Shab-e-Zarbat (19th of Mah e Ramzan) or Night of attack on Imam Ali (as) at Kufa Mosque

Shab-e-Zarbat (19^th of Mah e Ramzan) or Night of attack on Imam Ali (as) at Kufa Mosque

The commander of faithful, the father of eloquence, the caretaker of the orphans, the shelter of the needy and the perfect of all humans after Holy Prophet Muhammad (saw). Born in the House of Allah, Holy Kaaba, and martryed in the House of Allah, Masjid-e-Kufa. He died on the 21^st day of Ramadan 40 A.H. and buried in Najaf al-Ashraf (Iraq).

On the eve of the martyrdom of Imam Ali (as) we take this opportunity to extend our heartiest condolences to Imam of the time, Imam Mahdi (as) and the Muslim world. Oh Allah (SWT) help us live the life of Imam Ali (as)!

Imam Ali ibn Abi Talib (as) had prophesied his departure from this world several days before hand, and on the day of his martyrdom he mysteriously desired his sons Imam Hasan and Imam Hussain (as) to offer their morning prayers in the house and not to accompany him as they usually did to the mosque of Kufa. When Imam Ali (as) was leaving his abode, the household birds began making a great noise and when one of Imam Ali's servants attempted to quieted them, Imam Ali (as) said, "Leave them alone, for their cries are only lamentations foreboding my death."

On the 19^th of the month of Holy Ramadan (Mah e Ramzan) of the year 40 A.H, Imam Ali (pbuh) came to the mosque in Kufa for his morning prayers. Imam Ali (pbuh) gave the call for prayer (Azaan) and became engaged in leading the congregation. Abd-al-Rahman ibn Muljam pretending to pray, stood just behind Imam Ali (pbuh), and when Imam Ali (pbuh) was in a state of prostration, Abd-al-Rahman ibn Muljam dealt a heavy stroke with his sword, inflicting a deep wound on Imam Ali's (pbuh) head.

This was the time when Imam Ali (as) uttered his famous words : "Fuzto warab-il-Kaaba" - "By the Rab of Kaaba, I am successful".

Holy Prophet Muhammad (pbuh) had prophesied the assassination of Imam Ali (pbuh) and his issues. Regarding Imam Ali (pbuh) Holy Prophet Muhammad (pbuh) had said, "O Ali! I see before my eyes thy beard dyed with the blood of thy forehead."

They assassinated Imam Ali (pbuh) at his finest time - the hour of standing before Allah, the Exalted, during a prayer of submission, in the best of days, while fasting during the month of Ramadan (Mah e Ramzan); during the most glorious Islamic duties, while preparing to wage jihad, and in the highest and most pure divine places, the Mosque of Kufa.

May joy be to Amir al-Muminin Imam Ali bin Abi Talib (pbuh) and a blessed afterlife!

The crime of assassinating Imam Ali (pbuh) remains one of the most cruel, brutal and hideous, because it was not committed against one man, but against the whole rational Islamic leadership. By assassinating Imam Ali (pbuh), they actually aimed at assassinating the message, the history, the culture and the nation of Muslims embodied in the person of Imam Ali bin Abi Talib (pbuh). In doing so, the Islamic nation lost its guide of progress, and at the most wondrous opportunity in its life after the Holy Prophet (pbuh).

Imam Ali (pbuh) suffered from his wound for three days, and He (pbuh) passed away on 21^st of the month of Ramadan (Mah e Ramzan) at an age of 63 years.

During these three days, he (pbuh) entrusted his son, Imam Hasan (pbuh) with the Imamate of guiding the nation ideologically and socially. During those three days, as during all his life, he never ceased remembering Allah, praising Him, and accepting Him and His ordinance.

Likewise, he continued giving pieces of advice and directions leading to good, pointing to the right, defining the way to guidance, explaining the course for deliverance, calling for the observance of Allah's ordinances, and warning against following one's ill desires and set-backs from not carrying out the divine message.

The following is one piece of advice offered to his sons, Imam Hasan (pbuh) and Imam Hussain (pbuh), as well as to his people, the nation and coming generations:

"I advise you to fear Allah, and not to run after (the pleasure of) the world, even if it may run after you. Do not be sorry for anything from it which you have been denied. Say the truth and act for (Allah's) reward. Be an enemy of the oppressor, and be a helper of the oppressed."

"I advise you, my children, my household and all those who may receive my message, to fear Allah, to arrange your affairs well, to maintain good relations among yourselves, for I have heard your grandfather (pbuh) saying: 'Good relations are better than prayer and fasting in general.'"

"(Fear) Allah when handling matters of orphans. Do not let them starve, nor allow them to be lost as long as you are there."

"(Fear) Allah in respect to your neighbors, for they were the trust of your Prophet (pbuh). He went on asking us to take care of them, so much that we thought he would make them heirs (of our heritage)."

"(Fear) Allah in respect to the Holy Quran, (take care that) no one may excel you in following its tenets."

"(Fear) Allah in respect to prayer, as it is the pillar of your religion."

"(Fear) Allah in respect to your Lord's House (Kaaba), do not forsake it so long as you live, because if you do you will not be looked upon with respect."

"(Fear) Allah in respect to Jihad, fight with your wealth, your lives and your tongues, in the way of Allah."

"Have mutual liaison and give-and-take. Beware of turning your faces from, and of renouncing, one another. Do not abandon bidding good and forbidding evil, lest vicious people may overrule you, and then in such a case, your invocations will not be responded to (by Allah)."

Then he said: "O, Banu Abdul Muttalib, certainly I do not want you to wade through the blood of the Muslims, crying: Amir al-Muminin was murdered. You certainly kill for me no one but my killer."

"Wait till I die by this stroke of him (Abd-al-Rahman ibn Muljam), then strike a single stroke against him, and do not disfigure his body, for I had heard the Holy Prophet (pbuh) saying: 'Avoid mayhem even with a rabid dog.'"

Such was the heroic end of this great man! The loss to the Mission and the nation was the gravest after the loss of the Holy Prophet (pbuh).

By the death of Imam Ali (pbuh) the nation lost:

A heroism that had become the song of the time;

A courageous history that has never dreamt of its like;

A wisdom no one can fathom, save Allah;

A purity, the like of which was only in the prophets;

An abstinence from the pleasures of life that could be attained only by the nearest to Allah;

An eloquence such as to be the echo of Book; and

A jurisprudence, and a thorough knowledge of the laws of religion, that made him the 'gateway of the city' of the Prophet's knowledge, and the authority to whom the Islamic nation referred in all its affairs.

