Unacceptable qualities in a debator

There are times in our life when we have to discuss and debate on various issues with our students, friends and relatives. These discussions for the sake of Amr BIl Maroof and Nahi Anil Munkar should be done in the best possible manner since its outcome would be bringing them back to religion and religious practices. Let us educate ourselves with some of the traits which are not acceptable for a debator :

a.   Should not be emotionally weak. We should not be affected by the bad language, insulting statements, criticisms of the opponent. Moreover, if we could not give him a befitting reply, we should not blame ourself at that time and concentrate on the debate. A person who is emotionally weak will not be able to take intial attacks in his stride. We should realise that the opponent without doubt has certain points which were strong enough to misguide him and others. These points would be difficult to handle but these would be limited and the truth is with us.

b.   Should not be overconfident – Self confidence is a quality and overconfident is as a disaster. We should not consider any opponent or any argument to be strong. It could surpise us. We need to realise that our opponent is muballigh of shaitaan and shaitaan would whisper him of the best things known to him. We should be careful in replying to each and every query.

c.  Should not be overjoyed so as to lose concentration or develop pride. There are times when a person presents an argument which leaves the opponent baffled, purplexed and speechless. Though, it is an indication of your victory, it is not victory. We have to remain concentrated till the last sentence of the debate. Our celebrations and joy should start only after the end of the debate. Initial success should not make us so happy that weou lose our concentration. Moreover, it should not be a reason for development of pride. We could be winning in front of our opponent but shaitaan may strike a lethal blow by whispering ideas of greatness and pride.  Hence, it is desirable that during the times of success a person should thank Allah and Imam-e-Zamana (Atfs), recite Isteaaza and carry on with utmost concentration, caution and vigilance.

d.  Should not be aggressive – A person who is aggressive silences his opponent with his behaviour rather than his argument. There is no benefit in this kind of victory, he actually stops listening and there is no scope of guidance.

e.  Should not waste time while arguing. We should not allow are opponents to waste time in discussing things which have no relevance, seeking unnecessary details or references at inappropriate places etc. Debate is a serious matter and should be undertaken to finish as soon as possible. There is no scope for vain talks, unnecessarily spreading it.  We find Imam Ali Reza (as) putting this as a condition to debate – “..Then Al-Reza (s) said, “O people! If any of you is opposed to Islam and wants to ask me any questions, then let him ask me without any shame.” Imran As-Sa’bee who was an expert in theology stood up and said, “O Scholar of the people. I would not have asked you any questions if you had not invited me to ask. I have been to Kufa, Basra, Syria and Algeria. There I have met many theologians. However, none of them has been able to establish for me the proof that there is One who has no second other than Him and that He remains to be One Being. Will you permit me to ask you this question?” Al-Reza (s) said, “If Imran As-Sab’ee is present among the people here, it must be you.” He said, “Yes. This is me.” The Imam (s) said, “O Imran! Ask. But I advise you to be fair. Avoid vain talk and nonsense.” (Chp 12 tradition no. 1 – Oyune Akhbare Reza (as))

f. Should not be hasty – You should not be hasty in presenting the reply.  You should not present all the replies at a time. You have to be slow, allow the opponent to understand, realise it. Each of your argument causes injury to falsehood, breaks it, weakens it. Hence, commence with the next argument only after the first argument has had its complete impact. There is no hurry.

Moreover, you need to comprehend the whole question before starting the reply. Anticipation and foresightedness about the question is a good trait but your reply should not be based on your anticipation but you will have to reply to the actual question. It would be very awkward if the opponent points out to your error in understanding the question and thereby presenting an answer to a question not raised.

Do not be in a hurry to end the debate, you have to actually convince the person who may take time to understand, realise. He may require further arguments to leave his beloved false beliefs.

g.   Should not feel shy in asking questions or references – Your opponent is a representative of falsehood. His beliefs are based on false interpretaions, false traditions, false assumptions and false understanding. Hence, it is appropriate to ask cross question him, ask for reference, ask for bases of his conclusion. As a debator you should not feel shy in asking. Shyness could prove costly as it could have been the most difficult or devastating question for him. He should feel the stress of justifying each and every belief of his.

h.   Should not leave mistakes and errors of the opponent – All his mistakes and errors should be pointed. There is no question of sparing or showing sympathy to him since he is an enemy of Allah and Masoomeen (As). The more you expose him the more are the chances of guidance.

i.  Should not be awed with the opponent – As an opponent, he has some arguments and power of convincing. As said previously, these arguments are strong enough for misguiding himself and others. We need to realise this and not be awed with his argument, language, oratorship, memory of quranic verses and traditions etc. He may seem to be strong in some things but overall as compared to Masoomeen (as) and the truth received from them he is matchless. We should not compare his capabilities with ourself but compare his belief with the beliefs received by us through Masoomeen (as). There example is best explained through this idiom the bigger they are the harder they fall.

We end our discussion with this prayer to Allah (swt), that he gives us taufeeq to adopt the above practises to easily overcome all those who have some doubt with regards to truth and truthfulness. There is no doubt that our endeavour to convince the youths and our attempt to bring him back to truth will be rewarded appropriately.  But, we should be afraid of losing them due to our carelessness, defect in debating and wrong approach.

Crying on Imam Husain (a.s)

Crying is the shedding of tears in response to an emotional state in humans. Crying is believed to be an outlet or a result of a burst of intense emotional sensations, such as agony. A neuronal connection between the tear duct and the areas of the human brain involved with emotion has been established.

