, alone, abandoned and helpless. When their blood got mixed with the blood of Hujjat of Allah (ثار الله ) it became equal to his blood and became unparalleled in the world.

Thus we should learn the lesson of recognition, love, sincerity and sacrificing everything in the way of Imam (a.t.f.s.) from the companions of Imam Husain (a.s.)

Translated from the book – Yaari e Aaftab by Mohammad Bani Hashemi

---

^[1] Behar al Anwaar, Vol 102, Pg. 193 194

^[2] Behar al Anwaar, Vol 52 Pg. 308 H. 82

^[3] Behar al Anwaar, Vol 101 Pg. 296

Events After The Death Of Holy Prophet (s.a.w.s)

In   Sahih    Muslim,   there    is   a    famous   tradition    narrated    by   Ibn    'Abbas    saying:

Three days before the Prophet's death, 'Umar and other companions were present by his side. The Prophet said, "Now let me write something for you whereby you shall not go astray after me." 'Umar said, "The Prophet is overcome by illness; you have the Qur'an, the Book of Allah, which is sufficient for us."

'Umar's statement caused a furor among those present. Some were saying that the Prophet's command should be obeyed so that he might write whatever he desired to write for their guidance. Others sided withUmar. When the tension and uproar intensified, the Prophet said, "Get away from me!" Therefore, Ibn 'Abbas used to say, "It was a miserable, absolutely miserable, occurrence that the conflict of opinion and noise made by the people came in the way of the Prophet's writing a will and, because of it, the Prophet could not leave behind what he wanted to put on paper."⁴

The above event, famously known as the event of Pen and Paper and tradition mentioned therein, Hadith Qirtaas, occurred few days before the Martyrdom of Holy Prophet (s.a.w.s). This event is a precursor to what was going to happen after the death of Holy Prophet (s.a.w.s).

History has recorded the atrocities committed by the so-called muslims on the family of Holy Pophet (s.a.w.s). In this article we will (God-Willing) enlist a brief account of what transpired after the death of Holy Prophet (s.a.w.s) on 28^th Safar, 11 A.H.

Event of Saqifa

After the death of Holy Prophet (s.a.w.s), Imam Ali (a.s.) and other members of Bani Hashim were busy in the burial ceremonies of Holy Prophet (s.a.w.s). News reached to Umar that the Ansars have gathered at Saqifah (a place at the outskirts of Medina) to select a Caliph amongst themselves. Umar informed Abu Bakr and they both left the house of Holy Prophet (s.a.w.s) in pursuit of Caliphate (This highlights the relation of these two with the Holy Prophet. The so-called family members left the Holy Prophet (s.a.w.s) before his burial).

On their way they took along with them Abu Ubaydah Jarrah and reached Saqifah. What ensued at Saqifah is recorded in many books. Readers are requested to refer to the book of Sulaym bin Qays Hilaali for the detailed events.

The outcome of the altercation was Abu Bakr elected Caliph by deceit.

Burial of Prophet

Salman (a.r.) says:

“I went to Imam Ali (a.s.) when he was giving the ritual bath to the Holy Prophet

(S.A.W.S) since the Holy Prophet (S.A.W.S) has said that none other than Ali (a.s.) must give him the ritual bath. When the Holy Prophet (s.a.w.s) said to Imam Ali (a.s.) that none other than him should give him the ritual bath, Imam Ali (a.s.) had asked: “O Prophet of

⁴ The Life of Muhammad The Prophet – By Syed Saeed Akhtar Rizvi

Allah, who would help me in giving the bath?”The Holy Prophet (S.A.W.S) had replied “Archangel Jibra’eel will help.”

So when giving the bath whenever Imam Ali (a.s.) wanted to turn any part of the Holy Prophets (S.A.W.S) body, the part would turn itself. After Ali (a.s.) had completed giving the ritual bath, hunut and shroud, he let me in, and he also let Abu Dhar (a.r.), Miqdad (a.r.) and Lady Fatimah (s.a.), Hasan (a.s.) and Husain (a.s.) in. Ali (a.s.) stood in front and we stood behind him and recited the prayer.

And Ayeshah was in her room - she did not know anything. Allah had put a curtain over her eyes.

After that ten people from Muhajireen and ten people from Ansar - they were coming in and praying and going out until suchtime that there was no one left from the Muhajireen and

Ansar who had not prayed.” ⁵

Imam Ali (a.s.) seeking support from the people of Medina for his claim of Imamat

Salman (a.r.) said:

“When it was night, Imam Ali (a.s.) made Lady Fatimah (a.s.) ride and took hands of his sons Hasan (a.s.) and Husain (a.s.) and went to each and every house of those muhajireen and Ansar who were of Badr, and reminded them of his rights called them to help him. But except 4 people nobody came forward to help. He asked the helpers to shave their heads and in the morning go to him with their weapons ready to help and pay allegiance to death. In the morning except 4, no one kept their promise.”

So I (Sulaym) asked: “Who were those 4?”

Salman (a.r.) replied: “Myself (a.r.), Abu Dhar (a.r.), Miqdad (a.r.) and Zubayr.

Then on the second night Imam Ali (a.s.) returned to all those who did not come and reminded them to fulfill their promise. They all said they would turn up the next morning but except us no one turned up. On the third night Imam Ali (a.s.) went again and again on the third day except us no one turned up.

When Imam Ali (a.s.) saw their treachery and disloyalty, he remained inside his house and started compiling the Quran, and did not come out of his house until the whole Quran was compiled. At that time verses were written in wood, skin and pieces.⁶

Compilation of Quran by Imam Ali (a.s.)