Peace be upon Amir al-Muminin the day he was born, the day he was martyred on his altar, and the day he shall be raised alive.

Praise be to Allah, Lord of the worlds.

15 Ramadan, Birthday of Imam Hassan al-Mujtaba (A.S.W)

15 Ramadan, Birthday of Imam Hassan al-Mujtaba (PBUH)

Name : Hassan (a.s.) - the 2nd Holy Imam

Title : al-Mujtaba

Agnomen : Abul-Mohammad

Father : Imam Ali(a.s.) - the 1st Holy Imam

Mother : Mistress of the women of the world, Lady Fatima Az-Zahra(s.a.) bint-e-Mohammad Rasool-Allah(pbuh&hf)

Birth :

At Madina on 15th of Ramzan 3 AH (624 AD) First Important Joyous occassion in the household of the Prophet !

His Birth and blessings

The 2nd Imam after Imam Ali(a.s.) was his son Imam Hassan(a.s.), the son of the leader of the women of the worlds, Bibi Fatima(s.a.), daughter of Prophet Muhammad(pbuh&hf). Imam Hassan(a.s.)'s kunya was Abu Muhammad. He was born in Medina, on the night of the 15th day of Ramadan, three years after the hijra (624 AD).

When Imam Hassan(a.s.) was born, the Prophet(pbuh&hf) took him and said the adhan (call to prayer) in his right ear, and said the iqama (words similar to the adhan) in his left ear. Then he sacrificed a ram for him (in the ceremony of aqiqa). Then he shaved his hair. He (i.e., the Prophet (pbuh&hf)) gave silver equal to his hair. So the weight of Imam Hassan(a.s.)'s hair was a dirham and some of silver. Then he ordered his hair to perfumed. So the aqiqa and giving alms as equal as the weight of hair have become Sunna (an act of the Prophet(pbuh&hf)).

Bibi Fatima(s.a.) brought her two sons, Imam Hassan(a.s.) and Imam Hussain(a.s.) to the Apostle of God(pbuh&hf) at the time when he was suffering from the sickness from which he died. "Apostle of God," she said, "these are your two (grand) sons. Give them something as an inheritance". "As for Hassan," he replied, "he has my form and my nobility. As for Hussain, he has my generosity and my bravery."

The Birth Anniversary of Imam Hassan ibn Ali, al-Mujtaba (A.S)

The Birth Anniversary of Imam Hassan ibn Ali, al-Mujtaba (A.S)

Name: Hassan
Title: al-Mujtaba
Kunya: Abu Muhammad
Father: Ali ibn Abu Talib (Peace be upon him)
Mother: Fatimah bint Muhammad (Peace be upon them)
Born: 15th Ramadhan, 2 AH/624 CE in Madinah, Hejaz region of the Arabian Peninsula
Died: 7th Safar, 50 AH/670 CE, after being poisoned by his wife, Ja’da.
Age at Martyrdom: 48
Period of Imamate: 9 years
Buried: Baqi’, Madinah, Hejaz region of the Arabian Peninsula

Meet Imam Hassan

“… ‘That is Hassan, son of ‘Ali…’ they told me. My heart became filled with hatred. I envied ‘Ali for having a son like that. I headed toward him and said, ‘Are you the son of ‘Ali…?’ He responded, ‘I am his son.’ I then started to curse him and his father…”

These were the words of a traveler to the City of the Prophet – Madinah – upon seeing the saintly, handsome, and well-dressed Imam Hassan. Propaganda and blatant lies in the traveler’s country of origin had led him to view Imam ‘Ali and his family in a terribly negative light.

The traveler continued.

“When I finished, he asked me, ‘It seems you are a stranger here…?’

I replied, ‘Yes.’

Then he said, ‘Come on over to our place! If you need a house, we will host you…or money, we will give it to you…or if you have another need, we will assist you…’

After hearing this, there was no one on the face of the earth more beloved to me than him. Every time I think back to what he did and what I did, I am grateful to him and feel embarrassed about how I acted.”[i]

The traveler’s encounter with Imam Hassan gives us a snapshot of this Imam’s forbearance, clemency and charity. The life of this second, Divinely-selected Imam is fragrant with profound wisdom, valor and foresight. In Imam Hassan’s every decision, the advancement of principle was paramount.

The Second Imam

Imam Hassan was the older son of Imam ‘Ali and Lady Fatima Zahra’ – the younger son being Imam Hussain. While Imam Hassan was only a boy of about seven years when Prophet Muhammad passed away, the Messenger of God had made a point to recognize Imam Hassan with distinction. In several traditions, Prophet Muhammad is narrated to have said:

“Hassan and Hussain are the Masters of the Youths in Paradise.”[ii]

The Prophet also said:

“All the people of paradise are youths.”[iii]

In other words, Imam Hassan is a leader among the inhabitants of paradise. Through such narrations, Prophet Muhammad was hinting at – or rather heralding – the grand qualities which Imam Hassan would manifest. Imam Hassan would be the most qualified individual for the Divinely-appointed post of Imam after his father Imam ‘Ali.

Imam Hassan lived with his father for about thirty years after the Prophet’s passing. During Imam ‘Ali’s political leadership, Imam Hassan supported the establishment of justice with sacrifice and relentless effort. Before Imam ‘Ali was martyred, he said:

“My son, the Messenger of God had commanded me to have you carry out my will (as successor), and turn my books and weapon over to you – just as he had me carry out his will (as successor) and turned his books and weapon over to me…”i

And so Imam Hassan carried on as both the spiritual and political leader, in the midst of threats and conspiracies far and wide. Mu’awiyah, the leader of the misinformation, hate, and, not to mention, military campaigns against Imam ‘Ali was now focused on Imam Hassan.[iv]

Ceasefire with Mu’awiyah

Imam Hassan’s army was not in the state to fight another war. Different groups within the military were divided on their loyalties. Some fought alongside Imam Hassan simply because he opposed Mu’awiyah – they felt little devotion to Imam Hassan in any case. Others were Imam Hassan’s supporters out of blind loyalty to their tribal chiefs which had pledged allegiance to the Imam. Then there were the few who followed Imam Hassan with the awareness that he was the true successor to Prophet Muhammad.[v]