Recent psychological theories of crying emphasize the relationship of crying to the experience of perceived helplessness. From this perspective, an underlying experience of helplessness can usually explain why people cry. For example, a person may cry after receiving news of death and toture of his beloved and he feels powerless or unable to influence the event.

The relationship between the person crying and the person for whom he is crying decides the amount of tears, the duration and intensity of this emotional state of heart and the brain.

WHY DO WE CRY FOR IMAM HUSAIN (a.s.)

May our lives be sacrifriced on Holy Prophet (s.a.w.s.). We cry for Imam Husain (a.s.) for whom Holy Prophet (s.a.w.a) said "Hussain is from me, and I am from Hussain. May Allah love him who loves Hussain."

A true lover of Imam Hussain (a.s.) can feel the afflictions and oppressions Imam Hussain (as) suffered; his feelings are so immense that they break out into tears and wail. The pain of the beloved is the pain of the lover. Crying on Imam Husain (a.s) is the sign or expression of true love.

We cry because we love Imam Husain (a.s.). His love is obligatory upon us and is made wajib by Holy Quran. It is the sunnat of Holy Prophet (s.a.w.a.). Whey we cry, we practise on his sunnat. It is the sunnat of Ahle Bait (a.s.)

Love of Imam Husain (as) in the Holy Quran

Say (O Muhammad), "I do not ask any recompense for it (my work as a messenger), except the love of my near relatives (Ahlul Bayt)..."  (Sura Ash-Shura, 42:23)

When asked who his near relatives were, the Holy Prophet (s.a.w.a) replied that they were `Alí (a.s), Fatimah (a.s) and their two sons, Hasan (a.s) and Husain (a.s).Thus loving Ahlul Bayt (a.s) is the way a person shows his gratitude to the Holy Prophet (s.a.w.a).

Love of Imam Husain (a.s.) is the sunnat of Holy Prophet (s.a.w.a.)

Historians have recorded many incidents and narrations in this respect. In one account it has been said that the Prophet's prostration took longer than usual in his prayer. People came to the Prophet and asked, "Were you receiving a revelation or order from Allah during prostration?" Prophet Muhammad (s.a.w.a) replied, "No, my son Hussain had climbed onto my back; I waited until he wished to come down." This is an example showing how the best creature of Allah (swt) treated Hussain (a.s) while he was in the best state of worship.

The companions had seen Prophet Muhammad (s.a.w.a) repeatedly carrying Hassan and Hussain (a.s) on his shoulders and play with them. In other traditions the Prophet would say, "Hassan and Hussain (a.s) are my two aromatic flowers from this world."

Love of Imam Husain (a.s.) is the sunnat of Ahle Bait (a.s.)

When Prophet Muhammad (s.a.w.a) informed Lady Fatimah (a.s) about the martyrdom of Imam Hussain (a.s) and the sufferings he will face, she cried and asked: "O father! When will this tragedy take place?" Prophet Muhammad (s.a.w.a) replied: "At a time when you, Ali, and I have left this world."
Upon hearing such, Lady Fatimah's (a.s) tears intensified, "O father! Then who cry for my son, and who will hold mourning ceremonies for him?"
The Prophet (s.a.w.s) answered: "My daughter! Verily the women of my nation will cry for the women of my Ahl al-Bayt; the men of my nation will cry for the men of my Ahl al-Bayt; and year after year, groups of people will revive this ceremony”. (Bihar al Anwar, vol. 44, pp. 292 & 293)

In the book, Kamilu Ziyarat, Chp 36 is named as

الباب السادس و الثلاثون في أن الحسين‏ع قتيل العبرة لا يذكره مؤمن إلا بكى‏

‘Imam Husain (a.s.) was “the martyrs of tears” – no believer mentions him without shedding tears’.

We quote two traditions from this chapter to understand the importance of tears for Imam Husain (a.s.).

‘Whenever Imam Husain (a.s.) was mentioned in the presence of Imam Sadiq (a.s.) during the day, he would not be seen smiling until nightfall. He (a.s.) used to say, “Imam Husain (a.s.) is the (cause of shedding) tear of every believer!”’ (Chp 36 tradition no 2)

Imam Sadiq (a.s.) said: Imam Husain said, “I am the martyrs of tears. No believer remembers me without weeping.”  (Chp 36 tradition no 3)

OUR REWARD

“Its fragrance can be perceived from a distance of a thousand years and such fragrances emanate from it onto the face of whoever drinks from it, that he will say, “I wish I had been left right here. I don’t need anything else and I don’t wish to be moved from here.”

O Kardin, know that you will be of those who will drink from it and everyone whose eyes wept on us will be blessed by looking at Kauthar and be given a drink from it.(Imam Sadiq(as)-Kamil al ziarah)

The Holy Prophet (s.a.w.a) said:

(On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We areneither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (s.a.w.s)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (s.a.w.s), tears would roll down our cheeks".(Mustadrak al‑Wasail, vol 10, pg. 318)

Hazrat Imam Sadiq (a.s.) said "Those who shed tears when Husain (a.s) is mentioned in front of them will be rewarded by Allah (swt) Himself, even if their tears are as small as the wing of a fly. And Allah will not be pleased with any reward for them less than Paradise."

