Cover Page (Front)zahraacademy.org/wp-content/uploads/2018/msg/Shaban1439.pdf · Imam Hussain (a.s.) and Imam-e-Zamana (a.t.f.) and we need to be on guard against those who while

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TABLE OF CONTENTS

1 Food for Thought: - Sayings of Imam Ali (A.S.) 02

2 From The Editor’s Desk 03

3 Your Daily-Life Questions Answered 05

4 Upbringing and Training of Hazrat Imam Hussain (A.S.) 06

5 The issue of Mahdawiyyat and important Questions 20

6 The Aged Ones of This Era will witness the Moment of the

Reappearance of the Imam of Time (ATF) 35

7 The Birth Anniversary of Hazrat Abu'l Fazl al-Abbas (A.S.) 40

8 The Evil Effects of Usury in the Society 43

9 Proposal and Engagement 49

10 Work and Effort in the View of the Religious Leaders 54

Kids’ CornerKids’ CornerKids’ CornerKids’ Corner

11 A Meeting with Imam Mahdi (A.T.F.S.) 60

THE MESSAGE

Editor: Hujjat-ul-Islam Wal Muslimeen Sheikh Shabbir H. Lakhani (Maisami)

Editorial Board: Mr. Mazher Ali Jumani, Molana Sajjad Qaimi, Dr. Hussain Kanani,

Mr. Hasnain Nanjiani, Dr. Sana Muhammad Sadiq.

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Disclaimer: The Editor does not necessarily agree with the views expressed in the matter published herein. The views and opinions presented in the Journal reflect the views of the authors

and not of the Journal or its Editorial Board or the Publisher.

Published by

Zahra (S.A.) Academy Institute of Islamic Education, Development & Relief

The Message Shaban-ul-Moazzam 1439 AH

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1. Keeping oneself hungry is

the most beneficial cure,

whereas eating to one’s fill

increases maladies.

2. From the signs of turning

[to Allah] are: correctness

of speech and kindness in

actions.

3. The root of safety from

error is thinking before act-

ing, and reflecting before

speaking.

4. The true scholar is one who

neither makes people lose

hope in the mercy of Allah

nor cause them to despair

of the comfort of Allah.

5. It is obligatory on the poor

that he should not put for-

ward his request [to others]

unless he has no other

choice.

6. Anxiety does not ward off

destiny, rather it blocks

recompense.

7. Do not close a door which

you are unable to open.

8. Espouse moderation, for

indeed it is the most help-

ful thing in attaining a fruit-

ful life; and a person will

never be destroyed until he

prefers his lust over his

faith.

9. Just as rust corrodes iron

until it causes it to waste

away, so too does jealousy

corrode the body until it

wears away.

10. The doer of good deeds

does not stumble, and

when he does stumble, he

finds a support [to hold on

to].

11. If you were to preserve the

bounds of Allah, the Glori-

fied, He would hasten for

you His promised bounty.

12. It is part of nobility that you

[should] be attentive in ful-

filling the rights of your

subjects upon you and that

you disregard any [of their]

offences towards you.

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FOOD FOR THOUGHT Sayings of Imam Ali (A.S.)

Shaban-ul-Moazzam 1439 AH The Message

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In the name of Allah, the

all mercy, the ever mercy.

Brothers and Sisters,

Salam Alaikum.

Blessed by the month of Shaban we are proceeding to the holy month of Ramadan.

Significance of all these days is very clear. On one hand we have the birthdays of many holy personalities including Imam Hussain (a.s.) and Imam Mehdi (a.t.f.). Along with that we are being given another chance to clean our souls and refresh our life style as during the rest of the months we are being polluted or directly involved in sins, which are the real cause or disease for our souls. We need to sit and ponder what the way we are going ahead is! Hardly caring for Allah (s.w.t.) and taking HIS orders casually and not performing our duties as explained by the Prophet (s.a.w.w.) and Ahl e Bait (a.s.).

So, let’s revise our way of thinking and living and see how much we have been able to prepare for our life hereaf-ter as we have no choice except to revert to Allah (s.w.t.) and obey him.

A momin is expected to care for his family and along with that, his neighbors and other momineen and what so ever he can do he should try to do so that people can live a proper life and this duty has been assigned to us by Allah (s.w.t.):

على البر والتقوى و4 وتعاونواثم تعاونوا Eوالعدوان واتقواعلى ا

)٢، ۵المائدة، ( .هللا

“Cooperate in piety and Godwariness, but do not cooperate in sin and aggres-sion, and be wary of Allah”.

On one hand it gains the blessings of Allah (s.w.t.) and on the other hand it brings satisfaction to our soul also. A common notion of accumulat-ing assets should be changed

From The Editor’s Desk


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to accumulating good deeds which shall be the real asset in the life here after.

The situation around us is quite disturbing. Muslims being killed all over including Kashmir, Rohingya, Afghani-stan, Syria, Yemen, Iraq etc. and no one is ready to raise the voice for them. Let us do our duty and raise our voices against all the atrocities.

Zahra (s.a.) Academy has been trying to uplift our less privileged brothers and sisters in Islam and we are really thankful to Allah (s.w.t.) for the great blessing.

We thank all those who care for humanity and have faith in our system serving the ummah since more than 35 years.

Congratulations to the whole ummah on the Wiladat of Imam Hussain (a.s.) and Imam-e-Zamana (a.t.f.) and we need to be on guard against those who while professing love of Ahl-e-Bait (a.s.) nevertheless give

lectures not aligned with the ideology and practices of Ahl-e-Bait (a.s.).

May Allah (s.w.t.) bless us all.

Fi Aman Allah. Long live Islam, Long live Pakistan. Editor, Shabbir H. Maisami (Lakhani)

��

Golden Sayings of the

Imam of Our Time (ATF)

1- Surely, I am indeed the

(cause of) security for the

inhabitant of the earth.

2- If any incident occurs (now)

then refer for it to the narra-

tors of our traditions. For

surely, they are my proof on

you and I am the proof of

Allah upon them.

3- Whoever eats from our

wealth (i.e. Khums) even an

iota then he is taking fire in

his abdomen and soon shall

he be castled in it.

4- Seeking knowledge through

any other means than us

Ahle’Bait, tantamount to

denial (in our mastership).

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Q.1: I was reciting Ghu-

faila Namaz, after Sura

Fateha I unintentionally

started reciting Sura

Tauheed, while reciting it

I noticed my mistake. Do I

need to complete it?

Ans.: It is not obligatory to complete it.

Q.2: Can a woman perform

wuzu during her monthly

periods before feeding her

child, before sleep, etc?

Ans.: Yes she can.

Q.3: Can a woman recite

verses of Holy Quran and

different Duas and Ziarat

during her monthly peri-

ods?

Ans.: Reciting verses of Obligatory Sajdah is prohibit-ed during menstrual periods. Rest is allowed.

Q.4: Is keeping prize

bonds allowed in Sharia?

If yes, can we keep and

use all the prize bond’s

prize money or we have to

pay Khums on it?

Ans.: Keeping Prize bonds is allowed and Khums is appli-cable if anything remains of that reward on your Khums day (Agha Sistani) Khums is not obligatory for prizes and gifts (Agha Khamenei).

Q.5: Is it permissible to

watch movies and TV

shows, where female

actors are in it?

Ans.: It is permissible to watch them provided that it does not affect the morals of the Momineen and does not cause lust and desire.

Q.6: If one makes a cove-

nant with Almighty Allah,

and breaks it more than

once, would it be obligato-

ry upon him to pay the

Kaffara each time he

broke it?

Ans.: If he broke the cove-nant once by doing what he specified in it to abstain from, and he paid the kaffara, he does not have to pay it again each time he does that again.

��

Your Daily-Life Questions Answered


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As the grandson and the beloved of the Prophet (S), Imam Hussain had in him all the elements of a good upbringing that no one else was bestowed with such things and he gained from its essence and quiddity. These elements of His Eminence prepared him for the leader-ship of the community and responsibilities of prophet-hood of Islam in every aspect and manner and it bestowed him with unlimited spiritual powers from a deep faith in Allah and steadfastness in patience in difficulties and calamities, such that no living man possessed the ability to bear them.

Factors that contributed to the lofty training of His Eminence were as follows:

Heritage

Heritage is explained to be an expression from the similarity

of the branch with the root and it is not limited to appar-ent similarities. Rather it also includes personal qualities and natural make up in such a way that scholars of inher-itance have explained clearly saying: “The fact is clear in every living entity, because the seed of cotton yields cotton and the seed of flower gives a flower and another thing is that the branch resembles the roots and is similar in the qualities to the roots.

Mandel says: “Most character-istics are transferred from one or both progenitors to the offspring without any change.”

Hurley explains this phenom-enon in the following words: “No quality is there for any human part of the body but that it reflects environment or heredity, because the system of heredity appoints the limits

Upbringing and Training of Hazrat

Imam Hussain (A.S.)

Edited excerpts from the book, “The Life of Imam Hussain (‘a) Research and Analysis”, By: Allama Baqir Shareef al-Qurashi


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of possibility and this proves that all the possibilities from them will really come to pass. From this aspect of heredity, the make-up of man is nothing except that it is related to environment.”

This means that all physical and personal characteristics present in a human being are mostly based on his heredity and environment that serves to bring out the qualities present in him. On the basis of this, according to experi-mental research, experts of heredity have proved that environment is only a helper in what one has received in heredity.

In any case, experts of heredity, without any doubt, have emphasized that sons and nephews inherit most of their physical and psychologi-cal characteristics from their ancestors and these things are transferred to them without any voluntary effort or choice. Dr. Alexis Carrel has explained this in his writings thus:

“The time moves forward in the same way as in branches it goes ahead as far as the limits of his body and the limits of time are not deeper or steadfast than the limits of its spread because it is related to the past and future. In spite of this his essence does not go beyond the present and the individuality as we know, comes into being when the sperm enters the ovule. However the factors of the being (the personality) have been created before it and they are spread right up to our parents and ancestors and are found in their bodies because we are born from the cellule of our parents, that without division, stops in the past age and we are carrying little parts of innumerable bodies of our ancestors and qualities and defects and whatever we have are the same that were more or less with our ancestors.”[1]

Islam, before others has exposed this reality when it emphasized thorough investi-


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gation and proper inquiry before establishment of marital ties because all psychological, physical and spiritual elements of the offspring depend upon both the parents. It is also men-tioned in traditions that: “Select the best repository of your sperm as it is going to be the source of your descend-ants.”

The Holy Quran has informed about the most important characteristics that are transferred through heredity as follows:

“My Lord! Leave not upon the land any dweller from among the unbelievers: For surely if You leave them they will lead astray thy servants and will not beget any but immoral, ungrateful (children).”[2]

This verse clearly proves the transference of disbelief and apostasy through heredity. Books of traditions are replete with reports of narrations of the Imams of Ahlul Bayt (‘a) regarding the factuality of

heredity and its principles and their great significance on the behaviour of man and his natural make-up.

