Wednesday, December 28, 2011

Salman Farsi talks with a Dead Person

Asbagh bin Nubata (r.a.) was a trusted companion of Ameerul Mumeneen Ali (AS). He went to see Salman Farsi (r.a.) who had settled in Madain. Asbagh (r.a.) says:

“I found him very sick, near his death. He told me: 'O Asbagh, the Messenger of Allah had informed me that, at the time of my death, a dead person would talk to me. Now, put me on a wooden plank and take me to the graveyard. On reaching the grave-yard, Salman faced towards Quibla and in a loud voice saluted the dead. Nobody replied. After saluting them several times without getting any reply, Salman said: “O Inhabitants of these graves, I am Salman, a slave of the Messenger of Allah. The Prophet had told me that at the time of my death a dead person would converse with me. Now, if that time has arrived, then, for the sake of Allah and His Messenger, please talk to me”.

Suddenly someone responded to his Salaam, and said: “O people who build and plant, and ultimately the buildings turn into ruins and gardens decay; ask me what you want,, I will reply”.

Salman (r.a.) asked: “Are you from the people of Paradise or of Hell?” The dead man said that he was from the people of Paradise.

Salman requested him to describe how he died and what agonies he had to undergo at that time. He replied:

“O Salman, please do not ask this. By Allah, if someone had snipped my flesh (by scissors) in little bits and removed the flesh from the bones, it would have been easier than the agony of death. O Salman, I always did good deeds in your world, always prayed on time, used to recite the Qur'an, was good to my parents, lived on lawful earnings. Then I fell ill and my life came to its end. At that time, a very tall person, with a frightening countenance, stood in the air before me. He pointed to my eyes and they lost their sight; to my ears and they became deaf; to my tongue and it lost its speech. I asked him who he was and why he was doing it to me. He said: I am the angel of death; your life has ended in this world. You have to go from here to another world'.

Then two persons came to me, one of them sat on my right, the other on the left. They informed me that they were the two angels who had written all my deeds in the worldly life. One, whose name was 'Raqueeb' gave my record of good deeds, on reading which I was much pleased. Then the other angel, whose name was 'Ateed', gave me the other record, a complete record of my sins; and on reading that I was very sad.

Then the Angel of Death came nearer and removed my soul through my nose, and I have not forgotten its agony yet. Seeing me dead, my relatives and family members started crying. The Angel of Death said: “Why are you crying? I have not done any injustice that you are complaining of. When his life came to end, I removed his soul on the command of Allah. And I will come to you so many times.”

Then another Angel took my soul and I was brought to heaven where I was asked about my deeds, viz. prayers, fasts, Zakat, Khums, Hajj, Jihad, recitation of the Qur'an, obedience to the parents etc. Likewise, I was asked whether I had murdered any one, or taken some one's property without any right, or been unjust to other people and such things.

Then that same Angel brought my soul back to earth. At that time the person who wanted to wash my body (Ghassal) removed my clothes and started the ritual washing (Ghusl). My soul cried out: “O servant of Allah, have mercy On this weak and broken body. By Allah, all its veins, whence I have come out, have been broken; and its limbs are like they have been minced”. My soul was imploring him in such a touching way that if the Ghassal were to hear it, he would have left washing the dead bodies altogether.
Then they covered me with Kafan (shroud), gave me Hunut,prayed upon me. When they laid me in the grave, I was so much frightened that words cannot describe it.

When they closed my grave, my soul entered my body again. An Angel, Munabbih (One who awakens, reminds) by name, came to me and made me sit. He ordered me to write down all the deeds which I had done in the world. I said that I did not remember. He said: 'I will go on reminding, you go on writing'. I said: 'Where is the paper?' He said: “This Kafan of yours will do for paper'. I said: 'Where can I find a pen?' He said: 'Your finger will be your pen'. I asked about the ink and was told that my saliva will work like ink.

When I had written all my deeds, the Angel put my writing around my neck like a band; it is as Allah says in the Qur'an:

“And the bird (i.e., deed done by one) of every man have We bound about his neck, and We shall produce unto him, on the Day of Resurrection, a book (in which his actions will be recorded) which he will find open, (it will be said to him) read thy book; thine own self will be a sufficient reckoner against thee.” (Qur'an, 17:13-14).

 (In other traditions, the name of the angel, who comes in the grave and guides in writing the deeds of the Mayyit, is given as”Ruman”)

Then an angel, very frightening, Munkar by name, came to me with a fiery club, and asked me: “Who is your Lord? Who are your Prophet and Imams? What is your religion?” I was so afraid that I became totally confused; my limbs were trembling; I could not understand what to reply. In that confusion, the Mercy of Allah supported me, and my heart became tranquil, and I replied; “Allah (His Power is Great) is my Lord; and Muhammad is my Prophet, and Ali bin Abi Talib is my Imam and Islam is my religion; and the Qur'an is my Book and the Kaaba is my Quibla”.

Then another Angel, who is called Nakir, interrogated me in the same manner about my beliefs. By Grace of Allah, I replied his questions also and said: “I bear witness that there is no god except Allah, and that Muhammad is His Messenger, and that Ali and his sinless progeny are the proofs of Allah, and that Paradise is Haqq (a Fact, Truth) and the Fire (of Hell) is true, and Sirat (Path) is true, and the Balance (of deeds) is true and the Questioning of Munkar and Nakir in the grave is true, and Resurrection is true, and raising (of dead) is true, and flying of the books (in which deeds of a person are recorded) is true, and that the Hour (Day of Judgement) is sure to come, there is no doubt in it, and that Allah will raise all the dead who are in the grave”.

Hearing these true answers, the angels said to me: “Sleep as a bride sleeps” (without any worry); they opened a door of Paradise towards my head, and the breeze of Paradise came to me, and my grave (which previously looked like a prison) become a vast place extending beyond my vision, and the whole place became a garden.