Imam Ridha (a.s) said (to Ibn Shabib):
O’ Son of Shabib!  If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.(Wasaail al‑Shiah, vol. 14 pg. 502)

WE ARE NOT ALONE IN CRYING

سَلَامَ مَنْ قَلْبُهٗ بِمُصَابِكَ مَقْرُوْحٌ، وَ دَمْعُهٗ عِنْدَ ذِكْرِكَ مَسْفُوْحٌ،

Salutations from the one whose heart is wounded due to the tribulations you have suffered, and whose tears flow in your remembrance,….

فَلَأَنْدُبَنَّكَ صَبَاحًا وَ مَسَاءً وَ لَأَبْكِيَنَّ لَكَ بَدَلَ الدُّمُوْعِ دَمًا، حَسْرَةً عَلَيْكَ وَ تَأَسُّفًاعَلٰى مَا دَهَاكَ وَ تَلَهُّفًا،

I will, therefore, lament you morning and evening, and will weep blood in place of tears, out of my anguish for you and my sorrow for all that befell you,

حَتّٰى أَمُوْتَ بِلَوْعَةِ الْمُصَابِ، وَ غُصَّةِ الْاِكْتِيَابِ،

until I meet death from the pain of the catastrophe and the choking grief.

(Imam Zamana (a.t.f.s.) in Ziarat Nahiya)

The Incident of Harrah

After the incident of 'Ashura and two and a half months before his death, Yazid (l.a) initiated yet another horrendous act on the 28th of Dhul Hijjah of the year 63 A.H - the looting and killing of the people of Medina and sacrilege with respect to the shrine of the Noble Prophet (s.a.w.a) at the hands of an old, sick, brash and impudent man by the name of Muslim Ibn 'Aqabah, notoriously known as Musrif.

When the news of Yazid's oppression and depravity reached the ears of the people of Medina, a group from amongst them proceeded to Syria to obtain first-hand information regarding the situation.

Witnessing his sacrilegious behavior, they returned to Medina and drove his governor, 'Uthman Ibn Muhammad, together with Marwan Ibn Hakam and the other Umayyads, out of the city. The people then flocked to 'Abdullah Ibn Handhalah and pledged allegiance to him. Coming to know of this, Yazid (l.a) dispatched a force under the command of Musrif towards Medina.

In order to defend themselves, the people of Medina came out of the city and took up positions in a region known as Sangistan, where a fierce battle ensued between the two forces. Some of the inhabitants of Medina were killed while others fled and sought shelter in the holy shrine of the Noble Prophet (s.a.w.a.).

Medina under attack:

As Yazīd b.Muawiyah (l.a) had advised, Muslim b.'Uqba ordered the Syrian army after conquering Medina. “Your hands are open! Do whatever you wish! Plunder Medina for three days.”
This way, the city of Medina was allowed as permissible to the Syrian troops to exploit and plunder in whatever way they wished, leaving no man or woman on their way secure from their carnage, killing the people, and pillaging their properties.

Thousands of women were assaulted in the invasion of the Syrians into Medinat ul-Nabī(s.a.w.), and months after the battle of Harrah, thousands of babies were born whose fathers were unknown, hence were named “children of Harrah”! The sinister aftermaths of this ethico-human diaster left its ominous impact on families and the marriages of their daughters, bringing in many individual and social problems that are too heavy to be expressed by any pen.”

Streets of Medina were filled with the bodies of the killed, blood stains covered the way up to the Prophet's (s.a.w.a) Mosque, children were killed in their mothers' laps, and the old companions of the Apostle of Allah(s) were persecuted and disgraced.

We state one example of the numerous brutalities committed by the forces of Musrif :

One of the soldiers of the army of Yazid,(l.a) an inhabitant of Egypt, entering the house of a lady from the Ansar (The Helpers), who had recently given birth to a child and which was in her arms, said to her: “Bring me all your wealth.”

The lady said: “By Allah! They have not left behind anything that I can give you.” (Hearing this) he said: “I shall kill you and your child.” The lady pleaded: “Fear Allah, for this infant is the child of Ibn Abi Kabshah Ansari, the companion of the Noble Prophet (s.a.w.a).” The name seemed to have no effect upon the merciless man, who, picking up the innocent child by its legs - even as it was being suckled, flung him against the wall scattering his brains upon the floor.

In the face of such atrocities, all the people of Medina were forced to pledge allegiance to Yazid, (l.a) with the exception of two persons - Imam Zainul 'Abidin (a.s) and ‘Ali Ibn 'Abdullah Ibn Abbas.

The Imam (a.s) arrived before Musrif after reciting a supplication as a result of which he was so was overcome with dread and awe that he could not get himself to kill the Imam (a.s). As for ‘Ali Ibn 'Abdullah, some of his maternal relatives were present in Musrif's army and they prevented him from being killed.

Crimes committed in the Prophet’s Holy Shrine and Mosque (Masjid al-Nabi)

The Syrian troops mercilessly killed those who took refuge in the mosque of the Prophet (s.a.w.a) and near the Holy grave of Prophet (s.a.w.a). The spilled blood of the innocent covered the mosque floor and reached the Holy grave of Prophet (s.a.w.a.). Until the Syrian troops remained in Medina, nobody dared to enter the mosque of Prophet (s.a.w.a). The mosque was empty of people and Yazīd's (l.a) horsemen tied their horses to the pillars in the mosque. Only animals including dogs entered the mosque of Prophet (s) and urinated and defecated on the pulpit (minber) of the Prophet
(s)! This was the most heinous aspect of the Syrian invasion that no sane Muslim can accept and tolerate. It showed how Umayyids had hidden their enmity against Islam and the Prophet (s.a.w.a) and were planning for a long time to take their revenge from Prophet (s.a.w.a), Islam and the Muslims.

