What Shall I Answer Imam al-Zaman?
Sheikh ZainulAbidin Mazandarani, a student of the author of (the book) Jawahir and (also of) Sheikh Ansari, lived in the city of Kerbala. In connection with his generosity and alms-giving, it has been recorded that he would borrow as much money as he could and then distribute it amongst the needy, and his debts would then be repaid by those coming to Kerbala from India.
One day a destitute arrived at his door and asked for alms. Not having any money with him, the Sheikh picked up his copper jar, handed it to him and said: “Take this and sell it.”
A couple of days later when his family members realized that the jar was missing, they created an uproar, shouting: “A thief has taken away our jar.” When the Sheikh, who was in his library, heard the outcry, he said to them: “Do not accuse the thieves for I am the one who has taken the jar.”
Once, on one of his trips to Samarrah, he fell seriously ill. Mirza Shirazi paid him a visit and began comforting him, whereupon the Sheikh said to him: “I am not at all fearful of death; my uneasiness is due to the fact that according to our beliefs, when we die, our souls are taken in the presence of the Imam-e-Asr (peace be upon him). If, at that time, the Imam were to question me: “O' Zainul 'abidin! With the credibility and esteem that we had bestowed upon you, you could have borrowed a greater amount of money for helping the needy than what you used to; why then did you not do so? … What shall I answer him (a.s)?'”
It is reported that Mirza Shirazi was greatly affected by these words; returning home, he brought out all the religious taxes that lay in his house and distributed them amongst the needy.
who are Ulilamr?
Authorities Whose Obedience is Commanded by Allah (S.w.T.)
The chain of the Divine Wilāyat extends from the noble Prophets (a.s.), the Imams (a.s.) and also consist of the Nawwāb ul Khassa[2] during the period of Minor occultation. Discussing this the Qur’an says,
“Whoever obeys the Apostle, he indeed obeys Allah...”
(Surah an-Nisā’ 4:80).
And also,
“and whatever the Apostle gives you, accept it and from whatever he forbids you, keep back, and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil).”
(Surah al-Hashr 59:7)
Further Allah (S.w.T.) says,
“O ye who believe! Obey Allah and obey the Apostle and those who have authority among you.”
(Surah an-Nisā’ 4:59)
Who are the “Ūli’ l-’Amr”?
Concerning the “Ūli’ l-’Amr” the opinion of the Ahl ul-Sunna is unsupported by proofs. They claim that Ūli’ l-’Amr means the ruler! What if the ruler is unjust? What if he is not an expert in religious affairs? What if he is a slave of material desires? Is obedience obligatory towards him even if he himself disobeys his Lord? Such a situation creates contradictions. However, all these things are beyond the scope of our discussion.
As Umar ibn al-Khattab said, “Two muta’as (Muta’a of Hajj and Muta’a of women) were permitted in the time of the Holy Prophet (S), I prohibit both.” Hence those who consider Allah (S.w.T.) and the Prophet (S) as Ūli’ l-’Amr would regard Muta’a as Halāl. But if they also wish to obey Umar ibn al-Khattab, it will create a contradiction.
Love of ‘Ali (a.s.) Commanded by Allah (S.w.T.), and Muawiya’s Stance
Muawiya considered it obligatory to fight ‘Ali (a.s.) whereas the Holy Prophet (S) had made it Harām. The Prophet (S) said, “War against ‘Ali (a.s.) is war against me.” Muawiya used to order people to hate ‘Ali (a.s.) while the Holy Prophet (S) made ‘Ali’s love obligatory and Allah (S.w.T.) made the love of ‘Ali (a.s.) the compensation of the Prophetic message. The Holy Qur’an says,
“Say: I do not ask of you any reward for it but the love of my near relatives.”
(Surah Ash-Shūrā 42:23)
On the basis of this, the result of the obedience of Allah (S.w.T.) and His Prophet (S) would be love for ‘Ali (a.s.). To consider Muawiya as Ūli’ l-’Amr would necessitate hatred for ‘Ali (a.s.), and in this case too a contradictory situation would arise.
