It is true that the discovery of new knowledges and rapid advancement in sciences have enabled man to scale new frontiers in development and progress. However, at the same time, these very developments have created an environment where man is shackled by materialism. This materialistic approach to life has resulted in a situation wherein if man does not find any apparent benefit, rather any monetary benefit, in anything, he raises questions about its very purpose.
In this intellectual environment, educated individuals often raise this question ’ what is the benefit of remembering the event of Karbala, which occurred more than 1300 years ago’ What is achieved by involving an entire community in mourning the event’ Such questions and others like these are often raised in varying degrees and tones.
We are Muslims. The verses of the Holy Quran and the traditions of the Holy Prophet (s.a.w.a.) and his progeny (a.s.) are a beacon of guidance for us. Therefore, all we need to see is how this deed of mourning (Azadaari) is dealt with in the light of the Holy Quran and traditions. The aim of life for any believer is attaining the satisfaction and pleasure of Almighty Allah and His Prophet (s.a.w.a.). This is possible only through the guidance offered by the Holy Quran. Hence, we present some thoughts below on this topic from the Holy Quran itself.
To Read more Log onto:
http://www.almuntazar.com/2008/05/05/azadaari-mourning-and-quran/
Tuesday, December 7, 2010
Mourning for Imam Husain (a.s)
At times a question comes to mind that, was there mourning for Imam Husain (a.s.) at the times of the Holy Imams (a.s.) and did they (a.s.) also observing mourning for Imam Husain (a.s.)?
The fact is that the Holy Imams (a.s.) were observing mourning for Imam Husain (a.s.) and making arrangement for the same. Mourning for Imam Husain (a.s.) is not the creation of present times but the chain leads up to the Holy Imams (a.s.) and is observed till today, with the blessings of the Master of our times (a.t.f.s). We have the good fortune to present some examples, as under:
To Read More Log on to http://www.seratonline.com/2010/12/06/1592/mourning-for-imam-husain-a-s-and-the-holy-imams-a-s/
The fact is that the Holy Imams (a.s.) were observing mourning for Imam Husain (a.s.) and making arrangement for the same. Mourning for Imam Husain (a.s.) is not the creation of present times but the chain leads up to the Holy Imams (a.s.) and is observed till today, with the blessings of the Master of our times (a.t.f.s). We have the good fortune to present some examples, as under:
To Read More Log on to http://www.seratonline.com/2010/12/06/1592/mourning-for-imam-husain-a-s-and-the-holy-imams-a-s/
Thursday, August 12, 2010
Mahe Ramadhan Important Masael
MAHE RAMADHAN IMPORTANT MASAELS.
(According to the FATAWA of Ayatullah Al-Uzma Seyyid Ali-Husaini Seestani Dama-Dhilluhu)
Compiled by Yusuf G. Kermalli - E-mail: ykabana@gmail.com
Fasting is a protection from the fire and the alms (zakaat) of the body,
and through it a servant enters Paradise.
The sleep of the person fasting is worship, his breath and his silence are glorification of Allah (tasbih), his actions are accepted and his supplication is answered.
The odor of his mouth, in the sight of Allah, the Exalted, is sweeter than the fragrance of musk.
The angels pray for him until he breaks his fast, and he has two joys – the joy when he breaks the fast and the joy when he will meet Allah, the Exalted. (Minhaaj Al-Salihin of Ayatullah Al-Sistani Dama-Dhilluhu) ___________________________________________________________________________________
FASTING ON “YAUMUL SHAK”
(Doubtful whether it is the last day of Shaaban or the first day of Ramadhan)
If one doubts whether it is the last day of Sha’baan or the first day of Ramadhan then the fast on that day is not obligatory. However, if one wants to fast on that day he cannot do so with the intention of observing the Ramadhan fast, but if he makes an intention that if it is Ramadhan then it is the Ramadhan fast and if it is not Ramadhan then it is qadha’ fast or some other fast like that, his fast will be valid. But it is better to observe the fast with the intention of qadha’ fast or some other fast, and if it is known later that it was Ramadhan then it will automatically be Ramadhan fast. And if he learns on the same day before Maghrib that it is the first day of Ramadhan, then he should convert the intention to the Ramadhan fast.
If you are NOT fasting on the 30th day Shaaban, then you are required to act as follows:
• If you get the news after sunset of 30th Shaaban or later that the moon was sighted on 29th Shaaban, then you have to keep qadha of 1st Ramadhan after the month of Ramadhan.
• If you get the news of moon sighting after zawal time (Islamic mid-day), then you should observe precaution by abstaining from eating for the rest of the day with the intention of absolute nearness (qurbat), and perform its qadha after the month of Ramadhan.
• If you get the news of moon sighting before zawal time (Islamic mid-day), then:
a) if you have not eaten or drunk anything or done anything which breaks fast, you must immediately do the niyyah of fasting of Ramadhan for that day.
b) if you have eaten or drunk something or have done anything which breaks fast, then you should observe precaution by abstaining from eating for the rest of the day with the intention of absolute nearness (qurbat), and perform its qadha after that.
1) PEOPLE ON WHOM FASTING IS NOT OBLIGATORY
DURING THE MONTH OF RAMADHAN.
(a) A person who cannot fast because of old age, or for whom fasting causes extreme hardship. But in the latter case, he should give one mudd (¾ kg. [750 gms.] of food-stuff, like, wheat or barley or bread, etc.) to a poor person for every fast. However, if he becomes capable of fasting later, he should, on the basis of recommended precaution, give the qadha.
(b) A person who suffers from a disease which causes excessive thirst, making it unbearable, or full of hardship. But in the latter case, that is, hardship, he should give one mudd of food to a poor person for every fast. At the same time, as a recommended precaution, such a person may not drink water in a quantity more than essential. If he recovers later, enabling him to fast, then as a recommended precaution, he should give qadha.
Note: Weakness is not a sufficient excuse for the permissibility of not fasting, even if excessive, unless it is distressing. In that case breaking the fast is permissible and it is obligatory to perform its qadha after the month of Ramadhan. Similarly if the weakness leads to the inability of doing the work necessary to earn one’s living and one is unable to do any other work, or if the worker cannot continue with the fast due to being overcome by thirst. It is necessarily more prudent for them to restrict their eating and drinking to the necessary amount and restrain themselves from eating more than necessary.
(c) A woman who is in advanced stage of pregnancy, for whom fasting is harmful or for the child she carries. For every day, however, she should give one mudd (3/4 kg. [750 gms.]) of food to poor. In both the cases, she has to give qadha for the fasts left out.
(d) If a woman is suckling a child and the quantity of her milk is small, and if fasting is harmful to her or to the child. But she will give one mudd of food per day to poor. In both the cases, she will later give qadha for the fasts left out.
Note: This rule is specifically applicable in a circumstance where this is the only way of feeding milk to the child (as an obligatory precaution). But if there is an alternative, like, when more than one woman offer to suckle the child, then establishing this rule is a matter of ishkal.
(e) A woman who is in the state of Haidh or Nifas. She has to give qadha for the fasts left out.
(f) If a person knows that fasting is not harmful to him, he should fast and his fast will be valid even if his doctor advises him that it is harmful. And if a person is certain or has a strong feeling that fasting is harmful to him, he should not fast even if the doctor advises for it. He/she is required to give qadha for the fasts left out.
It is permissible to break the fast on the basis of a doctor’s statement, if it induces the presumption (zann) or possibility of harm resulting in actual fear. If it is not so, then it is not permissible to break the fast based on his statement. If the doctor says that there is no harm in fasting and the person under an obligation to fast is afraid, then it is permissible for him to break the fast. In fact, it is obligatory if the suspected harm is to a forbidden degree. Otherwise it is permissible for him to fast in the hope of divine acceptance (raja’), and to be content with it if it later becomes evident that it was not harmful.
Note: It is permissible to give the fidya of several days of one month and several months to one person.
It is not sufficient to give the value of the redemption (fidya). Rather, the goods must be given i.e. the food.
2) INVALID0ATING A FAST OF MAHE RAMADHAN INTENTIONALLY
If the fast has been invalidated deliberately, then it makes no difference whether it was done by one who had knowledge of the rulings or was ignorant of them. If a person intentionally and voluntarily commits an act which invalidates fast, his/her fast becomes void and besides giving qadha, he/she is also required to give kaffara. However, if a person who is fasting eats or drinks something forgetfully, his/her fast remains valid.
3) KAFFARAH
The kaffarah of leaving out a fast of Mahe Ramadhan intentionally without any shari’i valid excuse is, besides giving qadha of the missed fast, he is required to:
1. free a slave, or
2. fast for consecutively two months, or
3. feed sixty poor people to their fill or give one mudd (3/4 kg.) of food-stuff, like, wheat or barley or bread, etc. to each of them. For the Kaffarah it is not sufficient to feed one person twice or more, or to give him 2 mudd or more. Rather it must be 60 people.
If a person breaks his/her fast with something haraam it is not obligatory for him/her to observe all the three kaffarah. However, as a recommended precaution he/she should do so. The kaffarah of emancipating a slave is waived when it is no more possible.
Note: If it is not possible for him/her to fulfill any of the above, he/she should give sadaqa according to his/her means and seek Divine forgiveness. And the obligatory precaution is that he/she should give kaffarah as and when he/she is capable to do so.
4) NIYYAT FOR FASTING.
(a) Fasting means that a person must, in obedience to the commands of Allah, from the time of adhan for fajr prayers up to the time of adhan for maghrib prayers, avoid nine things for nearness to Allah, the Exalted (qurbatan ila’llāh).
(b) It is not necessary for a person to pass the niyyat for fasting through his mind or to say that he would be fasting on the following day. In fact, it is sufficient for him to decide that in obedience to the command of Allah he will not perform from the time of adhan for fajr prayers up to the time of adhan for maghrib prayers, any act which may invalidate the fast. And in order to ensure that he has been fasting throughout this time he should begin abstaining earlier than the time of adhan for fajr prayers, and continue to refrain for some time after the adhan for maghrib prayers from acts which invalidate a fast.
(c) A person can make niyyat every night of the holy month of Ramadhan that he would be fasting on the following day, and it is better to make niyyat on the first night of Ramadhan that he would fast throughout that month.
(d) The last time for making niyyat to observe a fast of Ramadhan for a conscious person, is moments before the time of adhan for fajr prayers.
(e) If a person sleeps before the time for fajr prayers in Ramadhan without making a niyyat, and wakes up before zuhr to make a niyyat of fast, his fast will be in order. But if he wakes up after Zuhr, as a precaution, he should continue with the abstinence with the niyyat of qurbat and then give its qadha’ also.
(f) It is obligatory to continue the intention of fasting till the end of the day. If somebody is undecided in his niyyat whether to break the fast or not in Ramadhan, or decides to do so, immediately his fast becomes invalid even if he does not actually break it or is repentant of his intention.
(g) If a person makes a niyyat before the time of Adhan for Fajr prayers to observe a fast, and then goes to sleep, and wakes up after Maghrib his fast is in order.
(h) If a child reaches the age of puberty before the time of adhan for fajr prayers in the month of Ramadhan he/she should keep fast, and if he/she reaches the age puberty after the adhan for fajr prayers, the fast on that day is not obligatory for him/her.
(i) If a patient recovers from his illness before zuhr in the month of Ramadhan, and if he has not done anything to invalidate the fast, he should make niyyat and fast. But if he recovers after zuhr, it will not be obligatory on him to fast on that day.
5) THINGS WHICH MAKES A FAST VOID.
There are nine acts which invalidate fasts:
(i) Eating and drinking.
(ii) Sexual intercourse.
(iii) Istimna which means self abuse, resulting in ejaculation.
(iv) Ascribing false things to Almighty Allah, or His Prophet or to the successors of the Holy Prophet.
(v) Swallowing thick dust.
(vi) Immersing one’s head completely in water according to the common opinion (among Jurists).
(vii) Remaining in Janabat or Haidh or Nifas till the Adhan for Fajr prayers.
(viii) Enema with liquids.
(ix) Vomiting.
Details of these acts will be explained in the following articles:
(i) EATING AND DRINKING.
(a) If a person eats or drinks something intentionally, while being conscious of fasting, his fast becomes void, irrespective of whether the thing which he ate or drank was something normally eaten or drunk or whether it was small or large amount; even if a person, who is fasting, takes the tooth brush out of his mouth and then puts it back into his mouth, swallowing its liquid, his fast will be void, unless the moisture in the tooth brush mixes up with the saliva in such a way that it may no longer be called an external wetness.
(b) If a person who is fasting eats or drinks something forgetfully, his fast does not become invalid but the moment he realizes he should immediately throw out the food or drink from his mouth.
(c) If a person observing fast intentionally swallows something which remained in between his teeth, his fast will be invalidated.
Note: If a person knows that some particles of food which has remained in between his teeth, will go down into his stomach during the day, then he must clean his teeth with toothpick.
(d) Swallowing saliva does not invalidate a fast, although it may have collected in one’s mouth owing to thoughts about sour things, etc..