Conclusion:
1. The battle of Harrah, which should be rightfully called the “tragedy of Harrah”, was a bitterly disastrous and painful event.

2. Yazīd, (l.a) the son of Mu'āwiyah (l.a), a hedonist and characterless young man, rose to the throne by the contrivance of his father. In his four years of ruler ship, i.e., from 60 A.H. to 64 A.H. (683 C.E.), Yazīd (l.a) perpetrated numerous tragedies, the most formidable of which was the Taff (Karbala) event martyrdom of Imam Husain b.'Ali (a.s) then, the battle of Harrah in which the sanctity of the mosque of Prophet (s.a.w.a) in Medina was violated and after that his invasion of Mecca and desecrating the House of God (Holy Ka'aba).

3. Many Muslims have adopted a diplomatic and face-saving stand on cursing Yazid (l.a). At least where killing of the Prophet’s son (according to the Verse of Mubaahelah) Imam Husain (a.s.) is concerned, they advance a range of excuses exonerating Yazid (l.a) of the crime. In a last-ditch attempt they claim that the matter is not very clear and assuming silence (as opposed to cursing) is more prudent.

But, the door on cursing Yazid (l.a) will never shut as Imam Husain’s (a.s) murder was not his only crime. As we have seen in this article, Harrah was another stigma on Yazid (l.a) that cannot be washed away with the biggest ocean of excuses. Because even if these Muslims belittle Imam Husain’s (a.s) status by considering his killing to be insignificant, do they dare to make the same concession regarding the violation of the Holy Prophet (s.a.w.a.), his shrine, his city, his companions and other members of his nation?

Reference: -

1. Anecdotes of Reflection Part 3 by Sayyid Ali Akbar Sadaaqat.

2. Battle of Harrah by Muhammad Ali Chenarani

Mourning

Mourning is an important responsibility of every believer. It is essential for us to know the traditions narrated from our Aimmah (a.s.) to understand the importance given by them to his holy act.

We start our discussion with the help of this tradition of Hazrat Imam Ali Reza (a.s.) who said to his companion Ibn Shabeeb (a.r)

ثُمَّ قَالَ يَا ابْنَ‏ شَبِيبٍ‏ ….

يَا ابْنَ‏ شَبِيبٍ‏ إِنْ بَكَيْتَ عَلَى الْحُسَيْنِ ع حَتَّى تَصِيرَ دُمُوعُكَ عَلَى خَدَّيْكَ غَفَرَ اللَّهُ لَكَ كُلَّ ذَنْبٍ أَذْنَبْتَهُ صَغِيراً كَانَ أَوْ كَبِيراً قَلِيلًا كَانَ أَوْ كَثِيراً

1)    "O son of Shabeeb! If you weep over the afflictions of Husain (a.s) such that tears flow from your eyes and fall upon your cheeks, Allah will forgive all your sins whether big or small and less or large in number."

يَا ابْنَ‏ شَبِيبٍ‏ إِنْ سَرَّكَ أَنْ تَلْقَى اللَّهَ عَزَّ وَ جَلَّ وَ لَا ذَنْبَ عَلَيْكَ فَزُرِ الْحُسَيْنَ ع

2)    "O son of Shabeeb! If you desire to meet Allah the Glorified in a state purified of all sins, then go for the pilgrimage to the grave of Imam Husain (a.s.)

يَا ابْنَ‏ شَبِيبٍ‏ إِنْ سَرَّكَ أَنْ تَسْكُنَ الْغُرَفَ الْمَبْنِيَّةَ فِي الْجَنَّةِ مَعَ النَّبِيِّ وَ آلِهِ ص فَالْعَنْ قَتَلَةَ الْحُسَيْنِ

3)    "O son of Shabeeb! If you desire that you may abide in the palaces of Paradise in the company of the Holy Prophet (s.a.w.s) and his Progeny, then invoke Allah's curse upon the murderers of Imam Husain (a.s)."

يَا ابْنَ‏ شَبِيبٍ‏ إِنْ سَرَّكَ أَنْ تَكُونَ لَكَ مِنَ الثَّوَابِ مِثْلَ مَا لِمَنِ اسْتُشْهِدَ مَعَ الْحُسَيْنِ ع فَقُلْ مَتَى مَا ذَكَرْتَهُ‏ يا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً

4)    "O son of Shabeeb! If you desire to earn the reward of those who were martyred alongwith Imam Husain (a.s), then whenever you remember him, say: I wish I had been with them, then I too would have attained the Great Triumph."

يَا ابْنَ‏ شَبِيبٍ‏ إِنْ سَرَّكَ أَنْ تَكُونَ مَعَنَا فِي الدَّرَجَاتِ الْعُلَى مِنَ الْجِنَانِ فَاحْزَنْ لِحُزْنِنَا وَ افْرَحْ لِفَرَحِنَا وَ عَلَيْكَ بِوَلَايَتِنَا فَلَوْ أَنَّ رَجُلًا تَوَلَّى حَجَراً لَحَشَرَهُ اللَّهُ مَعَهُ يَوْمَ الْقِيَامَة

5)    "O son of Shabeeb! If you desire to reside in the exalted status of Para­dise alongwith us, then bemoan our sorrows and sufferings and rejoice in our happiness and remain attached to our love. For even if a person is attached to a stone in this world, Allah shall make him arise with it on the day of Qiyamah." (Nafasul Mehmoon, Section 2, Tradition no 1)

6)    Ali ibn Musa ar-Reza (a.s) says: "When the month of Moharram would approach, no one would see my father (Imam Moosa al Kazim) ever laughing until the tenth, and grief would prevail upon him. And the tenth would be the day of sorrow, grief and lamenting, and he would say: This is the day when Husain (a.s) was massacred."