In the light of the fact that personal qualities are never based on anything but heredi-ty we can say for sure that the grandson of the Prophet (S) had received as heredity, the moral and psychological qualities and spiritual make-up from his grandfather, His Eminence, the Holy Prophet (S). The same qualities that had accorded him take prece-dence over all the other divine prophets. Numerous traditions state that the Imams, Hassan (‘a) and Hussain (‘a) inherited physical characteristics from their grandfather, the Holy Prophet (S). It is also narrated from His Eminence, Ali (‘a) that he said: “Anyone who likes to see the person most closely resembling the Mes-senger of Allah (S) between the neck and hair should glance at Hassan (‘a) and anyone who prefers to view the person most closely


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resembling the Messenger of Allah (S) between the neck and feet, in make-up and complexion, should look at Hussain.”[3]

It has also come in traditions that Imam Hussain (‘a) resembled the Prophet from his navel to the feet.[4] Just as he had inherited the outward appearance from the grandfather in the same way he had also inherited from him other qualities and special characteristics.

Family

The Family [5] is an important factor in formation of society and the shaper of the child’s personality and it inculcates in him habits that remain with him for the rest of his life because the family is the first seed for the formation of individual progress and social behaviour. The factor of training is most influential in formation of balance in interpersonal behaviour. The child learns the language from them and acquires values and social practices.

At that time the children of a family based on good social behaviour obtain the best values and balanced life, while in their house, things like comfort, love, mental peace, no anger and dislike are dominant. But if the family does not care for these things, the children are afflicted with serious mental and spiritual maladies that create more difficulties and worries for them. It is proved by the view of psychology that the most serious problems of personal dilemmas are rooted in early childhood, specially the child’s relationship with his or her parents.[6]

In the same way, one of the most important duties of the family is to pay attention towards the training of children, because it itself is responsible for acceptance of social behaviour so that the child gains information about the culture and its principles in such a way that he actively takes part in relation to other organs of society in his life.


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According to scholars of training the most important functions of the family are as follows:

A. To prepare the children in a decent atmosphere so that they may have their biological and psychological needs fulfilled.

B. To prepare them for participation in social life and recognizing its values and habits.

C. To provide them with comfort, security and support.

D. To provide means for making possible their existence and entry into society.[7]

E. Their moral, spiritual and religious training.[8]

In the light of modern re-searches connected with the science of family and ethics we can say with certainty that Imam Hussain (‘a) had been the recipient of the very best family training and the highest values of a good family life because the family in which he was brought up was the

best family under the dome of the sky.

Therefore, Imam Hussain (‘a) was brought up under the shade of this family and he obtained his nature and manners through them. Now we shall briefly delineate the major points of incomparable training that Imam Hussain (‘a) received from the family of prophethood.

The Prophet’s Training

The Holy Prophet (S) person-ally took up the responsibility of training his grandson and beloved child. He presented to him his personal merits and virtues and brought him up with his values and principles so that he may become like His Eminence.

Narrators have stated that: “His Eminence used to be very attentive and caring towards Imam Hussain (‘a) and most of the time he used to keep him with himself and imbibe him with his own good qualities and lofty manners. He used to demonstrate before him his


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exemplary behavior. In his early childhood he taught him the Surah Tawheed.”[9]

Once some dates of Sadaqah were presented to the Holy Prophet (S) and Imam Hussain (‘a) took up a piece and placed it in his mouth. However, the Messenger of Allah (S) took it out from his mouth and asked: “Sadaqah is not lawful for us.”[10]

In this manner, His Eminence inculcated the habit of re-straining in his childhood and taught him that he must never partake of anything that is unlawful for him and it is natural, according to new medical research, that what a child eats affects his memory, understanding and behavior as it halts his behavioral development and in him develop negative qualities like hard-heartedness, rebellion and impatience with others. Islam has paid deep attention to this aspect and therefore considered it necessary to keep the child away from unlawful food.[11]

Therefore it was but natural for the Holy Prophet of Islam to keep away Imam Hussain (‘a) from eatables unlawful for the Ahlul Bayt (‘a) since it was the most important part of his training and a significant factor of his physical and spiritual development. We shall present more traditions on this subject at appropriate occasions.

Imam Amirul Momineen’s

(‘a) Training

However, His Eminence Imam Ali (‘a) is himself is the fore-most trainer of good moral behavior and ethics and he brought up Imam Hussain (‘a) with the best training and upbringing. He inculcated in him wisdom and imbibed him with chastity and purity and demonstrated practically to him, good manners and morals and ingested into him enthusi-astic spirituality and made him inclined towards those virtues so that he may create a good and correct path for himself.

His Eminence, Imam Ali (‘a) in his bequest to his sons spoke


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of invaluable points on the subject of morality; such that his statements stand out prominently as the final word in acquiring good morals and eternal success. It contains all the rules of social behavior and everything that a man is in need of. It is the master-piece of Islamic teachings, as it becomes cause of modera-tion and manners.

His Eminence said, “O my son! I advise you to fear Allah, the Mighty and the Sublime in concealed and open matters and I make bequest to you to observe truth in happiness[12], thrift in wealth and poverty, justice with friend and enemy, work in happiness and sadness and satisfaction from the Almighty Allah in hard times and prosperity. O son, no hardship is bad after which there is Paradise and no goodness is good after which there is Fire (of Hell) and every bounty less than Paradise is nothing and every calamity less than the Fire of Hell is salvation.

Know that, O my son. One who is aware of his own faults, he does not find fault of others. And one who is satisfied with the fate of Almighty, he is not distraught with what he loses. And one who exposes others, his own defects shall be exposed. And one who ignores his own sins, he regards the sins of others great. And one who puts himself into hardship of useless actions stumbles (suffers). And one that throws himself into the sea, drowns. One who follows his own opinion becomes deviated. And one who considers himself needless of his own intellect, commits mistakes. And one who is arrogant to the people is degraded. One who behaves with them in foolish manner is abused. And one who sits in a bad place is put to blame. And one who cultivates the company of scholars gains honor. And one who jokes too much is not considered serious. And one who keeps aloof remains safe.


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One who leaves off the sensual desires gains inde-pendence. And one who leaves jealousy, gains the love of people.

O my son! The respect of the believer is in his needlessness of the people. And content-ment is unending wealth. One who remembers death too much remains content with little of the world and one who comes to know that his word is considered as his action, he becomes a man of few words, except where it is beneficial for him. Surprising that one who fears the punishment and is hopeful of rewards but he does not act. Remembrance is effulgence and forgetfulness (careless-ness) is darkness and igno-rance is misguidance and fortunate is one who takes lesson from others. Manners are the best inheritance and good behavior is the best companion.

O my son. There is no bounty and progress for the one who cuts off relations and he shall

not remain needless of sinfulness’.

O my son! Salvation is made of ten parts. Nine parts of it are in silence but except that one remembers God and one of it is leaving off company of fools. One who decorates his gatherings with disobedience of God, receives humiliation and one who seeks knowledge becomes intelli-gent.

O my son! The beginning of knowledge is moderation and its calamity is concealing it. And from the treasure of faith is patience in calamities. Chastity is the embellishment of poverty and thankfulness is the embellishment of wealth. One who does a thing too much is recognized by it. One who speaks too much, makes too many mistakes and one who makes too many mis-takes reduces his shame and one in whom shame is re-duced his abstemiousness reduces and one in whom abstemiousness reduces his heart becomes dead and


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whosever’s heart dies he shall enter the Fire.

O my son! Do not make any sinner hopeless because many a times it had been such that someone continued to sin but his ultimate end was good. And many a times it had been that people performed many good deeds but in their last days they destroyed them and went to Fire (of Hell). One who gets the end of the matter, it becomes easy for him.

O my son! Too much of meeting gives rise to boredom and dislike.

O my son! Satisfaction before knowledge is opposed to farsightedness. Self-worship is the proof of weakness of one’s intellect.

O my son! How often it had been that a glance creates regret and many a times a word becomes cause of a bounty. No status is higher than Islam, no gift is higher than piety, and no refuge is more satisfactory than abste-

miousness and no intercessor is better than repentance. No dress is more beautiful than salvation and no wealth is more effective in removing poverty than satisfaction while possessing power. One who makes efforts to get only as much as he needs, he has made haste in gaining his comfort and he has tried to maintain his reputation. Greed is the key of sorrow, vehicle of hardship and cause of falling into sins. Evil deeds bring bad traits and defects. And for training of self it is sufficient that one pays attention to that which one does not like for others and it is for your brother just as it is for your own self. And one who without any thought and consideration makes himself subject to hardships; he has really put himself into sudden difficulties.

Thoughtfulness and consider-ation before initiating any-thing will keep you safe from regret. And one who carefully analyses the actions and


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studies them fully recognizes the points of mistakes. Patience is a shield against poverty. Opposition of the self creates perfection in oneself. Hours eat up the age (reduce it). Your Lord is the best of the rulers for the oppressors and He is cognizant of the hidden and keeps an eye on the inside (hidden). The worst provision for the Day of Judgment is oppression on people, his throat will burst at every gulp of water and every morsel of food shall get stuck in his throat. No bounty shall he receive except after separating from another bounty. How near is comfort with exhaustion, and poverty with bounty, and death with life, thus blessed is the one who has made special for Allah, the knowledge and action, love and hatred, taking and leaving, speaking and keeping quiet. And congratu-lations to the scholar who is aware and refrains from sins and acts and makes efforts, and is fearful of destruction and loss. Thus he is prepared

and ready. If he is asked, he replies clearly and if he is released he remains silent. His speech should be correct and his silence should be due to the inability to reply. Woe, and all woe on the one who is disappointed, degraded and sinful. And what he does not like for others he considers it good for himself. One who has softness in his speech his love becomes incumbent. One who does not have shame and generosity; his death is better than his life. Generosity of a person is not perfected till it is not important for him that which of his two dresses he should wear and which of his two eatables he should eat.”[13]

This will is full of moral teachings and points of character building. It teaches all the good ethics and invites towards piety as these are the fundamentals of self-building and keeping the self-safe from sins and it shows the true path which is indicated by guidance and rightfulness.


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Lady Fatima’s (‘a) Training

to Imam Hussain (‘a)

The chief of the ladies decided to train her son and she molded him into her love and kindness so that he may develop a stable character and understanding. In the same way she inculcated in him Islamic manners so that he may develop a habit of steadfastness and the right path.

Alaili says: “Among the reports about Imam Husayn (‘a) that have reached us, it is mentioned that his mother made elaborate arrangements for his training so that examples of Islamic thoughts may become firm in his personality. It would not be wrong to assure that the Holy Prophet (S) also provided the same training in childhood, which is the time when a child perceives a feeling of stability.”

Her Eminence Fatima (‘a) perfected in him correct thinking and general love and

accorded him with lofty virtues and morals so that it may become a part of him and the center of his attention may be Allah as everything is included in this.

In this way a child puts into practice his limited circle of childhood and only keeps in his view its mother and he does not see anyone besides her. His mother demonstrated to him an unlimited circle where the divine thought was made the center of attention and made it the standard of morals and behavior. Thus his self became wide so that he may include the world into his good behavior and he may present a lofty example to lead people towards the path of goodness’[14]

Imam Hussain (‘a) was brought up in the atmosphere of that great family whose equal the history of humanity cannot trace in faith and guidance. Thus His Eminence was brought up under the shade and among this family and became to be an


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incomparable example for human thoughts and became the most prominent Muslim leader.

Environment

Experts of training and psychology are unanimous that environment is one of the most important factors that shape the child’s personality and it forms inclinations and habits in the child and they all depend on the environment. And responsibility in every way for decadence and backwardness in the training values returns to it, in the same way the effect of environment and lack of family problems have a profound effect on our behavior and that of our children.