Ali (a.s.) compiled and completed the whole Quran in one piece of cloth and came to people when they were with Abu Bakr in Masjide Nabawi. He very loudly said:

“O people, since the passing away of the Holy Prophet (S.A.W.S) I was busy giving him the ritual bath, and compiling the Quran, until it has been collected in one piece of cloth.

There is not any verse that Allah T’Ala has revealed which is not in this compilation, and there is not a single verse that the Holy Prophet (S.A.W.S) did not make me read, and there is no verse of which the Holy Prophet (S.A.W.S) did not tell me the meaning.”

The Ali (a.s.) said to those people:

⁵  Kitaab Sulaym Bin Qais – Hadith No. 4

⁶    Ibid.

“So that you do not tell me surely we were heedless of this (Surah Araf , Verse 172)”

Then Imam Ali (a.s.) said to them:

“So that on the Day of Judgment you do not say that I did not call you to help me and did not remind you of my right, and I did not call you to the Book of Allah from beginning to end.”

Umar said:

“You are calling us to you, but the Quran that we have is sufficient for us.”

Then Imam Ali (a.s.) went home.⁷

Burning of the House of Ameerul Momineen (a.s) and Death of Janabe Mohsin (a.s.)

Umar knew that till the time Imam Ali (a.s.) did not pay his allegiance, their caliphate would be meaningless, hence he suggested to Abu Bakr to send someone to Imam Ali’s house to seek his allegiance to Abu Bakr.

Imam Ali (a.s.) refused to give allegiance. Thereafter Imam Ali (a.s.) along with Janabe Zahra (s.a.) and their sons went to the houses of people of Medina reminding them of his rights and seeking their help. However, except four people (Salman, Abu Zar, Miqdad and Zubayr), no one came to assist them.

Umar told Abu Bakr to send Qunfuz who was known to be tough and a short tempered oppressor. When Qunfuz reached the house of Ameerul Momineen (a.s.), he sought permissionto enter it however Imam Ali (a.s.) refused permission to him. Thereafter Umar sent orders to Qunfuz that he should enter the house forcefully even if he is denied permission and after sometime he also reached the spot.

Umar asked his men to gather wood and in the meantime he threatened Imam Ali (a.s.) that if he does not pay allegiance to Abu Bakr then he will burn the house.However when Imam Ali (a.s.) did not come, he brought fire and burned the door of the house and entered. To protect Imam Ali (a.s.), Janabe Zahra (s.a.) came between the troops of Umar.

Qunfuz (Curses of Allah be on him ) hit Janabe Zahra (s.a.) with a sword due to which she suffered a miscarriage leading to the martyrdom Janabe Mohsin (a.s.). Some traditions also mention when the door was burnt, it broke and fell on Janabe Zahra (s.a.). A nail on the door pierced on the womb of Janabe Zahra (s.a.) which led to the martyrdom of Janabe Mohsin (a.s.).

Imam Ali (a.s.) in the Court of Abu Bakr

Umar and his troops forcefully took Imam Ali (a.s.) to Abu Bakr so that Imam Ali (a.s.) would give allegiance to Abu Bakr. However Imam Ali (a.s.) refused and gave proofs of his righteousness and why he was the sole inheritor of the Imamate and Caliphate. Along with Imam Ali (a.s.), his companions Salman, Abu Zar and Miqdad also gave sermons reminding people of the status of Imam Ali (a.s.)

However the words did not have any effect on the people.

⁷ Ibid

Seizing of Fadak

Fadak was a huge garden whose boundaries extended from Aden to Samarkand and from Africa to Caspian/Armenia. This garden was bestowed on Janabe Zahra (s.a.) by the Holy Prophet (s.a.w.s) after the battle of Khaiber.

After the usurpation of the caliphate, Abu Bakr and Umar feared that people should not get attracted to the Ahle Bayt (a.s.) due to their wealth. Hence a plot was hatched that to seize Fadak.

Abu Bakr sent his men to expel the representative of Janabe Zahra (a.s.) in Fadak and took Fadak in the possession of the government by bringing forward the fabricated tradition that the Prophets do not leave anything in inheritance.

Imam Ali (a.s.) put forward such arguments to debate the claim of Abu Bakr that Abu Bakr Bakr said to Umar:

“Did you see how Ali acted with us? If he debates with us in this same manner again, he would destroy our rulership.”

Plot to Kill Ameerul Momineen Imam Ali (a.s.)

Abu Bakr and Umar felt so disgraced by the debate of Imam Ali (a.s.) that they plotted to kill him. They hired Khalid ibn Walid for this task. Asma binte Umais who was the wife of Abu Bakr, was an adherent of Imam Ali (a.s.), overheard their conversation and forewarned Imam Ali (a.s.) about their conspiracy.

It was decided that after Abu Bakr would complete the prayers Khalid ibne Walid would attack Imam Ali (a.s.). However during the prayers Abu Bakr changed his mind and turned to Khalid and said to him not to do what he had ordered him to do. Thereafter Imam Ali (a.s.) asked Khalid what he was ordered to do to which he replied that Abu Bakr commanded him to kill Imam Ali (a.s.). Hearing this Imam Ali (a.s.) caught him and threw him on the ground.

Above are a few incidences which occurred after the death of Holy Prophet (s.a.w.s). It is evident that with the closing of the eyes of Holy Prophet (s.a.w.s), the hyprocites showed their true colors.

Today the misguidance and embarrassment faced by the muslim community is because the community left the doors of the true inheritor of Prophet. We pray to Allah to hasten the reappearance of His Last Hujjat (a.t.f.s) so that the atrocities committed by the Muslim Ummah on the House of Holy Prophet (s.a.w.s) can be avenged. Aameen.