7)    Abu Haroon Makfoof, who says that once I went to the presence of Imam Ja'far as Sadiq (a.s). Imam told me to recite some couplets to which I started reciting. Then Imam (a.s) said, "Not like this, recite as you do so for him (Imam Husain) among yourselves and (standing) on the head of his grave." Then I recited, ….Then Imam (a.s) started weeping and hence I became silent. Imam Sadiq told me to continue and recite some more, thus I recited ….Abu Haroon continues that Imam Sadiq wept bitterly and the women of his household too wept. When they became silent, Imam said, "O Abu Haroon! If a person recites couplets about Imam Husain (a.s) and makes ten people weep by it then Paradise is reserved for him at that very mo­ment." Then Imam started reducing the number of persons till he reached one and said, "If a person recites couplets about Imam Husain (a.s) and makes a single person weep by it, then Paradise is reserved for him at that very moment."

8)  Musme' Kardeen who says that one day Imam Ja'far as Sadiq (a.s) told me, "O Musme'! Being a resident of Iraq do you go for the pilgrimage to the grave of Imam Husain (a.s)"? I replied, "No, for the people of Basra know me well and they are the adherents of the Caliph and there are numerous enemies from the nasibies (those who bear enmity towards the Prophet's Ahlulbait) of the clans and others around us. I fear lest they malign me in presence of the sons of Sulayman (bin Abdul Malik, the Abbaside Caliph), who would then torture and harass me." Then Imam said, "Then do you remember the troubles which were inflicted on Imam Husain" and I replied in the affirmative. Imam again asked, "Are you then disturbed by it"? I replied, "Verily yes, by Allah! And this grief effects me such that the people of my family see this (it's effects) upon my face, and I even leave my meals while this sorrow becomes apparent on my cheeks." Imam Sadiq said, "May Allah have mercy upon your tears! Verily you are of those people who are afflicted by our grief, those who rejoice at our prosperity and lament over our sorrows, and who are attached to us in our time of dread and peace. In fact when you die, you will find our Blessed Forefathers close to you and they will counsel the Angel of death regarding you, and glad tidings shall be given to you which will illuminate your eyes. Then he shall be more  compassionate and merciful towards you than a mother is to her son."

9)    Imam Ja'far as Sadiq (a.s) once told Fuzayl that, "Do you discuss our traditions when you sit in each others company"? Fuzayl replied, "Yes we certainly do so, may I be your ransom"! Imam said, "Whoever remembers our traditions, or in whose presence we are discussed and tear equal to the  size of a wing of a fly flow from his eyes, Allah will forgive all his sins although they be equal in number to the foam (of the water) of the river."

10)   Imam Ali ar Reza (a.s) said, "Whoever avoids attending to his worldly affairs on the tenth of Moharram, Allah will fulfill all the wishes and desires of this world as well as the hereafter. Whoever considers this day to be a day of mourning, sorrow and weeping for himself, Allah the Glorified will make the day of Qiyamah to be a day of rejoicing for him and his eyes will be cooled in Paradise on account of us. And whoever considers the tenth of Moharram to be a day of prosperity and buys something for his house (considering it a good omen), then Allah will not give him affluence in that thing. And on the day of Qiyamah he will be made to arise alongwith Yazeed, Ubaydullah bin Ziyad and Umar ibne Sa'ad (may Allah's curse be on all of them) and will be thrown into the lowest abyss of hell."

11)  The Narrator Dawood Raqqi, says that once I was in the presence of  Imam Ja'far as Sadiq (a.s) when he asked for water to drink. When he drank it, grief overtook him and his eyes became full of tears. Then he said, "O Dawood! May Allah's curse be upon the murderers of Imam Husain (a.s). There is no servant (of Allah) who drinks water and remembers Husain and curses his enemies, except that Allah writes one lac virtues in his record, and forgives one lac sins of his, and elevates his position one lac times. It is as if he has freed one lac slaves, and on the day of Qiyamah he shall arise satiated."

Each of the above tradition from the Section 2 of the book Nafasul Mahommom introduces some acts done by Aimmah (a.s.) for Imam Husain (a.s.). These traditions are teaching us to seeking nearness to Imam Husain (a.s.) by performing them. May Allah give us the taufeeq to be greivious, sorrowful, tearful throught the month of Moharrum and Safar.

Summary - Kamil Al-Ziyarat

Allah’s Messenger (s.a.w.s) said: ‘On Judgement Day, I will visit one who has performed my ziyarat or the ziyarat of anyone from my progeny; till I save him from the terror of that day.’

Many such traditions have been gathered and treasured in the book Kamil Al – Ziayarat. The author of this book is Shaykh Abul Qasim, Ja’far bin Muhammad ibn Ja’far bin Musa ibn Quluwayh Al-Qummi

He was born in the third century in the holy city of Qum and expired in the year

 368 or 369 A.H. and was buried in Kazimayn next to the graves of Imam Kazim (a.s) & Imam Jawad (a.s).

Though it suffices to introduce him as the teacher of Shaikh Mufeed (a.r.), we present the opinions of a couple of scholars about him.

