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Moulana Syed Hadi Hasan Tel: (587) 703-4157
Email: [email protected]
For Further Information :
Tele Message: (403) 235-1212 OR
visit: www.hussainicalgary.com Suggestions:
M e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n tM e s s a g e f r o m p r e s i d e n t
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In the Name of Allah, The Most Gracious, The Most Merciful
Salaam-un-Alykum Alhamdulillah's, one of our community representatives, Br Syed Asad Raza Naqvi, is leaving for Ziarat-e-Imam Hussain (AS), Insha'Allah during the last week of November. Br. Asad is lucky winner of the draw for a Ziarat ticket announced by the Association before Muharram. A great enthusiasm was observed among the communi-ty members to represent our community in front of Imam (AS). May Allah (S) fulfill everyone’s longing to perform Hajj-o-Ziarat, Aameen. Your participation during Ashra-e-Muharram and Khamsa-e-Sajjadiya Majalis at Hussainia reflected your love and affection with Ahlulbait-e-Ath’aar (A). Your Association strived to pro-vide best services during Muharram within its means and control. There may be situations which may have caused you inconvenience for which we sincerely extend our apologies. All the programs were a joint effort of our volunteers, sponsors, donors and most importantly participants like you. Again this year all volunteers’ did a fantastic job. A few volunteer teams to name are parking, tabarruk, audio / video, tent services, etc. Ladies/girls volunteers did an equally great job in providing facilities to ladies and children. I would like to thank all the volunteers for their wonderful help and looking forward for their services during Ashra-e-Arbaeen which is starting from 23 November 2015.May Allah (s) accept our good deeds to gain His nearness and re-ward us through the wasila of Masoomeen (a) Ameen. May Allah (SWT) accept your good deeds to gain His (SWT) nearness and reward you through the wasila of Masoomeen (AS), Aameen. Shabbir Rizvi (President Hussaini Association of Calgary)
Al-Hujjat (atfs) Vol.4 - Issue No 2 - Safar -1437 / November 2015
In t h i s i s sue :
Arbaeen on Imam Hussain (a) 2
Intercession or Tawssul 3-6
Taqlid and Mujtahid 7-9
The Philosophy of Martyrdom
10-11
The Sermon of Lady Zainab 12-13
Juloos-e-Ashura 2015 15
Prayer Timings 15
Ayat of the Month 16
Res i dent Aal i m
Imam Hasan Al-Askari (A) has said: The signs of a believer are five: • Performing fifty-one rakats of salaa daily, • Reciting Ziyarah of Arbaeen, • Wearing a ring in the right hand, • Placing the forehead on dust [during sajda], and • Saying "Bismillah al-rahman al-rahim" aloud in salaa.” al-a'mal, p. 589, as stated [by Ibn Tawus] Imam Hasan Al-Askari (A) includes the performance of Ziyarah of Arba’een as one of the five marks for a believer, in addition to reciting 51 rakats of salaa, audible recitation of Bismillah, wearing a ring on one’s right hand and doing sajda on dust. Why is so much importance given to the performance of the Ziyarah of Arba’een and the observance of Arba’een (40 days of mourning)?
The 40th (Arba’een or Chehlum) marks an important turning point in the movement of Kerbala. This day, which is no less im-portant to the day of Aashura is important for many reasons – the prime being that the Ahlu’l Bayt reached the land of Kerbala on this day and performed the visitation to Sayyid ash-Shuhada Imam Hussain (A) and the loyal family and friends who gave their life for the cause of Islam. Ziyarat, as we all know is a visitation, which in essence, is the act of speaking with and visiting our role models. Of course the physical manifestation of the Ziyarat is actually being present in Kerbala to perform the Ziyarah of Arba’een, but, in reality, that is not possible for every believer. So does making ziyarah while not in Kerbala give one the same benefits? Ahadith tell us that performing the Ziyarah of Imam Hussain (A) far from Kerbala would hold the same significance as being in the land of Kerbala, as long as the person performing the Ziyarah has truly understood the status of the Imam and seeks to emulate him. Imam Muhammad al-Baqir (A) states that the heavens wept over Imam Hussain (A) for forty mornings, rising red and settling red. As we complete 40 days of remembrance of our Imam, we re-assert our pledge of obedience and loyalty to him, “I bear witness that you are the Imam (who is) the upright, the pious, well-pleased (with Allah), the pure, the guide and the rightly-guided. I bear witness that you fulfilled the pledge of Allah and you struggled in His way…I am a friend of whoever befriends him ...” By performing the Ziyarah of Arba’een, we pledge that we will continue to follow the path of justice and righteousness and will reject injustice and speak up against the oppressors of the time, “I am an enemy of whoever is his enemy” In essence, we make a promise to continue to mould our lives according to the teaching of Imam Hussain (A) But why is it that we mourn and remember Imam Hussain (A) for a period of forty days and then move on? Our Prophet (SAW) has said, “The earth mourns the death of a believer for forty mornings.” Therefore it appears that the de-ceased should be remembered and mourned over for a period of forty days. Performing an act for a continuous period of forty days is also known to help one to not just form a habit, but also to carry on the practice for the rest of his life. If we look at studies dealing with bringing a lifestyle change, we notice the time period emphasized to bring about a change is usually 6 weeks which is about the same time period as 40 days (to be exact it is 42 days). In the book 40 Days to Personal Revolution: A Breakthrough Program to Radically Change Your Body and Awaken the Sacred Within Your Soul, the author Baron Baptiste explains the significance of forty days: “Why forty days? Because the number 40 holds tremendous spiritual significance in the realm of transformation. Jesus wan-dered in the desert for forty days in order to experience purification and come to a greater understanding of himself and his mission. Moses and his people travelled through the desert for forty years before arriving at their home in the holy land. Noah preserved the sacredness of life by sailing his ark for forty days and forty nights. According to the Kabbalah, the ancient Jewish mystical text, it takes forty days to ingrain any new way of being into our system….” Reciting particular duas for a period of 40 days is highly recommended in our practices as well. The unit 40 (forty) is said to be very effective. If a particular Duaa is recited 40 times, or 40 people gather to recite it, or it is recited for 40 days then its effec-tiveness is highly increased. It is reported from Imam Ja'fer al-Sadiq (A) that whoever recites Dua-e-Ahad for forty days, after morning prayers will be amongst the helpers of the 12th Imam (A). Visitation of the shrine of Imam Hussain (A) as well as Masjid-e-Sahla for 40 consecutive Tuesdays / Thursdays is also very high-ly recommended and is one of the acts that promise a visit from the 12th Imam (A). Thus, as we perform the Ziyarat of Arba’een and commemorate the Arba’een, 40 days of mourning of Imam Hussain (A), we hope and pray that this forty days of remembrance of Imam Hussain (A), brings about a transformation in us by which we can continue to follow the path of Imam Hussain (A) and carry on his message of upholding justice with true faith and a strong sense of sacrifice!