But the vast majority of Imam Hassan’s military did not have the will and determination to mend the wrongs enacted by Mu’awiyah. Indeed, at one point, one of the officers appointed by Imam Hassan led a division of 12,000 troops. Soon after, Imam Hassan received news that this officer had been bribed and turned over – along with 8,000 troops – to Mu’awiyah’s camp.[vi]

Imam Hassan was left with a military of shaken morale, subsequent betrayals within his own camp, and a ruthless enemy waiting to take advantage of the situation. Imam Hassan knew that the best way to preserve the message of Prophet Muhammad and minimize the loss of life was by agreeing to a treaty with Mu’awiyah. When Imam Hassan was questioned about his decision, he said,

“By God, I have not submitted the authority to him (Mu’awiyah). However, I have not found supporters. If I had supporters, I would have fought him day and night until God judges between us. But I knew the people of Kufah (the governing city at the time) and their predicament. The corrupt among them would not reform – they had no loyalty or responsibility in words or actions… They say that their hearts are with us, but, indeed, their swords are turned against us!”[vii]

Some key terms of the treaty were as follows:

1. Mu’awiyah would hold political authority, on the condition that he acts in accordance with the Book of God and the Prophetic Tradition.
2. Imam Hassan would resume political authority after Mu’awiyah. If anything happened to Imam Hassan, Imam Hussaisn would assume political authority, and Mu’awiyah had no right to appoint anyone.
3. Cursing Imam ‘Ali and supplication against him in prayers would have to stop. Only good would be mentioned regarding Imam ‘Ali.
4. Money in the treasury would be distributed among the children of those men who were martyred while fighting alongside Imam ‘Ali in different battles against Mu’awiyah and other enemies.
5. People were to be safe, no matter where they were in Syria, Iraq, Hejaz, or Yemen. Mu’awiyah would not persecute others – including the followers of Imam ‘Ali – based on past conflicts.

Mu’awiyah wrote down these terms himself and sealed the document. He swore to abide by it in front of all the chiefs in his region. But he did not abide by it. Mu’awiyah said in front of a crowd in Kufah:

“Indeed, every condition and thing that I yielded to Hasan, the son of ‘Ali, is beneath these two feet of mine!”[viii]

Groundwork for a Revival

Mu’awiyah proceeded with a policy of terrorism and persecution against anyone who outwardly affiliated with Imam ‘Ali’s family. Ironically, it was only after seeing the ugliness of Mu’awiyah’s rule that many citizens awakened to the righteous demands for justice which Imam Hassan had called for. Imam Hassan’s wise decisions were giving way for a mass revival, which would culminate years later.[ix]

It was not long, however, before the worry over Imam Hassan became unbearable to Mu’awiyah. Mu’awiyah was able to bribe Imam Hasan’s wife to poison him. At the age of 48, the noble Imam Hassan was buried in the Baqi’ cemetery of Madinah.[x]

As the second immaculate Imam, Imam Hassan’s character and decisions demand our deep contemplation. Let us consider these thoughts in the spirit through which Imam Hassan encouraged reflection upon the Book of God:

“…and be mindful of it, if you hear it – a mindfulness of comprehension…and do not be mindful of it with the mindfulness of pure narration. Indeed, those who narrate the Book are many, those who comprehend the Book are few, and God is the Helper.”[xi]

Assassination of Ali A,S

Assassination of Ali A,S

Ali ibn Abi Talib, the fourth Rashidun caliph and first Shia Imam, was assassinated by the Kharijite Ibn Muljam Backed by Muawiyah on 26 January 661 while praying at the Great Mosque of Kufa in present-day Iraq. Ali, who was then 62 or 63 years of age, died due to his injuries two days after Ibn Muljam struck him on his head by a poison-coated sword, on the 21 (or 19) Ramadan 40 AH (28 January 661 CE). He was the third successive caliph, after Umarand Uthman, to be assassinated.

Ali became the caliph after the assassination of Uthman in 656. However he faced opposition from some factions including the Levant governor, Muawiyah I. A civil war, called the First Fitna, took place within the early Islamic state which resulted in the overthrow of the Rashidun caliphs and the establishment of the Umayyad dynasty. It began when the caliph Uthman ibn Affan was assassinated in 656 and continued through the four-year reign of Ali. After Ali agreed to arbitration with Muawiyah I following the Battle of Siffin (657), a revolt happened against him by some members of his army, later known as Kharijites("those who leave"). They killed some of Ali's supporters, but they were crushed by Ali's forces at the Battle of Nahrawan in July 658.

Ibn Muljam met up with two other Kharijites namely al-Burak ibn Abd Allah and Amr ibn Bakr al-Tamimi at Mecca, and concluded that the situation of the Muslims at the time was due to the errors of Ali, Muawiah and Amr ibn Aas, governor of Egypt. They decided to kill the three in order to resolve the "deplorable situation" of their time and also avenge their companions killed at Nahrawan. Aiming to kill Ali, Ibn Muljam headed toward Kufa where he fell in love with a woman whose brother and father had died at Nahrawan. She agreed to marry him if only he could kill Ali. Consequently, Ali was stabbed by Ibn Muljam at the Great Mosque of Kufa. After Ali's death, Ibn Muljam was executed in retaliation by Hasan ibn Ali.


Events leading to Ali's assassination trace back to the death of Muhammad, prophet of Islam, where the community of Muslims disputed over his succession as the leader of Ummah. The assembly at the Saqifat Bani Saida gave allegiance to Abu Bakr as the caliph. While Sunni Muslims believed that Muhammad had not selected a successor, Shia Muslims believed that Ali was appointed as Muhmmad's successor by God referring to the event of Ghadir Khumm. Abu Bakr was succeeded by Umar, who was murdered in 644. After Umar's death, Ali, the cousin and son-in-law of Muhammad, and Uthman were contenders for the post. Uthman was elected as caliph by an election council. Ali became the caliph after the assassination of Uthman in 656.