The Term ‘Ūli’ l-’Amr’ is not Restricted to a Particular Group
To consider the command of obedience of Ūli’ l-’Amr to be restricted to a particular group is against the import of the Qur’anic ayat. This is because Allah (S.w.T.) has not ordered the obedience of Ūli’ l-’Amr separately. He has included the obedience of Ūli’ l-’Amr alongwith that of the Holy Prophet (S). Thus the obedience of Ūli’ l-’Amr is the obedience of the Holy Prophet (S). There is no difference between the obedience of the Prophet (S) and the obedience of Ūli’ l-’Amr. The obedience of the Holy Prophet (S) and the Ūli’ l-’Amr is compulsory upon everyone. It is not restricted to a few people. If we consider Ūli’ l-’Amr to include all types of rulers it would not be correct. Ūli’ l-’Amr are those who are purified from every kind of mistakes and sins. So that they could be obeyed without any reservations.
Are the Religious Scholars Ūli’ l-’Amr?
Some scholars claim that by Ūli’ l-’Amr is meant the religious leaders (Ālims). But, the Ālims are not infallible (Masūm). All the Ālims are prone to commit mistakes. That is the reason why there are differences in the religious rulings. Secondly infallibility is an inward quality which cannot be perceived by the people. That is the reason why the Ūli’ l-’Amr could only be designated by Allah (S.w.T.) and appointed by the Holy Prophet (S).
The Twelve Imams are Ūli’ l-’Amr
Numerous books of the Sunnis as well as Shia record traditions that the Ūli’ l-’Amr are the Twelve Imams. The following tradition is regarded as authentic by the Sunnis as well as the Shias.
What the Holy Prophet (S) Says Regarding Ūli’ l-’Amr
Jabir ibn Abdullah Ansari (a.r.) reports, “I asked the Holy Prophet (S) that I know Allah (S.w.T.) and His Prophet (S), but I do not know the Ūli’ l-’Amr.” The Holy Prophet (S) replied,
“They are my Caliphs, O! Jabir, and Imams of the Muslims after me. The first of them is ‘Ali ibn Abi Talib (a.s.), then Hasan, then Husain, then ‘Ali ibn Husain, then Muhammad bin ‘Ali known in the Tawrat as Al-Baqir, thou wilt shortly meet him O Jabir; so when you meet him, convey to him my Salām; then Ja’far ibn Muhammad, then Musa bin Ja’far, then ‘Ali bin Musa, then Muhammad bin ‘Ali, then ‘Ali ibn Muhammad, then Hasan bin ‘Ali, then my name sake and one having my kunniyat. They are the decisive argument of Allah on this earth and the mainstay of His religion among mankind. The last of them is the one whom Allah will give victory over the east of the earth and the west; and it is he who will disappear from his Shias and friends. A long concealment, during which no one will remain firm in the belief of his Imamat except those whose hearts Allah has tested for faith.” Jabir (a.r.) asked, “Will his Shias derive benefit from him during his concealment?” “Yes”, said the Apostle of Allah, “By him Who raised me up with Prophethood,verily they will obtain light from his ‘Nūr’ and will benefit by his Wilāyat during his concealment, like people derive benefit from the sun when it is covered with clouds.”
(Yanabiul Mawaddah)
So, it could be concluded from this tradition that the obedience of the Holy Ahl ul-Bayt (a.s.) is equivalent to the obedience of Allah (S.w.T.). Those interested in more details can refer to the book ‘Ghayatul Marām’. In the fifty-ninth chapter of this book, four traditions from the Sunni sources and fourteen from the Shia sources are mentioned. In the same book, in the 121st chapter, four traditions from the Sunni books and twenty-eight from the Shia sources are recorded.
Sermon of ash-Shiqshiqiyyah by imam Ali(a.s)
Beware! By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.
Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.
(Then he quoted al-A`sha's verse):
My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.
It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.
Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.
At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:
That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones.
(Qur'an, 28:83)
Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.
(It is said that when Amir al-mu'minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu'minin began looking at it, when Ibn `Abbas said, "O' Amir al-mu'minin, I wish you resumed your Sermon from where you broke it." Thereupon he replied, "O' Ibn `Abbas it was like the foam of a Camel which gushed out but subsided." Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu'minin could not finish it as he wished to.)
Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.
(Then he quoted al-A`sha's verse):
My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.
It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.
Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.
At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:
That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones.
(Qur'an, 28:83)
Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.
(It is said that when Amir al-mu'minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu'minin began looking at it, when Ibn `Abbas said, "O' Amir al-mu'minin, I wish you resumed your Sermon from where you broke it." Thereupon he replied, "O' Ibn `Abbas it was like the foam of a Camel which gushed out but subsided." Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu'minin could not finish it as he wished to.)
Bahrain - Cries of Help!