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A r b a e e n o f i m a m H u s s a i n A r b a e e n o f i m a m H u s s a i n A r b a e e n o f i m a m H u s s a i n ( a )( a )( a )
(In the light of noble Quran, Sunnah & the seerat/methodology of companions) Religion is a journey from mortal to immortal, from us to our Lord. In our worldly and physical journeys, to reach our destination safely, we are reliant on various means. In the same way, to accomplish our spiritual journey successfully, we need to seek the assistance of reliable means, listen to and follow the experts of this journey which in Islamic terminology is called Tawassul and Shafa’at. Allah himself has ordained us for that: وابتغوا إليه الوسيلة وجاهدوا في سبيله لعلكم تف believers have fear of‘ حون ل يا أيها الذين آمنوا اتقوا للاهAllah and seek the means by which you come to him, struggle in His way in order that you are prosperous.’ (5:35) Intersession in Quran Reading and reflecting into Quran provides us with the two seemingly contradicting opinions on the subject of intercession. Negative ‘O, you who believe! Spend out of what we have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust’ (2:254). For some other verses of this category kindly read the last section of this paper. Positive
من ذاالهذي يشفع عنده اال باذنه
‘Allah is he besides whom there is no god, the ever living, the self-subsisting by whom all subsist; slumber does not overtake him, nor sleep; whatever is in the heavens and whatever is in the earth is his; who is he that can intercede with him but by his permission?’ (2:255)
This verse is the evident that there will be some people who definitely will intercede with the permission of Allah. ‘On that day shall no intercession avail except of him whom the beneficent Allah allows and whose word he is pleased with’ ( 20:109)
Is this verse not loud enough on that there will be some people who will be authorised to perform the intersession? Now the question is which way to go? Or, may God forbid, does the noble Quran contradict itself? No, Quran is the word of God, thus must be free of any contradiction. In fact the intersession is divided into two groups: 1. Baatil- the intersession of idols and all other illegitimate and unauthorised things or persons. The first group of verses deals with this type of shaft. 2. Haq- the intersession of Prophet Muhammd, Quran, Ahlulbay etc. who have been authorised by Allah as intercessors. The second group of verses establishes this kind of intercession. Kindly reflect on this verse:
‘And those whom they call upon besides him have no authority for intercession, but he who bears witness of the truth and they know (him)’ (43:86)
This verse simultaneously deals with both illegal and permissible types of Shafa’at; the first part is about the unacceptable while the second part is about the authorised intercession. And for Wasila/seeking help from Prophet Muhammad (saww) the following verses should suffice every sensible person:
ولو أنهم إذ ظلموا أنفسهم جآؤوك فاستغ سول إال ليطاع بإذن للاه ابا ف وما أرسلنا من ر تو سول لوجدوا للاه واستغفر لهم الر روا للاهحيما ر
‘And we did not send any messenger, but that he should be obeyed by Allah’s permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the messenger had (also) asked forgiveness for them, they would have found Allah oft-returning (to mercy), merciful’ (4:64)
According to this verse a person can only receive the forgiveness of Allah by coming to the Prophet Muhammad (saww), asking for forgiveness and requesting the Prophet to ask for his/her forgiveness too.
س وا رؤوسهم ورأيتهم يصدون وهم م لو كبرون ت وإذا قيل لهم تعالوا يستغفر لكم رسول للا
‘And when it is said to them: come, the messenger of Allah will ask forgiveness for you, they turn back their heads and you may see them turning away while they are big with pride’ (63:5)
This is the verse 5 of Sura Munafiqoon, in this verse Alla (st) announces that rejecting to go to the Messenger of Allah and seeking his help to attain forgiveness is a decisive sign of the hypocrites. Reflecting on this verse should alarm Muslims of the devastating peril of arrogance and denial of Tawassul.
Shafa’at in Sunnah/ Traditions
Both Sunni and Shia’s authentic resources are brimming of the traditions from the Prophet Muhammad (saww) and Ahlulbayt in
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Shafa’at a great reward from Allah (st)
لكل نبی دعوه مستجابه فتعجل كل نبی دعوته و انی اختبات دعوتی شفاعه المتی فهی نائله من مات منهم اليشرك باهلل شيئا
‘For every Prophet there has been an accepted prayer which they used in this world, but I have saved my guaranteed prayer in the form of Shafa’at for my Ummah, which will reach to those who die while they are not polytheists.’
Seeking Shafa’at of Prophet Muhaamd (saww0 even before his birth: According to Halabi, a prominent Sunni scholar and historian, a man named as Tab’a bin Hassan al-Himyari wrote a letter to him before his auspicious birth and put in his letter: ‘ ن لم وإ أما بعد يا محمد فإني آمنت بك وبربك ورب كل شئ وبكل ما جاءك من ربك من شرائع اإلسالم واإليمان وإني قلت ذلك فإن أدركتك فيها ونعمت
أدركك فاشفع لي يوم القيامة وال تنسني… وكتب عنوان الكتاب إلى محمد بن عبد هللا خاتم النبين والمرسلين ورسول رب العالمين من اتبع ألول حمير أمانة
هللا في يد من وقع هذا الكتاب في يده إلى أن يدفعه إلى صاحبه و دفعه إلي رأس العلماء المذکورين
لكتاب عليه صلى ة اثم وصل الكتاب المذكور إلى النبي صلى هللا عليه وسلم على يد بعض ولد العالم المذكور حين هاجر وهو بين مكة والمدينة ... و بعد قراء
هللا عليه وسلم قال مرحبا بتبع األخ الصالح ثالث مرات
… O Muhammad, I admit my belief in you and your Lord and the Lord of everything, I believe in everything that will come to you… and if I could not see you, then intercede for me on the Day of Judgement and do not forget me…. After completing the letter Tab’a entrusted it to the greatest scholar of his tribe and asked him to hand it to Prophet Muhammd (saww) safely. And then during the migration, between Mecca and Madina this letter was delivered to the Messenger (saww) by a son of that scholar… after reading the letter Prophet Muhammad (saww) praised him three times by saying ‘welcome to my righteous brother Tab’a’.
If seeking Shafa’at is Shirk then why Prophet Muhammad (saww) hailed and welcomed him? Seeking Shafa’at of Prophet Muhammad in his life time
عن أنس بن مالك أنه قال: سألت النبي أن يشفع لي يوم القيامة فقال : أنا فاعل. قلت : فأين أطلبك ؟ قال: اوال على الصراط. قلت: فإن لم ألقک ؟ قال: عند _
الميزان. قلت: فإن لم ألقک ؟ قال: عند الحوض فإني ال أخطي هذه المواضع
‘ Anas bin Maalik says: ‘ I requested Prophet Muhammad to intercede for me on the Day of Qiyamat and he confirmed “ I will do that”….’ Did Anas the companion of the Prophet Muhammad (saww) committed Shirk by asking him for intercession? And didn’t Prophet Muhammad know the verses of the Quran that are cited by Ibn Taymiyya, Ibn Abdul Wahhab and their followers in denouncing Shafa’at?
Another companion known as Sawad bin Qarib approached to the Prophet Muhammad and asked his intercession by reciting the poem he had composed: ‘ وكن لى شفيعا يوم ال ذوشفاعة سواک بمغن فتيال عن سواد بن قارب
‘O Messenger! Intercede for me on the day when no one’s Shafa’at except yours will avail me to the least degree.’ Here also Prophet Muhammad unlike Ibn Taymiyyah and Abdulwaahhab approves Shafa’at. Seeking Shafa’at after the demise of Prophet Muhammad (saww)
عليه وسلم قالت عائشةوغيرها من أصحابه: إن الناس أفحموا ودهشوا حيث ارتفعت الرنة... حتى جاء الخبر أبا بكر ... حتى دخل على رسول هللا صلى هللا
فأكب عليه وكشف عن وجهه ومسحه وقبل جبينه وخديه وجعل يبكي ويقول بأبي أنت وأمي ونفسي وأهلي طبت حيا وميتا .... اذكرنا يا محمد عند ربك
‘Aayesha and other companions of the Prophet (saww) have reported that: (after the sad demise of Prophet Muhammad (saww)), people were badly bewildered and shocked, their shrieks and were so high… until Abubakr learned about it, then he entered the room where Prophet Muhammad (saww)’s body was resting and he threw himself on him and discovered his(saww)’s face, wiped it, kissed…started sobbing and saying: may my father and mother and family be your ransom, you are pure alike during your life and after death…O Muhammad! Remember us before your Lord.’