(e) There is no harm in swallowing one’s phlegm or mucous from head and chest as long as it does not come up to one’s mouth. However, if it reaches one’s mouth, the recommended precaution is that one should not swallow it.
(f) Putting water in the mouth for gargling etc., in order to ease one’s thirst, and it happens to enter the stomach. It necessitates qadha without kaffarah. If one forgets and swallows the water, then there is no qadha.
Note: Brushing the teeth using toothpaste does not invalidate the fast as long as the person does not swallow the saliva that has mixed with the toothpaste. However, the lingering flavor or taste of the paste that mixes with saliva does not affect the fasting.
(ii) SEXUAL INTERCOURSE.
(a) Sexual intercourse invalidates the fast, even if the penetration of the male organ was only up to the point of circumcision, and even if there has been no ejaculation.
(b) If a fasting person indulges in courtship without the intention of allowing semen to be discharged, and also, if he is sure that semen will not be discharged, his fast is in order, even if semen may be discharged unexpectedly. However, if he is not sure about the discharge and it takes place, then his fast is void.
(iii) ISTIMNA (self abuse, resulting in ejaculation).
(a) If a person, who is observing fast, performs Istimna, his fast becomes void.
(b) If a person involves himself in Istimna with the intention of allowing semen to be discharged, even if he does not discharge, his fast will be void.
(c) If semen is discharged from the body of a person involuntarily, his fast does not become void.
(iv) ASCRIBING LIES TO ALLAH, HIS PROPHET [SAWW] AND TO
THE SUCCESSORS OF THE HOLY PROPHET [SAWW].
(a) If a person who is observing fast, intentionally ascribes something false to Allah, the Holy Prophet (s.a.w.w.) or his vicegerents (a.s.), verbally or in writing or by making a sign, his fast becomes void, even if he may at once retract and say that he has uttered a lie or may repent for it. And, as a recommended precaution, he should refrain from imputing lies to Bibi Fatema Zahra (a.s.) and the rest of the Prophets and their successors.
(b) If a person quotes something as the word of Allah or of the Holy Prophet with the belief that it is true, but realizes later that it is false, his fast does not become void.
(v) LETTING DUST REACH ONE’S THROAT.
(a) On the basis of obligatory precaution, allowing thick dust to reach one’s throat makes one’s fast void, whether the dust is of something which is halal to eat, like flour, or something which is haraam to consume like dust or earth.
(b) Allowing thin dust to reach one’s throat will not invalidate the fast.
(c) As an obligatory precaution, a person who is observing fast, should not allow the smoke of cigarettes, tobacco, and other similar things to reach his throat.
(d) Allergy sufferers are allowed to use an apparatus called “inhalator” to assist them in easy breathing.
(e) Q] Would the use of the nozzle spray that facilitates breathing invalidate the fast?
A] If the spray that comes out of the nozzle enters respiratory tract and not the passage of food and drink, it does not invalidate the fast.
(vi) IMMERSING ONE’S HEAD IN WATER.
(a) If a fasting person intentionally immerses his entire head in the water, his fast is known to be void according to the common opinion (among Jurists), even if the rest of his body remains out of water. But, according to the ruling of Ayatullah As-Seestani Dama Dhilluhu, this act does not invalidate the fast; it is an extremely makrooh act, and as a measure of precaution, should be avoided.
(b) If a fasting person immerses his head under water with the niyyat of ghusl, both his fast and ghusl will be in order.
(vii) REMAINING IN JANABAT OR HAIDH OR NIFAS TILL FAJR TIME.
Intentionally remaining in a state of Janabat until dawn. What is more apparent is that it is specifically for the month of Ramadan and its Qadha fasts. It does not impair other obligatory or recommended fasts.
If a person in janabat does not take ghusl intentionally till the time of fajr prayers, his/her fast becomes void. And if a person, whose obligation is to do tayammum, willfully does not do it, his/her fast will also be void.
(a) If a person gets into the state of janabat during a night in the month of Ramadhan, and does not take ghusl intentionally till the time left before Adhan is short, he/she should perform tayammum and observe the fast. However, it is a recommended precaution that its qadha is also given.
(b) If a person is in janabat during a night in Ramadhan and knows that if he goes to sleep he will not wake up till fajr, he should not sleep before performing ghusl and if he sleeps without performing ghusl and does not wake up till fajr, his fast is void, and qadha and kaffarah become obligatory on him.
(c) When a person in janabat goes to sleep in a night of Ramadhan and then wakes up, the obligatory precaution is that if he is not sure about waking up again, he should not go to sleep before performing ghusl, even if he has a faint hope that he might wake up before fajr if he sleeps again.
(d) If a person in janabat in the night of Ramadhan feels certain or fairly hopeful that if he goes to sleep he will wake up before the time of fajr prayers, and is determined to do ghusl upon waking up, and oversleeps with that determination till the time of fajr prayers, his fast will be in order.
(e) If a person in janabat sleeps and wakes up during a night of Ramadhan and is certain or fairly hopeful that if he sleeps again, he will wake up before the time of fajr prayers, with full etermination to do ghusl after waking up, and oversleeps till the time of fajr, he should observe the qadha of the fast of that day. And if he wakes up from his second sleep and goes to sleep for the third time and does not wake up till the time of fajr prayers, it is obligatory on him to observe the qadha as well as give the kaffarah, as a recommended precaution.
(f) When a person becomes mohtalim during sleep, the first, second and third sleep means the sleep after waking up; and the sleep in which he became mohtalim will not be reckoned to be the first sleep.
(g) If a person observing fast becomes mohtalim during day time, it is not obligatory on him to do ghusl at once.
(h) When a person wakes up in the month of Ramadhan after the fajr prayers and finds that he has become mohtalim his fast is in order, even if he knows that he became mohtalim before the fajr prayers.
(i) If a person whose obligation is tayammum after getting into the state of janabat, after performing tayammum it is not necessary for him/her to stay awake till the time of fajr prayers.
(j) A person who has touched a dead body can observe fast without having done ghusl for touching a dead body, and his fast does not become void even if he touches the dead body during the fast.
FOR WOMEN ONLY
(a) If a woman becomes paak from haidh or nifas before the time of fajr prayers in the month of Ramadhan and does not do ghusl before fajr - or in the case of time being short, tayammum - intentionally, her fast will be void.
(b) If a woman becomes paak from haidh or nifas just near the time of fajr prayers in the month of Ramadhan, and has no time left for ghusl or tayammum, her fast is valid.
(c) If a woman becomes paak from haidh or nifas after the fajr or if haidh or nifas begins during the day, even just before the maghrib time, her fast is void.
(d) If a woman forgets to do ghusl for haidh or nifas and remembers it after a day or more, the fasts that she has observed will be valid.
(e) If a woman is in a sate of medium or excessive istihadha, her fast will be valid even if she does not carry out the rules of ghusls she is normally required to undertake when she is in the state of medium or excessive istihadha.
(viii) ENEMA.
(a) If liquid enema is taken by a fasting person, his fast becomes void even if he/she is obliged to take it for the sake of treatment. There is no harm in taking an enema with a dry substance but it is makruh to do so.
(ix) VOMITING.
(a) If a fasting person vomits intentionally his fast becomes void, though he may have been obliged to do so on account of sickness. However, the fast does not become void, if one vomits forgetfully or involuntarily.
(b) If a fasting person is certain that if he belches, something will come out from the throat, he should not, as a precaution, belch intentionally, but there is no harm in his belching if he is not certain about it.
(c) If a fasting person belches and something comes from his throat into the mouth, he should throw it out, and if it is swallowed unintentionally, his fast is in order. If he swallows it voluntarily, his fast is invalid and he must give Kaffarah,
6) FASTING BY A TRAVELLER.
(a) It is permissible to travel during the month of Ramadan, voluntarily, even if in order to escape fasting, but it is Makruh.
(b) A traveler for whom it is obligatory to shorten a four rak’ats prayers to two rak’ats, should not fast. However, a traveler who offers full prayers, like, a person who is a traveler by profession or who goes on a journey for a haraam purpose, should fast while traveling.
(c) If a person does not know that the fast of a traveler is invalid and observes fast while journeying, and learns about the rule during the day, his fast becomes void, but if he does not learn about the rule till maghrib, his fast is valid.
(d) If a person forgets that he is a traveler or forgets that the fast of a traveler is void, and observes fast while journeying, his fast is invalid.
(e) If a fasting person travels after zuhr, he should, as a precaution, complete his fast.
(f) If a fasting person travels before zuhr and had an intention from the previous night to do so, he cannot fast on that day. As a precaution, he cannot fast on that day even if he had no intention to travel from the previous night.
(g) A traveler is not permitted to break his fast until he reaches the limit of Tarakhkhus. If he breaks it before that, knowing the rule, then it is obligatory for him to give the Kaffarah.
(h) If a traveler reaches his hometown or a place where he intends to stay for ten days or more before Zuhr, and if he has not committed an act which invalidates a fast, he should fast on that day. But if he reaches after Zuhr, he cannot fast on that day.
Note: What is apparent is that the beginning of the journey before or after Zawal, and similarly the return from the journey, is dependent on the town and not the limit of Tarakhkhus. Yes, the traveler is not permitted to break his fast unless he reaches the limit of Tarakhkhus. If he breaks it before that, knowing the rule, then it is obligatory for him to give the Kaffarah.
7) RULES FOR THE QADHA FASTS OF MAHE RAMADHAN
(a) It is not obligatory to perform the Qada fasts immediately, although it is more prudent – commendably - not to delay performing the Qada of the month of Ramadan until the next Ramadan.
(b) It is obligatory, according to what is more prudent, for the guardian of the deceased – the eldest son – to perform the Qadha fasts missed by his father due to an excuse, if the Qadha was obligatory for him. This is if he was not incapable at the time of his death – due to insanity or being a minor.
Note: As regards those fasts that the deceased missed intentionally or performed incorrectly, there is ishkal and in fact prohibition in attaching them to those missed by him due to an excuse. If the deceased missed fasts whose Qadha is not obligatory for him, such as if he died during his illness, it is not necessary to perform the Qadha.
(c) If a person misses all or some of the fasts of the month of Ramadan due to an illness, and that illness continues till the following Ramadan, his Qadha fasts are annulled. Instead, he should give charity of one Mudd for each fast he missed. But if he missed the fasts due to an excuse other than illness, the Qadha is obligatory on him and he must also give the redemption (fidya). It is the same if the fasts have been missed due to illness and the excuse for the delay in performing the Qadha is travelling, and the reverse.
(d) If the illness continues for 3 Ramadhans it is obligatory to give the fidya once for the first and once for the second. So also if it continues for 4 Ramadhans it is obligatory to give a third time for the third Ramadan, and so on.
(e) If a person, without any shari’i reason does not observe qadha of the fasts left out during Mahe Ramadhan till next Ramadhan, then in addition to offering the qadha of the fasts he/she left , on the basis of obligatory precaution, he/she will give one mudd of food to poor for each fast left out.
* * * * * * * * * * * * * *
(According to the FATAWA of Ayatullah Al-Uzma Seyyid Ali-Husaini Seestani Dama-Dhilluhu)
Compiled by Yusuf G. Kermalli - E-mail: ykabana@gmail.com
Fasting is a protection from the fire and the alms (zakaat) of the body,
and through it a servant enters Paradise.
The sleep of the person fasting is worship, his breath and his silence are glorification of Allah (tasbih), his actions are accepted and his supplication is answered.
The odor of his mouth, in the sight of Allah, the Exalted, is sweeter than the fragrance of musk.
The angels pray for him until he breaks his fast, and he has two joys – the joy when he breaks the fast and the joy when he will meet Allah, the Exalted. (Minhaaj Al-Salihin of Ayatullah Al-Sistani Dama-Dhilluhu) ___________________________________________________________________________________
FASTING ON “YAUMUL SHAK”
(Doubtful whether it is the last day of Shaaban or the first day of Ramadhan)
If one doubts whether it is the last day of Sha’baan or the first day of Ramadhan then the fast on that day is not obligatory. However, if one wants to fast on that day he cannot do so with the intention of observing the Ramadhan fast, but if he makes an intention that if it is Ramadhan then it is the Ramadhan fast and if it is not Ramadhan then it is qadha’ fast or some other fast like that, his fast will be valid. But it is better to observe the fast with the intention of qadha’ fast or some other fast, and if it is known later that it was Ramadhan then it will automatically be Ramadhan fast. And if he learns on the same day before Maghrib that it is the first day of Ramadhan, then he should convert the intention to the Ramadhan fast.
If you are NOT fasting on the 30th day Shaaban, then you are required to act as follows:
• If you get the news after sunset of 30th Shaaban or later that the moon was sighted on 29th Shaaban, then you have to keep qadha of 1st Ramadhan after the month of Ramadhan.
• If you get the news of moon sighting after zawal time (Islamic mid-day), then you should observe precaution by abstaining from eating for the rest of the day with the intention of absolute nearness (qurbat), and perform its qadha after the month of Ramadhan.