UNICCO, the international organization for children has surveyed the unnatural effects on the child’s nature and the research conducted by a number of experts in this regard presented the following results:

“Without any doubt, environ-ment is proved to have a profound effect on the child and then the family that has come into being, if it is based on love and affection it would be the first step that shapes the good nature of the child. The child would, in the future, base his social relationships on his family upbringing and in case if the child’s personality is a prey to unfavorable attitude of the parents, he would not be able to have social acceptance’”[15]

A stable environment and absence of family problems are the basis for formation of a good personality of the child and the development of a good life for him and it would be able to remove worries from him. Psychologists believe that instability of environment and its difficulties cause the child to feel that he is spending a life in a defective world filled with deceit, misappropriation and greed, and that he is a powerless creature, not any


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match to this powerful world’[16]

Islam has been attentive to the problems of environment in a positive manner and has spent all means and capabilities for its reformation and more than anything else it has kept this matter in view so that the highest values of truth, justice and equity be dominant and factors of obedience and backwardness like injustice oppression and deceit are destroyed and the environment may become a safe place and away from problems and difficulties so that it could present the best and most useful people to the community; such humans that compete in performance of righteous deeds, charitable acts and reformation.

The Islamic Environment has nurtured great, famous, incomparable personalities from the reformers who were the best of the people that humanity has itself witnessed them in all its stages of history. Like our Master, His

Eminence, Imam Amirul Momineen (‘a), Ammar bin Yasir, Abu Zar and others like them who strengthened social justice in Islam.

Imam Hussain (‘a) was brought up in the illuminated Islamic environment that the rays of its light affected it and he established the civilization and made the communities of the world and guided them on this path; and powers that cause decadence and backwardness be destroyed. The great environment which has come into being from the sources of justice and he benefited from it and also benefited the needy generations by it.

While yet in his childhood, Imam Hussain (‘a) had understood how the Islamic environment was capable of founding a society based on justice and love and how it aims to make itself strong and stable by spreading its principles and its aims of creating love and righteous-ness among the people.


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These were some of the means of training provided for Imam Husayn (‘a). The means that bestowed His Eminence preparedness so that he may become a lofty example of his grandfather, His Eminence, the Holy Prophet (S) and in the call towards truth and dignity he should be equal to him.

References:

1. Nizam Tarbiyati Dar Islam,

pg.61-62

2. Surah Nuh 71:26-27

3. Tibrani, Al-Mojam al Kabir

3/97, from written

manuscript of Allamah

Sayyid Aziz Tabatabai

4. Al-Munmaq Fi Akhbar-i-

Quraish, Pg.424

5. According to scholars of

social science, family is a

social relationship that is

brought into existence

through the husband-wife

and their children and it

includes the grandparents

and grandsons. (Ilmul Ijtima,

Pg.92)

6. . Bimari hai Rawani wa Aqli,

Pg. b

7. Nizam-e-Tarbiyati Dar Islam,

Pg. 81

8. Nizam Khanwadeh Dar Islam,

Pg.25

9. Yaqubi, Tarikh, 2/246

10. Imam Ahmad, Musnad,

1/201

11. Nizam Tarbyati Dar Islam, Pg.

99

12. In another version it is

mentioned: ‘in pleasure and

anger.’

13. Al-Ijaaz wal Ijaaz Pg. 33

14. Imam Husayn (a.s.), Pg. 289

15. Effect of family and society

on children below 13 years.

Unesco, Pg. 35

16. Shakl Geeri Shakhsiyat, Pg.

22

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I am the last of the prophet’s

successors and by me God keeps

away afflictions from my family

and my followers.

Increase your supplication for

the acceleration of deliverance

(and my appearance), because

that is your deliverance and

relief.

��


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1. Imam Mahdi and his

long life

Among the important ques-tions concerning the issue of Mahdawiyyat is Imam Mahdi's long life. Some Sunni scholars like Sa'ad al-Din Taftazani are of the view that Mahdi cannot live such a long life saying that it cannot be easily accepted that someone may live such a long life in this world.

Taftazani does not deny that Mahdi, son of Imam Hasan Askari is born. What he terms as unacceptable is his ex-traordinary long life.

It is on the basis of such an opinion that some Sunni scholars based on existing evidence accept that Imam Mahdi is born but claim that now he is no longer alive. This is because they regard it as unlikely for a person to live an extraordinary long life. Their opinion is however in contra-

diction with a prophetic tradition saying: “He who dies without knowing the imam of his time, dies the death of ignorance.”

According to this tradition, there is no time without an imam. Given such traditions, some Sunni scholars, have, instead of speaking about the death of Imam Mahdi, said that they know that he is born but they do not know what has happened to him. Since they cannot accept Imam Mahdi's long life, therefore they are not willing to confess to it.

On the hand, since they know that the rejection of Imam Mahdi's long life is in contra-diction with traditions, they do not explicitly reject his long life. As a result, they accept his birth, though they say they do not know what has happened to him. It seems as if they feel compelled to

The issue of Mahdawiyyat and important

Questions

By: Ayatollah Sayyid Ali al-Husayni al-Milani


21

accept these traditions and thus they are required to accept his birth and long life as well.

Is long life something

incredible?

Something might seem incredible before it happens, but once it happens it is no longer incredible. For exam-ple, you believe that some-thing is impossible, but if it happens for once you can no longer be cocksure about its impossibility and your certain-ty will decrease. Now if the same phenomenon happens for twice and thrice, your certainty will also decrease correspondingly. If this process continues to happen your certainty will continue to decrease.

Now in response to what Taftazani has said, it must be pointed out that Allah has given long lives to (many including) Noah, Khidr and Jesus Christ. The belief in Jesus's long life is an essential belief among Muslims and no

one can deny that Jesus is alive now.

Similarly based on Sunni traditions, Dajjal is alive now and they believe firmly that he is alive now.

Now that there have been many people in the world, who have lived long lives, no one can deny as improbable Imam Mahdi's long life.

The discoveries and inven-tions we observe everyday also make impossible possible.

The belief cherished by Taftazani and his likes that long life is improbable gets increasingly weakened as history proceeds ahead.

[To explain it further], some of our scholars have said that it may look queer if someone claims that he is able to walk on the surface of water, but if he does it for once and people watch it, they will somewhat change their views concerning walking on water's surface. If he does it for many times, it will become a natural act and everyone will easily accept it.


22

Divine power and wisdom

Moreover, if Allah, who is all-power, wills on certain grounds to keep someone alive for thousands of years He will do it. Thus it is not that much difficult to answer the question of Imam's long life in our present time.

2. Why did the Imam

disappear? How can we

benefit from him, given he

is not among us now?

Ibn Taymiyya and Sa'ad al-Din Taftazani are of the view that what is available now is only Mahdi's name and no one –even those who believe in him – can benefit from him.

In many places in his com-mentary, Fakhr Razi says it is not possible to know about Mahdi in whom Shias believe and it is not possible to benefit from him.

Imam Mahdi's occultation

and traditions

We will answer the above-mentioned question in the following manner: Firstly, it

has to be kept in mind that the Holy Prophet (S) who being the most truthful one was appointed as prophet, reminded us of his occultation and that he was an imam decades before he was born.

There are many authentic traditions that deal with Mahdi's imamate and occulta-tion. According to these traditions: Mahdi is appointed as an imam by Allah. He will disappear. His life and imam-ate are useful, for Allah does not do anything useless.

Let's now study some of these traditions. Based on a tradi-tion, Jabir bin Abdullah Ansari says: When this verse was revealed: “O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end.” [6]

I said: O Messenger of Allah! We know Allah and His


23

Messenger but we do not know 'those in authority' whose obedience is equal to your obedience. Who are they?

The Holy Prophet (S) said: O Jabir, they are my successors and leaders of Muslims after me. The first of them is Àli ibn Abi Talib, then Hasan and Hussain, then Àli ibn Hussain, then Muhammad ibn Àli, known as Baqir in the Torah. You will see him. When you see him, greet him on my behalf. Then comes Jafar al-Sadiq and after him Musa ibn Jafar and after him Muham-mad ibn Àli and finally one who has my name and will be Allah’s Argument (Hujjat Allah) on the earth, the son of Hasan, the same Imam whom Allah has appointed to con-quer east and west, the same Imam will be hidden from the eyes of the Shiìtes and his friends. At that time, no one will be firm in his belief in his Imamate unless those whom Allah has purified their hearts for faith.

Jabir says: O Messenger of Allah! Can his Shias benefit from him during his occulta-tion?

Prophet said: Yes. By Allah who appointed me as a Messenger they will benefit from the rays of the light of his imamate during his occultation. [He will be useful during his occultation] just as the sun hidden behind the clouds is useful for people. O Jabir! This is one of the secrets of Allah and the remaining of His knowledge and therefore keep it secret from unworthy people.

In another tradition, Imam Sadiq (a.s) quotes the Holy Prophet (S) as saying: This young boy has to go into hiding. When the Holy Proph-et (S) was asked as to why he had to go into hiding he said: He is afraid lest he is killed.

In yet another tradition, he narrates from his forefathers from the Holy Prophet (S) who says: Mahdi is from my descendants. His name and


24

title are the same as mine. He resembles me more than anyone else in terms of physical complexion and moral values. His occultation will last as long as people will become perplexed and as a result abandon their religion. It is under such circumstances that he will appear just like a meteor, eliminating all the darkness at once. He will fill in the earth with justice and equity just as it was filled with injustice and cruelty. [7]

In another tradition, Imam Sadiq (a.s) quotes the Holy Prophet (S) as saying: "Lucky is he who sees our Qa’im (Mahdi) and before his uprising, he, however, follows him and his guided predeces-sors and hates their enemies. They are my friends and companions and the best of my ummah."

Imam Sadiq (a.s) quotes the Holy Prophet (S) as having also said: "Lucky is he who sees our Qa’im while he follows him during his occulta-tion before his uprising,

befriends his friends and antagonizes his enemies. He is among my friends and sympathizers and the best of my ummah until the Day of Judgment."

Imam Sadiq (a.s) similarly says that the Holy Prophet (S) said: He who denies Qa’im (Mahdi) from my offspring in the period of his occultation dies the death of ignorance.

In another tradition, Imam Sadiq (a.s) narrates from his great forefathers who quote the Holy Prophet (S) as saying: Qa’im (Mahdi) is from my descendants. His name and surname are the same as mine. His complexion is the same as mine. His tradition is the same as mine. He rules people on the basis of my tradition and asks people to act in accordance with my Lord's book (Quran). He who obeys him obeys me. He who denies him during his occulta-tion denies me. He who refutes him refutes me. He who confirms him confirms me. I will complain before


25

Allah against those who reject my words concerning him and prevent my people from following him. And those who act unjustly shall know to what final place of turning they shall turn back. [8,9]

Imam Sadiq (a.s) says Imam Ali (a.s) said: Allah shall send someone from my offspring at the end of the times. He will avenge our bloods. He will go into hiding in order to distin-guish those who are misguid-ed (from others). (His occulta-tion will last so long that) ignorant people will say that there is no need for Prophet's household. [10]

Imam Sadiq (a.s) says: The one in authority (Imam Mahdi) shall go on an occulta-tion which is inevitable. His occultation will take so long that all the people of false-hood will begin doubting. [11]

The need to know the

imam of the time

Secondly there are many successively reported Shia and Sunni traditions that state

that it is necessary to know the imam of the time and that the imams are twelve people from Prophet's household. These traditions imply that Mahdi is the twelfth Imam and that he is born and is alive.