O Salman, a man must remember his Lord at all times, and must spend his life in His obedience, because death is a sure thing and every one will have to face all those things which I have told you.”

Asbagh (r.a.) said: “When the voice stopped, Salman (r.a.) told me to take him back home, there he lay on the ground and looking towards heavens prayed to Allah, and left this world.”

[Lawa'iju 'l-ahzan, vol. 1, (Lahore ed) pp. 367 – 370]

Friday, December 23, 2011

Incident of a bird who was covered by the blood of Imam Husain (a.s.)

After the martyrdom of Imam Husain (asws), a bird whose color was white landed on the dead body of Imam (asws). He covered his wings in the blood Imam Husain (asws) and went to a place where many birds were sat in the shade of trees and were talking about their food. Upon reaching their he said to the other birds, "Alas! You are talking about your food and the Grandson (asws) of RasoolAllah (saw) has been slaughtered on the plains of Karbala. His dead body is lying on the hot sands and His blood is still fresh.

When the other birds heard this news, they flew to Karbala and saw Imam Husain (asws) laid slaughtered while the accursed army of yazid (la) was taking His Holy Head towards Kufa. Imam (asws)'s dead body was lying there without ghusl or kaffan, and His sacred body had been trampled under the hooves of the horses. The hot sand of the desert was covering Imam (asws)'s dead body. The animals of the jungle and jinns were coming for the ziarat of Imam (asws). When the birds saw this great scene of oppression, they started crying loudly. All of the birds covered their wings with the Holy Blood of Imam (asws) and flew in different directions. They started telling people, "O' people, Imam Husain (asws) has been slaughtered in Karbala. Muslims have destroyed the whole Family of RasoolAllah (saw)."

Wherever these birds went, other birds would also gather around them. All would mourn Imam Husain (as). One of these birds came to Medina and went to the shrine of RasoolAllah (saw). He kept telling RasoolAllah (saw) about how Imam Husain (as) was slaughtered. When the other birds saw this bird, they gathered around him and all began mourning Imam Husain (asws). When the people of Medina saw this scene, they could not understand what had happened. They noted the day of the crying of these birds. Then after some time, the news of the martyrdom of Imam Husain (asws) came to Medina , then they realized Imam Husain (asws) had been martyred on the same day they had seen these birds gathered at the shrine of RasoolAllah (saw) offering their condolences.

One bird flew from the shrine of RasoolAllah (saw) and landed in the garden of a Jew. He sat upon a tree and cried over Imam Husain (asws) the entire night. The owner of this garden had a daughter who was blind and disabled. The Jew would bring his daughter in the day and bring her back into the home during the evening. That day however the Jew was very busy and could not take his daughter back to the home. So the girl spent the whole night under the tree in which the bird was sat mourning over Imam Husain (asws).

A drop of Imam Husain (asws)'s holy blood fell from his wings onto one eye of that blind girl. With the blessing of the blood of Imam Husain (asws), her sight was immediately restored. Then another drop of the blood of Imam Husain (asws) fell onto her other eye and sight in that eye was also immediately restored. Then a few drops fell on her body. With the blessing of the Holy Blood of Imam Husain (asws), all of her disabilities were healed.

In the morning, when the father came in the garden, he saw a healthy girl walking in the garden. He asked her "Do you know where my sick and blind daughter has gone?"

The daughter replied, "O'my father, I think you do not recognize me. I am your sick and disabled daughter."

Upon hearing this, the Jew fell unconscious. When he came to, he asked his daughter how she had been cured. The daughter took hold of the hand of her father and brought him to the tree upon which the bird was sitting and mourning Imam Husain (as). The daughter said, "O'my father, in the night when I was lying under this tree. A few drops of blood fell down from the wings of this bird and with the blessing of that blood I was cured." That Jew said to the bird, "O'bird, for the sake of the one who created you, speak to me in my language." Allah blessed this bird with the ability to speak in the human language.

The bird said, "I was sitting with my fellow birds when suddenly another bird came and said, "O' birds, you are busy in gossips here while Imam Husain (as) has been slaughtered in Karbala. The oppressors have beheaded Him and His whole Family has been destroyed. Upon hearing this, we immediately went to the desert of Karbala where we saw the dead body of Imam Husain (as) laying on the plains of Karbala with His Holy Blood still freshly flowing. We covered our wings with His Holy Blood and flew in different directions. I came here to offer my condolences to RasoolAllah (saw)."

When the Jew heard this, he said, "No doubt the religion of the Grandfather of Imam Husain (as) is the true religion. If there is this much great blessing contained in a few drops of His Holy Blood, then what would be the status of such personality."

The Jew embraced Islam immediately along with 500 people from his tribe.

[Mantaqib Tareehi page no 107-109]

Wednesday, December 21, 2011

Imam Zainul Abedeen (a.s.)

Name:  Ali
Title:  Zainul Abedeen, Sayidus Sajideen
Designation:  4th Imam
Kunyat:  Abul Muhammad
Father:  3rd Imam Hussain Ibne Ali (A.S.)
Mother:  Shahr Banu Binte-Yazdjard
Born:  15th Jumada Awaal, 37AH
Died:  25th Muharram, 95AH
Martyred:  Poisoned by Waleed
Buried:  Cemetery of Jannatul Baqi
Lived:  57 years

Imam Ali ibn al-Husayn (A.S.) the Fourth Shi'ite Holy Imam and the eldest son of Imam Husayn(A.S.) famous as Zayn al-Abidin and Sayyid-i Sajjad.

Imam was martyred by poisoning on 25th Moharram in the year 95 A.H. at Madinah Munawwarah and is buried at Baqi cemetery near his uncle, the 2nd Imam Hasan (A.S.).

