Hadith Ghadeer p1 – Introduction

January 17, 2009

On the 18th of Dhil-Hijjah in the middle of the hot Arabian desert, whilst returning from his final Hajj, the Prophet was ordered to declare Imam Ali his successor to the Muslim masses.  After informing them of his coming death, and the importance of following the Qur’an and Ahlul Bayt, he raised Imam Ali’s hand and said:

من كنت مولاه فهذا علي مولاه

”Whoever’s master (mawla) I am, Ali is also his master”.

This took place in an area known as Ghadir Khumm, half way between Mecca and Medinah and near present day al-Juhfa.

The occurrence of this event is universally accepted by all Muslims, but there has been much controversy over its significance.  Whilst Shia Muslims take it to be  a decisive proof of Imam Ali’s successorship, Sunnis interpret it to mean Imam Ali’s friendship with the believers – ”Whoever I am his friend, Ali is his friend”.

In a series of short posts I will demonstrate the baselessness of the Sunni interpretation, which is nothing more than a futile attempt at rejecting the Prophet’s [s] decisive declaration.  I will prove that the Shia interpretation is the correct one by using 2 lines of evidence:

1. The context of the Hadith

2. The understanding of the Sahaba

I will then address common objections, and will show that many of the points brought up by Sunnis actually count against them, and further prove the correctness of the Shia interpretation.


Hadith Thaqalayn

December 5, 2008

The authenticity of Hadith Thaqalayn is universally accepted, but Sunnis try and explain it away by saying that the Prophet [sawa] was commanding the Muslims to love the Ahlul Bayt, or to accept their narrations only.  The following ahadith have been authenticated by some of the biggest scholars in Sunnism, and leave no room for this interpretation.  They prove that the Prophet made them the premier source of guidance for the Muslims

ورواه الحاكم فى المستدرك 3\148 قال:حدثنا ابو بكر محمد بن الحسين بن مصلح الفقيه بالرى حدثنا محمد بن ايوب حدثنا يحيى بن مغيرة السعدى حدثنا جرير بن عبد الحميد عن الحسن بن عبيد الله النخعى عن مسلم بن صبيح -ابو الضحى- عن زيد بن ارقم قال قالرسول الله صلى الله عليه واله وسلم (انى تارك فيكم الثقلين:كتاب الله واهل بيتى وانهما لن يفترقا حتى يردا على الحوض) انتهى قال الحاكم:هذا حديث صحيح على شرط الشيخين ولم يخرجاه انتهى واقر الذهبى على تعنته بصحة الحديث فى تلخيصه للمستدرك وحتى المحدث السلفى اليمنى مقبل الوادعى لم يسعه فى تعليقه على المستدرك الا الاقرار بصحة هذا الحديث على شرط مسلم

The Prophet [sawa] said: I am leaving two weighty things, the book of Allah and my Ahlul Bayt, and they will never seperate until they reach me at the fountain.
AlHakim and Dhahabi authenticated the above. Mustadrak 3/148

ورواه الحافظ يعقوب بن سفيان الفسوى فى المعرفة والتاريخ 1\295 قال حدثنا يحيى -الحمانى- قال حدثنا جرير عن الحسن بن عبيد الله عن ابى الضحى عن زيد بن ارقم قال قال النبى صلى الله عليه واله وسلم(انى تارك فيكم ما ان تمسكتم به لن تضلوا كتاب الله عزوجل وعترتى اهل بيتى وانهما لن يفترقا حتى يردا على الحوض)انتهى واسناده ايضا صحيح و وصححه شعيب ارنؤوط فى تعليقه على عواصم ابن الوزي

The Prophet [sawa] said: I am leaving that which if you hold onto you will never go astray: the book of Allah and my Ahlul Bayt, and they will never seperate until they reach me at the fountain.

Shu’ayb Arnaut authenticated the above.