Now that Imam Mahdi is not present among us, he must be, on the basis of the traditions mentioned, some-where hidden from our vision.

Harmony between occul-

tation and imamate

Thirdly we need to know that there is no contradiction between imamate and occul-tation. Allah appoints some-one as an imam in order to guide people through him and to make him an authority between Himself and them, but it is not Allah who has caused his occultation; it is rather people who have caused his occultation.

Imam Mahdi & divine grace

Fourthly Khaja Nasir al-Din Tusi, a celebrated scholar commenting on Imam Mahdi


26

says: His existence is a divine grace, his action is another divine grace and his absence is due to us.

Commenting on Khaja's words, Allama Hilli says: It is said that an imam is a divine grace as long as he can take actions through issuing orders and is actively present in society, but when he is missing (as in the case of Imam Mahdi) he is no longer a divine grace. Shias (in other words) do not consider what is a divine grace as necessary (and what they consider as necessary is not an instance of divine grace).

In response to this objection it has to be said that it is necessary to have an imam because of the following: He protects religion against any addition and subtraction (innovation).

Obviously, if all those under obligation in every circum-stance believe in the existence of an imam and in the neces-sity of the implementation of

his orders, they will shun evil deeds and will instead do good acts.

No doubt, Imam's participa-tion is a divine grace and this will not happen except through his presence. Thus Imam's existence is a divine grace and so is his participa-tion.

In other words, imamate is a divine grace in many ways: It is incumbent upon Allah to create an Imam, make him eligible, by giving him knowledge and power and pronounce clearly his genea-logical details. All this is done by Allah the Almighty.

It is incumbent upon the imam to accept imamate and to shoulder its responsibility.

It is incumbent upon people to help the imam and obey his commandments, but people however did not fulfill their responsibility. Thus Allah has not deprived people of this divine grace nor did the imam. It is hence the people themselves who have de-


27

prived themselves of this divine grace. [12]

Uses of an absent imam

Fifthly critics are not aware of the uses and advantages of the existence of an absent imam. They will not come to know about these things even if they want to do so.

There are some Shia scholars and even reliable Shia laymen who have met the Imam of the Time. Their stories are related by reliable people and are recorded in relevant books.

To solve many of their prob-lems including their personal problems, (some) Shias have been able to meet the Imam and solve their problems through relying on his direc-tives.

The hypocrites and the enemies of the imams do not naturally however accept such reports and thus we do not criticize them for that.

Moreover, Allah has appointed a prophet and an imam for every nation in order to guide

them and set a divine authori-ty among them. Many proph-ets were martyred during the very first days of doing their mission. Others were sent on exile. Can we say that sending such prophets was useless?

In short, the Imam is absent not because of Allah or his own observations, but be-cause of the obstacles created by people. As soon as these obstacles are removed, he will appear, establishing a divine government and filling the world with justice and equity.

As to when the Imam ap-pears, we do not know and it is Allah alone who knows about it.

3. Where does he live?

Before responding this question, we must ask as to where other great figures whom we consider alive because of reliable traditions, live.

As mentioned in some Shia books, Imam Mahdi lives in a place called Khadra Island. It


28

seems that some great Shia scholars agree with this theory.

A baseless claim by Ibn

Taymiyya and Ibn Khaldun

As quoted before, Ibn Tay-miyya is of the view that Shias believe that Mahdi has gone into hiding in a basement in Samarra (in Iraq). Ibn Khal-dun repeats the same thing saying: "Shias think that their twelfth imam – Muhammad bin Hasan Askari called Mahdi – has gone into hiding in the basement of his father's house in Hilla, after he and his mother were arrested. (Ac-cording to them) it is he who appears in the end of time establishing justice and equity in the world.

This Shiite belief is based on a tradition Timihdi has men-tioned concerning Mahdi in his book. They are still waiting for his reappearance and that is why they call him 'awaited imam'.

After offering evening prayer, they stand every night at the

door of this basement. They bring an animal for him to ride on and appeal to him by calling his name to appear. As darkness looms, they dis-perse. This is what they do in the coming nights as well. The aim is to show that they are, as they have pledged, wait-ing…"[13]

These are some of the lies they attribute to poor Shias. Some Shias' enemies have even expressed these lies in the form of poems saying: "Is it not the proper time for the basement to give birth to ....."

A response by Shiite

scholars

I wish these people referred to a single Shiite tradition or a single word said by a Shiite scholar to prove their lies and accusations.

Great early and later Shiite scholars have decisively rejected such accusations. Below are some of their words: Sheikh Arbili says: "Those who believe in Imam Mahdi do not claim that he


29

lives in a basement. They instead believe that he is alive moving to and residing at different places in the world…"[14]

Sheikh Noori Tabarsi (another Shiite scholar) says: "Though we tried our best, we could not find any evidence to show the truthfulness of their words (that Mahdi lives in a base-ment). Above all, traditions have made no mention of this 'basement' either".[15]

Sayyid Sadr says: "The opinions expressed by some Shiite laymen are attributed to us by some Sunni scholars. I could not find any evidence to show these opinions are right".[16]

Commenting on this issue, Allama Sheikh Abd al-Husayn Amini says: "The accusation of 'basement' is more embar-rassing than any other accusations. Though some other Sunni scholars have related this accusation as well, he (Ibn Taymiyya) has extremely exaggerated about it adding donkeys to horses.

He claims that Shias do this ritual every night and they have been doing it for the past one thousand years.

This is while Shias do not believe that their imam has disappeared in a basement. He has not hidden himself in that place nor will he arise from that place. According to Shiite beliefs that are based on sound traditions, Mahdi will appear in Mecca.

No (important) Shia believes that the basement is the place where he disappeared. Basement is a place each house had at that time. They made it in order to use it when the weather was very hot.

The basement of the Imam's house is so important because it is related to him and other imams. This basement was used, like the rooms of his house, by three imams. Other houses belonging to anyone of the infallibles (including the Holy Prophet (S)) have the same place and status no matter where they are locat-


30

ed. This is because Allah has said: In the houses which Allah has permitted to be exalted and that His name may be remembered in them, there glorify Him therein in the mornings and the eve-nings. [17]

I wish these liars reached a similar conclusion about the said basement so that we would not observe the signs of fabrication and lie in their words.

As an instance, in his travel account, Ibn Batuta says that the said basement is located in Hilla. [18]

In his Akhbar al-Duwal, Qarmani claims that it is located in Baghdad. Others have pointed out that this place is located in Samarra. Qamisi who lived years later than the above mentioned figures, was not aware of the location of this basement. Only to deceive others, he made use of the term 'basement'.

Having tried their best, Suwaidi and his likes were not

able to find a single document in Shiite traditions or Shiite scholars' words, to prove their point of view." [19]

The Samarra basement as

a holy place

Some Sunni scholars like Ibn Khallakan [20] and Hafiz Ganji have considered the issue of 'basement' as indisputable and thus they have defended it on certain grounds. [21]

It is worth mentioning that the quotations we quoted from Shiite scholars (that according to Shia he does not live in a basement) do not reject paying homage to the basement located in the neighborhood of the holy shrines of Imam Hadi and Imam Hasan Askari in Samar-ra (Iraq). This basement is no doubt a holy place used by Prophet's household and that is why believers visit it.

4. When will Imam Mahdi

reappear?

As mentioned before, the reappearance of Imam Mahdi


31

depends on the fulfillment of certain conditions. (If these conditions are fulfilled he will appear.) Some Shiite tradi-tions state that he will sud-denly reappear. [22]

How does Imam Mahdi

judge?

Based on Shiite traditions, his judgments are similar to those of Prophet Dawood. The Holy Prophet (S) states: He is abler than others in terms of presenting formal argu-ments..... [23]

To explain it, it has to be said that whenever two people disputed on something they would go before the Holy Prophet (S). The Holy Prophet (S) would ask the complainant to offer his evidence. If he offered reliable evidence the Holy Prophet would take that thing (on which they were disputing) from the accused and gave it to him.

In other words, the Holy Prophet's judgments were based on formal arguments and outward evidence. That is

why the Holy Prophet himself says that his judgments are based exclusively on formal arguments and evidence. He adds that if the complainant's arguments are false he must make sure that what he earns through such arguments is Hell's fire.

In other words, the Holy Prophet wants to say that he is duty bound to judge on the basis of formal argument and evidence. (To judge on such basis is not immune from errors). Thus if the complain-ant knows that he is not right he must not proceed further.

Thus Islamic judgments whether at the time of the Holy Prophet or after him were passed on the basis of formal and conventional rules and regulations and these rules and regulations were nothing more than formal arguments and evidence.

After reappearing, Imam Mahdi will not however judge on the basis of such rules and regulations. He will instead


32

judge on the basis of realities on the ground (for Allah helps him know the realities sooner than others).

For example, if he observes that (a) belongs to (x) but (y) claims that he owes it, he will take (a) from (y) and give it (x) (without following the formal procedures). Similarly if he observes that (x) has unjustly occupied (a), he will order him to evacuate it and submit it to its owner, even though (x) has strong formal arguments acceptable at courts.

In other words, Imam acts in accordance with realities rather than conventional rules and regulations. (It is on the basis of such a procedure that) he can quickly return all rights back to their owners.

Waiting & Those Who Wait

Now that we came to know that the Imam appears very suddenly and that he judges on the basis of realities rather than formal rules, we need to know about our duties (during

the time of occultation) towards ourselves, Allah and others. We can better under-stand the importance of these duties if we pay attention to the following two points:

One: It is possible for the Imam to reappear at any moment.

Two: Once he reappears, he will judge (as mentioned before) on the basis of realities rather than formal rules.

Given all these, what are the responsibilities of each one of us?

In a tradition, it has been stated that the best deed is waiting for his reappear-ance.[24]

Considering all these facts, we can come to know why the holy imams prevented their companions from making haste in asking for his reap-pearance and stressed that they only needed to follow their Lord and pray for his reappearance.


33

In other words, waiting for the Imam's reappearance and his righteous government is a good way for individual and social reform. If we are able to reform ourselves, we will be included among the Imam's companions and helpers.

Waiting and praying for

Imam's reappearance

We are told to pray a lot for the infallibles' reappearance and wait for their arrival. Waiting is nothing but self-purification and compliances with the realities on the basis of which the Imam will rule. We need to give to others what we owe to them. In our societies, there might be people with properties they really do not owe. Once the Imam reappears, he will confiscate such properties and give them back to their real owners.

Thus we can pave the ground for his reappearance if we pay attention to the issue of self-purification and practically abide by religious rules on personal and social levels.

Commenting on the issue of reappearance, Imam Ali (a.s) says: Stick to the earth, keep patient in trials, do not move your hands and swords after the liking of your tongues, and do not make haste in matters in which Allah has not asked for haste because any one of you who dies in his bed while he had knowledge of the rights of Allah and the rights of His Prophet and members of the Prophet's house, will die as martyr. His reward is incumbent on Allah. He is also eligible to the recompense of what good acts he has intended to do, since his intention takes the place of drawing his sword. Certainly, for everything there is a time and a limit. [25]

Shiite traditions maintain that anyone who has the above-mentioned qualities and dies before the Imam appears his reward is similar to the rewards of those who really serve Mahdi and fight in his company.


34

Waiting & taking prepara-

tion for his reappearance

Though we are supposed to pray for his immediate reappearance, we must get fully ready to help him in case he appears. If every Shia acts in accordance with his duties and recognizes the rights of Allah, His Messenger and Prophet's household, the ground will be automatically paved for the Imam's reap-pearance.