He was named Ali and was called Abu Muhammad, Abul Hasan and Abul Qasim. Some of his titles were Sayyad-us-Sajideen , Zain-ul-Abideen , Sajjad and Abid. He was present in Karbala along with his father, but did not fight as he was very sick. After Imam Hussain (A.S) martyrdom, he was put in shackles, but he carried his father's message beyond Karbala. He lived for 40 years after Karbala and publicised the event of Karbala.

He was such a great worshipper that people called him "ABID" and "SAJID". He used to fast daily and worship the whole night. He used to stand so long in prayers that his feet used to swell up. While praying he used to cry so much that his eyes used to turn red. His supplications are so many that their collection are present in a book titled "SAHIF-E-KAMILAH". Along with love for ALLAH, he also loved his fellow beings. He provided all the basic necessities to many needy families. He used to carry food for the poor at night and provide them with their needs.

Imam (AS) in Madina through his silent teachings left many pupils; the most prominent of them was Abu Hamza-e-Thumali, who remained to spread the teachings of Ahlulbayt in the Islamic world. Abu Mikhnuf was also one famous pupil of the Imam who later on the instructions of the fifth Imam wrote the story of Karbala in the narrative form which became the part of the Majlis all over the world.

The calm and peaceful life of the Imam was not to be tolerated by the Ummayad's cruel regime. They realized that the Imam was succeeding in his mission of spreading the message of his father Hussain (AS). The Syrian monarch Walid Ibn Abdul Malik had him poisoned. He died in Madina on the 25th of Muharram 95 Hijri. His eldest son Muhammad Ibn Ali al Baqir arranged the burial and laid him to rest in the grave yard of Jannatul Baqi beside his uncle Imam Hasan (AS).

The Holy Imam Ali-Zain-ul-Abedeen (A.S.) spent the first two years of his infancy in the lap of his grandfather Imam Ali Ibn Abi Talib (A.S.) and then for twelve years he had the gracious patronage of his uncle, the second Holy Imam Hasan Ibn Ali (A.S.). In 61 H.A. he was present in Karbala, at the time of the gruesome tragedy of the wholesale massacre of his father, his uncles, his brothers, his cousins and all the godly comrades of his father; and suffered a heartless captivity and imprisonment at the hands of the devilish forces of Yezid

"There are three things which are refuges and shelters for the faithful: to refrain his tongue from the people and backbiting; keeping himself busy with things that are beneficial for his future, the hereafter and the world; and lengthy weeping upon his sin."

Source: (Tuhful Aqool p 282)

Monday, November 28, 2011

Imam Husain (a.s.) - Views of Non-Muslim Scholars

The event of Karbala marks the greatest sacrifice for the sake of God in the human history. The minute and stunning details of this great event have been written and survived from the very first day by the eye witnesses. For the last fourteen hundred centuries, the battle of Karbala reflects the collision of the good versus the evil, the virtuous versus the wicked, right versus the wrong, and the collision of Imam Husain (the head of virtue) versus Yazid (l.a).

Edward G. Brown, the professor of Arabic and oriental studies at the University of Cambridge, praises Imam Husain in these words:

 "… a reminder of the blood-stained field of Kerbela, where the grandson of the Apostle of God fell at length, tortured by thirst and surrounded by the bodies of his murdered kinsmen, has been at anytime since then sufficient to evoke, even in the most lukewarm and heedless, the deepest emotions, the most frantic grief, and an exaltation of spirit before which pain, danger and death shrink to unconsidered trifles."
[A Literary History of Persia, London, 1919, p. 227]

As the Imam of the time and true representative of his grandfather Prophet Muhammad (S), Imam Husain (A) stood up against the tyrant of the time to safeguard and protect Islam and guide fellow Muslims. On the other hand, the staying power of the rulers (Mu'awiya and his son Yazid) depended solely on the might of the sword. They used brute force to rule over the Muslim empire even by all possible illicit means.  

By the time the sun was set, the day of Ashura in the plains of Karbala, witnessed Imam Husain (A) giving up everything humanly possible in the way of God including his 72 brave and loyal followers and his 6 months beautiful baby, Ali Asghar. In the wake of such a great sacrifices, the Quran praises as:

“Think not of those who are slain in God's way as dead. Nay, they are living, finding their sustenance in the presence of their Lord” (Qur'an 3:169).

Before the battle of Karbala, the world knew only the rule that “The Might is the Right”. However, the day of Aashura introduced even more powerful rule to this world; “The Right is the Might”. Now, the blood of the innocent could win over the sword of a tyrant.  

Mahatma Gandhi (Indian political and spiritual leader) writes: 
“I learned from Hussein how to achieve victory while being oppressed.”

According to the great poet Rabindranath Tagore, Hussain’s sacrifice indicates spiritual liberation. He writes: 
“In order to keep alive justice and truth, instead of an army or weapons, success can be achieved by sacrificing lives, exactly what Imam Husain (A.S.) did.”

Such an everlasting victory can only be achieved by the one who totally believes and trust in the Almighty God.

Thomas Carlyle (Scottish historian and essayist) explains: “The best lesson which we get from the tragedy of Karbala is that Husain and his companions were rigid believers in God. They illustrated that the numerical superiority does not count when it comes to the truth and the falsehood. The victory of Husain, despite his minority, marvels me!”

Imam Hussain (A.S.) explains the mission of his sacrifice in his own words: “I have taken this stand not out of arrogance or pride, neither out of mischief or injustice. I have risen to seek reform in the community of my grandfather. I would like to bid good, forbid evil, and follow the tradition of my grandfather and my father ‘Ali bin Abi Talib.”