ورواه الامام الطحاوى فى مشكل الاثار 2\307 :حدثنا ابراهيم بن مرزوق حدثنا ابوعامر العقدى حدثنا كثير بن زيد عن محمد بن عمر بن على بن ابى طالب عم ابيه عن على :ان النبى صلى الله عليه واله وسلم حضر الشجرة بخم فخرج اخذا بيد على فقال*)ايها الناس الستم تشهدون ان الله ربكم ؟-قالوا بلى -قال :الستم تشهدون ان الله ورسوله اولى بكم من انفسكم وان الله ورسوله مولاكم ؟-قالوا بلى- قال:من كنت مولاه فعلى مولاه انى قد تركت فيكم ما ان اخذتم لن تضلوا بعدى كتاب الله واهل بيتى انتهى وقد صحح اسناده الحافظ ابن حجر العسقلانى فى المطالب العالية 4\65

At Ghadeer Khum the Prophet [sawa] said:‘O people do you not bear witness that Allah is your Lord?” They said yes. ”Do you not bear witness that Allah and his Prophet have greater authority over you than your own selves?” They said yes. He said ‘Whomever I am his mawla, Ali is his Mawla. I have left that which if you take you will never go astray after me, the book of Allah and my Ahlul Bayt”.
Ibn Hajar authenticated the above.

AlNisai has narrated in his Sunan…from Zayb ibn Arqam that when the Prophet returned from Hijatul Wada and stopped at Ghadeer Khum he said: It is as if I have been called (to death) and have answered that call. I leave you to weighty things the Book of Allah and my Ahlul Bayt, so be careful how you treat them both after me, and they will never separate until they reach the fountain. Then he said: Allah is my Mawla, and I am the Wali of every believer. Then he took the hand of Ali and said: ”Whoever I am his mawla, Ali is his Wali. O Allah befriend his friends and be an enemy to his enemies”.

Ibn kathir said: Our sheikh Dhahabi said this hadith is sahih. Bidayah vol 5.

The Prophet’s [sawa] will the to Ummah was two things – The Holy Qur’an and the Ahlul Bayt [a].  This is what the Prophet left for his Ummah – ”I leave you AThaqalayn”, and he named them ‘the Two Weighty Things’, putting them side by side and telling all Muslims to adhere to them.  He told us that they would always be together from that day until the Day of Judgement, implying the infallibility of the Purified Household as every sin is a separation from the Qur’an, and the Ahlul Bayt will never seperate from it.

How can any reasonable person say that the hadith simply means we should love them?  Or simply accept their narrations?  If it was only about accepting the narrations, what about the Sahaba?  Why haven’t they been mentioned in this hadith which is the Prophet’s will to the Ummah? Don’t sunnis take the majority of their Deen from the narrations of the Sahaba?   The reason they haven’t been mentioned is that they’re not the primary source of Islam after the Prophet.  They will seperate from the Qur’an, commit major sins, spill the blood of thousands and thousands, many of the victims being Sahaba themselves!

And if what some sunni  scholars insist is correct, then this is further proof of their infallibility and that they are the principal source of guidance for the Ummah, along with the Qur’an.


Raj’ah – The Return before the Day of Judgement

September 28, 2008

Al-Raj’ah literally means ‘the return’, and refers to the Shia doctrine that certain people will return back to life before the Day of Judgement. Narrations from Ahlul Bayt [as] have identified these people as the best of humanity and the worst of humanity.

الإمام الصادق عليه السلام قال: وإن الرجعة ليست بعامة وهي خاصة ، لايرجع إلا من محض الايمان محضاً ، أو محض الشرك محضاً . البحار:53/ 36

Imam ASadiq [as]: The Raj’ah isn’t general, rather it is specific. Only those that were absolute believers will return, or those that were absolute Mushriks (polythiests). Bihar AlAnwar 53/36

The exceptionally evil will be brought back to life and will recieve their just punishments in this life before the hereafter. Some narrations have mentioned that martyred Imams of Ahlul Bayt [as] will be brought back to rule after the death of Imam Mehdi [aj]. These details have all been mentioned in the hadith, but the purpose of this article is to prove the concept of Raj’ah from the Qur’an, so has the Qur’an mentioned that certain people will be resurrected before Qiyamah? In Surah Naml we read:

وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ {83

[27:83] And on the day when We will gather from every nation a group from among those who rejected Our communications, then they shall be kept in ranks.