We ask Allah, the Glorious, to (further) acquaint us with His rights, His Messenger's rights, and the rights of Prophet's household and help us do our duties.

References:

1. Sharh al-Maqasid, vol. 5, p.

313.

2. Minhaj al-Sunna, vol. 4, p. 93.

3. Al-Isaba, vol. 1, p. 429.

4. Tahdib al-Asma wa al-Lughat,

vol. 1, p. 176.

5. Miqat al-Mafatih, vol. 9, p.

962.

6. Quran, Sura an-Nisa, 4:59.

7. Kamal-al-Din, vol. 1, p. 287.

8. Quran, Shu'ara, 227.

9. Kamal-al-Din, vol. 2, p. 411.

10. Nu'amani, Kitab al-Ghayba,

p. 140.

11. Ilal-al-Sharae'a, vol. 1, p. 245.

12. Kashf al-Murad fi Sharh

Tajrid al-Itiqad, pp. 491 492.

13. Muqaddima Ibn Khaldun, p.

352.

14. Kashf al-Ghumma fi M'arifat

al-Aamma, vol. 3, p. 283.

15. Kashf al-Astar an Wajh al-

Imam al-Ghaeb an al-Absar, p.

212.

16. Al-Mahdi, p. 155.

17. Quran, Noor, 36.

18. Safar Nama Ibn Batuta, vol.

2, p. 198.

19. Al-Ghadir fi al-Kitab wa al-

Sunna wa al-Adab, vol. 3, p. 308.

20. Wafayatul A`yan, v. 1, p. 372.

21. Al-Bayan fi Akhbar Sahib al-

Zaman.

22. Sheik Mufid, Kitab al-Mazar,

p. 9 and al-Ihtijaj, vol. 2, p. 324.

23. Al-Kafi, vol. 7, p. 414.

24. Saduq, al-Khisal, p. 616.

25. Nahj al-Balagha, Sermon 190.

��


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Question: Late Ayatollah Bahjat has been quoted as having said: "The aged ones of this era will witness the moment of the reappearance of the Imam of Time (atf)." What is your opinion concerning this saying of the late Ayatollah?

Detailed Answer:

In response to the foregoing question, we must mention a few points:

A) We have enquired the office of late Ayatollah Bahjat about whether or not the Ayatollah had said those words and they denied that he had said them. Instead, His Eminence had said that whenever difficulties and problems increase, then the time of reappearance is near[1]. This saying by Ayatollah Bahjat is derived from a narration which says: "Before the reappearance, the seditions become visible and

the world will be filled with oppression and injustice."

B) When it comes to fixing the time of the reappearance of the Imam of Time (may Allah hasten his reappearance), not only the time of his reappearance has not been fixed in the traditions but fixing time for his reappearance has been prohibited also. In this regard, a few narrations are mentioned as under:

1. Fudhail says, "I asked Imam Sadiq whether there was any specific time when the Mahdi would appear. The Imam in his response said three times: "Any one who fixes the time of the appearance is telling a lie"[2].

2. In another narration, Imam Sadiq (a.s.) says: Those who fix a time are liars. We the household (of the Holy Prophet) have never fixed a

The Aged Ones of This Era will witness

the Moment of the Reappearance of the

Imam of Time (ATF)

By: Ayatollah Mahdi Hadavi Tehrani


36

time for the reappearance of the Imam of Time.[3]

3. In another narration, Imam Sadiq (a.s.) says: "Any one who fixes the time of the appearance for you -- do not hesitate to falsify him, because we do not fix the time for the reappearance. Therefore, whatever he says is not from us. He has uttered it from his own mouth and it is a lie.[4] "

4. It is necessary to mention that according to some narrations, even the Imam of Time (a.s.) himself does not know the time of his reappearance, and that God, the Exalted, informs him, through specific signs, about the time of his reappearance.

Mufadhal bin Amr asked Imam Sadiq (a.s.) about the tafsir (interpretation) of the verse "when the trumpet is sounded"[5]. The Imam (a.s.) responded:

ان منا اماما مستترا فاذا اراد هللا یعز و جل اظھار امره نکت ف

قلبه نکتة فظھر و امر بامر هللا عز .و جل

This narration well indicates that the Imam does not know the time of his reappearance and when he is going to reappear, God, the Exalted, informs him about his reappearance through specific signs[6].

C) The scholars give many reasons about why the time of reappearance is not fixed: Some of the reasons put forth by the scholars are as under:

1. Should the believers know the time of the reappearance, they will disclose it and the enemies of the Imam will take full preparation to confront and fight him.

2. God, the Exalted, want the awaiting people to wait for the Imam constantly and permanently. In case, the time of his reappearance is fixed, they will wait for him to come only on that time, so they will be oblivious and indifferent at other times.[7]

3. Since one of the reasons for the occultation of the twelfth Imam (atf) is to test the servants of Allah[8],


37

therefore, it would require that the time of the reappearance be unknown and hidden to everyone so that the believers and non-believers may not be identified and distinguished from one another. That is why it has been narrated in some traditions that people, at the time of occultation, entertain doubt about the existence of the Imam of Age (atf). Perhaps, the cause of the people's doubt is that the time of the reappearance has not been fixed. The subject of reappearance is very much like death from this perspective.

4. According to many traditions, the time of reappearance is a matter of bada [change in creation or fate][9] and can be hastened and delayed. Therefore, if people are told that the Imam will reappear on a certain day or at a fixed time, and then if his reappearance is delayed, the people will begin to doubt about their religion and

Imam.[10] As mentioned in a narration from Imam Sadiq (a.s.) about Moses who went to Mount Tur for 30 days but 10 days were added to the one month and subsequently the Sameri story took place which led people to go astray. The Imam says that if the time of the Imam's reappearance was known to people and if any delay occurred in his reappearance, it would cause people to doubt about their religion. That is why God did not fix the time of the reappearance.[11]

D) The signs for his coming are categorized into different groups, one of them being their classification into “certain” and “uncertain” signs: According to some hadiths, five signs are considered “certain” and they are the emergence and rise of an evil character by the name of Sufyani, the echo of a divine call and also a satanic call in the skies, the rising of the sun from the west, a civil


38

war in the army of falsehood, the killing of the Nafs Zakiyyah and the caving in of the earth at Bayda."[12]

Imam Sadiq (a.s.) says: Fifteen days before the reappearance of the Imam of Time (a.s.), Nafs Zakiyyah will be martyred.[13]

And also he says: Before the advent of the Imam of Time (atf), a caller shall proclaim from the sky and call the people towards him and all the people of the earth shall hear that call.[14]

There is a verse in the Holy Quran which says:

"And listen on the day when the crier shall cry from a near place. The day when they shall hear the cry in truth; that is the day of coming forth." [15]

The Imam says in the interpretation of the above verse: On the day of the reappearance of the Imam of Time (atf), a caller shall proclaim from the sky and call

him by his name and his father's name and will give people glad-tiding on his reappearance.[16]

It has been narrated from the Holy Prophet (s) that he, referring to the events and incidents of the apocalypse, said: "When Sufyani will arise from the valley of Yabis and reach Damascus, there, he will prepare two armies and will send one of them in the direction Baghdad where they will kill people and plunder the city. He will send the other army to Medina which it [the army] will destroy and then the army will move on to Mecca. When the army arrives in Bayda, the land of Bayda will open up and swallow all of them."[17]

In many traditions, the coming out of Yamani in revolt has also been considered as a sign of the reappearance of the Imam of Time (atf).[18]

References:

"اذا اشتد ا4مر قرب الفرج" - [1]


39

[2] Saafi Gulpaigani, Muntakhab

al-Athar, p.463, 3rd edition,

Tehran Publication Center;

Shaykh Tusi, Al-Ghaybah, p.262.

[3] Ibid.

[4] Ibid.

[5] Al-Mudaththir: 8

[6] Saduq, Ikmal al-Deen wa

Itmam al-Ne'mah, vol.2, p.349,

h.42

[7] Majlisi, Behar al-Anwar,

vol.95, pg. 159.

[8] Shaykh Tusi, Al-Ghaybah, pg.

206.

[9] Majlisi (r.a.), Behar al-Anwar,

vol.51, pg. 86.

[10] Musavi Esfahani,

Muhammad Taqi, Mikyal al-

Makarem fi Fawaed al-Du'ah Lil-

Qaem (atf), vol.2, pg. 338.

[11] Shaykh Tusi, Al-Ghaibah, pg.

262.

[12] Saduq, Kamal al-Deen, vol.2,

pg. 649, hadith 1; Tusi, Al-

Ghaybah, p. 267.

[13] Saafi, Gulpaigani, Lotfullah,

Muntkhab al-Athar, pg. 456,

hadith 13, and pg. 439, hadith 1

and 2, Tusi, Al-Ghaybah, pg. 271,

Saduq, Kamal al-Deen, vol.2, pg.

649, hadith 2.

[14] Tusi, Al-Ghaibah, pg. 111.

[15] Surah Qaf 50: 41 – 42.

[16] Muntakhab al-Athar, pg.

447, hadith 2.

[17] Ibid, pg. 456, hadith 9 & 11.

[18] Tusi (r.a), Al-Ghaybah, pg.

267.

��



1. I am the last of the prophet’s

successors and by me God keeps

away afflictions from my family

and my followers

2. We are not neglecting to

consider you and not forgetting

to remember you, because if it

was other than that, difficulties

would come to you and enemies

would uproot you, so fear God

and support us.

3. Possession of another’s

wealth without owner’s

permission is not permissible.

4. Whoever was diligent in

executing God’s

commandments, God will aid

him in attaining his needs.

5. Every one of you should do

what brings him closer to us and

should refrain from what we

dislike and what makes us angry.

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40

4th of Sha'ban marks the blessed birthday of the valiant standard-bearer of epic of Karbala, Abu'l-Fazl al-Abbas, whose loyalty to his brother, Imam Husain (AS) has become a byword till this day.

"My God, submerge me in the most blissful lights of Your majesty, so that I become intimate with You, renouncing all else, fear You and be wary of You, O Majestic and Munificent! And may the blessings of Allah be upon His Prophet Mohammad, and his pure Family, and may countless greetings be to them!"

What you read above was part of a famous munajat or Whispered Supplication of the Commander of the Faithful, Imam Ali (AS), in the court of the Lord Most High for the month of Sha'ban – a supplication that the faithful continue to recite till this day.

As the Leader of the Pious, it was the habit of the first divinely-decreed successor of Prophet Mohammad (S) to punctually recite this munajat daily in Sha'ban, even on the 4th of this month in the year 26 AH, when God granted him a son, through his third wife, 15 years after the martyrdom of his beloved wife Hazrat Fatima Zahra (SA) – the mother of his two noble sons, Imam Hasan and Imam Husain (AS). The newborn was named Abbas, and was the first of the four sons of Omm al-Baneen Fatima bint Hazam al-Kelabiyya, who was so intensely devoted to the memory of the Prophet's daughter that she taught her children to address the Prophet's grandsons, Imam Hasan (AS) and Imam Husain (AS) – both over twenty years elder than him – as "Ya Seyyedi" (My Lord) and "Ya Mowlayi" (My Master), despite

The Birth Anniversary of Hazrat

Abu'l Fazl al-Abbas (A.S.)

Source: www.imamreza.net


41

the fact that they were his brothers.