Ali's caliphate was coincident with First Fitna. Though Ali was elected as the fourth Rashidun (the "rightly guided") caliph five days after Uthman's death, he faced opposition during his rule. On one hand, A'isha, Talhah and Al-Zubayr revolted against him in Meccaand on the other hand Muawiyah I, the Umayyad governor of Levant, refused to pledge allegiance to him as the new caliph. Therefore, a civil war about succession to the office of the caliphate took place. Ali's opponents asked the killers of Uthman should be punished. Ali, first emerged victorious at the Battle of Camel in 656, against an army primarily led by Muhammad's wife Aisha and other sahaba. Then, Ali also fought the Battle of Siffin in 657 against Muawiyah. The battle ended in a stalemate with Ali entering into arbitration with Muawiyah.

A group of Ali's army, later known as Kharijites or Khawarij ("those who leave"), opposed against arbitration after the battle of Siffin, when he accepted arbitration with Mu'awiya. They opposed to human judgement in the matter of religion and used "Judgment belongs to God alone," as their slogan. In 658 they violated their oath of allegiance, revolted and openly threatened to kill any Muslim who would not join them. Ali defeated them at the Battle of Nahrawan. The killing of the Kharijites was "the most problematic event" during Ali's caliphate, because they had been among his most vigorous allies in the war against Muawiah.

Ibn Muljam along with two other men, namely al-Burak ibn Abd Allah and Amr ibn Bakr al-Tamimi, all considered as belonging to Kinda, met at Mecca and had a long discussion after the pilgrimage ceremony. They concluded that the situation of Muslims at the time was due to Ali, Muʿawiya and Amr ibn al-Aas, "whom they regarded as being in error", and swore to kill them to also "avenge their companion's massacred at al-Nahrawan." They arranged the date of assassination and each of them chose his victim.

Ali's prediction of his fate

Two types of traditions exist regarding Ali's awareness of his fate long before the assassination. This foreknowledge was through his own "premonition of it" or by Muhammad. Based on numerous traditions, Ali's beard staining with "blood flowing from his head" had been revealed by Muhammad or Ali. Another set of traditions by Muhammad says that "the most evil man among the ancients was he who had killed the camel of the prophet Salih and among his contemporaries, he who would kill Ali." The night of the assassination, Ali said that his fate was about to come true, and when he left home in the morning, "geese followed him, cackling" weeping for his funeral, as he said later.

Assassination

Ali was assassinated by Ibn Muljam, a Kharijite from Egypt. Ibn Muljam was of Himyar paternally, but was counted among the Murad due to his maternal kinship, and allied with the Bani Jabala of Kindah. He had entered Kufa with the aim of killing Ali to avenge the Kharijite leaders at Al-Nahrawan.

In Kufa, he encountered a group of people from Taym al-Ribab tribe who were mourning ten of their tribemates killed at Nahrawan by Ali's army. Among them was a woman named Quttaam. According to cleric Ali al-Sallabi, on seeing Quttaam, he "lost his senses" and "forgot the assignment" for which he was roaming, and proposed to her. Quttaam said that she would marry him if he could "heal" her by giving her three thousand dinars, a chanteuse, a male slave and the death of Ali. Quttaam wanted revenge too as her father and brother had been killed by Ali's forces at Al-Nahrawan. Ibn Muljam persuaded a man called Shubayb to assist him in killing Ali. Besides Shablb ibn Bujra, Wardan ibn al-Mujalid also were Ibn Muljam's accomplice. The conspirators stationed themselves opposite the door from which Ali would enter the Mosque.

On Friday, 19 (or 17) Ramadan, Ali entered Kufa mosque to perform the morning prayer. Ibn Muljam wounded Ali on the "crown of his head" by a poisoned sword after Ali had recited verses from the Sura al-Anbiya as part of the worship, or when he was entering the mosque. Shablb's sword did not hit Ali and instead "hit the wooden frame of the door or the arch." He fled and was caught near the gates of Kinda by 'Uwaymir', but could finally escape through the crowd. Wardan ran away to his home and was killed there by a relative, "'Abd Allah b. Najaba b. Ubayd, after confessing his involvement." Ibn Muljam was caught by the Hashimite al-Mughlra ibn Nawfal ibn al-Harith.

Ali ordered that if he died from the wound, Ibn Muljam had to be executed in retaliation. Ali died two days later on 21 Ramadan 40/30 January 661 (or 19 Ramadan 40/28 January 661) at the age of 62 or 63, and Ibn Muljam was killed in retaliation (Qisas) by Hasan ibn Ali, in accordance with Ali's instruction.

Role of Al-Ash'ath ibn Qays

Al-Ash'ath ibn Qays was the chief of Kindah tribe in Kufa. According to Wilferd Madelung, in the final years of Ali's reign he had tendency towards Muawiah and received letter including offers of money from him to show reluctance about Ali's campaign against Muawiah. Some sources have accused al-Ash'ath of being informed of the plot of the assassination of Ali. According to al-Yaqubi, Ibn Muljam was hosted by al-Ash'ath for a month when Ibn Muljam had been preparing his sword. Another report by Ibn Sa'd says that al-Ash'ath stayed the night of the killing at mosque counseling Ibn Muljam and that al-Ash'ath signaled the time of attempting the assassination by saying "the morning has smiled." The majority of the sources narrates an ambiguous phrase from Al-Ash'ath:"the dawn has risen for thee" and those who has Shia tendency give it as a clear encouragement to Ibn Muljam: "Deliverance, deliverance! The dawn has risen for thee." After assassination, Hujr ibn 'Adi accused him for Ali's murder. There is even a report which says he warned Ali about Ibn Muljam. According to Laura Veccia Vaglieri, the sources narrate different reports which vary from outright accusation to a suspicion of complicity and even to an act of loyalty.

However Al-Sallabi believes that these accusations against al-Ash'ath seem baseless as he was a loyalist and was against Kharijites from the time they first appeared and fought them at Nahrawan. He was also the first one to fight against the people of Syria in the battle for the water. Moreover, he believes there exists no narration from the family of Ali ibn Abi Talib supporting these accusations against al-Ash'ath, neither his family did not discuss it with any member of al-Ash'ath's family. After Ali was injured by Ibn Muljam, al-Ashʿath sent his son to determine Ali's condition, his words suggesting that he knew Ali would not survive.