• If you get the news of moon sighting before zawal time (Islamic mid-day), then:
a) if you have not eaten or drunk anything or done anything which breaks fast, you must immediately do the niyyah of fasting of Ramadhan for that day.
b) if you have eaten or drunk something or have done anything which breaks fast, then you should observe precaution by abstaining from eating for the rest of the day with the intention of absolute nearness (qurbat), and perform its qadha after that.
1) PEOPLE ON WHOM FASTING IS NOT OBLIGATORY
DURING THE MONTH OF RAMADHAN.
(a) A person who cannot fast because of old age, or for whom fasting causes extreme hardship. But in the latter case, he should give one mudd (¾ kg. [750 gms.] of food-stuff, like, wheat or barley or bread, etc.) to a poor person for every fast. However, if he becomes capable of fasting later, he should, on the basis of recommended precaution, give the qadha.
(b) A person who suffers from a disease which causes excessive thirst, making it unbearable, or full of hardship. But in the latter case, that is, hardship, he should give one mudd of food to a poor person for every fast. At the same time, as a recommended precaution, such a person may not drink water in a quantity more than essential. If he recovers later, enabling him to fast, then as a recommended precaution, he should give qadha.
Note: Weakness is not a sufficient excuse for the permissibility of not fasting, even if excessive, unless it is distressing. In that case breaking the fast is permissible and it is obligatory to perform its qadha after the month of Ramadhan. Similarly if the weakness leads to the inability of doing the work necessary to earn one’s living and one is unable to do any other work, or if the worker cannot continue with the fast due to being overcome by thirst. It is necessarily more prudent for them to restrict their eating and drinking to the necessary amount and restrain themselves from eating more than necessary.
(c) A woman who is in advanced stage of pregnancy, for whom fasting is harmful or for the child she carries. For every day, however, she should give one mudd (3/4 kg. [750 gms.]) of food to poor. In both the cases, she has to give qadha for the fasts left out.
(d) If a woman is suckling a child and the quantity of her milk is small, and if fasting is harmful to her or to the child. But she will give one mudd of food per day to poor. In both the cases, she will later give qadha for the fasts left out.
Note: This rule is specifically applicable in a circumstance where this is the only way of feeding milk to the child (as an obligatory precaution). But if there is an alternative, like, when more than one woman offer to suckle the child, then establishing this rule is a matter of ishkal.
(e) A woman who is in the state of Haidh or Nifas. She has to give qadha for the fasts left out.
(f) If a person knows that fasting is not harmful to him, he should fast and his fast will be valid even if his doctor advises him that it is harmful. And if a person is certain or has a strong feeling that fasting is harmful to him, he should not fast even if the doctor advises for it. He/she is required to give qadha for the fasts left out.
It is permissible to break the fast on the basis of a doctor’s statement, if it induces the presumption (zann) or possibility of harm resulting in actual fear. If it is not so, then it is not permissible to break the fast based on his statement. If the doctor says that there is no harm in fasting and the person under an obligation to fast is afraid, then it is permissible for him to break the fast. In fact, it is obligatory if the suspected harm is to a forbidden degree. Otherwise it is permissible for him to fast in the hope of divine acceptance (raja’), and to be content with it if it later becomes evident that it was not harmful.
Note: It is permissible to give the fidya of several days of one month and several months to one person.
It is not sufficient to give the value of the redemption (fidya). Rather, the goods must be given i.e. the food.
2) INVALID0ATING A FAST OF MAHE RAMADHAN INTENTIONALLY
If the fast has been invalidated deliberately, then it makes no difference whether it was done by one who had knowledge of the rulings or was ignorant of them. If a person intentionally and voluntarily commits an act which invalidates fast, his/her fast becomes void and besides giving qadha, he/she is also required to give kaffara. However, if a person who is fasting eats or drinks something forgetfully, his/her fast remains valid.
3) KAFFARAH
The kaffarah of leaving out a fast of Mahe Ramadhan intentionally without any shari’i valid excuse is, besides giving qadha of the missed fast, he is required to:
1. free a slave, or
2. fast for consecutively two months, or
3. feed sixty poor people to their fill or give one mudd (3/4 kg.) of food-stuff, like, wheat or barley or bread, etc. to each of them. For the Kaffarah it is not sufficient to feed one person twice or more, or to give him 2 mudd or more. Rather it must be 60 people.
If a person breaks his/her fast with something haraam it is not obligatory for him/her to observe all the three kaffarah. However, as a recommended precaution he/she should do so. The kaffarah of emancipating a slave is waived when it is no more possible.
Note: If it is not possible for him/her to fulfill any of the above, he/she should give sadaqa according to his/her means and seek Divine forgiveness. And the obligatory precaution is that he/she should give kaffarah as and when he/she is capable to do so.
4) NIYYAT FOR FASTING.
(a) Fasting means that a person must, in obedience to the commands of Allah, from the time of adhan for fajr prayers up to the time of adhan for maghrib prayers, avoid nine things for nearness to Allah, the Exalted (qurbatan ila’llāh).
(b) It is not necessary for a person to pass the niyyat for fasting through his mind or to say that he would be fasting on the following day. In fact, it is sufficient for him to decide that in obedience to the command of Allah he will not perform from the time of adhan for fajr prayers up to the time of adhan for maghrib prayers, any act which may invalidate the fast. And in order to ensure that he has been fasting throughout this time he should begin abstaining earlier than the time of adhan for fajr prayers, and continue to refrain for some time after the adhan for maghrib prayers from acts which invalidate a fast.
(c) A person can make niyyat every night of the holy month of Ramadhan that he would be fasting on the following day, and it is better to make niyyat on the first night of Ramadhan that he would fast throughout that month.
(d) The last time for making niyyat to observe a fast of Ramadhan for a conscious person, is moments before the time of adhan for fajr prayers.
(e) If a person sleeps before the time for fajr prayers in Ramadhan without making a niyyat, and wakes up before zuhr to make a niyyat of fast, his fast will be in order. But if he wakes up after Zuhr, as a precaution, he should continue with the abstinence with the niyyat of qurbat and then give its qadha’ also.
(f) It is obligatory to continue the intention of fasting till the end of the day. If somebody is undecided in his niyyat whether to break the fast or not in Ramadhan, or decides to do so, immediately his fast becomes invalid even if he does not actually break it or is repentant of his intention.
(g) If a person makes a niyyat before the time of Adhan for Fajr prayers to observe a fast, and then goes to sleep, and wakes up after Maghrib his fast is in order.
(h) If a child reaches the age of puberty before the time of adhan for fajr prayers in the month of Ramadhan he/she should keep fast, and if he/she reaches the age puberty after the adhan for fajr prayers, the fast on that day is not obligatory for him/her.
(i) If a patient recovers from his illness before zuhr in the month of Ramadhan, and if he has not done anything to invalidate the fast, he should make niyyat and fast. But if he recovers after zuhr, it will not be obligatory on him to fast on that day.
5) THINGS WHICH MAKES A FAST VOID.
There are nine acts which invalidate fasts:
(i) Eating and drinking.
(ii) Sexual intercourse.
(iii) Istimna which means self abuse, resulting in ejaculation.
(iv) Ascribing false things to Almighty Allah, or His Prophet or to the successors of the Holy Prophet.
(v) Swallowing thick dust.
(vi) Immersing one’s head completely in water according to the common opinion (among Jurists).
(vii) Remaining in Janabat or Haidh or Nifas till the Adhan for Fajr prayers.
(viii) Enema with liquids.
(ix) Vomiting.
Details of these acts will be explained in the following articles:
(i) EATING AND DRINKING.
(a) If a person eats or drinks something intentionally, while being conscious of fasting, his fast becomes void, irrespective of whether the thing which he ate or drank was something normally eaten or drunk or whether it was small or large amount; even if a person, who is fasting, takes the tooth brush out of his mouth and then puts it back into his mouth, swallowing its liquid, his fast will be void, unless the moisture in the tooth brush mixes up with the saliva in such a way that it may no longer be called an external wetness.
(b) If a person who is fasting eats or drinks something forgetfully, his fast does not become invalid but the moment he realizes he should immediately throw out the food or drink from his mouth.
(c) If a person observing fast intentionally swallows something which remained in between his teeth, his fast will be invalidated.
Note: If a person knows that some particles of food which has remained in between his teeth, will go down into his stomach during the day, then he must clean his teeth with toothpick.
(d) Swallowing saliva does not invalidate a fast, although it may have collected in one’s mouth owing to thoughts about sour things, etc..
(e) There is no harm in swallowing one’s phlegm or mucous from head and chest as long as it does not come up to one’s mouth. However, if it reaches one’s mouth, the recommended precaution is that one should not swallow it.
(f) Putting water in the mouth for gargling etc., in order to ease one’s thirst, and it happens to enter the stomach. It necessitates qadha without kaffarah. If one forgets and swallows the water, then there is no qadha.
Note: Brushing the teeth using toothpaste does not invalidate the fast as long as the person does not swallow the saliva that has mixed with the toothpaste. However, the lingering flavor or taste of the paste that mixes with saliva does not affect the fasting.
(ii) SEXUAL INTERCOURSE.
(a) Sexual intercourse invalidates the fast, even if the penetration of the male organ was only up to the point of circumcision, and even if there has been no ejaculation.
(b) If a fasting person indulges in courtship without the intention of allowing semen to be discharged, and also, if he is sure that semen will not be discharged, his fast is in order, even if semen may be discharged unexpectedly. However, if he is not sure about the discharge and it takes place, then his fast is void.
(iii) ISTIMNA (self abuse, resulting in ejaculation).
(a) If a person, who is observing fast, performs Istimna, his fast becomes void.
(b) If a person involves himself in Istimna with the intention of allowing semen to be discharged, even if he does not discharge, his fast will be void.
(c) If semen is discharged from the body of a person involuntarily, his fast does not become void.
(iv) ASCRIBING LIES TO ALLAH, HIS PROPHET [SAWW] AND TO
THE SUCCESSORS OF THE HOLY PROPHET [SAWW].
(a) If a person who is observing fast, intentionally ascribes something false to Allah, the Holy Prophet (s.a.w.w.) or his vicegerents (a.s.), verbally or in writing or by making a sign, his fast becomes void, even if he may at once retract and say that he has uttered a lie or may repent for it. And, as a recommended precaution, he should refrain from imputing lies to Bibi Fatema Zahra (a.s.) and the rest of the Prophets and their successors.
(b) If a person quotes something as the word of Allah or of the Holy Prophet with the belief that it is true, but realizes later that it is false, his fast does not become void.
(v) LETTING DUST REACH ONE’S THROAT.
(a) On the basis of obligatory precaution, allowing thick dust to reach one’s throat makes one’s fast void, whether the dust is of something which is halal to eat, like flour, or something which is haraam to consume like dust or earth.
(b) Allowing thin dust to reach one’s throat will not invalidate the fast.
(c) As an obligatory precaution, a person who is observing fast, should not allow the smoke of cigarettes, tobacco, and other similar things to reach his throat.
(d) Allergy sufferers are allowed to use an apparatus called “inhalator” to assist them in easy breathing.
(e) Q] Would the use of the nozzle spray that facilitates breathing invalidate the fast?
A] If the spray that comes out of the nozzle enters respiratory tract and not the passage of food and drink, it does not invalidate the fast.
(vi) IMMERSING ONE’S HEAD IN WATER.
(a) If a fasting person intentionally immerses his entire head in the water, his fast is known to be void according to the common opinion (among Jurists), even if the rest of his body remains out of water. But, according to the ruling of Ayatullah As-Seestani Dama Dhilluhu, this act does not invalidate the fast; it is an extremely makrooh act, and as a measure of precaution, should be avoided.
(b) If a fasting person immerses his head under water with the niyyat of ghusl, both his fast and ghusl will be in order.
(vii) REMAINING IN JANABAT OR HAIDH OR NIFAS TILL FAJR TIME.
Intentionally remaining in a state of Janabat until dawn. What is more apparent is that it is specifically for the month of Ramadan and its Qadha fasts. It does not impair other obligatory or recommended fasts.
If a person in janabat does not take ghusl intentionally till the time of fajr prayers, his/her fast becomes void. And if a person, whose obligation is to do tayammum, willfully does not do it, his/her fast will also be void.
(a) If a person gets into the state of janabat during a night in the month of Ramadhan, and does not take ghusl intentionally till the time left before Adhan is short, he/she should perform tayammum and observe the fast. However, it is a recommended precaution that its qadha is also given.
(b) If a person is in janabat during a night in Ramadhan and knows that if he goes to sleep he will not wake up till fajr, he should not sleep before performing ghusl and if he sleeps without performing ghusl and does not wake up till fajr, his fast is void, and qadha and kaffarah become obligatory on him.
(c) When a person in janabat goes to sleep in a night of Ramadhan and then wakes up, the obligatory precaution is that if he is not sure about waking up again, he should not go to sleep before performing ghusl, even if he has a faint hope that he might wake up before fajr if he sleeps again.
(d) If a person in janabat in the night of Ramadhan feels certain or fairly hopeful that if he goes to sleep he will wake up before the time of fajr prayers, and is determined to do ghusl upon waking up, and oversleeps with that determination till the time of fajr prayers, his fast will be in order.