In Arabic the word "Abbas" stands for a lion, and the boy – born in the period when his valiant father was patiently passing through a crucial phase of life with the caliphate or political rule of the Islamic realm in incompetent, undeserving and illegal hands, as a result of the sedition at Saqifa Bani Sa'da in 11 AH – soon grew into a valorous youth acquiring the characteristics of piety, prudence, patience, etc. At the age of ten years, he witnessed the tumultuous scene of masses of Muslims crowding around his father and begging him to take charge of the caliphate despite Imam Ali's (AS) reluctance. The Imam agreed on being pressed and beseeched, but on condition to revive the genuine Islamic rule of Prophet Mohammad (S) on the basis of the holy Qur'an. Seditionists, unnerved by the rule of justice of Imam Ali (AS), soon imposed wars

upon him, with the first such encounter occurring near Basra in Iraq, where the Battle of the Camel ended in the decisive victory of the forces of Islam. This was followed by the lengthy War of Siffeen where Abbas (AS) who was stepping into his teens took part, and according to reports distinguished himself on the battlefield. It is said that the young Abbas was part of the force led by Imam Husain (AS) who launched a lightning attack on the Omayyads to wrest control of the banks of the River Euphrates at a place called Reqqa in Syria. Then Imam Husain (AS) magnanimously allowed the dastardly enemy to avail of water, the elixir of life, since the bounties of God to His creatures, cannot be denied even to the infidels and the agnostics.

Following the martyrdom of Imam Ali (AS) the 15-year old Abbas (AS) returned to Medina along with the rest of the family. Here in his


42

hometown, the next 19 years saw the flowering of the unique qualities of Hazrat Abbas (AS) as the epitome of faith, piety, valour, patience, wisdom and generosity. First under Imam Hasan (AS) and then under Imam Husain (AS), he was entrusted with certain public duties which he handled quite efficiently. When circum-stances forced Imam Husain (AS) to leave Medina and come to Mecca, the loyal Abbas accompanied the Imam, and then proceeded along with him to Karbala in Iraq. On the day of Ashura, when the waters of the Euphrates were denied to the Ahl al-Bayt by the cowardly Omayyad forces, he attained martyrdom while trying to fetch water to the thirsty camp of the Imam. Abbas thus preferred death over the offer of amnesty and political posts by the enemy forces on condition of deserting the cause of the Prophet's grandson.

On his martyrdom, Imam Husain (AS) remarked in

profound grief: "Inkasarat zahri wa qallat heelati (My back has been broken and all hopes of support have vanished)."

In the Ziyarat Nahiyya Muqaddasa, the Lord of our age, Imam Mahdi (may Allah hasten his reappearance to cleanse the world of oppression and corruption and to establish the global government of peace, prosperity, and justice), says: "Peace upon Abu'l-Fazl al-Abbas, the son of the Commander of the Faithful, and Defender of his brother (Imam Husain) with his life and soul, who prepared for the fateful morning since the day before, and lay down his life for Husain, faithful unto death; and who strove to bring water for him and his children, but whose arms were both cut off."

No wonder, the name of Abbas is alive today and invoked in the court of God by the faithful as Bab al-Murad or the Gateway of needs.

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43

[Continued from previous issue]

War with Allah (S.w.T.)

and the Holy Prophet (S)

The Noble Qur’an says, “O You who believe! Be careful of (your duty) to Allah and relinquish what remains (due) from usury, if you are believers. But if you do (it) not, then be appraised of war from Allah and His Apostle...” (Surah al-Baqarah 2:278-279)

The proof of one’s belief is in obedience of Divine orders. The same verse continues,

“...And if you repent, then you shall have your capital, neither shall you make (the debtors) suffer loss, nor shall you be made to suffer loss.” (Surah al-Baqarah 2:279)

One who does not obey this command must be prepared for war with Allah (S.w.T.) and His Prophet (S).

Tafsir Minhaj us-Sādiqīn gives an explanation of this verse. It could mean that the

severity of the sin of usury is such that if in this world a usurer were to come face to face with the Holy Prophet (S), the Prophet’s (S) sword would be against him and the Prophet (S) would be prepared to fight him. In the Hereafter the fire of Hell shall keep him in torment by the order of Allah (S.w.T.). The usurer must be fought till he submits to the Divine orders and refrains from taking usury. Traditional reports state that after the revelation of this verse, the Holy Prophet (S) informed the Commissioner of Makkah that if the tribe of Bani Mughaira does not desist from taking usury, they must be fought against.

The Holy Prophet (S) also said inter alia in a sermon at Makkah: “Know that the usury which has been accumulated in the period of ignorance is now condoned completely. First of all I condone the Riba

The Evil Effects of Usury in the Society

By: Shaheed Ayatollah Abdul Husain Dastghaib Shirazi


44

(that is upon your neck) of (my uncle) Abbas Ibn Abdul Muttalib.”

Traditions Denouncing

Riba

It is reported from Hazrat Imam Ja’far as-Sadiq (a.s.): “Taking a Dirham as Riba is worse in the eyes of Allah than doing illegal intercourse with Mahram women.” (al-Kāfi)

Imam ‘Ali (a.s.) says: “The Holy Prophet (S) has cursed one who accepts Riba, one who pays Riba, one who buys Riba, one who sells Riba, one who writes the contract of Riba and one who is the witness of this transaction.” (Wasa’il ul-Shia)

Ibn Baqīr relates that Imam Ja’far as-Sadiq (a.s.) was informed about the person who took Riba and considered it as permissible as mother’s milk. Imam (a.s.) said: “If Allah gives me power over this man, I would strike off his head.” (al-Kāfi)

It is clear that to consider Riba Harām is an article of faith. One who disregards this and says that Riba is not Harām becomes an apostate. The Imam (a.s.) can also have him killed.

Riba is Denounced in the

Holy Qur’an

Samā says that he asked Imam Ja’far as-Sadiq (a.s.) as to why Allah (S.w.T.) has mentioned the illegality of usury at various places. Imam (a.s.) replied: “So that people may not forgo acts of charity (like giving Riba-free loans).” (Wasa’il ul-Shia)

Imam Baqir (a.s.) said: “The worst transaction is that which involves Riba.” (Wasa’il ul-Shia)

The Sinner is Deprived of

Religious Faith

Zurarah says that I asked Imam Ja’far as-Sadiq (a.s.) concerning the Qur’anic verse: “Allah does not bless usury, and he causes charitable deeds to prosper...” (Surah al-Baqarah 2:276) And added:


45

“But I see that wealth of usurers goes on increasing?”

Imam (a.s.) replied, “What could be a greater loss? That in return of a Dirham of Riba he loses his faith. And if he repents of his deeds in the world all his wrongfully earned wealth comes to an end and he becomes a destitute.” (Wasa’il ul-Shia)

The Belly of the Usurer

Shall Be Filled With Fire

The Holy Prophet (S) says, “One who takes Riba, his belly shall be filled with an equal quantity of fire by Allah. If he has earned more from the Riba money, Allah will not accept any of his deeds. And till even a grain of Riba remains with him, Allah and his angels will continue to curse this man.” (Mustadrak ul-Wasa’il)

Punishment of Usurers in

the Barzakh

The Holy Prophet (S) has also stated: “On the night of ascension (Miraj) I saw some people trying to stand up but

did not succeed because of their huge bellies, I asked, O Jibrīl, who are these people?”

Jibrīl replied, “They are those who have taken usury. Now they can only stand up like those who have been possessed by the Devils.”

The Prophet (S) continues, “Then I saw them herded upon the path of the followers of Fir’on. Seeing the extreme heat of the fire they exclaimed. O God! Then when will be Qiyāma?” (It is clear that the fire mentioned in the tradition is of the punishment of Barzakh).

Usurers under the Feet of

Fir’on

In another tradition it is said that when these people saw the followers of Fir’on they tried to get up and run away. But due to overlarge bellies they could not rise up and consequently the followers of Fir’on trampled them under their feet and moved on.

It is narrated from the Holy Prophet (S) that he said:


46

“When adultery and Riba becomes common in a town the angels are given permission to destroy its inhabitants.”

Another Prophetic tradition in the same vein says: “When the people of my Umma start taking Riba, tremors and earthquakes will be frequent.” (Mustadrak ul-Wasa’il)

Usury is worse than

Adultery

The Noble Prophet (S) says: “If a man commits adultery with his mother in the Holy Kāba this act shall be seventy times lighter than the act of usury.” (Wasa’il ul-Shia)

Imam Ja’far as-Sadiq (a.s.) says: “In the eyes of Allah, taking one Dirham of Riba is worse than thirty incestuous acts.” (Wasa’il ul-Shia)

A previous tradition describes this sin to be seventy times more than adultery. There is one more report where taking a Dirham is equated with twenty such acts. (Wasa’il ul-Shia)

Even in today’s world, the scourge of Riba has spread to such a magnitude that economies are on the verge of collapse. Some economists say that Riba is necessary for development. If this had been true then Islam would not have prohibited it. At the present time there are two schools of economics whose ideology is not based on Riba. One is Communism and the other Islam. Whereas the foundation of imperialist economy is based upon Riba. Even the Communist and the Islamic schools of economies differ greatly.

Unlike the Communists, Islamic government has never felt the compulsion to accept Riba as inevitable, in order to fit the logistics of economy. And yet, Islamic economy is not known to have weakened because it does away with Riba.

Yes, it is a necessity for the few selfish and greedy people who wish to add to their already enormous wealth, by


47

increasing the miseries of the poor and the destitute. Their aim is to enslave the deprived people. We are well aware of the logic of these hoarders.

Loan on Riba

A loan on Riba is one whereby a person lends something with the precondition that it would be returned with fixed increment at a fixed time. The loan given may be money or any other article, say, one loans five Mounds of rice and expects to get back six Mounds. The increment demanded may be in the form of cash or kind, labour or even a favour.

For example, one may lend money with the condition that the borrower will return the money and also carry out some household chores for him. Or a lender may lend a sum of money for a year and in return stay in the house of the borrower for a year without paying any rent. Or a person may give gold as a loan and expect the borrower

to make some jewellery free of cost. Whatever is taken in excess of what was given, irrespective of its form, is Riba and is Harām. Also it does not matter whether such conditions for giving loan were stated in the beginning or decided later. It is Harām in any case.

Some Important Points

1) A transaction involving Riba is Harām. Charging Riba is Harām and paying Riba is Harām too. So if the borrower takes money on Riba and uses it and earns some profit, the actual owner of the profit is the lender. For example, if he borrows some wheat and plants a crop, the crop that grows from this, rightfully belongs to the lender. However, if the lender has agreed that his loan can be utilised in such a manner, then the profit from it is the right of the borrower.

2) If one gives an amount to a trader with the under-standing that he can return a


48

lesser amount, it is permitted. For example, he gives a thousand Tumans to a trader in Shiraz and agrees to take nine hundred and ninety Tumans in Tehran, he is allowed to do so. This type of transaction is knows as ‘Sarf al-Barāt’, since there is no involvement of Riba.

3) If at the time of disbursement of the loan there had been no mention of Riba and the loanee wishes to return the loan amount with an increase out of his own wish, it is not Harām. In fact it is Mustahab. It is also Mustahab to repay the loan, if possible, before its due-date or before the lender demands it. It is also Mustahab for the debtor that when repaying the loan he should add something to it with the intention of giving it as a gift to the creditor. But the intention must be of ‘gift’. It must not even remotely be thought of as Riba. Similarly, it is Mustahab for the creditor to accept whatever extra is given

to him as a gift, not think of it as an Riba, and accept it as a goodwill.