_ بعد نهمقال العالمة ابن حجر في الجوهر المنظم وروى بعض الحفاظ عن أبي سعيد السمعاني أنه روى عن علي بن أبي طالب رضي هللا عنه وكرم وجهه إ
دفنه صلى هللا عليه وسلم بثالثة أيام جاءهم أعرابي فرمى بنفسه على القبر الشريف على صاحبه أفضل الصالة والسالم وحتى ترابه على رأسه وقال يا
ولو أنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا هللا »رسول هللا قلت فسمعنا قولك و وعيت عن هللا ما وعينا عنك وكان فيما أنزل هللا عليك قوله تعالى:
۵۴[ وقد ظلمت نفسي وجئتك مستغفرا إلى ربي فنودي منالدررالسنيه ــ احمد زيني دحالن ــ ، ص ۷۲ ] .«واستغفر لهم الرسول لوجدوا هللا توابا رحيما
هللا القبر الشريف إنه قد غفر لك وجاء مثل ذلك عن علي رضي هللا عنه من طريق أخرى فهي تؤيد رواية السمعاني ويؤيد ذلك أيضا ما صح عنه صلى
ر عليه وسلم من قوله حياتي خير لكم تحدثون وأحدث لكم ووفاتي خير لكم تعرض على أعمالكم ما رأيت من خير حمدت هللا تعالى وما رأيت من ش
.استغفرت لكم According to Tafsir Qurtubi, Bahrul Muhit etc. ‘an Arab, three days after the departure of Prophet Muhammad, came to Madina, he
went to the grave of Prophet Muhammad and asked Allah’s forgiveness through him…’ If that individual was committing Shirk, then why the companions of Prophet Muhammad (saww) particularly Abubakr, Umar etc. who were in power, did not stop or even object to him?
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In the Seerat of Sahaba and Imams of Ahlus Sunnah According to Sahih Bukhari, once during the time of drought in the Madina, Umar bin
Khattab appeared with the uncle of Prophet Muhammad (saww) Abbas bin abd al-Muttalib (rz) and prayed: ‘ O Allah asked you through the messenger of Allah and you granted us with the rain. And now we are invoking you through the uncle of the messenger…’
1. Imam Hambal narrates: ‘A person came to Uthman and asked for his needs, Uthman (3rd caliph) told him to do wudu, offer 2 rak’at Salah and ask Allah through the messenger of Allah in this way: " اللهم انی اسئلک و اتوجه اليک
"نبينا محمد )ص( نبی الرحمة، يا محمد انی اتوجه بک الی ربی لتقضی حاجتی O Allah, I am asking you and turning to you through our Prophet Muhammad, the Prophet of mercy, O Muhammad I am turning to my Lord through you and hope that my need will be granted’
3. Imam Malik asked Mansoor Dawaniqi: ‘Ask Allah for help through the messenger of God, since he is the Wasilah of him and Adam (as).’
Imam Shafei in his famous words says: آل النبی ذريعتی و هم اليه وسيلتی the pure progeny of the Messenger are my intercessor and Wasilah to Allah (st).
Beside these narrations, Sahih Tirmizi, Sunan Nisaai, Sunan Baihiqi, and other numerous authentic resources of Ahlus Sunnah have abundantly reported and approved the multitude traditions of Prophet Muhammad (saw) and the Seerat of Sahabah, Tabeiin and great Ulams which all confirm the importance of Shafa’at, intersession and Tawassul to Prophet Muhammad and his pure Progeny. It is only Ibn Taymiyyah, Ibn Abdul Wahhab and their followers who doubt and extremely reject this belief and also label of blasphemy all those who practice it. A simple question If Tawassul and intercession are polytheistic, innovation, and blasphemy then what about companions such as Abubakr, Umar bin Khattab, Uthman, Aayesha, Imam Ahmad bin Hambal, Malik, Shafei, Imam Bukhari, Muslim and thousands of other great companions, Imams and uppermost scholars who believed in Tawassul and Shafa’at and practised accordingly? Would Wahhabis reckon them Mushrik, Bid’ati, infidels and Kaafir too? If yes, then what is left for you in Islam? And if not, then what is wrong with us? Some Doubts about Intersession Tawassul and Shafa’at is Kufr Wahhabi sect’s leader Ibn Abdulwahhab says:
من جعل بينه وبين للا وسائط يدعوهم ويسألهم الشفاعة كفر إجماعا
‘Whoever takes any mediators between him and Allah and asks for their Shafa’at, this act is indeed Kufr before all Muslim scholars.’ In response to his opinion, we say: a. First of all it is a mere lie that all Muslim Scholars believe in it. In contrast to his false statement almost all great scholars of Sunni
and Shia have confirmed that seeking Shafa’at or Tawassul of Prophet Muhammad and his progeny is completely correct.
b. If it is Kufr, then what about Prophet Muhammad (saww), his companions and all the great Ulama? Are all Kaafir?
c. Taking unauthorised mediators e.g. idol, deities, etc. is criticised in Quran and Sunnah.
d. Relying on means, mediators authorised and introduced by Allah, such as the Prophet Muhammad and his pure progeny, noble Qura etc. is exactly the obedience of Allah himself.
e. This objection has been dealt positively in this paper under the subtitles of “Intersession in Quran” and “Intercession in Sunnah”. The Prophet (saww) and his Ahlulbayt (as) are dead and, God forbid, are of no use.
الميت ال يملك لنفسه نفعا وال ضرا فضال لمن سأله أن يشفع له إلى للا
‘A dead person cannot benefit or harm himself, let alone of those who ask him to intercede before Allah.’ Like other opinions of the leader of Wahhabi sect, Ibn Abdulwahhad and his followers, this idea is also mere defiance of Allah and Prophet Muhammad (saww).
a. أموتام بل أحيآء عند ربههم يرزقون من فضله -فرحين بمآ ءاتل •والتحسبن الذين قتلوا فى سبيل للا ن خلفهم أال هم للا خوف ى ويستبشرون بالذين لم يلحقوا بهم مه
اليضيع أجر المؤمنين •عليهم وال هم يحزنون وفضل وأن للا ن للا يستبشرون بنعمة مه‘And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord; rejoicing in what Allah has given them out of his grace and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve.’ (3: 169-170)
I n t e r s e s s i o n o r t a w s s u l I n t e r s e s s i o n o r t a w s s u l I n t e r s e s s i o n o r t a w s s u l c o n t i n u e dc o n t i n u e dc o n t i n u e d
These verses announce the life of ordinary martyrs, then what about the chives and the leaders of these martyrs, Prophet Muhammad and his Ahlulbayt (as)? After this manifest evidence, calling Prophet Muhammad and Ahlulbayt (as),”dead”, cannot be expected except from those who are deaf, dumb, blind and “walking corpses”.
b. رت للاه لكمتغفحياتي خير لكم تحدهثون و يحدث لكم، ووفاتي خير لكم، تعرض عليه أعمالكم، فمارأيت من خير حمدت للاه عليه، وما رأيت من شره اس Ibn Hajar Haithami, reports that the Prophet (saw) said: ‘my life is blessed for you; me and you speak with each other. And death also will be blessed for you; your deeds will be presented before me; after seeing any good I will praise Allah, and after noticing any evil I will seek forgiveness for you.’