Imam Sadiq [as] asked one of his companions what the people say regarding the above quoted verse. His companion replied: They say it’s about the Day of Judgement. The Imam replied: Would Allah gather [yahshur] (only) a group of every people and leave the rest?! Rather the verse is referring to Raj’ah, and the verse of Qiyamah is this : and We will gather them and leave not any one of them behind [18:47]. Bihar AlAnwar 53/40

عن الإمام الصادق عليه السلام أنه سئل عن قوله تعالى: وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجاً مِمَّنْ يُكَذِّبُ بِآياتِنَا فَهُمْ يُوزَعُونَ ؟ فقال: ما يقول الناس فيها ؟ قلت يقولون إنها في القيامة . فقال: يحشر الله في القيامة من كل أمة فوجاً ويترك الباقين ؟! إنما ذلك في الرجعة ، فأماآية القيامة فهذه:وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً.. الى قوله: موعداً. البحار:53/40

The Imam’s argument is clear. The verse is saying that the hashr (gathering after resurrection) will be limited to a group of people and will not be for everyone, whilst in Qiyamah everyone will be resurrected and gathered, not just a group from amongst the people. As 18:47 says: ‘Hasharnahum fa lam nughadir minhum Ahada’ . This proves that the verse is not referring to the resurrection of the Day of Judgement, but is referring to an event that will occur before it.

Allamah Tabataba’i [r] in his tafsir of this verse offers another proof. He says that if we read the verses that follow 27:83, we will see that they go on to talk about the blowing of the trumpet and other events that will be in Qiyamah.

[27:87] And on the day when the trumpet shall be blown, then those who are in the heavens and those who are in the earth shall be terrified except such as Allah please, and all shall come to him abased.
[27:88] And you see the mountains, you think them to be solid, and they shall pass away as the passing away of the cloud– the handiwork of Allah Who has made every thing thoroughly; surely He is Aware of what you do.

The famous Sunni exegete Ibn Kathir says the following about the blowing of the Trumpet:

The Sur (trumpet), as described in the Hadith, is, «قَرْنٌ يُنْفَخُ فِيه» (a horn which is blown into.) According to the Hadith about the Sur (Trumpet), it is (the angel) Israfil who will blow into it by the command of Allah, may He be exalted. He will blow into it for the first time, for a long time. This will signal the end of the life of this world. (see Tafsir ibn Kathir, verse 27:87)

So if the blowing of the trumpet will cause the end of all life, this means that whatever occurs before the blowing will be in this life, not the hereafter. The context therefore shows that the resurrection of certain groups of people will occur during this life and not the hereafter, as it will be before the blowing of the Trumpet according to the sequence of events that are described by the verses. This leaves no doubt that the verse is referring to Raj’ah before the Day of Judgement.

The doctrine of Raj’ah is clearly in the Qur’an, but like every other belief, we must refer to the hadith for the specific details. It is only the hadith of Ahlul Bayt [as] that have been narrated in the books of Shia Muslims that have mentioned these details. Everyone else has overlooked them, and denied this reality in its entirety. We thank Allah swt for blessing us with the Wilayah of Ahlul Bayt [as]. May we live long enough to see their return.


Imamah in the Qur’an p4: The Medium Ummah

September 22, 2008

 

In parts 2 and 3 it was shown that the Earth cannot be devoid of a Witness who witnesses the deeds of the people.  These witnesses will bear witness on the people and the Prophet will bear witness on them. 

The Prophet > Witnesses > People

[16:89] And on the day when We will raise up in every people a witness against them from among themselves, and bring you as a witness against these

As the witnesses are in between the Prophet [sawa] and the People in their witnessing, they are known as the Ummatun Wasata – the intermediary or medium group.  They are in the middle, linked to the Prophet on one side and to the people on the other.  In the Qur’an we read:

[2:143] And thus We have made you a medium nation that you may be the witnesses on the people and (that) the Messenger may be a witness on you

The title of medium nation is usually misinterpreted to mean a nation between two extremes: between the extremes of polythiesm on one side and christianity on the other for example.  But being a medium nation in this sense doesn’t have any relation with being witnesses on the people, and the Prophet being a witness on them.  Allamah Tabataba’i [r] has said:

What this exegete has said is true in itself, but it does not explain the wordings of this verse. The ummah, by virtue of its position in the middle, may be called a criterion to judge the extremes, as well as a point to which the people of the two extremes should return. But it does not make it a “witness” for the two extremes, nor it gives the ummah ability to observe the said extremes. Apparently, there is no correlation between being a medium (in the above-mentioned sense) and being a witness. Also, there is no reason why the Messenger of Allah should be made a witness for them; there is no correlation between the two witnessing. But the verse clearly says that the Messenger of Allah shall be a witness for the ummah, because the ummah shall be a witness for the people, and it shall acquire that status because it is a medium ummah. 