Shaykh Al-Tusi (a.r) said : He was a trustworthy scholar & wrote many books in various fileds of Jurisprudence.

Sayed Ibn Tawus said : verily the most truthful scholar about whose reliability all of our scholars have agreed is Shaykh Ja’far Ja’far bin Muhammad ibn Ja’far bin Quluwayh Al-Qummi.

The author has divided his book into 108 chapters. We present the names of the few chapters so as to understand the treasures available in this book

Chapter 1: Reward for the Ziyarat of Allah’s Messenger (s.a.w.s.), Amirul Momineen and Imam Hasan and Imam Husain (a.s.)

Chapter 3: Ziyarat of the Prophet’s grave and invocations at his Tomb.

Chapter 5: Ziyarat of Hamza (a.s.), Uncle of the Prophet, and other Martyrs of Uhad.

Chapter 6: Excellence and Rewards of visiting the Masjids and Graves in Medina.

Chapter 8: Rewards and Excellence of Praying in Masjid Kufa and Masjid Sahla

Chapter 13: Excellence of Euphrates, drinking its water and performing Ghusl in it.

Chapter 14: Prophet’s love for Hasan and Husain (a.s.), command to love them and reward of loving them .

Chapter 15: Ziyarat of Imam Hasan (a.s.) and other Imams (a.s.) in Baqi.

Chapter 16: Divine Prediction of the Martyrdom of Imam Husain

Chapter 17: Jibraeel shows the land of Imam Husain’s (a.s.) martyrdom.

Chapter 18: Quranic Verses about Imam Husain’s (a.s.) martyrdom and avenging his blood.

Chapter 19: Knowledge of the Prophets about the Martyrdom of Imam Husain (a.s.).

Chapter 20: Knowledge of the Angels about the Martyrdom of Imam Husain (a.s.).

Chapter 21: Curse of Allah and His Prophets on Killers of Husain bin Ali (a.s.).

Chapter 23: Amirul Momineen (a.s.) on the martyrdom of Imam Husain (a.s.) .

Chapter 25: Killer of Husain (a.s.) and killer of Yahya bin Zakariya (a.s.).

Chapter 26: The Entire Creation of Allah cried on Imam Husain (a.s.).

Chapter 27: Crying of the Angels on Imam Husain (a.s.)

Chapter 28: Lamentation of Heavens and Earth over Killing of  Imam Husain and Yahya bin Zakariya (a.s.)

Chapter 29: Lamentation of Jinns on Imam Husain (a.s.)

Chapter 30: Cursing of Pigeons on Killers of Imam Husain (a.s.)

Chapter 32: Reward for crying over Imam Husain (a.s.)

Chapter 33: Reward for one who recites couplets about Imam  Husain (a.s.), weeps and makes others weep.

Chapter 34: Reward for one who drinks water, remembering Imam Husain (a.s.) and cursing his killer

Chapter 36: Imam Husain (a.s.) was “the martyrs of tears” – no believer mentions him without shedding tears

Chapter 38: Ziyarat of Imam Husain (a.s.) by the prophets....... 112

Chapter 39: Ziyarat of Imam Husain (a.s.) by the angels .......... 114

Chapter 40: Allah’s Messenger, Ali, Fatima and Imams (a.s.) pray for the Visitors (Zaireen) of Imam Husain (a.s.).

Chapter 41: Prayers of Angels for Visitors of Imam Husain (a.s.)

Chapter 43: Ziyarat of Imam Husain (a.s.) is obligatory on all

Chapter 44: Reward for one who performs the Ziyarat of Imam Husain (a.s.) or sends others for his Ziyarat

Chapter 45: Reward for one who performs the Ziyarat of Imam Husain (a.s.) during tense periods.

Chapter 49: Reward for One who goes for Ziyarat of Imam Husain (a.s.) on foot or by any other means of transport – Allah’ s Private Discourse with the visitor of the Holy Grave

Chapter 61: Ziyarat of Imam Husain (a.s.) increases lifespan and sustenance; forsaking it shortens life and decreases sustenance

Chapter 62: Ziyarat of Imam Husain (a.s.) erases sins.

Chapter 68: Visitors of Imam Husain (a.s.) will be able to intercede for others .

Chapter 85: Ziyarat of Hazrat Abbas Ibne Ali (a.s.)

Chapter 91: Clay of Imam Husain’s (a.s.) grave and seeking cure through it

Chapter 98: The minimum number of times one should perform the Ziyarat of Imam Husain (a.s.) and the longest time allowed to delay the Ziyarat for the wealthy and poor.

Chapter 99: Reward for the Ziyarat of Imam Kazim and Imam Jawad (a.s.).

Chapter 101: Reward for the Ziyarat of Imam Ali Reza (a.s.) in Tus

Chapter 103: Ziyarat of Imam Hadi (a.s.) and Imam Askari (a.s.) in Samarrah

Chapter 105: Excellence and method of visiting the believers

Chapter 106: Excellence of the Ziyarat of Masuma Qum.

Chapter 107: Excellence of the Ziyarat of Abdul Azim Hasani

Chapter 108: Miscellaneous Traditions.

We conclude by presenting a few traditions from this book :

1)    Imam Kazim (a.s.) said: Allah will forgive all past & future sins of one who perform the Ziyarat of Imam Hussain (a.s) with recognition of his rights.

2)    Imam Reza (a.s.) said: One who performs my Ziyarat, even through my house is far  and my grave is distant, will be visited by me on three occasions:

            A : On Judgment Day and I will save him from its terrors: when the scrolls 

            will be spread on right & left

            B: At the Bridge

            C: By the Scale.