c. مررت ـ على موسى ليلة أسرى بي عند الكثيب األحمر وهو قائم يصلهي في قبره Sahih Muslim narrates that Prophet (saww) said: ‘in the night of Me’raj, I passed by Musa (as) and saw him standing in his grave and praying to Allah’. Surah Fatir (35) verse 13 and 14. علمي بعد و فاتي كعلمي في حياتيSamhudi narrates that Prophet (saww) declared: ‘my knowledge and awareness after my death is the same as during my lifetime.’ Asking for intercession is Shirk/ worshipping other than Allah (st) Ibn Taymiyyah, Ibn Abdulwahhab and their followers, in support of this extreme view refer to several verses of Quran. Some famous of them are mentioned below:
‘He causes the night to enter in upon the day, and He causes the day to enter in upon the night, and He has made subservient (to you) the sun and the moon; each one follows its course to an appointed time; this is Allah, your Lord, His is the kingdom; and those whom you call upon besides Him do not control a straw.’ ‘If you call on them, they shall not hear your call, and even if they could hear, they shall not answer you; and on the resurrection day they will deny your associating them (with Allah); and none can inform you like the One Who is Aware.’ (Sura Fatir/35:13, 14) والذين تدعون من دونه ما يملكون من قطمير
وال ينبهئك مثل خبير م إن تدعوهم ال يسمعوا دعاءكم ولو سمعوا ما استجابوا لكم ويوم القيامة يكفرون بشركك
As we have explained under the subtitle of “intersession in Quran”, these verses are clearly disparaging the polytheists of Mecca, their worshipping of idols and deities which definitely was/is wrong and is considered the greatest sin.
‘Now, surely, sincere obedience is due to Allah (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ; surely Allah does not guide him right who is a liar, ungrateful.’ (Surah Az-Zumat (39) verse 3.)
بونا إلى ذين اتخذوا من دونه أولياء ما نعبدهم إال ليقره ين الخالص وال الده ال يهدي من هو للا أال لل يحكم بينهم في ما هم فيه يختلفون إن للا زلفى إن للا كاذب كفار
Firstly, this verse also is in the same context; condemning idol worshipping and denouncing the lame excuses put forward by the polytheist. While Muslims never even think of worshipping the Prophet Muhammad (saww) and Ahlulbat (as) while asking their intercession. Secondly, the highlighted Quranic word means “besides” and “other than Allah”, which explicitly confirm that this verse is about the pagans and idol worshippers, since no Muslim worships other than Allah.
And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Do you (presume to) inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him). (Surah Yunus (10) verse 18)
قل أت هم وال ينفعهم ويقولون هؤالء شفعاؤنا عند للاه ما ال يضر بما ال يعلم في السماوات وال في األرض سبحانه وتعالى نبه ويعبدون من دون للاه ئون للاه
ا يشركون عم
This verse is also being used completely out of the context. Everyone with even the slightest acquaintance with the Islamic history is fully aware that the idolaters, and polytheists of Mecca believed that their false deities will intercede for them before Allah. Hence the verse is condemning that false belief. Kindly pay attention to the occasion of the revelation of this verse: ‘a pagan of Quraish, named as Nazr, boasted that Laat and Manaat, the famous idols, will intercede for me on the Day of Judgement’, after which Allah (St) revealed this verse. In conclusion, the Noble Quran, Sunnah of our beloved Prophet, methodology and attitudes of Sahaba fully approve the notion of intersession and seeking help from authorised resources. However, due to their narrow-mindedness and fanatical approach, Ibn Taymiyyah (1328 CE), Ibn Abdulwahhab (1792 CE) and their small fraction extremely reject it and label all those who practice this belief as “heretics and blasphemers”.
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I n t e r s e s s i o n o r t a w a s s u l I n t e r s e s s i o n o r t a w a s s u l I n t e r s e s s i o n o r t a w a s s u l c o n t i n u e dc o n t i n u e dc o n t i n u e d
The Meaning of Taqlid Taqlid literally means "to follow someone", "to imitate someone". In Islamic legal terminology it means "to follow the mujtahid in religious laws." However, this following is based on an informed decision taken by the individual Shi'ah man or woman. Before you start following the opinions of a mujtahid in the shari' ah laws, you have to ascertain that he has the required expertise and that he is of upright character. Taqlid of a mujtahid, is only when we do not have direct access to our Present Imam (a.s.). If the Imam had been accessible to us, then we do not have to follow any mujtahid. Is Taqlid Reasonable? It is not always unreasonable to follow others and to hold uncritical faith in them. We can logically distinguish four possible forms of imitation: that of an ignorant person by an ignorant person; that of a learned person by a more learned person; that of an ignorant person by a learned person; that of a learned person by a less learned person. It is quite clear that the first three forms of imitations are unreasonable and can serve no purpose. However, the fourth kind of imitation is obviously not only reasonable, but also necessary and matter of common sense; in our everyday life we follow and imitate others in many things; we like to feel that we are taking the advice of experts in matters outside our own knowledge. Someone who wishes to build a house explains the basic idea of what he wants to the builder and then submits to his advice as to how he should go about the actual construction. The patient follows the treatment advised by his doctor; a litigant consults a lawyer when drawing up his case for a court. The examples are abundant; in most cases the advice is taken voluntarily, but sometimes the citizen may be required by law to seek expert advice and act upon it, before, for example, he is allowed to take some particularly dangerous drug. The clearest example is obviously in case of a legal dispute between two parties, when they are required to take their grievances before a judge and abide by his decision if they cannot settle their dispute amicably. The practise of taqlid is an example of the same kind: the person who is not an expert in Islamic jurisprudence is legally required to follow the instructions of the expert, that is, the mujtahid. And in this case, the requirement is an obligation which must be observed, for it is an essential part of the divine law. Once a person has come to accept Islam, it follows as a necessary consequence that he must adhere to the shari'ah either by following a mujtahid (taqlid) or by undertaking the acquisition of learning and piety to such a degree that he becomes a mujtahid himself (ijtihad). Support from the Qur'an & Sunnah This sensible practise of following the mujtahid in shari'ah laws has been endorsed by Islam. The Qur' an strongly exhorts at least a group of Muslims to devote their time and energy in studying religion. This obligation is of such importance that Allah (SWT) has exempted such persons from the duty of jihad. He says: "It is not (right) for the believers to go forth all together (for jihad). So why should not a party from every section of them (the believers) go forth to become learned in the religion?..." (Surah at-Tawba, 9:124). More interesting is the reason and purpose of their knowledge: " ... to warn their people when they return to them, hopefully they may beware." (Surah at-Tawba, 9:124) This verse divides the people into two groups: those who are learned in religious sciences and those who are not. It is the duty of the learned to "warn" (a broad term which implies advice and guidance) the common people, and it is expected of the common people to "beware" (take heed of the learned persons' advice and follow). In shari'ah matters, this process of guiding the common people is technically known as "ijtihad," and the process of following the guidance by the common people is technically known as "taqlid". The Imams of Ahlul-Bayt (peace be upon them all) have endorsed this system in theory as well as in practise: In Theory: In a famous hadith, 'Umar ibn Hanzalah asked Imam Ja'far as-Sadiq (a.s.) about the legality of two Shi'ahs seeking a verdict from an illegitimate ruler (or a judge appointed by such a ruler) in a dispute over a debt or a legacy.