(e) If a person in janabat sleeps and wakes up during a night of Ramadhan and is certain or fairly hopeful that if he sleeps again, he will wake up before the time of fajr prayers, with full etermination to do ghusl after waking up, and oversleeps till the time of fajr, he should observe the qadha of the fast of that day. And if he wakes up from his second sleep and goes to sleep for the third time and does not wake up till the time of fajr prayers, it is obligatory on him to observe the qadha as well as give the kaffarah, as a recommended precaution.
(f) When a person becomes mohtalim during sleep, the first, second and third sleep means the sleep after waking up; and the sleep in which he became mohtalim will not be reckoned to be the first sleep.
(g) If a person observing fast becomes mohtalim during day time, it is not obligatory on him to do ghusl at once.
(h) When a person wakes up in the month of Ramadhan after the fajr prayers and finds that he has become mohtalim his fast is in order, even if he knows that he became mohtalim before the fajr prayers.
(i) If a person whose obligation is tayammum after getting into the state of janabat, after performing tayammum it is not necessary for him/her to stay awake till the time of fajr prayers.
(j) A person who has touched a dead body can observe fast without having done ghusl for touching a dead body, and his fast does not become void even if he touches the dead body during the fast.
FOR WOMEN ONLY
(a) If a woman becomes paak from haidh or nifas before the time of fajr prayers in the month of Ramadhan and does not do ghusl before fajr - or in the case of time being short, tayammum - intentionally, her fast will be void.
(b) If a woman becomes paak from haidh or nifas just near the time of fajr prayers in the month of Ramadhan, and has no time left for ghusl or tayammum, her fast is valid.
(c) If a woman becomes paak from haidh or nifas after the fajr or if haidh or nifas begins during the day, even just before the maghrib time, her fast is void.
(d) If a woman forgets to do ghusl for haidh or nifas and remembers it after a day or more, the fasts that she has observed will be valid.
(e) If a woman is in a sate of medium or excessive istihadha, her fast will be valid even if she does not carry out the rules of ghusls she is normally required to undertake when she is in the state of medium or excessive istihadha.
(viii) ENEMA.
(a) If liquid enema is taken by a fasting person, his fast becomes void even if he/she is obliged to take it for the sake of treatment. There is no harm in taking an enema with a dry substance but it is makruh to do so.
(ix) VOMITING.
(a) If a fasting person vomits intentionally his fast becomes void, though he may have been obliged to do so on account of sickness. However, the fast does not become void, if one vomits forgetfully or involuntarily.
(b) If a fasting person is certain that if he belches, something will come out from the throat, he should not, as a precaution, belch intentionally, but there is no harm in his belching if he is not certain about it.
(c) If a fasting person belches and something comes from his throat into the mouth, he should throw it out, and if it is swallowed unintentionally, his fast is in order. If he swallows it voluntarily, his fast is invalid and he must give Kaffarah,
6) FASTING BY A TRAVELLER.
(a) It is permissible to travel during the month of Ramadan, voluntarily, even if in order to escape fasting, but it is Makruh.
(b) A traveler for whom it is obligatory to shorten a four rak’ats prayers to two rak’ats, should not fast. However, a traveler who offers full prayers, like, a person who is a traveler by profession or who goes on a journey for a haraam purpose, should fast while traveling.
(c) If a person does not know that the fast of a traveler is invalid and observes fast while journeying, and learns about the rule during the day, his fast becomes void, but if he does not learn about the rule till maghrib, his fast is valid.
(d) If a person forgets that he is a traveler or forgets that the fast of a traveler is void, and observes fast while journeying, his fast is invalid.
(e) If a fasting person travels after zuhr, he should, as a precaution, complete his fast.
(f) If a fasting person travels before zuhr and had an intention from the previous night to do so, he cannot fast on that day. As a precaution, he cannot fast on that day even if he had no intention to travel from the previous night.
(g) A traveler is not permitted to break his fast until he reaches the limit of Tarakhkhus. If he breaks it before that, knowing the rule, then it is obligatory for him to give the Kaffarah.
(h) If a traveler reaches his hometown or a place where he intends to stay for ten days or more before Zuhr, and if he has not committed an act which invalidates a fast, he should fast on that day. But if he reaches after Zuhr, he cannot fast on that day.
Note: What is apparent is that the beginning of the journey before or after Zawal, and similarly the return from the journey, is dependent on the town and not the limit of Tarakhkhus. Yes, the traveler is not permitted to break his fast unless he reaches the limit of Tarakhkhus. If he breaks it before that, knowing the rule, then it is obligatory for him to give the Kaffarah.
7) RULES FOR THE QADHA FASTS OF MAHE RAMADHAN
(a) It is not obligatory to perform the Qada fasts immediately, although it is more prudent – commendably - not to delay performing the Qada of the month of Ramadan until the next Ramadan.
(b) It is obligatory, according to what is more prudent, for the guardian of the deceased – the eldest son – to perform the Qadha fasts missed by his father due to an excuse, if the Qadha was obligatory for him. This is if he was not incapable at the time of his death – due to insanity or being a minor.
Note: As regards those fasts that the deceased missed intentionally or performed incorrectly, there is ishkal and in fact prohibition in attaching them to those missed by him due to an excuse. If the deceased missed fasts whose Qadha is not obligatory for him, such as if he died during his illness, it is not necessary to perform the Qadha.
(c) If a person misses all or some of the fasts of the month of Ramadan due to an illness, and that illness continues till the following Ramadan, his Qadha fasts are annulled. Instead, he should give charity of one Mudd for each fast he missed. But if he missed the fasts due to an excuse other than illness, the Qadha is obligatory on him and he must also give the redemption (fidya). It is the same if the fasts have been missed due to illness and the excuse for the delay in performing the Qadha is travelling, and the reverse.
(d) If the illness continues for 3 Ramadhans it is obligatory to give the fidya once for the first and once for the second. So also if it continues for 4 Ramadhans it is obligatory to give a third time for the third Ramadan, and so on.
(e) If a person, without any shari’i reason does not observe qadha of the fasts left out during Mahe Ramadhan till next Ramadhan, then in addition to offering the qadha of the fasts he/she left , on the basis of obligatory precaution, he/she will give one mudd of food to poor for each fast left out.
* * * * * * * * * * * * * *
Thursday, July 15, 2010
Discussion of Imam Mahdi (a.t.f.s.) in the Books of the Ahle Sunnah
The discussion of Imam Mahdi (a.t.f.s.) is by no means restricted to the Shiite sect. Rather, reputed scholars and traditionists of the Ahle Sunnah have recorded traditions related to Imam Mahdi (a.t.f.s.) in their books. The authenticity and credibility of these traditions is beyond reproach as they have been narrated by first generation (Sahaabah) and second generation companions (Taabe’een). Such traditions abound, so much so that they appear in the books of all sects of the Ahle Sunnah viz. Hanafi, Maaliki, Shafi’ee and Hanbali.
The research of notable scholars on the topic of Imam Mahdi (a.t.f.s.) reveals that the Ahle Sunnah have recorded traditions on Imam Mahdi (a.t.f.s.) on the authority of 33 companions of the Holy Prophet (s.a.w.a.).
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, Tehran, Daarul Kotobul Islamiyyah pg 91-96)
In all, 106 notable scholars of the Ahle Sunnah have recorded traditions related to Imam Mahdi (a.t.f.s.) in their books.
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, Tehran, Daarul Kotobul Islamiyyah pg 92-95)
Of the above, 32 scholars have documented the traditions in books dedicated solely to the topic of Imam Mahdi (a.t.f.s.).
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, Tehran, Daarul Kotobul Islamiyyah pg 95-99)
Traditions related to Imam Mahdi (a.t.f.s.) can be traced in the most authentic books of the Ahle Sunnah viz. Musnade Ahmed (exp 241 (A.H.) and Saheeh al-Bukhaari (exp 256 (A.H.) to name a few. It is noteworthy that these books were compiled before the birth of Imam Mahdi (a.t.f.s.).
(Saheeh al-Bukhaari with commentary of Shaikh Qasim, Beirut, Daarul Ilm 1407 A.H., chapter 945 (descent of Eesa b. Maryam) p 633, Musnade Ahmad b. Hanbal, Beirut, Daarul Fikr, v 1, p 84, 99, 448, v 3, p 27, 37, Sunan Ibn Majaah (exp 275 A.H.) with research of Muhammad Fawaaid Abdul Baaqi, Beirut, Daarul Ihyaa al-Toraas al-Arabi v 2, p 1366-1368, Kitab al-Fitan chapter 34 – Rising of the Mahdi, traditions 4082-4088)
Among the numerous traditions recorded by Ahmed b. Hanbal on Imam Mahdi (a.t.f.s.), the following one is widely reported by scholars of all sects:
‘If there is only one day left in the existence of the world, Allah will prolong it until He sends forth a member from my progeny who will fill the earth with equity and justice like it had been filled with injustice.’
(Musnade Ahmed, Beirut edition, Daarul Fikr v 1, p 99)
There are plenty of traditions related to Imam Mahdi’s (a.t.f.s.) characteristics and the signs of his reappearance narrated on the authority of Holy Prophet (s.a.w.a.). Moreover, these traditions have been documented in the most authentic and earliest books of the Ahle Sunnah. For all these reasons, the scholars of traditions have deemed the traditions related to Imam Mahdi (a.t.f.s.) as authentic as far as the consecutiveness is concerned (Tawaatur).
(Tawaatur and Mutawaatir are terminologies that find mention in the science of traditions. It means to give information on a group that does not fabricate; consequently the traditions narrated by the group reach the level of certainty and conviction (Ilm al-Hadis, Qom, Hauze Ilmiyyah Qom, 3rd Edition, year 1362, p 144). Based on this, the Tawaatur can be taken as a binding proof and Hadis-e-Mutawaatir is a binding hadis. This implies that the narrators (of the hadis) are numerous and several books have recorded it and the traditionalists and teachers (of traditions) have narrated it generation after generation and its origin from the Holy Prophet (s.a.w.a.) and the immaculate Imams (a.s.) is established. Under such conditions, the tradition assumes consecutiveness and belief in it is binding (Hakimi Muhammad Reza Khurshide Maghrib, Tehran, year 1360, p 99)
A cursory glance tells us that as many as 17 scholars of the Ahle Sunnah have recorded traditions related to Imam Mahdi (a.t.f.s.) after endorsing its consecutiveness.
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, pg 90-91)
Noted, Ahle Sunnah scholar, Allamah Shukaani has established the consecutiveness of such traditions by compiling a book dedicated to this topic – Al Tawzeeh fi Tawaatur Maa Jaa fi al-Muntazar wa al-Dajjaal wa al-Maseeh.
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, pg 91)
Courtesy www.seratonline.com
The research of notable scholars on the topic of Imam Mahdi (a.t.f.s.) reveals that the Ahle Sunnah have recorded traditions on Imam Mahdi (a.t.f.s.) on the authority of 33 companions of the Holy Prophet (s.a.w.a.).
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, Tehran, Daarul Kotobul Islamiyyah pg 91-96)
In all, 106 notable scholars of the Ahle Sunnah have recorded traditions related to Imam Mahdi (a.t.f.s.) in their books.
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, Tehran, Daarul Kotobul Islamiyyah pg 92-95)
Of the above, 32 scholars have documented the traditions in books dedicated solely to the topic of Imam Mahdi (a.t.f.s.).
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, Tehran, Daarul Kotobul Islamiyyah pg 95-99)
Traditions related to Imam Mahdi (a.t.f.s.) can be traced in the most authentic books of the Ahle Sunnah viz. Musnade Ahmed (exp 241 (A.H.) and Saheeh al-Bukhaari (exp 256 (A.H.) to name a few. It is noteworthy that these books were compiled before the birth of Imam Mahdi (a.t.f.s.).
(Saheeh al-Bukhaari with commentary of Shaikh Qasim, Beirut, Daarul Ilm 1407 A.H., chapter 945 (descent of Eesa b. Maryam) p 633, Musnade Ahmad b. Hanbal, Beirut, Daarul Fikr, v 1, p 84, 99, 448, v 3, p 27, 37, Sunan Ibn Majaah (exp 275 A.H.) with research of Muhammad Fawaaid Abdul Baaqi, Beirut, Daarul Ihyaa al-Toraas al-Arabi v 2, p 1366-1368, Kitab al-Fitan chapter 34 – Rising of the Mahdi, traditions 4082-4088)
Among the numerous traditions recorded by Ahmed b. Hanbal on Imam Mahdi (a.t.f.s.), the following one is widely reported by scholars of all sects:
‘If there is only one day left in the existence of the world, Allah will prolong it until He sends forth a member from my progeny who will fill the earth with equity and justice like it had been filled with injustice.’