3)    Imam Reza (a.s) was asked about the Ziyarat of Faima, daughter of Imam Kazim (a.s). Imam (a.s) said, “One who goes to her Ziyarat will be rewarded with Paradise.”

4)    Imam Sadiq (a.s.) said: There is a blessing near you, not given to anyone else. But I don’t think you understand its true value; you don’t adhere to it, nor are you committed to it. Indeed there is a dedicated group for this blessing identified by their names and Allah, with His Mercy and Compassion, has willed a happy end for them and has bestowed this blessing on them without any will or power from themselves. I asked, “May I be sacrificed on you, what is it?” Imam (a.s.) replied, “The Ziyarat of my grandfather, Imam Husain (a.s.).”

Imam (a.s.) added: Indeed he is the lonely one in a remote land. One who goes for     his Ziyarat, weeps over him. And one who does not go, grieves over him. One who has not seen his grave is devastated and one who looks at the grave of his son, at his feet in that desert, sympathizes with him. He had no family in that land nor any friend and the infidels denied his rights, forsook him and rose against him. They slain him and left his body unburied for the beasts. They forbade him Euphrates water from which even dogs could drink. They forsook their obligations to Allah’s Messenger and ignored his commands about him and his family.

He was eventually abandoned in his grave and struck down on layers of dust among his family members and Shia.

He is alone and far away from his grandfather, after having been near him. He is alone in the house, which is not being visited, except by those whose hearts Allah has tested for faith and whom He has allowed to know our rights.

I said, “May I be sacrificed on you! I used to go to his Ziyarat until I was afflicted with this ruler’s service of protecting his wealth. Now I am well-known among them. Hence I stopped going to his Ziyarat, although I am aware of its blessings.”

Imam (a.s.) asked, “Do you know the excellence of the Ziyarat and the reward that we have prepared for those who go to it?”

I replied, “No.”

Imam (a.s.) said, “As for the excellence, Allah boasts about those who go to his Ziyarat to the angels in heavens. And as for their reward with us we seek Allah’s Mercy for those who go to his Ziyarat every morning and evening.”

Imam (a.s.) added: My father (a.s.) narrated to me that since the day he was slain, his site has never been deserted by those who invoke blessings on him from among the

angels, Jinn, mankind or beasts. Indeed, every creation envies those who go to his Ziyarat and tries to touch them and seeks blessings by looking at them from having looked at the grave of Imam Husain (a.s.).

Then Imam (a.s.) said, “I have heard that in the middle of the month of Shaban, some people from the suburbs of Kufa – and other cities – go to his Ziyarat and their ladies lament over Husain (a.s.), the reciters recite poems about him, the speakers narrate his story, the lamenters lament over him and the poets recite eulogies about him.

” I replied, “Yes, may I be sacrificed on you! I have seen some of that which you described.”

Imam (a.s.) said: Praise be to Allah, Who appointed some people to go to our Ziyarat, extol us and recite eulogies about us. And (praise be to Allah) Who has made some of our enemies slander our Shia for their nearness to us while other enemies insult them and condemn their actions.

May Allah give us Taufeeq to read this book and gain more marefat of Imam Husain (a.s.)

TAUHEED FROM THE TRADITIONS OF IMAM REZA (a.s.)

Tauheed is one of the most important belief and the purity of this belief is essential. During the life time of Imam Reza (a.s.), many questions were raised about the Unity of Allah which were answered by Imam Reza (a.s.). Today, we shall present a few of those questions and its replies by Imam Reza (a.s.).

One day a denier of God came to Imam Reza (a.s) and said :

“Tell me, how your God is? And where He is?”

Imam (a.s.) said, “What a baseless question is this? Where and how are the qualities of the creatures and not of the Creator. He is the Creator of space and conditions and He is the Maker. How can He have any relation to these things? He is not something that can be perceived by the five senses. Also, nothing can be compared to Him. You deny Him because you cannot perceive Him by fivesenses. And we believe that He is God, for the same reason. If he had been perceptible He would also have become a creature like us. His imperceptibility is the proof of our helplessness and imagination and His perfection.”

He said, “Then tell me, since when did He exist?” 

Imam (a.s.) said, “Tell me, when He did not exist?” He said, “I am asking you and you question me in return?” Imam (a.s.) said, “When you have no knowledge about His non-existence, the question itself is invalid. That since when He exists?”

He said, “What is the proof of His Being?”

Imam said, “Not one, there are thousands of proofs. Observe your body itself, when we are not having control over its height and width and none of its aspects, and we have no control over its benefit and harm, we realize that there is someone else who has created it. Apart from this, the movement of the heavens and the structure of the clouds. The speed of the winds, the proper movements of the Sun, the moon and the stars etc. Are these not proof enough of a wise maker?”

He said, “If He had existed He would have been visible, like all the things of the world are visible.”

Imam (a.s.) said, “Visible are those things, that are created by Him. If He also becomes visible what difference would remain between Him and His Creation? He is such a Being that neither can the eye behold nor the intellect understand.”

He said, “But He should be at some place?”

Imam (a.s.) said, “He is not encompassed at a particular place. Being in a limited space is the quality of a created thing, and not that of the Creator. He is the Creator of space and universe, and not that He Himself is enclosed in space. There is increase and decrease in limited things and His being is immune to increase and decrease. He is not made by synthesis of anything. He hears without ears and sees without eyes.”