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The Imam's answer was that was absolutely forbidden to do so; and then he read the following verse: " ... (Yet in a dispute) they desire to summon one another to the judgment of the taghut though they were commanded to reject and disbelieve in him.” (Surah an-Nisaa, 4:60) Then 'Umar ibn Hanzalah asked, "What the two (Shi'ahs) should do then?" The Imam replied, "They must seek out one of your own who narrates our traditions, who is versed in what is permissible and what is forbidden, who is well-acquainted with our laws and ordinances, and accept him as judge and arbiter, for I appoint him as judge over you. If the ruling which he based on our laws is rejected then this rejection will be tantamount to. ignoring the order of Allah (SWT) and rejecting us and rejecting us IS the same as rejecting Allah (SWT), and this is the same as polytheism. In another hadith, Abi Khadijah relates that Imam Ja'far as-Sadiq (a.s.) sent him to his companions with the following message: "If a dispute or a difference occurs among you about a property, then take care not to seek judgment from those illegitimate [judges]; instead, you must seek a person who knows what is permissible and what is forbidden by us, for I appoint him as a judge over you. And take care that you do seek judgement against one another with an unjust ruler.” The least that these two narrations prove is that the Shi'ahs are not allowed to refer to unauthorized judges for solution to their problems, instead they are advised to seek the guidance of those who are well-versed in the teachings of the Ahlul-Bayt. In these ahadith, the practise of seeking the advice of experts in shari'ah laws is taken for granted. In Practise: There are several documented cases of Shi'ahs who asked the Imams of their time to appoint someone to adjudicate between them in religious problems. Such questions were raised by those who lived far from Medina or those who could not gain access to their Imam in Medina itself. 1. 'Ali ibn al-Musayyab asked Imam 'Ali ar-Riza (a.s.): "I live far away and cannot always come to you, so from whom should I take the guidance for my religion?" The Imam replied, "From Zakariyyah bin Adam al-Qummi ..." 2. 'Abdu ‘l- ‘Aziz and Hasan bin 'Ali bin Yaqtin asked Imam 'Ali ar-Riza (a.s.), "I cannot always reach to you to ask about our problems about religious teachings. Is Yunfis bin' Abdu 'r-Rahman trustworthy enough for seeking religious guidance?" The Imam replied in affirmative. 3. 'Abdullah bin Abi Ya'fur asked Imam Ja'far as-Sadiq (a.s.), "I do not meet you all the times nor is it possible for me to come [to you], and at times one of our friends would come to ask a question from me for which I would have no answer." The Imam said, "What does prevent you from [seeking guidance from] Muhammad bin Muslim ath-Thaqafi, for he has heard [many ahadith] from my father and was respectable in his views." 4. Shu'ayb al-'Aqraqufi asked Imam Ja'far as-Sadiq (a.s.), "Sometimes we need to ask about certain things, so whom should we ask?" The Imam replied, "Take guidance from [Abu Basir] al-Asadi.” These few examples prove beyond doubt that the practise of seeking the guidance of those who are well versed in religion has been practically endorsed by the Imams of Ahlul-Bayt (a.s.). Let me end this section with the statement of Imam Muhammad al-Mahdi (a.s.) in answer to a letter sent by Ishaq bin Ya'qub. The Present Imam (a.s.) says, "As for the newly occurring circumstances, you should turn (for guidance) to the narrators of our hadith, for they are my proof over you and I am Allah's proof." Qualifications of a Mujtahid Becoming an expert in fiqh and other Islamic sciences is not in itself enough for qualification as a mujtahid whom the lay Shi' ahs can follow. In addition to this expertise, the Shi' ah laws lay down that a mujtahid should be an Ithna-'Ashari Shi'ah and ‘Adil. 'Adil can be translated as "just", but it includes other moral and legal qualities such as piety and abstention from all that the shari'ah forbids and fulfillment of all its obligations. Imam Hasan al-'Askari (a.s.) quotes a long hadith from Imam Ja'far as-Sadiq (a.s.) in which the latter condemned the Jews for following the rabbis. Then the Imam said, "And, similarly, if the lay people of our ummah know in their fuqaha’ open sinfulness, strong racial solidarity, greed for the vanities of this world and its forbidden things, opposition to their opponents who deserve to be helped, and help to their supporters who deserve to be opposed, then whoever from our people follow such fuqaha’, then they are like the Jews who have been condemned for following their rabbis." Then the Imam says: "But if there is anyone among the fuqaha’ who is in control over his own self, protects his religion, suppresses his evil desires and is obedient to the commands of his Master, then the people should follow him (yuqalliduhu).”
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"And these qualities will not be found except in some Shi’ah fuqaha’,not all of them…”These conditions in general and the above hadith in particular, make it incumbent upon the believers to be vigilant. How Can a Believer Know who is a Mujtahid? There are three recognized ways by which a person can discover who is a mujtahid: by his own personal knowledge if he is himself a religious scholar; by the testimony of two ‘adil and knowledgeable persons to someone's being a mujtahid; by a degree of popularity which leaves no doubt about a person's being a mujtahid. Once a mujtahid is followed by the Shi’ah community, he is known as marja'u ’t-taqlid -- one to whom people refer in taqlid. Most present day 'ulama' maintain that it is highly desirable not to just follow any mujtahid but to follow a mujtahid who is al-a'lam. In a general sense this means "the most learned", but in this specific context it means the mujtahid who has the greatest expertise in deriving the rulings of the shari' ah from its sources. The a'lam may be recognized in any of the three ways mentioned above. However, it is sometimes difficult for the Shiah 'ulama' to distinguish who among all the prominent mujtahids is the most learned, and, as a result, more than one mujtahid may be followed in taqlid at one time (though not, of course, by the same person). This has been the case in the seventies and the eighties; but such multiplicity rarely results in any practical disagreement on legal matters within the Shi'ah community. Differences among the Mujtahids in their Legal Opinions Many people wonder why it is that the mujtahids sometimes differ in their religious opinions, or fatwas, when the bases of their ijtihad are the same. Firstly, any difference in the fatwas is never such as to be contradictory; it is almost impossible to find a case of one mujtahid saying some action is wajib and another saying it is haram. Take, for instance, the case of the Friday prayer (salatu 'l-jum'ah). All Shi'ah mujtahids believe that in the presence of the ma'sum Imam, this salat is obligatory on Fridays because it is the Imam or his representative who has the right to call the people to the Friday prayer; but they differ as to what is the correct course of action when the Imam is in Occultation. The late Ayatullah Sayyid Muhsin al-Hakim (d. 1970) was of the opinion that salatu 'l-jum'ah is not obligatory during the Occultation of the Imam, but it does not matter if someone performs it supposing that it is expected of him, if he also prays the noon prayer (salatu 'z-zuhr). Ayatullah Sayyid Abul Qasim al-Khu'i says that "one can choose between performing salatu 'z-zuhr or salatu 'l-jum'ah; but once the latter is established with all its conditions (fulfilled), then it is precautionarily obligatory (ihtiyat wajib) to participate in it." Ayatullah Sayyid Ruhullah al-Khumayni says that "one can choose between performing salatu 'z-zuhr or salatu 'l-jum'ah; but if one chooses the latter, then it is advisable (mustahab) to precautionarily perform salatu 'z-zuhr also." Although there are differences in the opinions of these mujtahids, there is no clash that would, for example, prevent the followers of one of them participating in salatu 'l-jum'ah if it were established. Secondly, the existence of differences in scientific opinions is not to be taken as a sign of a substantial defect in the quest for knowledge and a reason for abandoning it altogether; it is, rather, a sign that knowledge moves in progressive steps towards perfection. Differences of opinions are to be found in all sciences, not just in fiqh. There may, for example, be more than one opinion about the therapy for a particular patient's disease, and all of these opinions may be superseded later on by the development of a new method of dealing with that disease. Thus these observations can be seen to be relevant not only to differences between the opinions of contemporary scientists but also to historical differences, and all these differences should be regarded as signs of the dynamism within a science and as stages to be passed in its route to perfection. It should be remembered that the mujtahid formulates his opinions after pushing his research and study as far as he can; that is all that is expected of him, for he is neither inerrant (ma'sum) nor knower of the unseen (‘alimu ‘l-ghayb). If the available sources of the shari'ah lead a mujtahid to a particular conclusion and, let us suppose that on the judgement, he comes to know that the actual shariah law was something else -- then neither will he be punished for issuing that fatwa nor will his followers be punished for acting accordingly, because both had done what was humanly possible for them to do.