Charles Dickens (English novelist) writes: “If Husain had fought to quench his worldly desires…then I do not understand why his sister, wife, and children accompanied him. It stands to reason therefore, that he sacrificed purely for Islam.”
In spite of all the painful aspects of Karbala, it holds a great significance in the Islamic history, for the revolution of Imam Husain (A) was not merely an event which had taken place by chance. It was rather a movement for the revival of Islam. Imam Husain (A) declared his noble mission right from the day one.

Antoine Bara (Lebanese writer) writes: “No battle in the modern and past history of mankind has earned more sympathy and admiration as well as provided more lessons than the martyrdom of Husain in the battle of Karbala.” (Husain in Christian Ideology)
History has seen numerous massacres of innocent people, but the tragedy of Karbala is one of the few where men, women and children voluntarily allowed themselves to be subjected to hunger, thirst, humiliation and death on the burning sands of Karbala because they believed that Imam Husain (A) stood for righteousness. Little wonder that for over 1400 years Muslims, have been nurturing the tale of Karbala in their hearts like an open wound, lest they should forget the supreme sacrifice of Imam Husain (A) and his followers.

Great spiritual leaders are known to make great sacrifices, but at Karbala, common men and women with infants at their bosom, their hearts and souls aflame with righteousness, chose death rather than evil and weakness. Such was the greatness of Imam Husain (A); such was his spiritual power, which could uplift common mortals to heights of supreme courage and sacrifice.

Dr. K. Sheldrake writes: “Of that gallant band, male and female knew that the enemy forces around were implacable, and were not only ready to fight, but to kill. Denied even water for the children, they remained parched under the burning sun and scorching sands, yet not one faltered for a moment. Husain marched with his little company, not to glory, not to power of wealth, but to a supreme sacrifice, and every member bravely faced the greatest odds without flinching.”

Dr. Radha Krishnan writes “Though Imam Husain gave his life years ago, but his indestructible soul rules the hearts of people even today.”
The tragedy of Karbala took place in 680 AD on the banks of the Euphrates in Iraq but Karbala has a universal appeal and in today’s climate of violence, it is more relevant than ever. The tragedy of Karbala and its spirit of non-violent resistance and supreme sacrifice has been a source of inspiration to the likes of Mahatma Gandhi and Pandit Nehru.
Mahatma Gandhi’s first Salt Satyagrah was inspired by Imam Husain’s non violent resistance to the tyranny of Yazid (l.a). Gandhi is said to have studied the history of Islam and Imam Husain (A), and was of the opinion that Islam represented not the legacy of a sword but of sacrifices of saints like Imam Husain (A).

MahatmaGandhi writes: 
“My faith is that the progress of Islam does not depend on the use of sword by its believers, but the result of the supreme sacrifice of Husain (A), the great saint.”

Nehru considered Karbala to represent humanities strength and determination. He writes: 
“Imam Husain’s (A) sacrifice is for all groups and communities, an example of the path of righteousness.”

Dr. Rajendra Prasad writes, “The sacrifice of Imam Husain (A) is not limited to one country, or nation, but it is the hereditary state of the brotherhood of all mankind.”

Dr. Radha Krishnan writes, “Though Imam Husain (A) gave his life almost 1300 years ago, but his indestructible soul rules the hearts of people even today.”

Swami Shankaracharya describes, “It is Husain’s (A) sacrifice that has kept Islam alive or else in this world there would be no one left to take Islam’s name.”

Mrs. Sarojini Naidu writes, “I congratulate Muslims that from among them, Husain (A), a great human being was born, who is reverted and honored totally by all communities”

Simon Ockley (1678-1720), the Professor of Arabic at the University of Cambridge writes:

"Then Husain mounted his horse, and took the Koran and laid it before him, and, coming up to the people, invited them to the performances of their duty: adding, 'O God, thou art my confidence in every trouble, and my hope in all adversity!'… He next reminded them of his excellencies, the nobility of his birth, the greatness of his power, and his high descent, and said, 'Consider with yourselves whether or not such a man as I am is not better than you; I who am the son of your prophet's daughter, besides whom there is no other upon the face of the earth. Ali was my father; Jaafar and Hamza, the chief of the martyrs, were both my uncles; and the apostle of God, upon whom be peace, said both of me and my brother, that we were the chief of the youth of paradise. If you will believe me, what I say is true, for by God, I never told a lie in earnest since I had my understanding; for God hates a lie. If you do not believe me, ask the companions of the apostle of God [here he named them], and they will tell you the same. Let me go back to what I have.' They asked, 'What hindered him from being ruled by the rest of his relations.' He answered, 'God forbid that I should set my hand to the resignation of my right after a slavish manner. I have recourse to God from every tyrant that doth not believe in the day of account.'"
[The History of the Saracens, London, 1894, pp. 404-5]

Ignaz Goldziher (1850-1921), the Famous Hungarian orientalist scholar writes:

"Ever since the black day of Karbala, the history of this family … has been a continuous series of sufferings and persecutions. These are narrated in poetry and prose, in a richly cultivated literature of martyrologies - a Shi'i specialty - and form the theme of Shi'i gatherings in the first third of the month of Muharram, whose tenth day ('ashura) is kept as the anniversary of the tragedy at Karbala. Scenes of that tragedy are also presented on this Day of commemoration in dramatic form (ta'ziya). 'Our feast days are our assemblies of mourning.' So concludes a poem by a prince of Shi'i disposition recalling the many mihan of the Prophet's family. Weeping and lamentation over the evils and persecutions suffered by the 'Alid family, and mourning for its martyrs: these are things from which loyal supporters of the cause cannot cease. 'More touching than the tears of the Shi'is' has even become an Arabic proverb."
[Introduction to Islamic Theology and Law, Princeton, 1981, p. 179]

Edward Gibbon (1737-1794), considered as the greatest British historian of his time writes

"In a distant age and climate the tragic scene of the death of Husain will awaken the sympathy of the coldest reader."
[The Decline and fall of the Roman Empire, London, 1911, volume 5, pp. 391-2]