Moreover, when the Qur’an has in so much detail discussed the reality of witnesses and witnessing (as shown in parts 2 and 3), there is no reason to interpret the verse otherwise.

This mediumship has been mentioned elsewhere in the Qur’an:

[22:77] O you who believe! bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.
[22:78] And strive hard in (the way of) Allah, (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper!

Here Allah swt has introduced this group as:

1) Chosen

2) Named by Ibrahim [as] as ‘Muslims’

It will be proven in part 5 that the group that was named by Ibrahim [as] as Muslims was not the whole Muslim nation, but a select few from his offspring that had reached the peaks of submission.  This will be further proof that the Medium group is not the entirety of the Ummah.

Objections:

1) Allah swt says Medium Ummah, so how can you say it’s only a small group from the nation and not everyone?

Answer:  Apart from what has been mentioned about them being witnesses on the people, and the Prophet being a witness on them, the questioner should know that ‘…the original meaning of this word is “people”, “nation”, “group”, as Allah says: and blessing on, you and the people (umam = plural of ummah) from among those who are with you; and there shall be people (umam)… (11:48). This word is sometimes used even for one person; Surely Ibrahim was an Ummah obedient to Allah (16:120). Therefore, it is the context or the intention of the speaker which decides how big or small a circle this word describes in a sentence.’ (AlMizan)

2) Verse 22:77 starts with ‘O you who believe…’ so this is referring to all Muslims, not a select few.

Answer: This is not necessarily so; the context tells us who these believers are.  Secondly, there is no harm in saying the verse is addressed to all the believers.  Sometimes when a nation has people with certain positive traits, these traits are applied to the nation as a whole.  For example, it is correct to say that the Arabs were the fathers of Chemistry, eventhough in reality it was only one Arab – Jabir Ibn Hayyan – who was the father of Chemistry.  As Allamah Tabataba’i says, ‘A distinction enjoyed by a group is attributed to the whole nation, because the group is a part of the nation.’

Traditions:

We’ll end by looking at what the Ahlul Bayt [as] have said regarding the verses.

alBaqir (a.s.) that he said: “Only the Imams and the Messengers will be witnesses for the people. And as for the (general) ummah, it is unthinkable that Allah would call them as witnesses – and there are among them those whose testimony is not accepted for a bundle of vegetable.” (al-Manaqib)

aSadiq (a.s.) said about the verse, that you may be witnesses…: “(It is) then (wrong) if you think that Allah in this verse means all the monotheists, the people of qiblah (i.e., the Muslims). Do you think that a person whose evidence is not acceptable in this world about a as-sa’ (= a weight about 3 kilogram) of date, Allah will call him as a witness on the Day of Judgment and will accept his evidence in presence of all the previous nations? Certainly not. Allah does not mean (here) such of his creatures; He means only that ummah in which the prayer of Ibrahim was granted; you are the best ummah raised up for the (benefit of) men (3:110); and they are the medium ummah and they are the best ummah raised up for the men.” (al-`Ayyashi)


Respect for Mother turns one into a Friend of Allāh

September 12, 2008

Ayatollah Tehrānī narrates that once in Tehran he had gone to the Islamiyya bookshop situated on Buzarjumharī Street to purchase books. He was a friend of one of the partners of the organization, Hāj Sayyid Muhammad Kitābchī, who was responsible for the store of the bookshop. He went to the bookshop to meet him and purchase some books as well. It was in the morning and approximately four hours remained to midday. A man had also come to the store to purchase books. Having purchased the books that he required, he started to leave, when suddenly he began saying: My beloved Allāh, my physician Allāh, my helper, my helper, my soul, my soul. The Āyatullāh narrates:

On looking at him, I saw that his face had turned red and he was sweating; he was plunged in happiness and ecstasy beyond limit. Addressing him, I said: ‘Dear Sir! Dear Dervish, do not eat all alone; this is not the custom of etiquette’; He took a turn around himself and began chanting some poems of Bābā Tāhir ‘Uryān [a well-known mystic buried in Hamadān]. Thereafter he kept silent and wept a lot. Then he became happy and laughed. I said: ‘Ahsant!