(Musnade Ahmed, Beirut edition, Daarul Fikr v 1, p 99)
There are plenty of traditions related to Imam Mahdi’s (a.t.f.s.) characteristics and the signs of his reappearance narrated on the authority of Holy Prophet (s.a.w.a.). Moreover, these traditions have been documented in the most authentic and earliest books of the Ahle Sunnah. For all these reasons, the scholars of traditions have deemed the traditions related to Imam Mahdi (a.t.f.s.) as authentic as far as the consecutiveness is concerned (Tawaatur).
(Tawaatur and Mutawaatir are terminologies that find mention in the science of traditions. It means to give information on a group that does not fabricate; consequently the traditions narrated by the group reach the level of certainty and conviction (Ilm al-Hadis, Qom, Hauze Ilmiyyah Qom, 3rd Edition, year 1362, p 144). Based on this, the Tawaatur can be taken as a binding proof and Hadis-e-Mutawaatir is a binding hadis. This implies that the narrators (of the hadis) are numerous and several books have recorded it and the traditionalists and teachers (of traditions) have narrated it generation after generation and its origin from the Holy Prophet (s.a.w.a.) and the immaculate Imams (a.s.) is established. Under such conditions, the tradition assumes consecutiveness and belief in it is binding (Hakimi Muhammad Reza Khurshide Maghrib, Tehran, year 1360, p 99)
A cursory glance tells us that as many as 17 scholars of the Ahle Sunnah have recorded traditions related to Imam Mahdi (a.t.f.s.) after endorsing its consecutiveness.
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, pg 90-91)
Noted, Ahle Sunnah scholar, Allamah Shukaani has established the consecutiveness of such traditions by compiling a book dedicated to this topic – Al Tawzeeh fi Tawaatur Maa Jaa fi al-Muntazar wa al-Dajjaal wa al-Maseeh.
(Saafi Lutfullah Kitaabo Naveed Amno Amaan, pg 91)
Courtesy www.seratonline.com
Friday, June 11, 2010
Fatima Zahra (A.S.) on The Last Day...
On the Day when the oppressed shall bite their hands (in fear); when the oppressors shall be gathered in humiliation and lowliness, remembering their disgraceful and shameful deeds:
Then every one of them shall review his file, which is packed with oppression against his chosen worshippers. On that Day shall every human, whatever color, creed, faith, and his deeds may be shall be gathered... no one will be left behind... even the fetus who was the victim of abortion shall come that Day to present his case...
Then the great personality of Lady Zahra (A.S.) shall become manifest to every soul...
Following are several narrations reported by Ahlul-Bayt (A.S.) regarding Fatima (A.S.) on the Last Day:
1. Hakim reported in Al-Mustadrak v.2, p.153 that Ali (P.B.U.H.) said:
"I heard the Prophet say:
"On the Day of Rising, a caller shall announce from beyond the veil: "O gathered people, lower your eyes so that Fatima, the Daughter of Muhammad, may pass."
This narration has also been reported by:
Ibn Al-Athir in Usd al-Ghaba v.5, p.523;
Ganji Shafiee in Kifayat At-Talib p. 212;
Dhahabi in Mizan al-Etedal v.2, p.18; and by
Hamwini in Yanabi' al-Mawaddah p.104, who added the following to it:
Ali (A.S.) reported that the Prophet said:
"On the Day of Rising, a caller shall call from the sole of the Throne:
"O people of Resurrection, cast your eyes down, so that Fatima Bint Muhammad may pass-while holding Al-Hussain's shirt, which will (still) be saturated with blood.' She will then embrace the leg of the Throne and say:
"O (Allah), You are the Omnipotent and Just; pass the judgment between me and those who killed my son." (The Prophet (P.B.U.H.) added): "Then He shall judge according to my Sunnah, by the Lord of Kaaba, Fatima will then say:
"O Allah! grant me intercedence for everyone who cried for his disaster; Allah will then grant her intercedence for them."
2. Abu Nu'aym in Dala'el al-Nobowwah, Ibn Hajar in al-Sawa'iq al-Muhriqah, and others have reported that Abu Ayuoub Ansari said:
"The Messenger of Allah said: A caller shall call from the sole of the Throne: O gathered people, lower your heads and cast your eyes down so that Fatima Bint Muhammad may pass on the Path. ' He added: 'She then passes accompanied by seventy thousand Huri Al-Een, as if they were a flashing light."
3. Many Sunni Scholars have reported that Allah's Messenger stated that Lady Fatima Zahra shall arrive at the gathering place (while) riding Ghadha' or Gusua female camel.
4. Jaber Ibn Abdullah Ansari said:
"I said to Abu Ja'far (Al-Baqir (A.S.)): 'May I be your sacrifice son of Allah's Messenger; narrate to me a hadith in regard to the noble traits of your grandmother Fatima, so that if I report it to your Shiites (followers), they would rejoice at (hearing) it!'
Abu Ja'far (A.S.) said: 'My father told me that my grandfather reported that Allah's Messenger said:
"On the Day of Rising, Minbars of light shall be erected for the prophets and messengers, of which my Minbar shall be the highest among all Minbars on that day. Allah will then say: Deliver a speech,' so I will deliver a speech that none of the prophets or messengers have ever heard. Then for the successors (of prophets) shall be erected Minbars of light, and in the middle of these Minbars one shall be erected for my successor, Ali Ibn Abu Talib, which will be higher than all their Minbars. Allah will then say:
"Ali, deliver a speech.' So he will deliver a speech like no successor has ever heard before. Then for the children of the prophets and messengers shall be erected Minbars of light; among them shall be a Minber of light for my two sons, grandsons and the two flowers of my life (Al-Hassan and Al-Hussain). Then it shall be said to them: "Deliver speeches." So they will deliver two speeches like none of the children of the prophets and messengers have ever heard before!
"A caller-Gabriel- shall then call:
'Where is Fatima Bint Muhammad?'
She (A.S.) will rise..." (Until he said):
'Allah, the blessed and exalted is His Name, shall say:
'O people of the gathering; to whom does honor belong today?'
So Muhammad, Ali, Hassan and Al-Hussain (A.S.) will say:
'To Allah, The one, The Almighty
'Allah the Exalted will say:
"O people of the gathering: lower your heads and
cast your eyes down, for this is Fatima proceeding
towards Paradise.' Gabriel shall then bring her a female
camel from the female camels of Paradise; its sides shall be embellished, its muzzle with fresh pearls, and it shall have a saddle of coral. It shall kneel down in her presence; so she will ride it. Allah will then send 100, 000 angels to accompany her on her right side; and 100, 000 angels to accompany her on her left side; and 100, 000 angels to lift her onto their wings until they bring her to the gate of Paradise. When she is near the gate of Paradise, she will look to her side. Allah will then say:
"Daughter of My beloved, why did you look to your side after I gave the command that you enter my Paradise?"
She will say: "My Lord, I wished that my position would be realized on such a Day!"
Allah will say:
"Daughter of My beloved!
Go back and look for everyone in whose heart was love for you or for any of your progeny; take their hand and lead them into paradise!"
Abu Ja'far (A.S.) said: "By Allah; Jabir, she will pick her Shiites (followers) and those who love her just like a bird picks good seeds from bad seeds. So that when her Shiites are near the gate of Paradise, Allah will inspire their hearts to look to their sides; when they do--- Allah, The Almighty, will say:
My beloved ones, why did you look around when Fatima, the daughter of my beloved one, interceded for you?'
They will answer: 'Our Lord! We hoped that our position would be known on such a day!'
Allah will then say: 'My beloved ones, go back and look for everyone who loved you for your love for Fatima;
Look for everyone who fed you for the love of Fatima;
Look for everyone who clothed you for the love of Fatima;
Look for everyone who gave you a drink for the love of Fatima;
Look for everyone who prevented (Gheeba) backbiting from being done against you for the love of Fatima...
Take their hands and lead them into Paradise... "'
5. Ibn Abbas said: "I heard Amir Al-Mo'mineen, Ali (A.S.) say:
Once the Messenger of Allah entered the house of Fatima and found her in a sad mood. So he said: 'What has made you sad daughter?'
Fatima replied: 'Father, I remembered the gathering (Day), and people standing naked on the Day of Resurrection!'
He said: Daughter, surely it will be a great Day. But Gabriel informed me that Allah, Glorified and Exalted is He, said that the first one upon whom the ground shall be split opened is me, then your husband, Ali Ibn Abu Talib (A.S.); then Allah shall send Gabriel accompanied by seventy thousand angels and he will erect on your grave seven domes of light, after which Israfil will bring you three garments of light and stand by your head and say to you:
"O Fatima Bint Muhammad, rise towards your gathering place."
"You (Fatima) shall then rise secure from fear and veiled (in privacy). Israfil will hand you the garments and you will wear them. Rafael will then bring you a female camel of light; its muzzle shall be made of fresh pearls and on it shall be a howdan of gold. You will ride it and Rafael shall lead it by its muzzle while seventy thousand angels holding the banners of glorification accompany you.
When the caravan hurries with you, seventy thousand Huris shall receive you rejoicing at seeing you; while every one of them will be holding a censer of light from which the fragrance of incense is spread without fire. They shall be wearing crowns of jewels embellished with green chrysolites."
6. Bihar v.10, on the authority of Amali (by Saduq) reports that Imam Baqir (A.S.) said:
"I heard Jabir Ibn Abdullah Ansari say: Allah's
Messenger said: "On the Day of Rising, My daughter,
Fatima, shall arrive riding a female camel from among
the camels of Paradise-to her right shall be seventy thousand
angels and to her left shall also be seventy thousand angels; Gabriel will be holding its muzzle and calling with the loudest of voices: 'Cast down your eyes so that Fatima Bint Muhammad may pass!"
"Then shall no prophet, messenger, truthful one, or martyr remain without casting their eyes down until Fatima passes... Then a call shall come from the side of Allah, the Exalted:
My beloved one and the daughter of my beloved one; ask Us and you shall be given (whatever you wish), and intercede, your intercedence shall be accepted. By my Honor and Exaltation, the oppression of no oppressor shall pass My (judgement) today.
She (Fatima) will then say:
"O Allah, My Master;
My progeny, My Shiites (followers), the Shiites of my progeny, those who love me and those who love my progeny."
She will then hear a call from Allah's side, may His Name be exalted:
"Where are Fatima's progeny, her Shiites, those who love her, and those who love her progeny?" They will then come forward, surrounded by angels of mercy, and Fatima will lead them into Paradise."
*** Rajab - An Important Spiritual Month ***
Rajab marks the beginning of the spiritual season of every believer ending with the end of the fasting month of Ramadan with the Eid Al Fitr. These three months (Rajab, Shaban, and Ramadhan) are unmatched in their importance.
The Holy Prophet (SAW) has said: “Rajab is a great month of Allah, unmatched by any other month in the respect and significance (accorded to it); war with the infidels during this month is prohibited; Verily, Rajab is Allah’s month, Sha’aban my month and Ramadan the month of my Ummah; whosoever fasts a day in the month of Rajab will be granted the great reward of Ridwan (an angel in heaven); the wrath of Allah shall be distanced and a door of the Hell shall be closed.”
Imam Musa Al Kazim (as) said: Rajab is a great month, during which Allah (swt) multiplies the rewards of good deeds and omits the sins.
These are some useful points for this month:
1) Fasting
It is highly recommended to fast in this month of Rajab even for one day at least. A hadith says: Whosoever fasts a day in Rajab, the fire of hell will be away from him a distance of one year’s journey, and whosoever fasts 3 days in Rajab, will be entitled for Paradise.
Imam Ali (as) used to fast the whole month of Rajab.
2) Seeking Forgiveness (Estighfaar)
The Prophet (saw) used to say: Rajab is a month of seeking forgiveness, so seek forgiveness from Allah (swt); He is verily the Forgiver, the Merciful. It is highly recommended to repeat ‘Astaghfirullaah wa as-aluhut tawbah’
3) Sadaqa and Charity
There is a big reward for sadaqa and charity in the month of Rajab. Those who cannot fast may give sadaqa to the poor every day, or recite ‘Subhana Ilalahil Jaleele Subhana Man la Yanbaghil Tasbeeho Illa Lahoo; Subhanal A`azzinil Akrame; Subhana Man Labisal Izza wa Howa Lahoo Ahlun.’
4) Repeating ‘Laa ilaaha illa-Allah’ 1000 times.
5) Repeating ‘Astaghfirullaaha zul jalale wal Ikraam min jamee' al zonoobe wal aathaam‘ 1000 times.
6) Repeating Sura Al Tawheed ‘Qul-ho-wallaho Ahad‘ 1000 times to get the reward of 1000 Angels and blessings on the reciter, his / her children, family and neighbours.
7) It is recommended to recite ‘Qul-ho-wallaho Ahad‘ 100 times every Friday in the month of Rajab.
Praise be to the Almighty and thanks to Him for granting us yet another opportunity to cleanse ourselves of our sins and oversights.
*** Du'a for the Month of Rajab ***
The following du`a is recommended after the daily obligatory prayers. The du`a, according to Shaykh Abbas Qummi in Mafateehul Jinaan has been taught by Imam Ja`far as-Sadiq(a).
Transliteration + Translation of Du`a.