Peter J. Chelkowski, Professor of Middle Eastern Studies, New York University, writes:
"Hussein accepted and set out from Mecca with his family and an entourage of about seventy followers. But on the plain of Kerbela they were caught in an ambush set by the … caliph, Yazid (l.a). Though defeat was certain, Hussein refused to pay homage to him. Surrounded by a great enemy force, Hussein and his company existed without water for ten days in the burning desert of Kerbela. Finally Hussein, the adults and some male children of his family and his companions were cut to bits by the arrows and swords of Yazid's army; his women and remaining children were taken as captives to Yazid (l.a) in Damascus. The renowned historian Abu Reyhan al-Biruni states; "… then fire was set to their camp and the bodies were trampled by the hoofs of the horses; nobody in the history of the human kind has seen such atrocities."
[Ta'ziyeh: Ritual and Drama in Iran, New York, 1979, p. 2]

Reynold Alleyne Nicholson (1868-1945), Sir Thomas Adams Professor of Arabic at the University of Cambridge, writes, "Husain fell, pierced by an arrow, and his brave followers were cut down beside him to the last man. Muhammadan tradition, which with rare exceptions is uniformly hostile to the Umayyad dynasty, regards Husain as a martyr and Yazid (l.a) as his murderer."
[A Literary History of the Arabs, Cambridge, 1930, p. 197]

Robert Durey Osborn (1835-1889), the Major of the Bengal Staff Corps, writes, “Husain had a child named Abdallah, only a year old. He had accompanied his father in this terrible march. Touched by its cries, he took the infant in his arms and wept. At that instant, a shaft from the hostile ranks pierced the child's ear, and it expired in his father's arms. Husain placed the little corpse upon the ground. 'We come from God, and we return to Him!' he cried; 'O Lord, give me strength to bear these misfortunes!' … Faint with thirst, and exhausted with wounds, he fought with desperate courage, slaying several of his antagonists. At last he was cut down from behind; at the same instance a lance was thrust through his back and bore him to the ground; as the dealer of this last blow withdrew his weapon, the ill-fated son of Ali rolled over a corpse. The head was severed from the trunk; the trunk was trampled under the hoofs of the victors' horses; and the next morning the women and a surviving infant son were carried away to Koufa. The bodies of Husain and his followers were left unburied on the spot where they fell. For three days they remained exposed to the sun and the night dews, the vultures and the prowling animals of the waste; but then the inhabitants of a neighboring village, struck with horror that the body of a Grandson of the Prophet should be thus shamefully abandoned to the unclean beasts of the field, dared the anger of Obaidallah, and interred the body of the martyr and those of his heroic friends.”
[Islam under the Arabs, Delaware, 1976, pp. 126-7]

Sir William Muir (1819-1905), the Scottish scholar and statesman and held the post of Foreign Secretary to the Indian government as well as Lieutenant Governor of the Northwestern Provinces writes: 
"The tragedy of Karbala decided not only the fate of the caliphate, but of the Mohammedan kingdoms long after the Caliphate had waned and disappeared."
[Annals of the Early Caliphate, London, 1883, pp. 441-2]

Karbala symbolizes the true face of struggle against injustice – non-violent resistance. Not taking life but sacrificing your life for Islam. In summary, it is not out of place to say in words of some known Indian poets:
·         Let humanity awaken and every tribe will claim Husain as their own.
·         In the martyr of Imam Husain (A.S.), lies the death of Yazid (l.a), for Islam resurrects after every Karbala

Monday, October 24, 2011

Forty Ahadith on Hajj

1 - Importance of Hajj

قَالَ عَلِيٌّ (ع): أَللٌّهُ أَللٌّهُ فِي بَيْتِ رَبِّكُمْ لاَ تَخْلُوهُ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا.

Imam ‘Ali Ibn Abi Talib (peace be upon him) has said, “By Allah, by Allah, keep the House of your Lord in mind.  Do not disregard it as long as you remain (alive) because surely if it is ignored, then He shall not look towards you (with His Mercy).”

Biharul Anwar, Volume 96, Page 16

2 - The Hajj and Focusing on Allah

عَنْ أَبِي جَعْفَرِ البَاقِرِ )ع) فِي قَوْلِ اللٌّهِ تَبَارَكَ وَ تـــَعَالـى:
} فَــفِرُّوا إِلـى اللٌّه إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {‏ قَالَ: حَجُّوا إِلـى اللٌّهِ.

It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali] al-Baqir (peace be upon him) that in regards to the words of Allah, the Glorious and High:

} فَــفِرُّوا إِلـى اللٌّه إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {

“So then hasten towards Allah, surely I (Muhammad) am a plain warner to you from Him.” (Suratul Dhariyat (51), Verse 50)

The Imam said, “Struggle towards Allah (perform the Hajj).”

Ma’aniul Akhbar, Page 222

3 - The Talbiyyah and the Sacrifice

عَنْ عَلِيٍّ )ع) قَالَ: نَزَلَ جِبْرَئِيلُ عَلى النَّبِيِّ )ص) فَقَالَ: يَا مُحَمَّدُ مُرْ أَصْحَابَكَ بِالْعَجِّ وَ الثَّلْجِ، فَالْعَجُّ رَفَعُ الأَصْوَاتِ بِالتَّلْبِيَّةِ وَ الثَّلْجُ نَحْرُ الْبَدَنِ.

It has been narrated from ‘Ali [Ibn Abi Talib] (peace be upon him) that he said, “Jibra’il descended to the Prophet (blessings of Allah be upon him and his family) and said to him, ‘O’ Muhammad!  Command your companions al-’Ajj and al-Thalj.  The ‘Ajj is to raise your voice in pronouncing the Talbiyyah (Labbayk Allahumma Labbayk) out loud, while the Thalj is to slaughter an animal (on the day of ‘Eid).”