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Why Hussein (a.s.) Is Not Being Forgotten?
The importance of the history of life of Imam Hussein (also Husayn) (a.s.) which has been converted to one of most sensational epics of human history is not only because of arousing most powerful waves of sensations of millions of people around itself every year and creates a ceremony which is more sensational than other ceremonies, but its importance is mostly because that: It has no “motive” other than pure religious and humanly and popular sensations and feelings and this magnificent ceremony that observes in respect and commemoration of this historical incident has no need to preliminaries and advertisements and it is unexampled in its kind in this aspect. Most of us know this truth, but the point which has not been truly cleared for lot of people (especially non-Muslim thinkers) yet and still is remained like a puzzle in their minds is that: Why is this historical incident which has several similar examples in “quantity and quality” emphasized so much? Why does the ceremony which is observed in respect and commemoration of this memory set up more magnificent and more sensational from the last year? Why today that there is no sign of “Umavi (related to Umayya) party” and their companions and heroes of this incident must have been forgotten, the incident of Karbala has become eternal?! The answer to this question should be sought among the main motives of this revolution; we assume that analyzing this matter is not so hard and complicated for persons who are familiar with the history of Islam. In more clear way, the bloody incident of Karbala is not a chart of a battle between two political competitors for achieve ng the throne of leadership or estates or lands. Also, this incident has not been emanated from the explosion of hatreds of two hostile tribes which begins for gaining tribal privileges. In fact, this incident is a clear scene of the battle between two doctrines related to individuals and beliefs that its blazing fire has not been extinguished during the adventurous history of mankind, from the farthest times to today; this fight is the continue of the fight of all prophets and reformer men of the world and in other hand it is the continue of the battles “Badr and Ahzab”. We all know that when prophet of Islam (s.a.) arose as the leader of an intellectual and social revolution, for saving the mankind from all kinds of idolatry and superstitions and saving people from the claws of ignorance and oppression and collected the oppressed and truth-wanting groups of people who were the most important elements of evolution around himself, at this time oppositions of this reforming movement who were rich idolaters and usurious persons pf Mecca as their heads used all of their forces for repressing this voice of freedom and creativity of these anti-Islamic acts was in hands of “Umavi party” and their leader Abu Suffian. But at the end their organization came to dissolution and kneed in front of magnificence of amazing influence of Islam. Obviously, this dissolution was not in the meaning of their annihilation and deracination, but it considered as a starting point in their lives, which means they converted their apparent and explicit anti-Islamic acts into gradual and hidden acts, which is the program of any obstinate, weak and defeated enemy, and waited for an opportunity. Bani Umayya tried to create a reactionary movement and bringing back people to the time of before Islam after the departure of Prophet (s.a.) in order to penetrate in any leading Islamic system and as far as Muslims went farther than the time of Prophet (s.a.) they saw condition more favorable. Especially, some of “traditions of ignorance” which revived by other than Bani Umayya due to several reasons prepared conditions for an “ignorant revolution”. For instance: 1- The matter of racism that Islam had red lined that revived again by some of caliphs and “Arab” race gain superiority to “Mawali” (non-Arab). 2-Different discriminations appeared which was not compatible with the soul of Islam in anyway and “Bait Al-Mal” that had prorated evenly between Muslims converted into another shape and some inappropriate privileges had gave to some persons and privileges of different classes of people revived again. 3- Places and position that had been gave to people according to their abilities and scientific, moral and spiritual values had shared between the relatives of some of caliphs. During these changes, “Muaviya” son of Abu Suffian found his way into the Islamic government and gained the governorship of one of most important Islamic regions (Shaam) and from that place flattened the road for conquering the Islamic government and reviving all traditions of ignorance by assistance of remaining persons of parties of ignorance. This wave was so much strong that got a pure man like Ali (a.s.) busy during all the time of caliphate to itself. The appearance of this anti-Islamic movement was so much apparent that even their leaders were not able to hide that. If Abu Suffian says that historical sentence with complete obscenity when he was transferring the caliphate to Bani Umayya and Bani Marwan: “O Bani Umayya! Try and steal the ball of leadership from the field (and pass it to each other); I swear to the thing which I swear to there is no heaven and hell existed! (And the rise of Mohammad had been a political movement)”. And if “Muaviya” says in his sermon in Kufa after dominating Iraq that: “I have not come for you to perform prayer and fasting, I have come to rule you; anyone who opposes me I will destroy him!” And if Yazid says when he is watching the heads of freemen who drank the juice of martyrdom in Karbala that: “If my ancestors who had been killed in the filed of Badr were here to see my revenge scene from Bani Hashim …!” All these were proofs of the nature of this “reactionary and anti-Islamic” movement and as it advanced, it became more apparent and severe. Could Imam Hussein (a.s.) keep silence and stay calm against this great danger which was threatening dear Islam and was raised to its top in the time of “Yazid”? Did Allah and Prophet (s.a.) and all pure arms which had made him grow want that? Didn’t he have to break the deadly silence which was dominating the Islamic society by an extraordinary devotion and absolute self sacrifice, and show the evil movement of this party of ignorance from behind the curtains of propagandas of “Bani Umayya” and write shining lines on the forehead of history Islam with his pure blood in order that an eternal and sensational epic remains for future? Yes, Hussein (a.s.) did this and performed his great and historical duty for Islam and change the way of the history of Islam. He destroyed the anti-Islamic cabals of Umavi party and neutralized their last tyrannical efforts. This is the real feature of rise of Hussein (a.s.) and it clears from this point that why the name and history of Imam Hussein (a.s.) is not being forgotten. He has not been belonged to one age and one century and one time, but he and his goal are eternal. He drank the juice of martyrdom in the way of truth and justice and freedom, in the way of Allah and Islam, in the way of freeing humankind and reviving human values; Do these concepts ever becoming old and forgotten? No… Never …!