A beiever is a brother/sister of other believer.this means if one believer gets hurt u should also feel the pain.so please pray for your brothers in Bahrain Because followers of Ahlulbayt are brutually murdered there.
Anger(Ghadab)
revenge. And when this agitation becomes more violent, it intensifies the fire of
anger. A violent commotion engulfs ones brain on account of which the mind
and the intellect lose control and become powerless. At that time, the inner state
of a person resembles a cave where fire has broken out, filling it with flames and
suffocating clouds of smoke that leap out of its mouth with intense heat and a
fiery howl.
Some of the ahadith of Masoomeen on Anger.
Imam al-Baqir (a) said: “..Indeed, this anger is a spark lit by Satan in the heart of the son of Adam..” [Al-Kulayni, al-Kafi]Imam Ali (a) said: “Protect yourself from anger for its beginning is
insanity and its end is remorse.” [Al-Amidi, Gharar ul-Hikam wa darar ul-Kalim,]
The Devastating Effects and Consequences of Anger.
Anger may lead one to use abusive language against the prophets of God and
His awliya'. It may lead one to desecrate sanctities and utter slanders about
venerable persons, murder a pious or innocent soul, wreck the lives of creatures
of God, destroy a family, or reveal the secrets of others tearing up the veils that
cover them. There is no limit to such cruel and oppressive acts that a person can
commit at the time of outbreak of faith-consuming fire of anger that can destroy
many homes indeed an entire society.
As to the moral hazards, anger may cause malice towards creatures of God,
leading sometimes even to the enmity not only of prophets and awliya', but also
of the Holy Essence of God, the Nourisher. It may also give rise to other vices,
such as hasad (envy), hidden enmity and uncontrolled and unjust revenge.
Nauha on Bibi Zainab (s.a)
شہ کا بیمار ہے اب تیرے حوالے زینب
سو گئے دشت مے سب گود کے پالے زینب
اب تو عبّاس نہیں قاسمو اکبر بھی نہیں
ہیں پڑے دشت میں سب تیرے جیالے زینب
بولے سرور تیرے بیٹے تو بہت کمسن ہیں
آخری بار کلیجے سے لگالے زینب
شہ نے فرمایا کے مقتل میں تیرے بیٹوں نے
روندھ کر رکھ دے دشمن کے رسالے زینب
شام غربت سے نہیں بڑھ کے مصیبت کوئی
اب پدر کو پے امداد بلالے زینب
کربلا آکے بھی اس فکر میں دن رات رہی
کس طرح اپنے برادر کو بچالے زینب
چاروں جانب نظر آتے ہیں بھڑکتے شعلے
کیسے بیمار کو خیمے سے نکالے زینب
ہاے وہ قید کے جس قید کا یہ عالم تھا
دیکھ پایی نہ کبھی دن کے اجالے زینب
پشت ناقہ سے لائینو نے الگ باندھا ہے
ہاے کس طرح سکینہ کو سنبھالے زینب
وقت رخصت شہ مظلوم نے کوثر یہ کہا
جو بچے ہیں وہ ہیں سب تیرے حوالے زینب
کلام - کوثر اعظمی
سو گئے دشت مے سب گود کے پالے زینب
اب تو عبّاس نہیں قاسمو اکبر بھی نہیں
ہیں پڑے دشت میں سب تیرے جیالے زینب
بولے سرور تیرے بیٹے تو بہت کمسن ہیں
آخری بار کلیجے سے لگالے زینب
شہ نے فرمایا کے مقتل میں تیرے بیٹوں نے
روندھ کر رکھ دے دشمن کے رسالے زینب
شام غربت سے نہیں بڑھ کے مصیبت کوئی
اب پدر کو پے امداد بلالے زینب
کربلا آکے بھی اس فکر میں دن رات رہی
کس طرح اپنے برادر کو بچالے زینب
چاروں جانب نظر آتے ہیں بھڑکتے شعلے
کیسے بیمار کو خیمے سے نکالے زینب
ہاے وہ قید کے جس قید کا یہ عالم تھا
دیکھ پایی نہ کبھی دن کے اجالے زینب
پشت ناقہ سے لائینو نے الگ باندھا ہے
ہاے کس طرح سکینہ کو سنبھالے زینب
وقت رخصت شہ مظلوم نے کوثر یہ کہا
جو بچے ہیں وہ ہیں سب تیرے حوالے زینب
کلام - کوثر اعظمی
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