Thereafter a conversation followed. During the conversation, Āyatullāh Muhammad Husayn Tehrani asks the saint to inform him how he could attain such an exalted station, and the saint narrates his anecdote as follows:

 

I had an old mother who was sick and disabled. She was bed-ridden for many years. I alone was at her service, and would attend to her needs: I would cook food for her, bring water to her for ablution, and was at her service for her different needs. However, she was very ill-mannered and would sometimes abuse me, but I would bear that and respond to her with a smile. Due to this very attitude of hers I did not get married, although my age exceeded forty years. This was because maintaining a family with the kind of character that my mother had was impossible for me. I knew that if I would marry, either she would cause our separation, or I would be forced to leave her. Abandoning my mother, however, was not acceptable to my conscience. Hence, I observed patience in remaining a bachelor, and resigned myself to the situation.

Sometimes, due to great patience in front of her ill manners, I would experience a spark of light in my heart, a state of happiness and joy. However this would only be temporary. This situation continued until one cold winter night. I had placed my bed near hers so that she wouldl not be alone and would not need to raise her voice to call me for her necessities. On that night I had filled a jug with water, and placed it near my bedside all the time, so that if my mother required some water I would immediately give it to her. In the middle of that night she asked for water. I stood up immediately and filled a small vessel with water and gave it to her saying: ‘Take, dear mother.’ She, being in the state of drowsiness did not realize that I attended to her request immediately; she thought that I had brought her the water late. Upon this, she abused me in odd, abusive language and hit me on my head with the vessel of water.

I immediately filled the vessel with water once again and addressing her said: ‘Dear mother, take, and forgive me; I am sorry! Saying this, I was overcome, and didn’t know what happened next. In short, I attained my aspiration: those sparks had tuned into a world of light resembling the radiant sun; and my beloved, my friend, my helper, and my doctor, spoke to me. Thereafter this state never stopped. And it is years now that this state has remained…

Manifestations of the All-Merciful : Section 7


How great Ayatollahs treat their Wives

September 8, 2008

The title ‘Ayatollah’ holds negative connotations in minds of most non-muslims. When the word is mentioned, first thoughts will be of violence, female oppression and hatred. We have the media to thank for this. The truth is that our greatest Ayatollahs (learned scholars) were paragons of kindness, love and devotion to God. Their stances against oppressors and immorality came from a deep love of God, which imbued within them a strong determination to oppose all forms of corruption. Intense love of God was their principle driving factor, not hatred. The following short stories will give you an insight into how these personalities lived their lives, in particular how they acted towards women.

Allamah Tabataba’i

A philosopher, mystic and one of the greatest exegetes of the Holy Qur’an in Shia Islam.


Love of Wife

‘Allāma’s family life was extremely warm and pleasant. When his wife passed away he shed so many tears and was so saddened and moved that one day we asked him, “we should be learning patience and endurance from you – why are you affected such?

He replied:

Death is inevitable. Everyone must die. I am not crying for the death of my wife. My tears are for the kindness, housekeeping abilities, and the love my wife had. I have had a life full of ups and downs. In the holy city of Najaf when we were faced with many difficulties, I was not even aware of the needs and the administration of our life [because she took care of them so well]. Managing our life was in the hands of my wife, and throughout our life not once did my wife do something that I said I wish she hadn’t done that, even just to myself. Nor did she ever not do something that I said I wish she had carried that out!

Throughout our life together never once did she say to me why did you carry out that particular act, or why didn’t you do something! For example, you know that I work at home and am continually occupied with writing and studying. As a result I get tired and occasionally I need to rest and to renew my energy. My wife was aware of this. She would always have the kettle on and tea ready. Although she was busy with housework, she would pour me one cup of tea every hour. She would place it in my study and would return to her work until the following hour…how can I ever forget such love and kindness?!

Ayatullah Ibrāhīm Amīnī (author of self building)

Like two friends

His [‘Allāma’s] behavior with my mother was incredibly respectful and friendly. Through his actions it seemed as if he was always eager to see my mother. We never saw them order each other to do or not do anything, nor did we see any discord between the two of them. They were loving, loyal and forgiving to each other to such an extent that we thought they never disagreed. The two of them were truly like two friends with each other.