He said, “How can it be that He can hear without having ears and see without having eyes? If He has created multi-colored things, He must also have hands.”

Imam (a.s.) said, “Do you think the Creator is like the creatures? Don't look for the qualities of the creatures in the Creator? If He is also perceived with senses like us, what would be the difference between us and Him? According to you our Creator should be like us.” (Uyoun Akhbaare Reza (a.s.) Vol 1, Chp 11, tradition 28)

We end our discussion with the above tradition. There are 51 such traditions in this 11^th chapter of the book Uyoun Akbaare Reza (a.s.). Let us intend to refer to all of them and keep purifying our belief on Tauheed.

Though, the generation has changed, questions have remained the same. There are many people who still carry these questions, our proficiency in answering to their queries through these traditions may help guide someone. 

Book Introduction: Ilalus Sharaaye

The laws of shariat have been framed by our creator, Allah. All of us worship Allah and obey His commands without any ifs and buts. There are many things whose rationale we do not understand and would like to know. Sometimes, some laws may even seem to be irrational or leading towards injustice. In other words, though we submit to the command of Allah, we want to know about the reason behind the various rules of the shariat.

The laws of the shariat are made keeping in mind the physical as well as spiritual well being of humans. The question of knowing our spiritual needs do not rise since most of our physical needs too are beyond our comprehension.

The proof of Allah, the pure Ahle Bait (a.s.) have helped us understand these rationale by unrevealing the reasons and rationale behind many such laws. These traditions help us to have more confidence in the laws of shariat. It also reiterates for us, the love and care of Allah for its creatures.

These traditions have been narrated from Aimmah (a.s.) through various companions are scattered in various books and are classified into relevant chapters. But, one author has successfully tried to gather all such traditions in one book and has named the book as Ilalus Sharaaye – Reasons for Laws of Shariat. This gigantic task was done our revered Scholar Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi famous as Shaikh Saduq (a.r.) who was born in 305 A.H. He was one the extraordinary scholars  during the early days of Ghaibat.

This book is in two volumes printed together in a single volume. The book has headings and traditions under those headings with no explanation or comments from the author. This approach helps in keeping the book pure from all kinds of non-masoom interpretations. This book is available in Arabic, Persian, Urdu and an extract in gujrati.

Volume 1 - There are 262 sub-topics concerning the reasons for various historical events and belief.

Volume 2 - There are 385 sub-topics concerning the reasons for various rules (ahkam) like namaz, roza, hajj, zakat, khums etc.

We present a small chart of some topics from both volumes. We pray to Allah to give us the Taufeeq to refer to this book.

Volume 1		Volume 2
That reason due to which idols were worshipped.		Causes and Reasons of Wuzu, Azan and Namaz.
What is the reason, for there are among peoples who are better than angles and there are among peoples who are worst then animals.		That reason due to which Allah has made Namaz Wajib.
That reason due to which for the son of Hazrat Noah (a.s.), Allah (The High) said that he is not from your progeny.		That reason due to which two Namaz can be recited together.
That reason due to which Najaf was given the name of Najaf.		That reason due to which in all Namaz of the day only the Namaz of Fajr is recited loudly and rest of the Namazs are not recited loudly.
That reason due to which among peoples the birth of `Sudani', `Tarak' and `Sakaliyah' and `Yajooj' (Gog) and `Maajooj' (Magog) took place.		That reason due to which Namaz-e-Maghrib is always recited 3 rakats and rest of the Namaz are shorten to two rakats in journey.
That reason due to which Allah (The High) took the test of Hazrat Yaqoob (a.s.) and test of Hazrat Yusuf (a.s.) due to his dreams and incidents related to it.		That reason due to which Namaz of Maghrib & its Nawaafil is not shorten in any condition whether at home or in Journey.
That reason due to which there was no Apostle from the generation of Hazrat Yusuf (a.s.).		That reason due to which the person reciting Namaz behind the Imam should not recite Qiraat.
That reason due to which Hazrat Yusuf (a.s.)  married with Zulekha.		That reason due to which at the time of Dua both the hands should be raise up towards the direction of sky. Although Allah is present everywhere.
That reason due to which Hazrat Ameerul Momeneen (a.s.) didn't dye his hair.		Reason for Tasbih of Janabe Fatimah Zahra (s.a.)
That reason due to which Hazrat Fatema Zehra (s.a.) was buried in the night time not in the day time.		That reason due to which Shab-e-Qadr  comes every year.
That reason due to which Holy Prophet (s.a.w.s.) had send somebody with sura `Baraat' or `Taubaah' but called him back and send Hazrat Ali (a.s.) in his place.		That reason due to which the grief of Aal-e-Muhammad becomes fresh on every Eid.
That reason due to which Holy Prophet (s.a.w.s.) closed all the doors of people which was opening in masjid except the door of  Ali ibn Abu Talib (a.s.).		That reason due to which Allah (s.w.t.) made Greater Sins haraam.
That reason due to which Imamat came in the generation of Imam Husain (a.s.) and not Imam Hasan (a.s.).		That reason due to which the House of Allah was made.
That reason due to which Imam Qaem (a.s.) will kill the discendents of the killers of Imam Husain (a.s.) for their ancestors crime.		That reason due to which Kaabah is called as Kaabah.
Reason for why Allah (The High) is not sending chastisement on sinners.		That reason due to which Tawaaf was Fixed at seven circumbulation.
Reason for summer and winter.		Reason for doing Ghusl before entering the Holy Kaabah.