Ma’aniul Akhbar, Page 224

4 - The Major Hajj (Hajj al-Akbar) and the Minor Hajj (Hajj al-Asghar)

عَنْ مُعَاوِيَةَ بْنِ عَمَّارِ قَالَ: سَئَلْتُ أَبَا عَبْدِ اللٌّهِ )ع) عَنْ يَوْمِ الْحَجِّ الأَكْبَرِ فَقَالَ: هُوَ يَوْمُ الْنَحْرِ وَ الأَصْغَرُ الْعُمْرَةُ.

It has been narrated by Mu’awiyah Ibn ‘Ammar that he said, “I asked Aba ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) in regards to the day of the major Hajj (Hajj al-Akbar) and he said, ‘This is the day of the sacrifice (‘Eidul Qurban), while the minor Hajj (Hajj al-Asghar) is the ‘Umrah.”

Ma’aniul Akhbar, Page 295

5 - The Benefits of the Hajj

عَنِ الرِّضَا (ع) قَالَ: مَا رَأََيْتُ ‏َشَيْئاً أَسْرَعَ غِنًّى وَ لاَ أَنْفى لِلْفَقْرِ مِنْ إِدْمَانُ الْحَجِّ.

It has been narrated from al-Ridha [Imam ‘Ali Ibn Musa] (peace be upon him) that he said, “I have not seen a single thing which makes a person free from want (financially secure) quicker, nor which is more effective in removing poverty, than continuously performing the Hajj (year after year).”

Biharul Anwar, Volume 74, Page 318

6 - Dying While on the Way to Hajj

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: مَنْ مَاتَ فِي طَرِيقِ مَكَّةَ ذَاهِباً أَوْ جَائِياً أَمِنَ مِنَ الْفَزَغِ الأَكْبَرِ يَوْمَ الْقِيَامَةِ.

It has been narrated form Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he said, “A person who dies while proceeding towards Makkah or while returning back (from Makkah) will be protected from the great distress of the Day of Resurrection.”

Maladhul Akhyar, Volume 7, Page 223

7 - The Sanctity of the Guests of Allah

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: أَلْحَاجُّ وَ الْمُعْتَمِرُ وَفْدُ اللٌّهِ إِنْ سَأَلُوهُ أَعْطَاهُمْ وَ إِنْ دَعُوهُ أَجَابَهُمْ وَ إِنْ شَفَعُوا شَفَعَهُمْ وَ إِنْ سَكَتُوا إِبْتَدَاهُمْ وَ يُعَوَّضُونَ بِالدِّرْهَمِ أَلْفَ أَلْفَ دِرْهَمٍ.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he said, “Those who perform the Hajj and the ‘Umrah are the guests of Allah.  If they ask Him for something, He will grant it to them; if they call upon Him then He will answer them; if they intercede (for others), their intercession will be accepted; if they remain quiet, then He will begin to speak to them; for every dirham which they spend (in their trip to the Hajj), they will receive one million dirhams in return.”

Maladhul Akhyar, Volume 7, Page 223

8 - Preparing for the Ihram

عَنْ حِمَادِ بْنِ عِيسى قَالَ: سَئَلْتُ أَبَا عَبْدِ اللٌّهِ )ع) عَنِ الْتَّهَيُّؤْ لِلإِحْرَامِ فَقَالَ: تَقْلِيمُ الأَظْفَارِ وَ أَخْذُ الشَّارِبِ وَ حَلْقُ الْعَانَةِ.

It has been narrated from Himad Ibn ‘Isa that he said, “I asked Aba ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) on how to prepare for the (wearing of the) Ihram?  The Imam replied, ‘(One should prepare for wearing the Ihram) by cutting the nails, trimming the moustache and shaving the pubic hair.”

Maladhul Akhyar, Volume 7, Page 307

9 - Looking at the Ka’bah

عَنِ الْبَاقِرِ )ع): مَنْ نَظَرَ إِلـى الْكَعْبَةَ لَمْ يَزَلْ يُكْتَبْ لَهُ حَسَنَةٌ وَ يُمْحى عَنْهُ سَيِئَّةٌ حَتَّى يَصْرِفُ بَصَرَهُ عَنْهَا.

It has been narrated from al-Baqir [Imam Muhammad Ibn ‘Ali] (peace be upon him) that: “As long as a person is looking at the Ka’bah, good deeds will be written (in his record) and one’s evil deeds will be erased until one turns away one’s glance (from the Ka’bah).”

Biharul Anwar, Volume 96, Page 65

10 - Intention for the Hajj

عَنْ أَبِي عَبْدِ اللٌّهِ)ع) قَالَ: أَلْحَجُّ‏ حَجَّانِ، حَجٌّ لِلٌّهِ وَ حَجٌّ لِلنَّاسِ. فَمَنْ حَجَّ لِلٌّهِ كَانَ ثَوَابُهُ عَلى اللٌّهِ وَ الْجَنَّةُ وَ مَنْ حَجَّ لِلنَّاسِ كَانَ ثَوَابُهُ عَلى النَّاسِ يَوْمَ الْقِيَامَةِ.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that, “Hajj is of two types: Hajj for the sake of Allah and Hajj for the sake of people.  A person who performs Hajj for Allah, surely his reward will be with Allah - Paradise; and a person who performs Hajj for people, surely his reward will be with people (to give him) on the Day of Resurrection.”

Biharul Anwar, Volume 96, Page 24

11 - Fasting on the Day of Tashriq in Mina

سُئِلَ الصَّادِقُ )ع): لِمَ كُرِهَ الصِّيَامُ فِي أَيَّامِ التَّشْرِيقِ؟ فَقَالَ: لأََنَّ الْقَوْمَ زُوَّارُ اللٌّهِ وَ هُمْ فِي ضِيَافَتِهِ وَ لاَ يَنْبَغِي لِلضَّيْفِ أَنْ يَّصُومَ عِنْدَ مَنْ زَارَهُ وَ أَضَافَهُ.