Burial

Ali's body was washed by his sons, Hasan, Husayn, Muhammad ibn al-Hanafiyyah and one of his nephew, Abdullah ibn Ja'far. Then he was secretly buried by them and 'Ubaydullah ibn Al-Abbas, since it was feared that his body would be "exhumed and profaned".Some sources claim Ali was buried at the Imam Ali Mosque at Najaf in present-day Iraq, while others, usually Afghans, say he was buried at the Rawze-e-Sharif in the Afghan city of Mazar-e-Sharif. Ali's death is commemorated by Shia Muslims every year.

Aftermath

According to Wilferd Madelung, a small minority of people were convinced that "he was the best of Muslims after the Prophet and the only one entitled to rule them," and after Ali's death people were divided regarding their view toward him. "Distrust of, and opposition to, Mu'awiya and his Syrian cohorts" was what united the majority. Ali's admirers then turned into majority due to "highhandedness, misrule and repression" of Umayyad.

After Ali's death, the Shias of Iraq declared Ali's eldest son Hasan the successor to Ali, thus proclaiming him as their new caliph. However, Hasan was not interested in becoming caliph, and to prevent further bloodshed, he signed the Hasan–Muawiya treaty and abdicated in favor of Muawiyah, who became the first caliph of the Umayyad caliphate. Muawiyah died in Medina at the age of forty-five in 669, and was succeeded by Yazid I in 61 AH (680 CE) but Hasan's brother Husayn ibn Ali refused to accept Yazid's leadership. After being invited by the Shiites of Iraq in the same year, Husayn started his march to Iraq. However, during their stay at Karbala, his family was massacred by Yazid at the Battle of Karbala on 10 Muharram (10 October) and his death is commemorated by Shia, while remembered by nearly all Muslims every year during Muharram paying tribute to the grandson of Muhammad's grandson and family's brutal assassination.

جاوید غامدی نے امام مہدی ؑ کا انکار کر کے نیا فتنہ پیدا کر دیا۔

جاوید غامدی نے امام مہدی ؑ کا انکار کر کے نیا فتنہ پیدا کر دیا۔

اہلسنت کا جاوید غامدی زبردست جواب بھی سنیں !

حضرت سیدناامام محمد مھدی علیہ السلام کا انتظار صحابہ کرامؓ کی سنت ھے۔*
_"""چند ثبوت ملاحظہ کریں """_

حضرت ابو الطفیل رضی اللہ عنہ محمد بن الحنفیہ سے روایت کرتے ہیں کہ محمد بن الحنفیہؒ نے کہا کہ وہ حضرت مولا علی علیہ السلام کی مجلس میں بیٹھے تھے کہ ایک شخص نے ان سے (امام) مہدیؑ کے بارے میں پوچھا؟ تو حضرت علی علیہ السلام نے (بر بنائے لطف) فرمایا۔ دور ھو، پھر ہاتھ سے اشارہ کرتے ھوئے ارشاد فرمایا کہ مہدی کا ظہور آخر زمان میں ھوگا۔ (اور بے دینی کا اس قدر غلبہ ھوگا کہ) اللہ کے نام لینے والے کو قتل کر دیا جائے گا۔ (ظہور مہدی کے وقت) اللہ تعالیٰ ایک جماعت کو ان کے پاس اکٹھا کر دے گا، جس طرح بادل کے متفرق ٹکڑوں کو مجتمع کر دیتا ھے اور ان میں یگانگت و الفت پیدا کر دے گا۔ یہ نہ تو کسی سے خوفزدہ ھوں گے اور نہ کسی کے انعام کو دیکھ کر خوش ھوں گے۔ (مطلب یہ ھے کہ ان کا باھمی ربط وضبط سب کے ساتھ یکساں ھوگا) خلیفہ مہدی کے پاس اکٹھا ھونے والوں کی تعداد اصحابِ بدر (غزوۂ بدر میں شریک ھونے والے صحابۂ کرام) کی تعداد کے مطابق (یعنی 313) ھوگی۔ اس جماعت کو ایک ایسی (خاص) فضیلت حاصل ھوگی جو ان سے پہلے والوں کو حاصل ھوئی ھے نہ بعد والوں کو حاصل ھوگی۔ نیز اس جماعت کی تعداد اصحابِ طالوت کی تعداد کے برابر ھوگی۔ جنہوں نے طالوت کے ھمراہ نہر (اردن) کو عبور کیا تھا۔ حضرت ابوالطفیل کہتے ہیں کہ محمد بن الحنفیہ نے مجمع سے پوچھا کیا تم اس جماعت میں شریک ھونے کا ارادہ اور خواہش رکھتے ھو، میں نے کہا ہاں توانہوں نے (کعبہ شریف کے) دو ستونوں کی جانب اشارہ کرتے ھوئے فرمایا کہ خلیفہ مہدی کا ظہور انہی کے درمیان ھوگا۔ اس پر حضرت ابوالطفیل نے فرمایا بخدا میں ان سے تاحیات جدا نہ ھوں گا۔ (راوی حدیث کہتے ہیں) چنانچہ حضرت ابوالطفیل رضی اللہ عنہ کی وفات مکہ معظمہ ھی میں ھوئی..
نتیجہ پتہ چلا کہ آخری زمانہ میں آنے والے جس امام کی بشارت دی گی ھے وہ اھل بیتؑ سے ھونگے اور ان کا انتظار صحابہ کرام بھی کرتے تھے۔سبحان اللہ۔
📚حوالہ.....حاکم، المستدرک،
4 : 596، رقم : 8659

Imam Mahdi (A.S.) the Quranic View

Imam Mahdi (A.S.)