Transaction Involving

Riba

If any of the following conditions are present in a transaction, it becomes a transaction of Riba, and is Harām:

1) Whatever is taken and whatever is given back are of the same material but the quantities are unequal. Or if the quantities are equal, there is disparity in quality etc.

2) When only one standard of measure and weight is employed, the amount taken and given back is of unequal measure or weight. However, at the time of borrowing if the measure of weight is kilogram but while returning it, it is Pound it is allowed. In the same way whatever was taken by the unit of measurement as metre and returned by the units of measurement as foot or yard, is valid too.

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49

I begin my discussion about the proposed forty articles from the very point they themselves begin. Those proposals for the Civil Law start in the subject of pro-posal and engagement.

The fact is that the articles relating to proposal and engagement laid down in the Civil Law are not straight Islamic Laws. In other words, the specific text and com-mand from Islam itself about most of them is not cited. Whatever the Civil Law has cited in support of these Articles is all based upon precepts that are deduced from general Islamic beliefs. So we do not consider our-selves obliged to defend the Civil Law, and we shall not enter into a discussion of the individual ideas of the propos-er. For the proposer has perpetrated some great mistakes, and is even unable to perceive the correct

meaning of some simple articles. However, there are two points here which cannot be waived aside.

Does a man’s proposal of

marriage insult a woman?

The writer of the proposal says:

Our legislator did not lose sight of the reactionary and inhuman attitude in these few simple selections of the law (relating to proposal and engagement) whereby man as such as the principal figure and woman the secondary. In pursuance of this conception, Article 1034, the opening article of the section on marriage and divorce has been drawn up in the follow-ing way: ‘Article 1034. One can propose marriage to any woman who is free of imped-iments to marriage’. It is evident that although the Article does not contain any order nor assign any obliga-

Proposal and Engagement

Edited excerpts from the book, “The Rights of Women in Islam”

By: Ayatollah Murtaza Mutahhari


50

tion, marriage has neverthe-less been brought up for consideration as the ‘taking of a wife’ by man. He is treated as a customer or buyer while the woman is represented as some sort of merchandise. In social laws, expressions like this create a very bad and distasteful psychological effect: the above mini defini-tions in the laws of marriage especially have an effect upon the relations between men and women, and give man the position of master and owner and woman the status of something owned or of a slave.

After such subtle psychologi-cal observations, the said proposer puts forward the draft of an article to do with asking the hand of a woman in marriage. His aim is that the proposal should not be on the initiative of one side only, so that the phrase “taking a woman in marriage”, and always consider it the duty of a man to ask the hand of a woman in marriage, we will

be lowering the status of women and treating her as a purchasable article.

It is a man’s instinct to

make the approach and

ask, and a woman’s,

instinct to be a source of

attraction and act with

self-restraint:

Incidentally, this very error is one of the most serious ones. It is at the root of the pro-posal for the annulment of dower (mahr) and mainte-nance of the wife (nafaqah), so we shall fully discuss it with the subject of mahr and nafaqah in its proper place.

From time immemorial man has approached woman with his proposal and has request-ed conjugality from her. This has been the greatest of factors in safe-guarding the prestige and honor of women. Nature has created man a means of approach, love and solicitation and woman a source of attraction and being loved. Nature has imbued woman with the disposition of


51

a flower and made man the nightingale, woman the lamp and man the moth. This is one of the wise schemes and plans of creation. Man is instinctively disposed to seek and ask, and woman is instinctively disposed to display herself. The tender-ness of her body thus finds its compensation in comparison with the strength of man.

It is contrary to the respect and honor of a woman to run after a man and woo him, while for a man it is manly that he should approach and solicit a woman for this purpose even if he gets a reply in the negative. In that case he will ask one woman after another until he meets a woman who gives him her consent.

While for a woman, who aspires to be the object of affection, the beloved, the adored one, to submit to the heart of a man who will govern her existence, it is repugnant for her to invite a man to be her spouse, and, if

it happens that her request is turned down, to go in search of another man.

William James, the well-known American philosopher, is of the opinion that the delicate self-control of women is not instinctive but rather that the daughters of Eve, in their long history, have learnt that their honor and prestige do not lie in going after a man and in making themselves commonplace, but in keeping themselves aloof beyond the reach of man; women have learnt this lesson over the long span of history, and they have passed this knowledge on to their daughters.

This is not the case with human being only. Other animals also behave like this. It is always the function of the male to present himself impatiently and earnestly before the female. The function entrusted to the female is to display her attractions, to invite attention with due self-control and restraint, and thus capture the


52

heart of the rougher sex and accept the male by the tender consent of his heart, and thus render him willingly to carry out her commands.

Man seeks union with

woman, not to enslave

her:

It is strange that it should be questioned why the Civil Law uses a language suggestive of the meaning that man is the one who asks the woman. Firstly, the question is mistak-enly directed against the Civil Law. It is in fact to do with the law of creation. Secondly, a thing desired does not become your property, nor do you become its owner: students and scholars are desirous of knowledge, a pupil desires a teacher, apprentices of crafts desire skillful crafts-man. It is proper that, in the case of the desire of scholars and craftsman, we call those who seek them their owners? Man is desirous of union with woman, not in need of making her his slave. Can one really considerate an insult to

the female sex when Hafiz our sweet-tongued poet, com-posed these lines:

Shiraz is the home of ruby lips

and the mine of beauty;

I am a penniless jeweler, and it

makes me anxious.

It is a town full of beckoning

glances and beauty in all

directions;

But I have nothing, otherwise I

avoid be the buyer of all.

Hafiz is sorry that he has nothing to shower over the beauties to attract them to him. Is this derogatory to the position of women, or is it an expression or admiration and recognition of the greatest honor and of their value in hearts that are alive and sensitive? The poet in spite of all manliness and virility, pays homage, and gives vent to feelings of admiration before the charms and beauties of women and admits to have fallen in love with them, while they are heedless and take no notice of him.


53

It is the height of her excel-lence that she can attract man to her wherever he is, and whatever state he is in.

Now it can be seen how far the best of her distinctions, her honor and respect is blemished in the name of women’s rights.

This is what we meant when we remarked that ‘these people, designing to improve her eyebrows have actually deprived the poor woman of her eyesight.’

The custom of asking the

hand of woman in mar-

riage is a very safe and

wise way of safeguarding

the honour and prestige of

a woman:

As we have mentioned, in the law of creation man is created as a source of solicitation and approach, and is the suitor, while woman is source of what attracts and responds. This is the best guarantee of her prestige and respect and the counteraction to her physical weakness as against

the physical strength of man. This is the best security in the maintenance of balance and proportion in their life togeth-er. One is the natural ad-vantage that has been given to woman and the other is the natural obligation which man is bound to fulfill.

Laws made by man, or, in other words, the legal precau-tions he employs, should safeguard this advantage for women and this obligation on man. Laws based on the equality of man and woman as far as the duty and civility of proposing are concerned act against the woman and respect for her and her honor; equality is outwardly in the interest of man, and works, in fact, against both of them

These are the reasons that the draft of the Article put forward by the writer of the forty proposals to make woman share in the duty of proposing does not have any value and is injurious for the whole human race.

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54

The Holy Prophet (S) once saw a laborer whose hand had swollen up. The Holy Prophet raised his hand up and exclaimed, “The fire of Hell will never burn this hand. This hand is loved by Allah and His Prophet. Whosoever lives on his hand’s earnings will receive Allah’s blessings and mercy.”

A worshipper once came into the presence of the Prophet and the Prophet was told that this person passes the whole year in worship and the maintenance of his family members is borne by his brother. The Holy Prophet said, “His brother, who bears the expenditure of this man’s family is nearer to Allah than this man. That man’s worship is more precious than of this.”

Once Amirul Mo-mineen Ali (a.s.) saw a group of people sitting in the mosque of Kufa. On inquiry he was informed

that they were ‘Rijalul Haqq’ meaning, they eat if someone gives them to eat otherwise they endured with patience.

Amirul Mo-mineen averred, “The dogs in the streets of Kufa are also doing like that.” Then he ordered that the ‘Rijalul Haqq’ should be dispersed and that everyone must work to earn his livelihood.

Good fortune and prosperity comes to those who make efforts and work for it, not to the idle ones.

Those who have shaken the world were not extraordinary from the viewpoint of brainpower. The cause of their victory was hard work, effort and perseverance.

The great personalities of the world never hesitated to do small jobs for making both ends meet. Many of the brilliant students of Imam

Work and Effort in the View of the

Religious Leaders

By: Ayatollah Jafar Subhani


55

Ja’far Sadiq (a.s.) were oil vendors, cobblers and camel-hirers.

Plato used to make up the expenses of his journeys by selling oil. The Famous botanist, Lena was a shoemaker.

It is pitiable that people look down at the job of coolies, though carrying weight is a gentleman’s honest work. If the Dockers at port or laborers of a city stop working even for a day everything would come to a stand still.

The great leader of mankind, Amirul Mo-mineen Hazrat Ali (a.s.) planted orchards with his own hands and later donated them to the needy people.

He had installed many tents in various parts of Medina with his strong hands. He was never ashamed of doing hard work.

The Prophet of Islam (s.a.w.a.) had condemned a person who became a burden for society and said that such

a person remains away from Allah’s mercy.

Our fifth Imam, Imam Muhammad Baqir (a.s.) used to work in his fields and orchards even during the hot season and perspire there. He worked hard and also exhorted his men to do likewise.

Once his friend, Muhammad Mankadar took exception to this. He was of the opinion that it was not befitting for a personality of the Imam’s stature to toil like this. Imam told him, “To earn by ones own work is a kind of worship. Through this I want to make myself and my family needless of you and others.”

Faith in Intention

Faith or belief in ones aim is such an inner motive force, which definitely takes one to the final goal. Man loves himself too much and this love never abates. From this view if one is convinced that ones welfare and success lies in a particular work he would definitely proceed towards it.


56

One who values ones health takes the most bitter medicine in case of illness and finds that it easy to do so. He even puts himself on the operation table if necessary. Why? Because he knows that his safety is in taking that bitter medicine and his welfare demands the cutting off of certain diseased parts of his body.

If the diver is sure that there are precious pearls at the bottom of the ocean he submits himself to the waves of the sea with a particular zeal and enthusiasm. But if his belief were weak he would remain sitting idle on the shore and never venture into the deep waters.

Man steels his will power to attain some goal under the influence of such belief and faith that he does not care for the difficulties, hurdles and bitterness on the road to his goal. He befriends the thorns in his path and never complains of pain.

Sometimes the love for attaining a goal is so strong that man does not care even for his life. He sacrifices himself for his aim. He even greets death with a smiling face and sacrifices his life for his goal. Someone has correctly said: Shall I tell you the sign of a Faithful Man?

If death approaches him he embraces it with a smiling face.

It is the same trust and faith in the aim that carries the astronauts high up into the thresholds of death. They risk their lives to discover the mysteries of space and exploit them for the benefit of mankind. They struggle hard relentlessly and courageously to attain this goal.