As-Sadiq [Imam Ja’far Ibn Muhammad] (peace be upon him) was asked, “Why is it discouraged to fast on the days of Tashriq (11th, 12th, and 13th of Dhul Hijjah)?”  The Imam (peace be upon him) replied, “Since people are visiting Allah and are His guests (during these days), it is not advisable that a guest should fast in the presence of the One whom he is visiting.”

Biharul Anwar, Volume 96, Page 34

12 - Hajj or Jihad?

عَنِ الصَّادِقِ )ع) أَنَّهُ قَالَ: مَا سَبِيلٌ مِنْ سَبِيلِ اللٌّهِ أَفْضَلُ مِنَ الْحَجِّ إِلاَّ رَجُلٌ يَخْرُجُ بِسَيْفِهِ فَيُجَاهِدُ فِي سَبِيلِ اللٌّهِ حَتَّى يَسْتَشْهَدُ.

It has been narrated from as-Sadiq [Imam Ja’far Ibn Muhammad] (peace be upon him) who said, “There is no path from the paths of Allah which is greater than Hajj, except when a person comes out with his sword and strives in the way of Allah until he is martyred.”

Biharul Anwar, Volume 96, Page 49

13 - Reward for the Tawaf

عَنِ النَّـبِيِ ّ)ص) أَنَّهُ قَالَ: مَنْ طَافَ بِهٌذَا الْبَيْتِ إِسْـبُوعاً وَ أَحْسَنَ صَلاَةَ رَكْعَتَيْهِ غُفِرَ لَهُ.

The Noble Prophet (blessings of Allah be upon him and his family) has said, “A person who circumambulates this House (the Ka’bah) seven times and performs the two Rak’at Salat (of Tawaaf) in the best form possible will have his sins forgiven.”

Biharul Anwar, Volume 96, Page 49

14 - Hajj and the Renewal of the Pledge

قَالَ أَبُو جَعْفَرٍ )ع): وَ الْحَجْرُ كَالْمِيثَاقِ وَ إِسْتِلاَمُهُ كَالْبَيْعَةِ وَ كَانَ إِذَا إِسْتَلَمَهُ قَالَ: أَللٌّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدَتْهُ لِيَشْهَدَلِي عِنْدَكَ بِالْبَلاَغِ.

Abu Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) has said, “The Hajr (Hajrul Aswad – the Black Stone) is like the pledge (of Allah) and rubbing the hand over it is like making a pledge of allegiance (to Allah).”  Whenever the Imam (peace be upon him) would rub his hand over the Hajrul Aswad he used to say:

أَللٌّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدَتْهُ لِيَشْهَدَلِي عِنْدَكَ بِالْبَلاَغِ

“O’ Allah!  I have fulfilled my trust and have renewed my pledge so that it (the Hajr al-Aswad) can bear witness that surely I have fulfilled my responsibility.”

15 - The Success and Perpetuity of Islam

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: لاَ يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) who said, “As long as the Ka’bah is standing, the religion (of al-Islam) will remain standing.”

Biharul Anwar, Volume 96 Page 57

16 - Philosophy Behind the Name “Al-Ka’bah”

عَنْ أَبِي جَعْفَرٍ )ع) قَالَ: قُلْتُ لَهُ: لِمَ سُمِّىَ الْبَيْتُ، بَيْتُ الْعَتِيقِ؟ قَالَ: لأََنَّهُ حُرٌّ عَتِيقٌ مِنَ النَّاسِ وَ لَمْ يَمْلِكُهُ أَحَدٌ.

It has been narrated that Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) was asked, “Why is it (the Ka’bah) named Baitul ‘Atiq (the Emancipated House)?”  The Imam replied: “Because this house is free and emancipated from people and was never under the ownership of anyone.”

Biharul Anwar, Volume 96, Page 59

17- Three Sacred Things

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: إِنَّ لِلٌّهِ عَزّ َوَ جَلَّ حُرُمَاتٌ ثَلاَثٌ لَيْسَ مِثْلَهُنَّ شَي‏ْءٌ: كِتَابُهُ وَ هُوَ حُكْمُهُ وَ نُورُهُ وَ بَيْتُهُ الَّذِي جَعَلَهُ قِبْلَةً لِلنَّاسِ لاَ يَقْبَلُ مِنْ أَحَدٍ تَوَجُّهَا إِلـى غَيْرِهِ وَ عِتْرَةِ نَبِيِّكُمْ.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) who said, “Surely Allah, the Noble and Grand, has made three things sacred and there is nothing else equivalent to them: His Book (the Qur’an) which is His Command and Divine Light; His House (The Ka’bah) which He has made as the focal point (Qiblah) and He will not accept from anyone facing any other direction; and the family of your Prophet.”

Biharul Anwar, Volume 96, Page 60

18 – Donations to Maintain the Ka’bah

عَنْ عَلِيٍّ )ع) قَالَ: لَوْ كَانَ لِي وَادِيَانِ يَسِيلاَنِ ذَهَباً وَ فِضَّةً مَا أَهْدَيْتُ إِلـى الْكَعْبَةِ شَيْئاً لأََنَّهُ يَصِيرُ إِلـى الْحَجْبَةِ دُونَ الْمَسَاكِينَ.

It has been narrated from ‘Ali [Ibn Abi Talib] (peace be upon him) who said, “If I were to possess two valleys flowing with gold and silver, I would not donate a single thing to the Ka’bah because it would reach the (unworthy) people who maintain the Ka’bah – and not to the poor and deserving people.”