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Who Did Win? Did Bani Umayya and their cruel and secularist soldiers win in this great fight? Or did Imam Hussein (a.s.) and his devoting companions win that who sacrificed all that they have in the way of love of truth and purity and for Allah?! Noticing to the real meaning of “victory” and “defeat” answers this question: Victory is not the matter of returning safe from the battlefield or destroying the enemy, but victory is achieving the “goal” and preventing enemy from reaching his goal. By noticing to this meaning, the final result of this bloody fight clears completely. It is true that Hussein (a.s.) and his loyal companions drank the juice of martyrdom after a heroic battle, but they achieved their sacred goal completely from this glorious martyrdom. The goal was to reveal the nature of reactionary and anti-Islamic “Umavi” movement and weak the public thoughts of Muslims up in order that they get informed about the cabals of these remainents of age of ignorance and
residuals of age of paganism and idolatry, which had been achieved successfully. They finally cut the roots of oppression tree of “Bani Umayya” and removed the evil and disgraceful domination of that usurper government over Muslims which its pride and honor was to revive the traditions of ignorance and corruption and oppression by preparing the preliminaries of extinction of them. “Yazid” government showed its real face to all people by killing superior men of the dynasty of Prophet (s.a.) especially Imam Hussein (a.s.) the great leader of Islam and the beloved son of Prophet (s.a.), and announced the disgrace of themselves, the claimants of succession of Prophet (s.a.) everywhere. And this is not strange that we see the motto of “revenge of these martyrs” or “ ” الرضا آلل محمد in all revolutions and evolutions which took place after the incident of Karbala that continued until the time of Bani Abbas who used this matter for gaining the power and reaching the governorship and after that chose the way of oppression. What a victory more than this which they not only achieved their goal, but they became examples of free persons of the world. Why Do We Mourn?! They say that if Imam Hussein (a.s.) won, so why don’t we celebrate? Why do we cry? Is this much of crying appropriate for that great victory? Those who arises this objection, do not know the “philosophy of mourning” and mistake it with cries of contempt. “Cry” and flowing of tear d r o ps from “eye” which is the gate of the heart of a human has four kinds: 1- Cries of Delight Cry of a mother at the moment of finding his beloved children after being lost for some years, or cry of happiness of a lover who meets her lover after a lifetime of deprivation are cries of delight. Lots of parts of epic of Karbala are delightful and sensational and it follows with the flood of tears of delight flows from the eyes of hearer because of those much of braveries, devotions, courage, freedom, and fiery speeches of men and women who were apparently captives; is this cry a proof of defeat? 2- Emotional Cries The thing that is inside the chest of a human is “heart” and not a piece of “stone”! And this heart which draws the emotional waves of humans vibrates by watching the scene of an orphan child who dies in the arms of his mother waiting for his father to return home and draws the lines of these waves on the face by flowing tears and show that it is a living and full of humanly emotions heart. If a heart beats by hearing the incident of dying an infant in the arms of his father and his agony in the flood of his blood in the incident of Karbala and throw its fiery sparks out as d r o ps of tears, is this a sign of weakness and inability or the proof of awareness that full of emotions heart?! 3- Cry of Conjunction of Goals Sometimes d r o ps of tears show the goals; maybe those who want to say that they accompany the belief of Imam Hussein (a.s.) and are compatible with his goal and follow his sect and doctrine express these matters by fiery mottos or by poems and epics; but sometime they might have been made up; but a person who sends out a d r o p of tear from inside the heart by hearing this heartrending incident expresses this truth more truthfully. This d r o p of tear is the announcement of loyalty to the sacred goals of companions of Imam Hussein (a.s.) and conjunction of heart and soul with them and the announcement of fight with idolatry, oppression, and expressing the hatred from impurities. Is this kind of cry possible without the knowledge about his pure goals? 4- Cry of Contempt This is the cry of weak and disabled persons who have failed to achieve their goals and see no more soul or courage for advancement in themselves; they sit down and start crying because of their contempt. Never cry like this for Imam Hussein (a.s.) because he hates this kind of cry; if you cry it should be the cry of delight, emotions or conjunction of goals. But more important of mourning, is familiarity with the thought of Imam Hussein (a.s.) and his companions and his sect and doctrine, and practical
conjunction with the goals of his holiness and being pure and living pure and thinking right and acting correct.
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"Beware of rejoicing over sins, for rejoicing over sins is greater than committing them." -IMAM SAJJAD (a)
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The sermon of lady Zaynab which she delivered in the court of Yazid and which is recorded in a book written in the third century A.H. 1 Yazid recited the blasphemous poetic verses of Abdullah bin Zab'ari Sahmi which he had composed while he was an unbeliever and also added some poetic verses of his own and said openly that he wanted to take revenge upon the descendants of Muhammad because Muhammad and his companions had killed his polytheist ancestors. Zaynab, the daughter of Ali rose and began speaking. She added a new chapter to the history of the Caliphate of Yazid which covered a period of three years and a few months, and said: "O Yazid! Allah and His Prophet have said that committing sins and considering the signs of Allah to be false is ridiculing them", i.e. deny the sign of Allah today and hold them in derision and have become happy, and recite poetic verses on account of the martyrdom of the children of the Holy Prophet just as the polytheists of Makkah became happy and sang songs because of the martyrdom of some Muslims in the
Battle of Uhud, and talk about taking revenge upon the Holy Prophet. This is how you become like them and how you have reached this stage? You have reached this stage because you have committed too many sins. Whoever treads the path of sin and persists in committing sins will, according to the verdict of the Qur'an, deny the signs of Allah one day and eventually will ridicule them and then deserve Divine punishment. She added: "O Yazid! Do you think that we have become humble and despicable owing to the martyrdom of our people and our own captivity? As you have blocked all the paths for us, and we have been made captives and are being taken from one place to another, do you think that Allah has taken away his blessings from us? Do you think that by killing the godly persons you have become great and respectable and the Almighty looks at you with special grace and kindness? For this reason and on account of this incorrect thinking you have become elated and arrogant. You have become boastful because you have seen that the matters have taken a turn in your favour. You have, however, forgotten what Allah says: The disbelievers must not think that our respite is for their good We only give
them time to let them increase their sins. For them there will be a humiliating torment." (Surah Ale Imran, 3: 178) Then lady Zaynab reminded Yazid that on the day of the conquest of Makkah which took place in 8 A.H. the Holy Prophet did favor to all the men and women of Makkah and set them free. Yazid himself was a descendant of those freed persons. His father Mu'awiya, his grandfather Abu Sufyan and Mu'awiya's mother were among those who were set free at the time of the conquest of Makkah. On that day the Holy Prophet very magnanimously set all of them free irrespective of what they had done in the past and said: "Go, for all of you are free". In the second part of her speech the daughter of Imam Ali made the conquest of Makkah her topic and said: "O son of the freed ones! Is it justice that you keep your women and slave-girls in seclusion but have made the helpless daughters of the Holy Prophet ride on swift camels and given them in the hands of their enemies so that they may take them from one city to another". Then she said: "Why shouldn't Yazid be spiteful against us, it is he, who looks at us with hostility. You say with perfect intrepidity and without imagining that you are committing a sin: 'I wish that my ancestors who were killed in Badr had been present here today'. Then you strike Imam Husayn in his teeth with a stick in your hand! Why shouldn't you be like this, although you have done what you wanted to do and have pulled out the roots of piety and virtue! You have shed the blood of the sons of the Holy Prophet and have hidden the brilliant stars on the earth from amongst the descendants of Abdul Muttalib under the clouds of oppression and injustice. However, you shall go before Allah soon. You shall meet your ancestors and shall also be taken to their place. At that time you will wish that you had been blind and dumb and had not said that it was a day of rejoicing for your ancestors". At this stage the daughter of Imam Ali prayed to Allah and said: "O Lord! Procure our right and take revenge upon those who have oppressed us". Then she turned to Yazid and said: "By Allah you have pulled off your skin and cut off your flesh. You will soon go before the Prophet of Allah and will see with your own eyes that his children are in Paradise. It will be the day when Allah will deliver the descendants of the Holy Prophet from the state of being scattered and will bring all of them together in Paradise. This is the promise which Allah has made in the Holy Qur'an. He says: Do not think of those who are slain for the cause of Allah as dead. They are alive with their Lord and receive sustenance from Him. (Surah Ale Imran, 3: 169)
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S e r m o n o f L a d y Z a y n a b i n t h e c o u r t o f Y a z i dS e r m o n o f L a d y Z a y n a b i n t h e c o u r t o f Y a z i dS e r m o n o f L a d y Z a y n a b i n t h e c o u r t o f Y a z i d
O Yazid! On the day when Allah will be the Judge and Muhammad will be the petitioner, and your limbs will give evidence against you, your father, who made you the ruler of the Muslims, will receive His punishment. On that day it will become known what reward the oppressors earn, whose position is worse and whose party is more humble. O enemy of Allah and O son of the enemy of Allah! I swear by Allah that I consider you to be humble and not fit even to be reprimanded and reproached. But what am I to do? Our eyes are shedding tears, our hearts are burning, and our martyrs cannot come to life by our reprimanding and reproaching you. My Husayn has been killed and the partisans of Satan are taking us to the fools so that they may get their reward for insulting Allah. Our blood is dripping from their hands and our flesh is falling down from their mouths. The sacred bodies of the martyrs have been placed at the disposal of the wolves and other carnivorous animals of the jungle. If you have gained something today by shedding blood, you will certainly be a loser on the Day of Judgment. On that day nothing but your deeds will count. On that day you will curse Ibn Marjana and he will curse you. On that day you and your followers will quarrel with one another by the side of the Divine scale of Justice. On that day you will see that the best provision which your father made for you was that he enabled you to kill the children of the Prophet of Allah. I swear by Allah that I do not fear anyone except Him and do not complain to anyone else. You may employ your deceit and cunning efforts, but I swear by Allah that the shame and disgrace which you have earned by the treatment meted out to us cannot be eradicated". The daughter of Fatima Zahra ended her speech with offering thanks to Allah. She said: "I thank Allah Who has concluded the task of the chiefs of the youths of Paradise with prosperity and forgiveness and accommodated them in Paradise. I pray to Allah that He may elevate their ranks and favor them more with His kindness, for Allah is Omnipotent".