Imam Mahdi (A.S.) the Quranic View

One of the principles of faith that the Quran postulates and testifies is the principle of the belief in Imam Mahdi (A.S.) and his characteristics. The Holy Quran says: "We have not neglected anything in the Book" (Anam: 38)
On another occasion the book of Allah states:
"...and We have revealed the Book to you explaining clearly everything (Nahl: 89)
It is naturally incumbent upon the Quran not to remain silent upon such an important basic principle; as the Holy Prophet (S.A.W.) has also called a person who does not believe in Imam Mahdi (A.S.) an infidel. To explain the Quranic stand regarding the belief in Mahdaviyat, numerous traditions have exegesised these verses through both Shia as' ' well as Sunni chains of transmitters. These traditions, clearly state that these verses are about Imam Mahdi (A.S.). The book which has the best collection of Quranic verses that speak of Imam Mahdi (A.S.) in the light of Sunni traditions and report, is 'Al Mahdi Fil Quran' written by respected scholar Syed Sadiq Shirazi in 1978.
This book records 86 Quranic verses that are related to or concerning Hazrat Imam Mahdi (A.S.). Hence the books of Able Sunnat are replete with such traditions along with the chains of transmitters.
As far as the Shia scholars are concerned, they have compiled numerous books on this subject. The foremost and the oldest book is 'Al Muhajja Feema Nazala-fil-Qaaemil Hujjah.' This book is written by the great Shia scholar Allama Syed Hashim Behrani (1174 A.H.). In this invaluable work of research, the author has recorded one hundred and twenty Quranic verses that refer to Imam Mahdi (A.S.). He has relied upon the Shia traditional reports making use of narration from Ahlul-Bait (A.S.). Certain reliable scholars have carried out researches and concluded that the Book of Allah contains 217 verses that speak explicitly about Hazrat Imam Mahdi (A.S.) [Ref: Al-AyaatuI Baahira Fi Baqiyatil ltratiut Taahira: written by Syed Dawood Meer Sabiri]
In the present discussion, we shall mention some of such verses about whom the exegesis and the commentary states that they have been revealed concerning Hazrat Mahdi (A.S.) (May Allah hasten his reappearance). We shall quote from both Shia as well as Sunni books of hadith.
A. Quranic verses revealed about Hazrat Mahdi (a.s.) as recorded by the Sunni scholars
(1) Huzaifa bin Yamani says : "One day I entered in the presence of the Holy Prophet (S.A.W.) and asked regarding the following verse,
"••• these are those upon whom Allah has bestowed favours from among the prophets and the truthful and the witnesses and the good) and what a good company are they!" (Nisa : 69)
I, (HazaifaYamani) asked as to who are the people referred to in this verse?
The Holy Prophet (S.A.W.) replied : "0 Huzaifa, the word 'prophets' upon whom Allah has bestowed favours refers to me. I am the first of the prophets who was selected for prophethood (before the creation of the world) and I am the last of them to be sent to the world. The word 'truthful' refers to Ali lbn Abi Talib (AS).
"When the Almighty Allah sent me as a Prophet, the first one to testify for my Prophethood was Ali (A,S.) The word 'witnesses' implies Hamza and Jafar at Tayyar (A.SJ. The word 'good' stands for the two chiefs of the youths of Paradise, Hasan and Husain (AS.). The 'goodly company' refers to Mahdi in his time. " (Shawahid utTanzeel by Haakim Haskani 1/135)
The last portion of the hadith infers that these people in the time of Mahdi (A.S.) will be associates of each other and will remain united. This report also indicates the 'Rajat' (resurrection of the Ahlul Bayt (A.S.) in the era of the reappearance of Hazrat Mahdi (may Allah hasten his reappearance).
(2) In a lengthy tradition, Hazrat Imam Muhammad al Baqir (A.S.) describes the events of the days of reappearance: "When Mahdi (A.S.) reappears his back will rest on the wall of Kaaba. The scene would be such that he would be surrounded completely by 313 of his most obedient and loyal supporters. The first words that he shall utter would be the Quranic verse, "What remains with Allah (Baqiyatullah) is better for you if you are believers.. (Hud : 86)
"After this he shall declare, I am the Baqiyatullah, the divine vicegerent and His proof upon you,' Later, whoever shall approach him, will salute him and say, 'As Salamo Alaika Ya BaqiyatallaheFil Arz' (Salutations upon you, 0 the Baqiyatullah upon the earth)." (Nurul Absar by Syed Momin Shablanjee Shafaee exp. 172 A.H.)
(3) Hasan bin Khalid enquired about the following verse from Hazrat Ali lbn Musa as Raza (A.S.):
"He (Iblis) said: My Lord! Then respite me till the time when they are raised.
He (Allah) said: So surely you are of the respited ones, till the period of the time made known." (Hijr : 36-38)
The reporter asked Imam (A.S.), "Does Shaitan request Allah for respite till the day of Judgement and did Allah respite him till the appointed hour?" Imam Reza (A.S.) replied, "The period of the time made known refers to the day of the reappearance of our Qaem (A,S.)" The Imam (A.S.) was further asked, "0 Son of the Prophet of Allah, which one of you Ahlul Bayt (A.S.) is Qaem?"
He (A.S.) replied, "He shall he from my fourth generation. He would he the son of the chief of the maids of Allah. He will cleanse the face of the earth of all types of injustice and tyranny and purify it of all kinds of evils. " (Faraaedus Simtain by Shaykhul Islam Hammui, Vol. 2)
In this exquisite tradition the eighth Imam, Imam Reza (A.S.) has introduced Imam Mahdi (A.S.) as his fourth descendant i.e. the twelfth Imam. He has also indicated that the respected mother of Hazrat Mahdi (A.S.) will be Narjis Khatoon. She is stated to be the daughter of honorable parents but was sold as a slave maid.
(4) It is recorded from the great Sunni exegesist, Saeed bin Jubayr that he says regarding the following verse:
"He it is who sent His Apostle with the guidance and the true religion that He may make it prevail overall the religions; and Allah is enough for a Witness." Path : 28
The phrase 'that He may make it prevail over all the religions' refers to the same Mahdi (A.S.) who is from the progeny of Fatima az-Zahra (S.A.).