Bismillahir-raHmaanir-raHeem.
In the name of Allah, the Beneficent, the Merciful.
Allahumma Swalli `alaa muHammadinw wa-aali muHammad.
O Allah, bless Muhammad and his household.
Yaa man arjoohoo likulli khayr
O He from whom I can hope for all goodness
Wa-aamanu sakhaTahoo `inda kulli sharr
And I am safe from His anger at every evil.
Yaa manyu`Til-katheera bil-qaleel
O He who gives a lot in exchange of a little.
Yaa manyu`Tee man sa-alah
O He who gives to one who asks Him.
Yaa manyu`Tee man lam yas-alhu wa-mal-lam ya`rifhu taHannunam minhu waraHmah
O He who gives to one who does not ask Him and does not know Him, Out of His affection and mercy.
A`tinee bimasalatee iyyaak
Give me, for my request is only to You alone,
Jamee`a khayrid-dunyaa wajamee`a khayril-aakhirah
All the good of this world and all the good of the Hereafter.
WaSrif `annee bimas-alatee iyyaak
Keep away from me, for my request is only to You alone,
Jamee`a sharrid-dunyaa washarril aakhirah
All the evil of this world and the evil of the Hereafter.
Fainnahoo ghayru manqooSin maa a`Tayt
For indeed it is not diminishing what is given by You.
Wazidnee min faDhlika yaa Kareem
Increase (for) me from Your bounty, O The Generous.
(Then the 6th Imam held his beard in his left hand and gave a movement to the index finger in his right hand saying :)
Yaa dhaljalaali walikraam
O The Sublime and The Distinguished,
Yadhanni`maai waljood
O The Bountiful and The Magnanimous,
Yadhal-manni waTTawl
O the Gracious and the Mighty,
Harrim shaybatee `alan-naar.
Save my grey hairs from the fire (of Hell).
*** A'amal of First Thursday of Rajab - Laylatur Raghaib - Thursday June 17, 2010 ***
1) Fast on the first Thursday of Rajab.
2) In the evening between Maghrib and Isha, perform 12 units (rak’ah) of prayer, in two’s (ie two at a time). In each unit recite: Once Sura al Fateha, Three times Sura al Qadr, & 12 times Sura al Tawheed (Ikhlas).
3) After the 12 units (rak’ah) are over, recite 70 times:
Salawat (while sitting): “Allahumma Salli `Ala Muhammad, Annabiyyil Ummiyi Wa `Ala Aalihi”
Tasbih : 70 times in Sajdah: “Subbuhun Quddusun, Rabbul Mala`ikati Warruh”
Istighfar : 70 times while sitting: “Rabbigh-Fir, War-ham, Watajawaz `Amma Ta’alamu, Innaka antal `aliyyul A`azam”
Tasbih : 70 times in Sijdah: “Subbuhun Quddusun, Rabbul Mala`ikati Warruh”
4) Then seek your needs, they will be granted, insha’Allah.
(Mafatihul Jinan, Pg 139 Arabic / Pg 466 Gujrati)
Benefits of A’amal-e-Laylatur Raghaib :
1) Forgiveness of a great many sins.
2) Safety from the troubles of the first night in the grave, and shelter on the Day of Resurrection, after the Trumpet is blown. The Prayer will take the shape of a fine, smiling person, and he will enter the grave of one who performed it, with the following words: “My dear friends, good news for you! You are safe from all troubles!” The dead one will ask: “But may I know please who you are? I have never seen a face better than yours; nor have I heard words sweeter than the words from your tongue; nor have I smelled a perfume more refreshing than from you!” “My dear, I am the act which you performed on that particular night, month and year, and in that particular country. I have come tonight into your grave to reward you, and to remove your feelings of loneliness and hopelessness. And when the siren on the Day of Judgement will be heard, will take you out, I will provide you a cool cover over your head. So, be full of joy. No goodness will be denied to you.”
The following site http://www.duas.org/rajab.htm has details of the Amaals recommended on this Holy Month.
Wassalaam,
The Holy Prophet (SAW) has said: “Rajab is a great month of Allah, unmatched by any other month in the respect and significance (accorded to it); war with the infidels during this month is prohibited; Verily, Rajab is Allah’s month, Sha’aban my month and Ramadan the month of my Ummah; whosoever fasts a day in the month of Rajab will be granted the great reward of Ridwan (an angel in heaven); the wrath of Allah shall be distanced and a door of the Hell shall be closed.”
Imam Musa Al Kazim (as) said: Rajab is a great month, during which Allah (swt) multiplies the rewards of good deeds and omits the sins.
These are some useful points for this month:
1) Fasting
It is highly recommended to fast in this month of Rajab even for one day at least. A hadith says: Whosoever fasts a day in Rajab, the fire of hell will be away from him a distance of one year’s journey, and whosoever fasts 3 days in Rajab, will be entitled for Paradise.
Imam Ali (as) used to fast the whole month of Rajab.
2) Seeking Forgiveness (Estighfaar)
The Prophet (saw) used to say: Rajab is a month of seeking forgiveness, so seek forgiveness from Allah (swt); He is verily the Forgiver, the Merciful. It is highly recommended to repeat ‘Astaghfirullaah wa as-aluhut tawbah’
3) Sadaqa and Charity
There is a big reward for sadaqa and charity in the month of Rajab. Those who cannot fast may give sadaqa to the poor every day, or recite ‘Subhana Ilalahil Jaleele Subhana Man la Yanbaghil Tasbeeho Illa Lahoo; Subhanal A`azzinil Akrame; Subhana Man Labisal Izza wa Howa Lahoo Ahlun.’
4) Repeating ‘Laa ilaaha illa-Allah’ 1000 times.
5) Repeating ‘Astaghfirullaaha zul jalale wal Ikraam min jamee' al zonoobe wal aathaam‘ 1000 times.
6) Repeating Sura Al Tawheed ‘Qul-ho-wallaho Ahad‘ 1000 times to get the reward of 1000 Angels and blessings on the reciter, his / her children, family and neighbours.
7) It is recommended to recite ‘Qul-ho-wallaho Ahad‘ 100 times every Friday in the month of Rajab.
Praise be to the Almighty and thanks to Him for granting us yet another opportunity to cleanse ourselves of our sins and oversights.
*** Du'a for the Month of Rajab ***
The following du`a is recommended after the daily obligatory prayers. The du`a, according to Shaykh Abbas Qummi in Mafateehul Jinaan has been taught by Imam Ja`far as-Sadiq(a).
Transliteration + Translation of Du`a.
Bismillahir-raHmaanir-raHeem.
In the name of Allah, the Beneficent, the Merciful.
Allahumma Swalli `alaa muHammadinw wa-aali muHammad.
O Allah, bless Muhammad and his household.
Yaa man arjoohoo likulli khayr
O He from whom I can hope for all goodness
Wa-aamanu sakhaTahoo `inda kulli sharr
And I am safe from His anger at every evil.
Yaa manyu`Til-katheera bil-qaleel
O He who gives a lot in exchange of a little.
Yaa manyu`Tee man sa-alah
O He who gives to one who asks Him.
Yaa manyu`Tee man lam yas-alhu wa-mal-lam ya`rifhu taHannunam minhu waraHmah
O He who gives to one who does not ask Him and does not know Him, Out of His affection and mercy.
A`tinee bimasalatee iyyaak
Give me, for my request is only to You alone,
Jamee`a khayrid-dunyaa wajamee`a khayril-aakhirah
All the good of this world and all the good of the Hereafter.
WaSrif `annee bimas-alatee iyyaak
Keep away from me, for my request is only to You alone,
Jamee`a sharrid-dunyaa washarril aakhirah
All the evil of this world and the evil of the Hereafter.
Fainnahoo ghayru manqooSin maa a`Tayt
For indeed it is not diminishing what is given by You.
Wazidnee min faDhlika yaa Kareem
Increase (for) me from Your bounty, O The Generous.
(Then the 6th Imam held his beard in his left hand and gave a movement to the index finger in his right hand saying :)
Yaa dhaljalaali walikraam
O The Sublime and The Distinguished,
Yadhanni`maai waljood
O The Bountiful and The Magnanimous,
Yadhal-manni waTTawl
O the Gracious and the Mighty,
Harrim shaybatee `alan-naar.
Save my grey hairs from the fire (of Hell).
*** A'amal of First Thursday of Rajab - Laylatur Raghaib - Thursday June 17, 2010 ***
1) Fast on the first Thursday of Rajab.
2) In the evening between Maghrib and Isha, perform 12 units (rak’ah) of prayer, in two’s (ie two at a time). In each unit recite: Once Sura al Fateha, Three times Sura al Qadr, & 12 times Sura al Tawheed (Ikhlas).
3) After the 12 units (rak’ah) are over, recite 70 times:
Salawat (while sitting): “Allahumma Salli `Ala Muhammad, Annabiyyil Ummiyi Wa `Ala Aalihi”
Tasbih : 70 times in Sajdah: “Subbuhun Quddusun, Rabbul Mala`ikati Warruh”
Istighfar : 70 times while sitting: “Rabbigh-Fir, War-ham, Watajawaz `Amma Ta’alamu, Innaka antal `aliyyul A`azam”
Tasbih : 70 times in Sijdah: “Subbuhun Quddusun, Rabbul Mala`ikati Warruh”
4) Then seek your needs, they will be granted, insha’Allah.
(Mafatihul Jinan, Pg 139 Arabic / Pg 466 Gujrati)
Benefits of A’amal-e-Laylatur Raghaib :
1) Forgiveness of a great many sins.
2) Safety from the troubles of the first night in the grave, and shelter on the Day of Resurrection, after the Trumpet is blown. The Prayer will take the shape of a fine, smiling person, and he will enter the grave of one who performed it, with the following words: “My dear friends, good news for you! You are safe from all troubles!” The dead one will ask: “But may I know please who you are? I have never seen a face better than yours; nor have I heard words sweeter than the words from your tongue; nor have I smelled a perfume more refreshing than from you!” “My dear, I am the act which you performed on that particular night, month and year, and in that particular country. I have come tonight into your grave to reward you, and to remove your feelings of loneliness and hopelessness. And when the siren on the Day of Judgement will be heard, will take you out, I will provide you a cool cover over your head. So, be full of joy. No goodness will be denied to you.”
The following site http://www.duas.org/rajab.htm has details of the Amaals recommended on this Holy Month.
Wassalaam,
Excellence of Hazrat Fatimah Zahra (s.a.)
The Holy Prophet (s.a.w.a.) said, 'When I was raised to the skies Jibrail guided me to Paradise with his hand. I was offered a date which I ate. It was transformed into semen in my loins. I then descended on the earth and lived with Khadija. Then she became pregnant with Fatimah (s.a.). Therefore Fatimah is a human Hoori. Whenever I wish to smell the fragrance of Paradise, I smell the fragrance of my daughter, Fatimah.'
Behaar al-Anwaar v 43, p 4 from Oyoon Akhbaar al-Reza (a.s.) and Amaali-e-Saduq
For more traditions on the Excellence of Hazrat Fatimah Zahra (s.a.), visit the link:
http://www.seratonline.com/tag/excellence-of-hazrat-fatimah-zahra-s-a/
--
www.seratonline.com
The Path of Ahle Bait (a.s.)
Behaar al-Anwaar v 43, p 4 from Oyoon Akhbaar al-Reza (a.s.) and Amaali-e-Saduq
For more traditions on the Excellence of Hazrat Fatimah Zahra (s.a.), visit the link:
http://www.seratonline.com/tag/excellence-of-hazrat-fatimah-zahra-s-a/
--
www.seratonline.com
The Path of Ahle Bait (a.s.)
Saturday, February 6, 2010
Anjuman Jafari Sadaat from Manchar at Baqerya
The Anjuman from Manchar, a shia town in Maharashtra mostly Sadaat, travels Kms to attend the Arbaeen Juloos & Shabe Dari held at various places in Mumbai.
Thursday, January 28, 2010
Anjuman e Abidya at 10 Safar Shabe Daari 1431
Anjuman e Abidya Nawgawan Sadaat is one of the oldest Anjumans in Mumbai.
Anjumans reciting Nauhas on 10 Safar 1431 Shabe Daari
Anjuman e Asgaria Yaqoob Street.
Anjuman from Jogeshwari reciting an old Nauha.
Photos of 10 Safar 1431 Shabe Daari
Anjumans from across Mumbai recite Nauhas the whole night. Iranian Tea with Biscuits being served for the Azadar. This year 24 Anjumans participated in the Shabe Daari.
10 Safar Shabe Daari
10 Safar Shabedaari in its 11 th Round.
The Tugra along with two Books was given as a Hadiya to Anjumans reciting Nauhas.
Friday, January 8, 2010
Traditions on Azadari
Tradition 1:
The Holy Prophet (S.A.W.) said:
Surely, there exists in the hearts of the Mu'mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.
Ref: Mustadrak al Wasail vol 10 pg. 318
Tradition 2:
Imam Redha (A.S.) said:
The one for whom the day of A'ashura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.