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AIRWAYS TRAVELS
Pakistani Passport
Nicop /Visa
Canadian Citizenship/PR Card
Forms & Photos
Photocopies/Bookbinding/
Lamination/Bill book/Logbook
Business Cards/Letterhead/
Flyers
All Kind of Printing Needs!
Hajj & Umrah Photo’s
S e r m o n o f L a d y Z a y n a b i n t h e c o u r t o f Y a z i dS e r m o n o f L a d y Z a y n a b i n t h e c o u r t o f Y a z i dS e r m o n o f L a d y Z a y n a b i n t h e c o u r t o f Y a z i d c o n t i n u e dc o n t i n u e dc o n t i n u e d
Page 12
J u l o o sJ u l o o sJ u l o o s --- eee --- A s h u r a 2 0 1 5A s h u r a 2 0 1 5A s h u r a 2 0 1 5
Planning for Extension of Hussainia
Launching New Website for Hussainia.
Install Alam-e-Abbas(a) at Cemetery .
R e s i d e n t A a l i m appointed !
Drywall & Repair Side entrance.
New pavement in Hussainia parking lot
Salat Timings are just
basic guidelines , you may use precautions
as per your personal satisfaction.
Sunday School Timings 10:30 am –3:00 pm
Volunteer’s Welcome!
Please send you children to Sunday School to learn
Quran/Deeniyat For any inquiries or
suggestions ;
Please contact HAC Executive's
Or School Principal
Moulana Syed Hadi Hasan Tel: (587) 703-4157
School Administrator
Syed Shabbir Rizvi Tel: (403)796-5110
C u r r e n t P r o j e c t s C u r r e n t P r o j e c t s C u r r e n t P r o j e c t s
S u n d a y S c h o o l S u n d a y S c h o o l S u n d a y S c h o o l
a t H u s s a i n i a a t H u s s a i n i a a t H u s s a i n i a
s a f a r - 1 4 3 7 / N o v e m b e r - 2 0 1 5
Page 15
Please Recite
Surah Fatiha
For All
Shuhada’s &
Nov صفر Fajr Sunrise Zuharain Maghrabain Programme
13 Fri 1 6:33 7:49 12:21 5:06 Ladies Majlis
14 Sat 2 6:34 7:51 12:21 5:05 Ladies Majlis
15 Sun 3 6:36 7:53 12:21 5:04 Ladies Majlis
16 Mon 4 6:37 7:54 12:21 5:03 Ladies Majlis
17 Tue 5 6:39 7:56 12:21 5:02 Ladies Majlis
18 Wed 6 6:40 7:58 12:21 5:01
19 Thu 7 6:41 7:59 12:22 5:00 Wiladat Imam Kazim a.s
20 Fri 8 6:43 8:01 12:22 4:58
21 Sat 9 6:44 8:02 12:22 4:57
22 Sun 10 6:46 8:04 12:22 4:56 Ashra e Arbaeen 1st Majlis
23 Mon 11 6:47 8:06 12:23 4:55
24 Tue 12 6:48 8:07 12:23 4:54
25 Wed 13 6:50 8:09 12:23 4:53 Shahadat Bibi Sakina
26 Thu 14 6:51 8:10 12:24 4:53
27 Fri 15 6:52 8:12 12:24 4:52
28 Sat 16 6:53 8:13 12:24 4:50
29 Sun 17 6:55 8:15 12:25 4:49
30 Mon 18 6:56 8:16 12:25 4:48
1 DEC 19 6:57 8:17 12:25 4:48
2 Wed 20 6:5 8:19 12:26 4:47 Chehlum Imam Hussain
3 Thu 21 6:58 8:20 12:26 4:47
4 Fri 22 6:59 8:21 12:27 4:46
5 Sat 23 7:01 8:23 12:27 4:46
6 Sun 24 7:02 8:24 12:27 4:45
7 Mon 25 7:03 8:25 12:28 4:45
8 Tue 26 7:04 8:26 12:28 4:45
9 Wed 27 7:05 8:27 12:29 4:45
10 Thu 28 7:06 8:28 12:29 4:44 Shahadat Prophet & Imam Hassan (pbut)
11 Fri 29 7:07 8:29 12:30 4:44
12 Sat 30 7:08 8:30 12:30 4:44
EXECUTIVE COMMITTEE:
Trustee: Syed Muzaffer Tahir
president:
Shabbir Rizvi (403)796-5110
Vice President:
Riaz Jaffery (403) 819-1507
Secretary: Zain Abbas
(780) 996-5707
Treasurer: Kazim Naqvi
(403) 604-8613
Coordinator: Abbas Momin (403) 607-4831
4755-34th Street SE, Calgary, AB, Canada
T2B 3B3
Hussaini
Association Of
Calgary, AB
M a k e A D I F E R E N C E : D o n a t e t o h a cM a k e A D I F E R E N C E : D o n a t e t o h a cM a k e A D I F E R E N C E : D o n a t e t o h a c
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Keep
yourselves far
from envy,
because it eats
up and takes
away good
actions
as fire
consumes and
burns the
wood. `Prophet Muhammad
(pbuh)`
Ayat o f t he m o n t hAyat o f t he m o n t hAyat o f t he m o n t h
Page
“Do not mix truth with falsehood,
Nor knowingly conceal the truth”
~HOLY QURAN [02:42]
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Sunday December 6th 20 1 5
V e n u e :
H o t e l S h e r a t o n e a u -
C l a i r e # 2 5 5 B a r c l a y P a r a d e S W , C a l g a r y , A B T 2 P 5 C 2
T i m e : 2 Pm ( s ha r p )
s em i na r i s o p e n a nd ac c e s s i bl e to
e ac h a n d ev e ryo n e
A n n u a l I m a m H u s s a i n d a y ( s e m i n a r ) A n n u a l I m a m H u s s a i n d a y ( s e m i n a r ) A n n u a l I m a m H u s s a i n d a y ( s e m i n a r )
“Do not feel ashamed if the
amount of charity is small be-
cause to refuse the needy is an
act of greater shame.”
-Imam Ali
(a.s.)