Prior to her death, my mother was ill and confined to bed for 27 days. During this period my father did not leave her bedside for a single moment. He left all his work to take care of her.

At the same time my mother was an exceptional woman. She was patient when faced with difficulties and a meager lifestyle. She managed all our household affairs. She took care of our academic and social life and handled all our concerns. She worked with such efficiency and wisdom that my father was able to pursue his academic work with complete ease of mind.

‘Allāma’s daughter

My partner in all that was good

“It was this woman who allowed me to reach this position. She has been my partner and whatever books I have written, half [of the credit] belongs to her.”

This one sentence from ‘Allāma Tabātabā’ī is sufficient as an indication of his enlightened view of women. At another time he said:

If a woman did not have importance, God would not have placed the lineage of the 12 Imāms in the progeny of Hazrat Zahra (a). Truly if a woman is noble and good she can make the entire world a rose-garden, and if she is bad she can make the world a hell…Women and men are partners, and after looking after the raising of her children, a woman must become aware and familiar with the affairs of her society.

‘Allāma Tabātabā’ī

Link

Imam Khomeini

Most know Imam Khomeini as the leader of the Islamic revolution in Iran, but there was much more to him than this. He has authored many books on ethics and spirituality, and is recognised as a great mystic and philosopher. His two most famous works are Forty Hadith and Etiquettes of Prayer

Observance of the rights of a wife:

Imam always offered me the better place in the room. He would not start eating until I came to the dinner table. He would also tell the children: ‘Wait until Khanom comes.’ He maintained respect for me and was not even willing that I should work in the house. He would always tell me: ‘Don’t sweep.’ If I wanted to wash the children’s clothes at the pond[1], he would come and say: “Get up, you shouldn’t be washing.”

On the whole, I have to say that Imam did not consider sweeping, washing dishes and even washing my children’s clothes as part of my responsibilities. If out of necessity I sometimes did these, he would get upset considering them as a type of unjust dealing towards me.

Even when I entered the room, he would never say: ‘Close the door behind you,’ but waited till I sat down and then would himself get up and shut the door.[2]

The Imam’s Wife


60 years of living together and not one request for a glass of water:

Imam had extraordinary respect for his wife. For example, I am not lying if I say that in the period of 60 years of living together, he did not even reach for food (on the dinner table) before his wife, nor did he have even the smallest expectation from her. I can even say that in the period of 60 years of living together, at no time did he even ask for a glass of water, but would always get it himself. If he was in such a position that he could not, he would say: ‘Is the water not here?’ He would never say: ‘Get up and bring me water.’ He behaved this way not only with his wife but also with all of us who were his daughters. If he ever wanted water we would all enthusiastically run to get it, but he never wanted us to bring and give him a glass of water in his hand.

During the difficult last days of his life, each time he would open his eyes, if he was capable of speaking, he would ask: ‘How is Khanom?’ We would reply: ‘She is good. Shall we tell her to come to you?’ He would answer: ‘No, her back is hurting. Let her rest.’[3]

Siddiqa Mustafavi (Imam’s daughter)

Blessed am I that I have such a wife:

Imam was very attached to his wife and had special respect for her, so much so that he placed his wife on one side, and his children on the other.

I remember that once Imam’s wife had gone on a journey, and Imam was missing her very much. When he would frown, we would jokingly say to him: ‘When Khanom is here, Imam laughs, and when she is not here, Imam is upset and frowns.’

In short, however much we teased Imam, he would not stop frowning. Finally I said: ‘Blessed is Khanom that you like her so much.’ He said: ‘Blessed am I that I have such a wife. No one else has sacrificed as much in life as she has. If you too would be like Khanom, your husband would also like you this much.’[4]

Siddiqa Mustafavi (Imam’s daughter)

I have come to wash the dishes:

One day, as it so happened, there were many guests at Imam’s house. After the meal, I collected the dishes and took them to the kitchen. Along with Zahra, the daughter of Agha Ishraqi, we prepared to wash the dishes. However we saw that Imam himself had immediately come to the kitchen.