Ref: Bihar al Anwar, vol. 44, pg. 284
Tradition 3:
The Holy Prophet (S.A.W.) said:
O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.
Ref: Bihar al Anwar, vol. 44 pg. 193.
Tradition 4:
Imam Redha (A.S.) said (to one of his companions):
If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: ' Oh! Would that I had been with them! A great achievement would I have achieved'.
Ref: Wasaail al Shia'h, vol. 14, pg. 501.
Tradition 5:
Imam Sadiq (A.S.) said:
There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.
Ref: Rijal al Shaikh al Tusi pg. 189.
Tradition 6:
Imam 'Ali (A.S.) said:
Surely, Allah has chosen for us followers (Shiites), who assist us and are happy at our happiness and are sad in our sadness.
Ref: Ghuraral Hikam vol. 1, pg. 135.
Tradition 7:
Imam 'Ali Ibn al Husain (A.S.) used to say:
Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn 'Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of Paradise.
Ref: Yanaabe'al Mawaddah, pg. 419.
Tradition 8:
For those unable to go for the ziarat of Imam Husain (A.S.) on the day of A'ashura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows:
He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentations and grief over him; the people should meet one another in their homes and offer condolences and consolation to each other over the calamities which befell him.
Ref: Kaamil al Ziyaraat pg. 175
Tradition 9:
Imam Baqir (A.S.) said:
He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell).
Ref: Al Ghadeer vol. 2, pg. 202.
Tradition 10:
Imam Sadiq (A.S.) said:
`As for A'li Ibn al Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Kerbala); never would any food be placed before him except that he would begin to weep.
Ref: Biharal Anwar, vol 46, pg. 108
Tradition 11:
Imam Sadiq (A.S.) said:
He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell.
Ref: Bihar al Anwar vol. 44, pg. 185.
Tradition 12:
Abu Baseer narrates that Imam Baqir (A.S.) said:
The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.)
Ref: Kaamil al Ziyaaraat, pg. 79.
Tradition 13:
Imam A'li (A.S.) said to Ibn A'bbas:
(Once when he happened to pass by Kerbala), Isa (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on, which the son of the Prophet Ahmad (S.A.W.) shall be killed.
Ref: Bihar al Anwar vol 44 pg. 252.
Tradition 14:
The Holy Prophet (S.A.W.) said:
(On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks".
Ref: Mustadrak al Wasail, vol 10, pg. 318.
Tradition 15:
A'bdullah Ibn Sinaan says:
I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of A'ashura and found him pale and grief stricken, with tears streaming from his eyes like falling pearls.
Ref: Mustadrak al Wasail, vol 6, pg, 279.
Tradition 16:
The Holy Prophet (S.A.W.) (said to H. Fatimah (A.S.):
On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise.
Ref: Bihar al Anwar vol. 94 pg. 192,
Tradition 17:
Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.)), Imam Sadiq (A.S.) said:
One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.
Ref: Bihar al Anwar vol. 44, pg. 181
Tradition 18:
Imam Sadiq (A.S.) said:
The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.
Ref: Wasaail al Shia'h, vol 14, pg. 412.
Tradition 19:
Imam Redha (A.S.) said:
One who refrains from seeking his (worldly) desires on the day of A'ashura, Allah shall grant him his desires of this world and the hereafter.
Ref: Wasaail al Shiah, 14, pg. 504,
Tradition 20:
Imam Redha (A.S.) said (to Ibn Shabib):
O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.
Ref: Wasaail al Shiah, vol. 14 pg. 502.
Tradition 21:
Imam Redha (A.S.) said:
Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins.
Ref: Bihar al Anwar vol: 94, pg. 184.
Tradition 22:
Imam Redha (A.S.) said (to Rayyan Ibn Shabib):
O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.
Ref: Bihar al Anwar, vol. 94, pg. 286.
Tradition 23:
Imam Sadiq (A.S.) said:
Allah has appointed to the grave of Imam Husain (A.S.), four thousand anguished and grief stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.
Ref: Kamil al ziyaraat, pg. 119.
Tradition 24:
Imam Sadiq (A.S.) said:
After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he entered his house, he would weep profusely for them and say: " They used to converse with me and were intimate with me and (now) both of them have departed together".
Ref: Man La Yahdhuruhu al Faqih, vol. 1, pg. 177
Tradition 25:
Imam Sadiq (A.S.) said:
O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.)
Ref: Mustadrakal Wasail, vol 1 pg. 391
Tradition 26:
Imam Sadiq (A.S.) said:
He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accommodate him in paradise for a long time.
Ref: Amali Sheikh al Mufid, pg. 175.
Tradition 27:
Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows:
O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us.
Ref: Bihar al Anwar vol 98, pg. 8.
Tradition 28:
Imam Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)):
May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death.
Ref: Wasail al Shia, vol., 10, pg. 397
Tradition 29:
Through successive chain of authorities, Shaikh Sadooq relates from his chain of authorities from Ibne Abbas that, Imam Ali (a.s) asked the Holy Prophet (s.a.w.s), "Do you hold Aqeel dear to yourself"? The Prophet replied,
"Yes by Allah! I do hold him dear due to two reasons. The first being that I personally hold him dear, second being that Abu Talib loved him, and that his son (Muslim) will die befriending your son (Imam Husain). And verily the eyes of the believers will weep (over his martyrdom) and the Angels close to Allah will send blessings upon him."
The Prophet started weeping and tears fell upon his chest, then he said,
"I complain to Allah regarding that (pain and sufferings) which my Progeny will have to bear after my death."
Tradition 30:
Through successive chain of authorities, the Noble Shaikh and the Chief of Traditionists Mohammad bin Ali bin Babawayh Qummi, through his authorities, quotes Imam Ali ar Reza (a.s) saying that,
"Whoever remembers our sorrows, and weeps over the oppressions which have been inflicted upon us, then on the day of Qiyamah he shall be on our status alongwith us. And the one who remembers our sorrows and thereby weeps and makes others weep, then his eyes shall not weep on the day when all eyes will be weeping. And the one who sits in such a gathering wherein our matters are discussed, his heart will not die on the day when all hearts shall perish."
Tradition 31:
Through my chain of transmitters reaching Shaikh ut Taifa Abu Ja'far Toosi, who relates from Shaikh Mufeed, who relates from Ibne Qawlawayh, from his father, from Sa'ad, from Barqi, from Sulayman bin Muslim Kindi, from Ibne Ghazawan, from Isa bin Abi Mansoor, from Aban bin Taghlib, who relates from Imam Ja'far as Sadiq (a.s) that he said,
"The sorrowful sigh over the oppression which have been inflicted upon us is glorification, and grief upon us is worship. And guarding our secrets carries the reward of struggle in the path of Allah."
Then he retorted,
"Verily it is necessary that this tradition be written in gold."
Tradition 32:
Through his chain of transmitters, the Jurist Shaikh Abul Qasim Ja'far bin Qawlawayh relates from Ibne Kharejah that Imam Ja'far as Sadiq (a.s) said that Imam Husain (a.s) says,
"I am the Martyr of grief and was martyred in captivity. And it is (incumbent) upon Allah to send the one who comes to visit my grave in sorrow, to reach contented back to his family."
Tradition 33:
It has been related by Shaikhat Taifa Toosi, through successive chain of narrators from Abu Amr Usman Daqqaq, from Ja'far bin Mohammad bin Malik, from Ahmed bin Yahya Azdi, from Makhool bin Ibraheem, from Rabi' bin Mu¬nzir, from his father who quotes Imam Husain bin Ali (a.s) as saying that,
"There is no slave of Allah who sheds tears and his eyes become wet, except that Allah will put him in Paradise for a (lenghty) period."
Ahmed bin Yahya Azdi says that one day I saw Imam Husain (a.s) in a dream
and in¬quired from him regarding the validity of the tradition and the Imam re¬plied that it was true.
Tradition 34:
Through chain of transmitters, Shaikh Abul Qasim Ja'far bin Qawlawayh re¬lates through his chain of transmitters from Abu Ammarah, the Nawha reci¬tor, that one day the name of Imam Husain (a.s) was taken in the presence of Imam Ja'far as Sadiq (a.s) and he did not even smile till the night, and he would always say,
"Husain is the means of weeping for all believ¬ers."
Tradition 35:
Through chain of transmitters, Shaikh Sadooq Mohammad bin Ali bin Babawayh Qummi relates from his father (Ibne Babawayh Awwal), from the Master of Qummis Abdullah bin Ja'far Humayri, from Ahmed bin Ishaq bin Sa'ad, from Bakr bin Mohammad Azdi that Imam Ja'far as Sadiq (a.s) once told Fuzayl that,
"Do you discuss our traditions when you sit in each others company"?
Fuzayl replied, "Yes we certainly do so, may I be your ransom"! Imam said,
"Whoever remembers our traditions, or in whose presence we are discussed and tear equal to the size of a wing of a fly flow from his eyes, Allah will forgive all his sins although they be equal in number to the foam (of the water) of the river."
Tradition 36:
Through successive chain of transmitters, the Noble Shaikh Ja'far bin Qawlawayh relates with his chain of authorities from Dawood Raqqi, who says that once I was in the presence of Imam Ja'far as Sadiq (a.s) when he asked for water to drink. When he drank it, grief overtook him and his eyes became full of tears. Then he said,
"O Dawood! May Allah's curse be upon the murderers of Imam Husain (a.s). There is no servant (of Allah) who drinks water and remembers Husain and curses his enemies, except that Allah writes one lac virtues in his record, and forgives one lac sins of his, and elevates his position one lac times. It is as if he has freed one lac slaves, and on the day of Qiyamah he shall arise satiated."
Source http://www.maaref-foundation.com/
The Holy Prophet (S.A.W.) said:
Surely, there exists in the hearts of the Mu'mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.
Ref: Mustadrak al Wasail vol 10 pg. 318
Tradition 2:
Imam Redha (A.S.) said:
The one for whom the day of A'ashura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.
Ref: Bihar al Anwar, vol. 44, pg. 284
Tradition 3:
The Holy Prophet (S.A.W.) said:
O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.
Ref: Bihar al Anwar, vol. 44 pg. 193.
Tradition 4:
Imam Redha (A.S.) said (to one of his companions):
If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: ' Oh! Would that I had been with them! A great achievement would I have achieved'.
Ref: Wasaail al Shia'h, vol. 14, pg. 501.
Tradition 5:
Imam Sadiq (A.S.) said:
There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.
Ref: Rijal al Shaikh al Tusi pg. 189.
Tradition 6:
Imam 'Ali (A.S.) said:
Surely, Allah has chosen for us followers (Shiites), who assist us and are happy at our happiness and are sad in our sadness.
Ref: Ghuraral Hikam vol. 1, pg. 135.
Tradition 7:
Imam 'Ali Ibn al Husain (A.S.) used to say:
Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn 'Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of Paradise.
Ref: Yanaabe'al Mawaddah, pg. 419.
Tradition 8:
For those unable to go for the ziarat of Imam Husain (A.S.) on the day of A'ashura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows:
He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentations and grief over him; the people should meet one another in their homes and offer condolences and consolation to each other over the calamities which befell him.
Ref: Kaamil al Ziyaraat pg. 175
Tradition 9:
Imam Baqir (A.S.) said:
He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell).
Ref: Al Ghadeer vol. 2, pg. 202.
Tradition 10:
Imam Sadiq (A.S.) said:
`As for A'li Ibn al Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Kerbala); never would any food be placed before him except that he would begin to weep.
Ref: Biharal Anwar, vol 46, pg. 108
Tradition 11:
Imam Sadiq (A.S.) said:
He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell.
Ref: Bihar al Anwar vol. 44, pg. 185.
Tradition 12:
Abu Baseer narrates that Imam Baqir (A.S.) said:
The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.)
Ref: Kaamil al Ziyaaraat, pg. 79.
Tradition 13:
Imam A'li (A.S.) said to Ibn A'bbas:
(Once when he happened to pass by Kerbala), Isa (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on, which the son of the Prophet Ahmad (S.A.W.) shall be killed.
Ref: Bihar al Anwar vol 44 pg. 252.
Tradition 14:
The Holy Prophet (S.A.W.) said:
(On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks".
Ref: Mustadrak al Wasail, vol 10, pg. 318.
Tradition 15:
A'bdullah Ibn Sinaan says:
I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of A'ashura and found him pale and grief stricken, with tears streaming from his eyes like falling pearls.
Ref: Mustadrak al Wasail, vol 6, pg, 279.
Tradition 16:
The Holy Prophet (S.A.W.) (said to H. Fatimah (A.S.):
On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise.
Ref: Bihar al Anwar vol. 94 pg. 192,
Tradition 17:
Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.)), Imam Sadiq (A.S.) said:
One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.
Ref: Bihar al Anwar vol. 44, pg. 181
Tradition 18:
Imam Sadiq (A.S.) said:
The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.
Ref: Wasaail al Shia'h, vol 14, pg. 412.
Tradition 19:
Imam Redha (A.S.) said:
One who refrains from seeking his (worldly) desires on the day of A'ashura, Allah shall grant him his desires of this world and the hereafter.