(Al Bayan Fi Akhbare Sahibizamaan Hafiz Ganji Shafaee, p. 73)
Hence the divine promise that Islam shall prevail over all religions will be fulfilled only in the period of the reappearance of Imam Mahdi (A.S.).
(3) One of the stalwarts among the writers of Able Sunnat, Hafiz Abu Jafar atTabari narates from Zaid bin Arqam the companion of the Holy Prophet (S.A.W.) that he said,
'When the Holy Prophet (S.A.W.) was returning from the last Hajj, he halted at Ghadeer-e-Khumm at the time of Zohr braving the extremely hot and scorching sun. He led the Muslims in prayers and later delivered an eloquent and meaningful sermon. In it, he recited the Quranic verse, "Therefore believe in Allah and His Apostle and the Light which we have revealed..." (Surah Taghabun 64: 8). Then the Prophet (S.A.W.) said, "0 People.! The Light that Allah has revealed is in me. After me in Ali (A.S.) and after him in his progeny. Till this sequence reaches al-Qaem al'Mahdi (A.S.)". (Maza ' Fi at-Taarikh - Allama Qubaisi, 3/145-147)
Hence, this Light is the light of divine guidance and that of the leadership of the Ummat. First this light was present in the Holy Prophet (S.A.W.) followed by Ameerul Momineen Ali (A.S.) and after him it will continue to exist in his infallible descendents till it reaches Hazrat Mahdi (A.S.). All these lofty personalities shall be the Divine Proofs.
(B) The Qaranic verses revealed about Hazrat Mahdi (a.s.)
According to the traditions recorded by Shia authorities
(1) It is reported from Yahya bin Abil Qasim: I asked Imam Jafar Sadiq (A.S.) regarding the divine statement - "Alif Lam, Mim. This Book, there is no doubt in it) is a guide to those who guard (against evil). Those who believe in the unseen." Baqarah : 1,2.
The Imam (A.S.) remarked, "those who guard (against evil) are the Shias of Ali (A.S.) and the unseen infers the unseen proof (Imam)." Our contention is corroborated by the following verse of the Holy Quran; "And they say, why is not a sign sent to hint from his Lord? Say; The unseen is only for Allah, there-fore wait - surely I too with you am of those who wait."
[Yunus : 20.] (Ref: Kamaluddin by Shaykh Sadooq, Vol. 2, p. 340)
It is evident that the belief in the Hidden Proof, Imam Mahdi (may Allah hasten his reappearance) is one of the characteristic features of the Shias of Ali (A.S.).
(2) Abu Jafar Imam Muhammad al Baqir (A.S.) explains the following verse of the Holy Quran:
"Those who, should we establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and for Allah is the end of affairs' [Hajj : 41]
He (A.S.) says, "This verse concerns the progeny of Muhammad (S.A.W.). The Almighty Allah will present the east and the west of the earth in the service of Hazrat Mahdi (A.S.) and his companions. He, the Almighty, will make the Islamic religion universal and through Hazrat Mahdi (A.S.) and his companions, ' eradicate innovations (in religion) and evil." (Taweelul Ayaatiz Zaahirah, P.343)
This ayat lays the foundation of the reappearance, rising and the rule of Hazrat Imam Mahdi (A.S.).
(3) When Abu Basir asked Imam Jafar Sadiq (A.S.), the meaning of the following verse :
"Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them and that He will most certainly establish for them their religion which He has chosen for them and that He will most certainly, after their fear, give them security in exchange, (as) they serve Me (and) do not associate aught with Me..." [Nur : 33]
Imam (A.S.) replied, "This verse is revealed in connection with al'Qaem (A.S.) and his companions".(Al-Ghaybah, p. 126)
This Quranic verse about the reappearance and uprising of Imam Mahdi (A.S.) ~ the belief common to Ahle-Sunnat too - mentions four characteristics and aims of the universal rule of Hazrat Mahdi (A.S.)
• The establishment of a Universal Government.
• Absolute Power to the religion of Islam.
• The atmosphere of complete security and peace.
• The annihilation of polytheism (Shirk).
(4) Muhammad bin Abdullah bin Hasan enquired from Imam Muhammad al Baqir (A.S.) the meaning of the following verse :
"And certainly We wrote in the Book after the reminder that (as for) the land. My righteous servants shall inherit it." (Anbiya : 105)
Imam Baqir (A.S.) said, "The righteous servants in the last age shall he the companions of Mahdi (AS.)" (Taaweelul Ayaatiz Zahira)
This verse indicates that the glad tidings of the universal government of helpers and the followers of Hazrat Mahdi (A.S.) has been mentioned in the Torah and the Zaboor.
(3) Ammar-e-Yasir (R.A.) has reported a lengthy tradition from the Holy Prophet (S.A.W.) wherein he has mentioned the lofty position and merits of Ali lbn Abi Talib (A.S.). The Holy Prophet (S.A.W.) has stated in this narration that Hazrat Mahdi (A.S.) would be a descendant of Ali (A.S.). In reply to the query of Ammar-e-Yasir as to 'who is Mahdi' , the Holy Prophet (S.A.W.) said, "0 Ammar! the Almighty Allah has promised me that from the loins of Husain (A.S.) will be born nine Imams (a.s). The ninth one of them shall he hidden from the public eye. For the same reason Allah says, "Say; Have you considered if your water should go down in the earth, -who is it then that win bring you spring of flowing water (Mulk : 30) For him (i.e. Mahdi (A.S.) the 12th Imam) it would be such a prolonged occultation that a section of the people would turn away from their belief. Whereas another section (of the people) will remain firm steadfast. Then he will reappear and rise during the last period (or time) and will fill the earth with justice and equity just as it would be fraught with injustice and oppressions... " (Kifayatul Asar, p.l2)
This verse compares the existence of Hazrat Mahdi (A.S.) to the underground spring of flowing water, gushing forth from the earth. This brief discussion shows that the Holy Quran contains the various aspects of the reappearance, occultation as also the characteristics of Hazrat Mahdi (a.s.). All this is agreed upon by both the Shia as well as the Sunni scholars who are most authoritative and reliable.
May the Almighty Allah, by the intercession of his dear ones, bring to an end the occultation of the last hope of Humanity, hasten his reappearance and include us among his helpers and followers. Amen.