I asked Zahra: “Why has Haaj Agha come to the kitchen?” I had a right to be surprised because it wasn’t time to perform wudu. Imam rolled up his sleeves and said: “Because there are many dishes today, I have come to help you.” My body started to tremble. My Lord! What am I seeing! I said to Zahra: “I swear by you to Allah, please request Imam to leave. We will wash the dishes ourselves.” This was really unexpected for me.[10]

Marzieh Hadide Chi (Dabagh)

Link


Imamah in the Qur’an p3: Role of Witnesses

September 7, 2008

Asalamu alaykum,

In part 2 it was established that the Earth cannot be devoid of a witness.  These witnesses will bear witness against us on the Day of Judgement, and then the Prophet [sawa] will bear witness on them:

[16:89] And on the day when We will raise up in every people a witness against them from among themselves, and bring you as a witness against these.

This is part of Allah completing his proof on the people in Qiyamah.  There will be absolutely no doubt concerning what they did.  Not only will their book of deeds be shown, and their limbs testify against them, and those that they oppressed complain against them, but the witnesses will also come forth and bear witness on what they did.

If these witnesses will be bearing witness on the people, it follows that they know what the people did.  If the witnesses do not know what the people did, then how will they bear witness?  Therefore the witnesses see our deeds, by Allahs will.  Let us read what the Qur’an says about this:

وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

[9:105] And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.
 
In order to encourage the believers to do good deeds, Allah swt tells them that He will see what they do, and so will the Messenger and the ‘believers’.  Then they will be brought on the Day of Judgement and shown the unseen and seen of what they did, ie the reality.
 
The first point that we should bear in mind is that Allah, His Prophet and the ‘believers’ will see  the people’s deeds in this life.  We know this because the verse continues and says ‘…and you shall be brought back’
 
Now that we know that it will be in this life, we need to establish what is meant by the Prophet and believers seeing the people’s deeds.  Pondering on the verse, you will conclude that it is the reality of the deeds that the Prophet and the believers will see.  This is because Allah is telling the people to ‘work’, and work is made up of the physical act + the intention.  If it were merely the physical act then a hypocrites deeds would equal that of the believers.  So this work which is made up of an interior and exterior dimension will be seen by Allah, His Prophet and the ‘believers’.
 
This exterior and interior dimension of the deeds is hinted at in the second part of the verse where Allah swt says ‘…brought back to the Knower of the unseen and the seen, then He will inform you of what you did’. The knowledge of the unseen is referring to the intention and interior of the deed, and the knowledge of the seen is referring to the exterior physical form of the deed.  Allah tells the people that He will give them this knowledge of the seen and unseen of their deeds on the Day of Judgement.  Therefore the context of the verse is further proof that it is not merely the exterior of the deed that is seen by the Prophet and ‘believers’, it is also the unseen hidden dimension of it.
 
From the above it’s obvious that the word ‘believers’ does not refer to every Mu’min, but to a select group from amongst them.  If we take this verse with those that were mentioned in part 2, we see that they go together perfectly.  As Imam Ali [as] says, ”Parts of the Qur’an interpret other parts”.
 
Finally let us look at what has been transmitted from the Ahlul Bayt [as] regarding these verses.
 
Ya’qub Ibn Shu’ayb narrated: I asked Abu Abdillah [as] on the words of Allah swt ‘Work for Allah will see your work and the Prophet and the Believers’.  He said: ”They are the Imams”.
AlKafi
 
Sama’ah narrated from Abu Abdillah [as]:  ”What is wrong with you!  Why do you disappoint the Messenger of Allah?” A Man asked: ”How do we disappoint him?”.  The Imam said: ”Do you not know that your deeds are presented before Him?  When he finds sins in them it disappoints him.  Do not disappoint the Messenger of Allah.  Do things that will make him happy”
AlKafi
 
Ibn Aban AlZayat said: Once I asked ARidha [as] to pray for me and my family. The Imam said: ”Am I not praying for them?  I swear that by Allah your deeds are presented before me every day and night.”  He (AlZayat) has said that the statement of the Imam seemed to me extremely great.  The Imam said to me: ”Do you not read the words of Allah: Work for Allah will see your work and so will His Messenger and the Believers.”  The Imam said:  ”I swear by Allah that he (the believers) is Ali ibn Abi Talib [as]”.
AlKafi
 
May Allah swt give us the tawfiq to please Him, His Messenger and His Awliya’ always.