Ref: Wasaail al Shiah, 14, pg. 504,
Tradition 20:
Imam Redha (A.S.) said (to Ibn Shabib):
O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.
Ref: Wasaail al Shiah, vol. 14 pg. 502.
Tradition 21:
Imam Redha (A.S.) said:
Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins.
Ref: Bihar al Anwar vol: 94, pg. 184.
Tradition 22:
Imam Redha (A.S.) said (to Rayyan Ibn Shabib):
O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.
Ref: Bihar al Anwar, vol. 94, pg. 286.
Tradition 23:
Imam Sadiq (A.S.) said:
Allah has appointed to the grave of Imam Husain (A.S.), four thousand anguished and grief stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.
Ref: Kamil al ziyaraat, pg. 119.
Tradition 24:
Imam Sadiq (A.S.) said:
After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he entered his house, he would weep profusely for them and say: " They used to converse with me and were intimate with me and (now) both of them have departed together".
Ref: Man La Yahdhuruhu al Faqih, vol. 1, pg. 177
Tradition 25:
Imam Sadiq (A.S.) said:
O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.)
Ref: Mustadrakal Wasail, vol 1 pg. 391
Tradition 26:
Imam Sadiq (A.S.) said:
He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accommodate him in paradise for a long time.
Ref: Amali Sheikh al Mufid, pg. 175.
Tradition 27:
Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziarat of the Ahlul Bayt (A.S.) as follows:
O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us.
Ref: Bihar al Anwar vol 98, pg. 8.
Tradition 28:
Imam Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)):
May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death.
Ref: Wasail al Shia, vol., 10, pg. 397
Tradition 29:
Through successive chain of authorities, Shaikh Sadooq relates from his chain of authorities from Ibne Abbas that, Imam Ali (a.s) asked the Holy Prophet (s.a.w.s), "Do you hold Aqeel dear to yourself"? The Prophet replied,
"Yes by Allah! I do hold him dear due to two reasons. The first being that I personally hold him dear, second being that Abu Talib loved him, and that his son (Muslim) will die befriending your son (Imam Husain). And verily the eyes of the believers will weep (over his martyrdom) and the Angels close to Allah will send blessings upon him."
The Prophet started weeping and tears fell upon his chest, then he said,
"I complain to Allah regarding that (pain and sufferings) which my Progeny will have to bear after my death."
Tradition 30:
Through successive chain of authorities, the Noble Shaikh and the Chief of Traditionists Mohammad bin Ali bin Babawayh Qummi, through his authorities, quotes Imam Ali ar Reza (a.s) saying that,
"Whoever remembers our sorrows, and weeps over the oppressions which have been inflicted upon us, then on the day of Qiyamah he shall be on our status alongwith us. And the one who remembers our sorrows and thereby weeps and makes others weep, then his eyes shall not weep on the day when all eyes will be weeping. And the one who sits in such a gathering wherein our matters are discussed, his heart will not die on the day when all hearts shall perish."
Tradition 31:
Through my chain of transmitters reaching Shaikh ut Taifa Abu Ja'far Toosi, who relates from Shaikh Mufeed, who relates from Ibne Qawlawayh, from his father, from Sa'ad, from Barqi, from Sulayman bin Muslim Kindi, from Ibne Ghazawan, from Isa bin Abi Mansoor, from Aban bin Taghlib, who relates from Imam Ja'far as Sadiq (a.s) that he said,
"The sorrowful sigh over the oppression which have been inflicted upon us is glorification, and grief upon us is worship. And guarding our secrets carries the reward of struggle in the path of Allah."
Then he retorted,
"Verily it is necessary that this tradition be written in gold."
Tradition 32:
Through his chain of transmitters, the Jurist Shaikh Abul Qasim Ja'far bin Qawlawayh relates from Ibne Kharejah that Imam Ja'far as Sadiq (a.s) said that Imam Husain (a.s) says,
"I am the Martyr of grief and was martyred in captivity. And it is (incumbent) upon Allah to send the one who comes to visit my grave in sorrow, to reach contented back to his family."
Tradition 33:
It has been related by Shaikhat Taifa Toosi, through successive chain of narrators from Abu Amr Usman Daqqaq, from Ja'far bin Mohammad bin Malik, from Ahmed bin Yahya Azdi, from Makhool bin Ibraheem, from Rabi' bin Mu¬nzir, from his father who quotes Imam Husain bin Ali (a.s) as saying that,
"There is no slave of Allah who sheds tears and his eyes become wet, except that Allah will put him in Paradise for a (lenghty) period."
Ahmed bin Yahya Azdi says that one day I saw Imam Husain (a.s) in a dream
and in¬quired from him regarding the validity of the tradition and the Imam re¬plied that it was true.
Tradition 34:
Through chain of transmitters, Shaikh Abul Qasim Ja'far bin Qawlawayh re¬lates through his chain of transmitters from Abu Ammarah, the Nawha reci¬tor, that one day the name of Imam Husain (a.s) was taken in the presence of Imam Ja'far as Sadiq (a.s) and he did not even smile till the night, and he would always say,
"Husain is the means of weeping for all believ¬ers."
Tradition 35:
Through chain of transmitters, Shaikh Sadooq Mohammad bin Ali bin Babawayh Qummi relates from his father (Ibne Babawayh Awwal), from the Master of Qummis Abdullah bin Ja'far Humayri, from Ahmed bin Ishaq bin Sa'ad, from Bakr bin Mohammad Azdi that Imam Ja'far as Sadiq (a.s) once told Fuzayl that,
"Do you discuss our traditions when you sit in each others company"?
Fuzayl replied, "Yes we certainly do so, may I be your ransom"! Imam said,
"Whoever remembers our traditions, or in whose presence we are discussed and tear equal to the size of a wing of a fly flow from his eyes, Allah will forgive all his sins although they be equal in number to the foam (of the water) of the river."
Tradition 36:
Through successive chain of transmitters, the Noble Shaikh Ja'far bin Qawlawayh relates with his chain of authorities from Dawood Raqqi, who says that once I was in the presence of Imam Ja'far as Sadiq (a.s) when he asked for water to drink. When he drank it, grief overtook him and his eyes became full of tears. Then he said,
"O Dawood! May Allah's curse be upon the murderers of Imam Husain (a.s). There is no servant (of Allah) who drinks water and remembers Husain and curses his enemies, except that Allah writes one lac virtues in his record, and forgives one lac sins of his, and elevates his position one lac times. It is as if he has freed one lac slaves, and on the day of Qiyamah he shall arise satiated."
Source http://www.maaref-foundation.com/
Wednesday, January 6, 2010
When Did Tazia Daari Begin in India ?
It is said that ‘Taziadari’ in India began during Taimur’s time. Taimur became the king of India during 1698-99 after conquering Delhi and many other towns.
Taimur was a Shia by faith and every year he used to travel to Kerbala to spend the holy days of Muharram, during this particular year due to the attack he could not go to Kerbala thus he made a replica – “tazia” and preserved it at his palace, by seeing this practice the rich and the famous people of his reign imitated and began the same practice hence this spread through to the citizens.
Also during the Mogul Empire “Taziadari” was common. Humayun was defeated by Shershah, thus he took refuge from Iran when Humayun went and asked for help.
Shah Tahmas welcomed him warmly and provided a good cavalry of 10,000. Humayun came to India with the 10,000 cavalry and defeated Shershah taking back his lost homeland. Experiencing the Azadari of Iranians, he introduced the practice in India.
Humayun donated pieces of land (plots in each and every town/ cities in the name of Imam Hussein (a.s) and on this small plots man - made Tazia were placed.
Today everywhere it is known as “Chowk” Actually these are Humayun’s Azadari (memorial) places.
History tells us during Humayun’s reign poems of Imam Hussein (a.s) were recited at his palace.
During King Akbar’s empire (Mogul) one well known person by ‘Beram’ who was Ahlulbayt’s lover spent a lot to present a flag (Alam).
During the staunch Aurangzeb’s time Azadari, Sermons and Taziadari was all performed; his own daughter Zaibunnisa used to participate in Imam Hussein (a.s) sermons.
At the time of Muhamed Shah, Azadari had reached its climax. In every town and city, processions (Julus) were held; including flags (Alam), replica (Tabut) and people would beat their chest mourning for Imam Husain (a.s.) in the month of Muharram.
In 1223 A.H the prince (Shehanshah) of Delhi built an Imambargha which was known as Majlis Khana where Muslims used to gather and recite ‘Marsiya’ (poem) of Imam Hussein (a.s)
India’s last Mogul Emperor- Bahadur Shah Zafar who due to his ill health had vowed to make a flag (Alam) of pure gold in the name of Hazrat Abbas(a.s) on recovery he fulfilled his vow.
Muharram was even commemorated in Southern India.
Ahmednagar’s judge Behramshah’s son fell seriously ill, for which he vowed in the name of Imam Hussein (a.s) and miraculously recovered from his illness as a result he together with his family embraced the Shia faith and became followers of the 14 Infallibles.
This incident has been related in “Tarikhe Farishta” in 1537 A.H.
Taimur was a Shia by faith and every year he used to travel to Kerbala to spend the holy days of Muharram, during this particular year due to the attack he could not go to Kerbala thus he made a replica – “tazia” and preserved it at his palace, by seeing this practice the rich and the famous people of his reign imitated and began the same practice hence this spread through to the citizens.
Also during the Mogul Empire “Taziadari” was common. Humayun was defeated by Shershah, thus he took refuge from Iran when Humayun went and asked for help.
Shah Tahmas welcomed him warmly and provided a good cavalry of 10,000. Humayun came to India with the 10,000 cavalry and defeated Shershah taking back his lost homeland. Experiencing the Azadari of Iranians, he introduced the practice in India.
Humayun donated pieces of land (plots in each and every town/ cities in the name of Imam Hussein (a.s) and on this small plots man - made Tazia were placed.
Today everywhere it is known as “Chowk” Actually these are Humayun’s Azadari (memorial) places.
History tells us during Humayun’s reign poems of Imam Hussein (a.s) were recited at his palace.
During King Akbar’s empire (Mogul) one well known person by ‘Beram’ who was Ahlulbayt’s lover spent a lot to present a flag (Alam).
During the staunch Aurangzeb’s time Azadari, Sermons and Taziadari was all performed; his own daughter Zaibunnisa used to participate in Imam Hussein (a.s) sermons.
At the time of Muhamed Shah, Azadari had reached its climax. In every town and city, processions (Julus) were held; including flags (Alam), replica (Tabut) and people would beat their chest mourning for Imam Husain (a.s.) in the month of Muharram.
In 1223 A.H the prince (Shehanshah) of Delhi built an Imambargha which was known as Majlis Khana where Muslims used to gather and recite ‘Marsiya’ (poem) of Imam Hussein (a.s)
India’s last Mogul Emperor- Bahadur Shah Zafar who due to his ill health had vowed to make a flag (Alam) of pure gold in the name of Hazrat Abbas(a.s) on recovery he fulfilled his vow.
Muharram was even commemorated in Southern India.
Ahmednagar’s judge Behramshah’s son fell seriously ill, for which he vowed in the name of Imam Hussein (a.s) and miraculously recovered from his illness as a result he together with his family embraced the Shia faith and became followers of the 14 Infallibles.
This incident has been related in “Tarikhe Farishta” in 1537 A.H.
Translated by: F. Ali
Extracted from “Salsabil”.
Extracted from “Salsabil”.
Kashmiri Anjuman in Ashoora Juloos
Azadar of Kashmir staying in Mumbai have formed their own Anjuman known as Kashmiri Anjuman located at Yaqoob Street doing Matam e Zanjeer in the Ashoora Juloos which commences from Imambada Zainabia and ends at Rehmatabad Cemetry.
Famous Nauha on the Day of Ashoora
This Nauha recited by Janab Zahid Ali of Anjuman Nasiran e Husain (a.s) is written by Janab Baqar of U P and is one of the oldest Nauhas recited on the Day of Ashoora.
Matam e Zanjeer at Imambada Haideri
Azadar of Anjuman e Nasiran e Husain (a.s) doing Matam e Zanjeer in the night of Ashoora.
Nauha at Imambada Haideri Yaqoob Street
Imambada Haideri located at Yaqoob Street is one of the oldest Imambargahs in Mumbai.There are Majalis & Mahafils round the year. Imambada Haideri is famous for propagating Azadari of Imam Husain (a.s) and other activities like Quran Khwani , Mehfils etc for Shia community.
Tuesday, January 5, 2010
Anjuman e Nasiran e Husain (a.s) Yaqoob Street
Anjuman e Nasiran e Husain (a.s) Yaqoob Street is one of the oldest Anjumans in Mumbai. It started approx 35 years back with young lads from the area.This nauha is written by Janab Khurshid Hallauri Sahab and is recited every year on the Night of Ashoora from Imambada Baqerya to Imambada Haideri. Janab Zahid Ali is the oldest Nauha Khawan of the Anjuman , he has been reciting since the formation of the Anjuman.
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