Belief in Imam Mahdi from the Holy Quran

Question

A section of Muslims accuse the Shias of inventing the belief in Imam Mahdi (a.s.). They claim that there is no place for such a belief in Islam. For them, the belief in a divine guide who will come in the last era to establish an Islamic government is just another innovation in religion and their standard response is take refuge in the consensus (ijmaa) argument i.e. the consensus of the Muslims is against the belief in Imam Mahdi (a.s.).

Reply

Rather than being a figment of imagination, the belief in Imam Mahdi (a.s.) is rooted in the Holy Quran and the Sunnah and is as much a part of Islam as Tauheed, Prophethood and Qiyaamah.

Sunnis and Shias alike believe in Imam Mahdi (a.s.) as a divine guide who will appear in the last era to establish universal peace and justice and root out oppression and tyranny. This is the consensus. Those who reject Imam Mahdi (a.s.) are against the consensus and must be censured by other Muslims.

More importantly, the belief in Imam Mahdi (a.s.) finds mention even in the works of contemporary Islamic scholars. For instance, Professor Shaikh Abdul Mohsin b. Abbaad in the presence of his teacher Shaikh Abdul Aziz b. Baaz (died 1999 CE) – the grand mufti of Saudi Arabia from 1993 until his death and one of the renowned Wahhabi scholars of the 20^th century read a thesis titled:

عقيده اهل السنة والاثر في المهدى المنتظر (The Belief of Ahle Sunnah and the traditions regarding the Awaited Mahdi)

This thesis delves on the topic of reappearance of Imam Mahdi (a.s.) and pronounces it as an established Islamic tenet. It proves that the tenet has been verified through acclaimed and successively transmitted traditions that are beyond reproach. Not surprisingly, the thesis met with the strong approval of Shaikh Abdul Aziz b. Baaz who wanted it published.

In fact, Professor Shaikh Abdul Mohsin b. Abbaad held the belief in Imam Mahdi (a.s.) with such high conviction that he was quick to rebut those who opposed the belief. For instance, he has written another book as a refutation to the book of his contemporary scholar from Kuwait – Shaikh Abdullah b. Zaid who made some very strident objections against the belief. Professor Shaikh Abdul Mohsin’s book is titled:

الرد علي من كذب بالاحاديث الصحيحة في المهدي (The Reply to those reject the correct traditions on the Mahdi)

In this booklet, first the vitriolic objections of the Kuwaiti writer are quoted verbatim followed by a response.

Imam Mahdi (a.s.) in the Noble Quran

The best way to establish whether a belief is Islamic or otherwise is to refer to the Holy Quran and its exegesis. On this count, the belief in Imam Mahdi (a.s.) is as Islamic as the belief in Tauheed and Adl. Mentioned below is a list of Quranic verses which allude to Imam Mahdi (a.s.) as per Sunni books of exegesis. It must be noted that the list of verses is for reference only and by no means exhaustive.

i. Surah Taubah (9): Verse 33

Regarding the verse:

يُظْهِرَه عَلَى الدِّيْنِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُوْن

That He might cause it to prevail over all religions, though the polytheists maybe averse to it.

Saeed b. Jubair (r.a.) asserts that the above verse alludes to Imam Mahdi (a.s.) from the progeny of Hazrat Zahra (s.a.).

1. Al Bayan fi Akhbaar-e-Saaheb al-Zamaan by Abu Abdillah b. Muhammad Yusuf al-Ganji al-Shaafe’ee (exp 658 AH), chap 25, pg 155
2. Nur al-Absaar fi Manaaqib Aal-e-Bayt al-Nabi al-Mukhtar by Sayyid Hasan b. Momin b. Hasan Momin al-Shiblanji pg 186

ii. Surah Zukhruf (43): verse 61

Muqaatil b. Sulaiman and other proponents with similar views have interpreted the following Quranic verse:

وَاِنَّه لَعِلْمٌ لِلسَّاعَةِ.

And most surely it is a knowledge of the hour.

as referring to Imam Mahdi (a.s.) who will appear in the last era. They opine that this reappearance will coincide with the last era, and shall be the prelude for the other signs and harbingers of the Day of Judgment.

(Al Bayan fi Akhbaar-e-Saaheb al-Zamaan by Abu Abdillah b. Muhammad Yusuf al-Ganji al-Shaafe’ee (exp 658 AH) chap 25 pg 155)

iii. Surah Anbiyaa (21): Verse 105

In the exegesis of the verse

وَ لَقَدْ كَتَبْنَا فِى الزَّبُوْرِ مِنْ بَعْدِ الذِّكْرِ اَنَّ اْلاَرْضَ يَرِثُهَا عِبَادِىَ الصَّالِحُوْنَ

And certainly We wrote in the Psalms after the reminder (Old Testament) that (as for) the land, My righteous servants shall inherit it.

Imam Baqir (a.s.) and Imam Sadiq (a.s.) assert that it implies the Qaim and his companions.

(Yanaabi al-Mawaddah, chap 71 pg 425, Istanbul edition vol. 3 pg 80)

Also Ka’b al-Ahbaar asserts – I have seen the proclamation of Mahdi’s (a.s.) advent in the divine scriptures of the past Prophets (a.s.). And the scriptures are unanimous in their purport that Mahdi’s (a.s.) reign will be peaceful, without any injustice and tyranny.

1. Al Burhan fi Alaamaat-e-Mahdi Aakhir al-Zamaan by Muttaqi al-Hindi, chap 1, pg, 87, tradition 18)
2. Iqd al-Durar fi Akhbar al-Muntazar wa Huwa al-Mahdi (a.s) by Allamah Yusuf b. Yahya b. Ali b. Abdul Aziz Muqaddasi Shafei Sullami, chap 7, pg. 155

iv.  Surah Shura (42): Verse 18

Mufazzal inquired from Imam Sadiq (a.s.), regarding the Quranic verse:

اَلاَ اِنَّ الَّذِيْنَ يُمَارُوْنَ فِىْ السَّاعَةِ لَفِىْ ضَلاَلٍ بَعِيْدٍ

Now most surely those who dispute obstinately concerning the hour are in great error.

Imam (a.s.) replied – The skeptics will ask (regarding Imam Mahdi (a.s.)), when will his birth occur? Has anyone seen him? Where is he now? When will he reappear? Actually, this skepticism is tantamount to disbelief in Allah’s decree and destiny. These are those individuals who shall find themselves in loss and deprivation in the world and hereafter.

(Yanaabi al-Mawaddah chap 71 pg 428)

v.  Surah Yunus (10): Verse 20

Regarding the verse

وَ يَقُوْلُوْنَ لَوْلاَ اُنْزِلَ عَلَيْهِ آيَاتٌ مِنْ رَّبِّهِ فَقُلْ اِنَّمَا الْغَيْبُ ِللهِ فَانْتَظِرُوا اِنِّىْ مَعَكُمْ مِنَ الْمُنْتَظِرِيْنَ.

And they say, ‘Why is not a sign sent to him from his Lord? Say, ‘The unseen is only for Allah, therefore wait; surely I too am with those who await.’

Imam Sadiq (a.s.) declares that ‘unseen’ in this verse alludes to the Qaim.

(Yanaabi al-Mawaddah chap 71)

As mentioned earlier, the list of Quranic verses is for reference and not an exhaustive study on all verses alluding to Imam Mahdi (a.s.), which exceed hundred in number.