Fourteen hundreds years ago the Muslims were not more than 313 in number and they did not have enough weapons when they faced the powerful army of Quresh at Badr. From the viewpoint of warfare experts there was remote


57

chance of the Muslim victory. It was unimaginable that such a little group of Muslims would scatter the powerful army of Quresh. But contrary to the thinking of Materialist the small group, which was armed with Faith, overpowered the physically strong opponents within hours. The cause of the victory of the tiny minority was the same Faith, which had made it very easy for them to sacrifice their lives in the path to their goal. This truth was also accepted by their enemies.

Before the Badr encounter, a brave soldier of the unbelievers was asked to ascertain the material and spiritual power of the Muslims. He said, “Though the Muslims are much less than us in number and also inferior in material power they are much more strong in spirituality and steadfastness in the path of their religion. They are a group whose shield is their sword. None of

them would die unless and until he kills at least one of your warriors. What can we gain when they kill an equal number of our men?”

Huzaifah in the Court of

Qaiser

A warrior who has complete faith in his goal never hesitates in sacrificing anything. For him there remains no difference between the nuptial bed and the battlefield.

The history of Islam is replete with such examples and we come across such incidents in the history of others communities also. A brigadier was arrested along with his men by the Byzantine army. The martial court of the enemy sentenced all the Muslim prisoners to death and ordered their massacre. The said brigadier was told that if he becomes a Christian the court would reverse its decision.

But the Muslim commander valued his aim more than his


58

life. He knew that even if he gives up Islam apparently and becomes a Christians just for show, the resolve of all the other Muslim warriors who had fought courageously would also weaken and they would be deceived by the conspiracy of the enemy.

Thinking on these lines he rejected the court offer in unequivocal terms. Then the court promised that if he (Huzaifah) embraces Christianity the daughter of Qaiser would be given to him in marriage, and moreover he would be given a high position, but he rejected this offer too.

Emperor Qaiser was personally present in the court. He ordered that one of the commander’s men be thrown in boiling oil so that he may see with his own eyes that the court’s decision was serious and not a joke.

Huzaifah witnessed his man being thrown into the boiling oil and saw his flesh coming

away from his bones and being dispersed in boiling oil. Seeing this Huzaifah wept in grief.

The enemy thought that Huzaifah was weeping due to fear. But suddenly he turned toward the courtiers and spoke thus: “I am not weeping over the consequences of this man. I myself am awaiting for this end. I grieve because I have only one life to sacrifice on Islam. If only I had as many lives as the number of my hair, I would have sacrificed all of them on my religion.”

Those who heard these words were extremely astonished at this unflinching faith and under some pretext they released Huzaifah along with his eighty companions.

In the world of politics today there is a problem called ‘Vietnam’. It was a poor nation having the power of bow and arrow only but it has complete faith and trust in its aim. This nation brought


59

down America’s vast economy and administration on its knees. In fact only one ‘Viet Kong’ compelled America to spend 10,00,000 dollars.

In the year 1965 alone America dropped 80,000 bombs on South Vietnam (which is under the control of Viet Kong) and on North Vietnam and in 1966 America had to spend 15,80,00,00,00 dollars in these hostilities.

We see today the religious leaders of the Buddhists immolate themselves in the fields of ‘Saigon’ without the least sign of grief on their faces as they burn like a candle before the eyes of their followers who surround them singing religious songs. All this is only due to their unflinching faith and therefore their land has today become the battlefields for the east and west.

On the other hand, for creating courage and determination America has to dispatch a group of artists at a huge cost to provide light to

the darkened hearts of their soldiers by dance and other material entertainment.

The Vietnamese soldiers are fighting for a particular aim and their goal is to end the rule of injustice and oppression and live freely, while the American soldier does not know what he is fighting for because there is a distance of thousands of miles between his country and Vietnam.

There are many examples of faith in aim. The greatest sign of Faith is that one bets ones life on it. The Holy Quran has mentioned this very clearly.

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1. O God! Fulfill what you

promised me, complete the

matter of my uprising, keep my

feet steadfast and fill the earth

with justice by my uprising.

2. Our knowledge is comprehen-

sive to your news and nothing of

your news is concealed from us.

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60

Kids

Corner

A Meeting with Imam Mahdi (A.T.F.S.)

Dear Children, Allah (SWT),

has blessed our beloved

living Imam - Imam Mahdi

(a.t.f.s.) with many special

bounties that He has not

given anyone else. This tells

us how important Imam

Mahdi (a.t.f.s.) is and how

much Allah (SWT) loves our

beloved Imam.

On the occasion of 15th

Shaban, the day of Imam's

(a.t.f.s.) birth, we must pray

to Allah (SWT) and ask Him

to include us among Imam

Mahdi's (a.t.f.s.) close

companions. Allah (SWT) has

granted many bounties to

our Imam (a.t.f.s.). One of

these bounties is that Imam

Mahdi (a.t.f.s.) helps, solves

problems and removes

difficulties, particularly of

those who while travelling,

have got separated from

their companions. We find

several incidents like this in

books of traditions. This is

the incident of a man whose

family was not Shia. They

were very rigid in their

belief and called the Shias

disbelievers (Kafir). They

considered them impure

(Najis) and did not tolerate

their presence in any way.

Once a Shia approached this

non-Shia family for work.

This poor Shia was facing lot

of problems and difficulties

and had no means of liveli-

hood. He took up work in this

family as he had no choice.

This Shia practiced Taqiyyah

and did not reveal his Shiite

beliefs. But he found it very

difficult to live under those

conditions. Once this Shia

saw a young, handsome man

from that family praying

namaz like the Shias pray

the namaz. He was very

surprised to see a youth


61

pray namaz like the Shias in

such a staunch non-Shia

household, that too openly,

without any fear. Gradually,

this Shia found himself

drawn towards this youth.

One day he got an opportuni-

ty to meet the youth while

he was alone. He asked the

youth politely, 'My dear

friend, I have an important

question to ask you. Why

don't you pray namaz like

the others in your family?

'Yes, that is correct. I pray

my namaz in a different

manner.'

The poor Shia asked very

cautiously: 'Then are you a

Shia?' 'Yes I am a Shia’, he

replied.

'Your entire family is non-

Shia. I am surprised to see

you pray namaz openly like

the Shias.'

You are right. There is a long

story behind this:

If you feel it fit, please

narrate this story to me.

My story goes like this:

When I was only a few

months old, a very poor lady

came to our house looking

for work. She was so poor

that my family members

took pity on her and kept her

in the house. She was put in

charge of me and became my

nurse. She was a Shia. She

did not hide her faith, but

openly practiced it by

praying namaz like the Shias

and following their beliefs.

My family members did not

like this and kept away from

her. They considered her to

be Najis and kept all her

utensils and belongings

separately. That poor lady

had no choice but to live

under those difficult condi-

tions. However, she loved me

a lot and took good care of

me. Even I felt very close to

her and never wanted to be

separated from her. One day

she stepped out of the house

for some household work. I

was so pained at being

separated from her that I


62

began crying loudly. My

family members were very

disturbed and tried to

console me, but I did not

stop crying. Only when she

returned and took me in her

arms did I stop crying. It is

because of my attachment to

her that my family members

could not remove her.

I grew up with the same love

and attachment for her. One

day she informed me about

the twelve Imams (a.s.). She

narrated something on each

Imam (a.s.). When she

reached the 12th Imam

Mahdi (a.t.f.s.) she revealed,

"My dear son! Our 12th

Imam is alive but has gone

into Ghaibat (occultation) by

Allah (SWT)'s Command."

I asked, "What do you mean

that he has gone into Ghai-

bat?"

My son! By Ghaibat we mean

that we cannot see Imam-e-

Zamana (a.t.f.s.) with our

eyes or if we see him then

we cannot recognize him. But

he sees us and recognizes

each and every one of us.

But if he cannot be seen or

recognized and is in Ghaibat,

then what is the benefit of

his existence?

"My son! Our Imam-e-

Zamana (a.t.f.s.) helps us

even while he is in Ghaibat

(occultation). When someone

calls out to him for help, he

answers his call. If someone

gets separated from his

group of companions and

loses his way and in this

difficulty requests Imam-e-

Zamana (a.t.f.s.) to help him,

he (a.t.f.s.) will most certain-

ly come to his aid."

It was 17 years since she

told me about Imam-e-

Zamana (a.t.f.s.). When I was

23 years old, I left for Hajj

Pilgrimage with my family

members. In that age,

performing Hajj was a very

difficult task. We had to

travel on camels and in our

journey we had to pass

through several jungles and


63

fields. The nights used to be

extremely cold and the days

were very hot. Nevertheless,

we proceeded for Hajj

Pilgrimage. Traveling day and

night had made me very

tired. Our family halted at a

place. We rested for a while.

I was very tired and the

breeze was very refreshing.

I fell asleep. When I woke

up, I was surprised to find

myself alone in that jungle as

my family had left without

me. Even my camel had

deserted me and had

strayed into the desert.

After much searching I

could neither locate my

family nor my camel. I was

overcome by fear and panic.

I cannot explain how scared

I was at that time. I began

thinking - what will happen to

me over here? I am so

thirsty, but I see no signs of

water in this desert. If the

beasts attack me, what will I

do? I was very disturbed and

confused. All sorts of

strange and scary thoughts

came to my mind. I looked

around me with desperation.

I called out to anyone who

would listen to me, but in

that lonely desert no one

answered my cry for help. In

that moment of loneliness

and fear, I remembered that

lady's advice - our 12th

Imam (a.t.f.s.) is in Ghaibat,

but he helps those who have

got separated from their

companions in a journey and

call out to him for help. He

will certainly help that

person, solve all his problems

and reunite him with his

companions.

In that moment of gloom,

this thought refreshed me

and gave me hope. I had

already called out to my

leaders for help but did not

get a response. In my heart,

I decided to ask the 12th

Imam (a.t.f.s.) for help, as

he was my last hope.

"O my master, help me. My

nurse had informed me about

you. I am in great difficulty,

O my master please help


64

me!" I called him for help

while I was sobbing - I

cannot express how much

comfort I felt while calling

out his name. I kept repeat-

ing his name and was crying

at the same time. In the

meantime, I saw an Arab man

on horseback approaching

me. I thought that he could

be a pilgrim from another

group. The man approached

me, he spoke to me in my own

language and called me by my

name. He asked me about my

problem.

I explained the whole

situation to him. After

listening to me, he said,

"Come with me." I followed

him. He was on horseback

while I was walking behind

him. After some time he

turned towards me, pointed

in the distance and said,

"That is your group. Those

are your companions." I was

reunited with my companions.

I even recovered my belong-

ings. All my loneliness and

fear disappeared. I wanted

to thank that man. When I

turned around, I could not

find him anymore, he seemed

to have vanished. At that

moment I remembered the

words of my nurse, who had

informed me about the 12th

Imam (a.t.f.s.) who always

helps those who have lost

their way. I was convinced

that the man who helped me

was none other than Imam-

e-Zamana (a.t.f.s.).

On that day, the truthful-

ness of the Shia faith

became clear to me. After

that incident I became a

Shia. My family knows I am a

Shia. Earlier they tried to

make me change my faith

and wanted me to be a non-

Shia once again. They called

several senior scholars to

speak to me. They all tried

to convince me but I did not

want to leave the Shia faith.

When the truth was so clear

to me, how could I leave it

and turn towards falsehood.

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Cover Page (Front)zahraacademy.org/wp-content/uploads/2018/msg/Shaban1439.pdf · Imam Hussain (a.s.) and Imam-e-Zamana (a.t.f.) and we need to be on guard against those who while