Biharul Anwar, Volume 96, Page 67

19 - The Safety of the Sanctuary (Haram)

عَنْ عَبْدِ اللٌّهِ بْنِ سِنَانِ عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ قُلْتُ: أَ رَأَيْتَ قَوْلَهُ }وَ مَنْ دَخَلَهُ كَانَ آمِناً {أَلْبَيْتُ عَنـى أَوِ الْحَرَمُ؟ قَالَ: مَنْ دَخَلَ الْحَرَمَ مِنَ النَّاسِ مَسْتَجِيراً بِهِ فَهُوَ آمِنٌ وَ مَنْ دَخَلَ الْبَيْتَ مِنَ الْمُؤْمِنِينَ مُسْتَجِيراً بِهِ فَهُوَ آمِنٌ مِنْ سَخَطِ اللٌّهِ وَ مَنْ دَخَلَ الْحَرَمَ مِنَ الْوُحُشِ وَ السِّبَاعِ وَ الطَّيْرِ فَهُوَ آمِنٌ مِنْ أَنْ يُّهَاجَ أَوْ يُؤْذَى حَتَّى يَخْرُجَ مِِنَ الْحَرَمِ.

It has been narrated from ‘Abdullah Ibn Sanan from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he asked, “What is the meaning of His words:

}وَ مَنْ دَخَلَهُ كَانَ أَمِناً {
{And whosoever enters into it (the Haram), does so in safety.} 

Does this refer to the Ka’bah or the entire Sanctuary (Haram)?” 

The Imam (peace be upon him) replied, “A person who enters into the Sanctuary (Haram) seeking protection, shall remain protected; whoever from amongst the true believers enters into the Sanctuary (Haram) seeking protection from the wrath of Allah shall be protected from it; and whichever wild and domestic animal or bird enters into the Sanctuary (Haram) will be protected from being disturbed and bothered until it leaves the Sanctuary (Haram).”

Biharul Anwar, Volume 96, Page 74

20 - The Four Chosen Cities

قَالَ رَسُولُ اللٌّهِ )ص): إِنَّ اللٌّهَ اخْتَارَ مِنَ الْبُلْدَانِ أَرْبَعَةٌ فَقَالَ عَزَّ وَ جَلَّ: } وَ التِّيْنِ وَ الزَّيْتُونِ وَ طُُورِ سِينِينَ وَ هٌذَا الْبَلَدِ الأَمِينَ { وَ التِّيْنُ الْمَدِينَةُ وَ الزَّيْتُونُ بَيْتَ الْمَقْدَسُ وَ طُورُ سِينِينَ الْكُوْفَةُ وَ هٌذَا الْبَلَدِ الأَمِينَ مَكَّةَ.

The Messenger of Allah (blessings of Allah be upon him and his family) has said, “Surely Allah has chosen four cities from amongst all others, just as He, the Noble and Grand has said (in the Noble Qur’an):

} وَ التِّيْنِ وَ الزَّيْتُونِ وَ طُُورِ سِينِينَ وَ هٌذَا الْبَلَدِ الأَمِينَ {

“I swear by ‘the fig’ and ‘the olive’ and the ‘Mountain of Sinai’ and by this protected city.”

‘The fig’ is the city of Madinah; ‘The olive’ is the city of Baitul Maqdas (in Jerusalem); ‘The Mountain of Sinai’ is Kufah; and the protected city is Makkah.”

Biharul Anwar, Volume 96, Page 77

21 - Performing the Hajj with Haraam Wealth

قَالَ أَبُو جَعْفَرٍ )ع): لاَ يَقْبَلُ اللٌّهُ عَزَّ وَ جَلَّ حَجًّا وَّ لاَ عُمْرَةً مِنْ مَّالٍ حَرَامٍ.

Abu Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) has said, “Allah, the Noble and Grand shall not accept the Hajj or ‘Umrah of a person who performs them using haraam wealth.”

Biharul Anwar, Volume 96, Page 120

22 - Etiquette of the Hajj

عَنْ أَبِي جَعْفَرٍ )ع) قَالَ: مَا يَعْبَؤُ بِمَنْ يَؤُمُّ هٌذَا الْبَيْتِ إِذَا لَمْ يَكُنْ فِيهِ ثَلاَثُ خِصَالٍ: وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللٌّهِ وَ حِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَ حُسْنُ الصَحَابَةِ لِمَنْ صَحِبَهُ.

It has been narrated form Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) that he said, “It does not matter if one visits this House if he does not possess three traits: Cautiousness (Wara’) which prevents him from sinning; forbearance which helps him rule over his anger; and good interaction with those who are with him.”

Al-Khisal, Volume 1, Page 97; Biharul Anwar, Volume 96, Page 121

23 - Exemptions for Women in the Hajj Rites

عَنْ أَبِي جَعْفَرٍ)ع) قَالَ: لَيْسَ عَلى النِّسَاءِ إِجْهَارُ التَّلْبِيَّةِ وَ لاَ الْهَرْوَلَةِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ لاَ إِسْتَلاَمُ الْحَجْرِ الأَسْوَدِ وَ لاَ دُخُولُ الْكَعْبَةِ وَ لاَ الْحَلْقُ إِنَّمَا يُقَصِّرْنَ مِنْ شُعُورِهِنَّ.

It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) that he said, “The following things are not necessary for women to perform in the Hajj: women do not have to pronounce the Talbiyyah (Labbayk Allahumma Labbayk) out loud; nor do they have to perform the Harwalah (act of briefly running) between the mountains of al-Safa and al-Marwah; the rubbing of the hand on the Hajral Aswad; entering into the Ka’bah; and the shaving of the head;instead, they only cut some of their hair.”

Biharul Anwar, Volume 96, Page 189

24 - Distribution of Mercy in the Vicinity of the Ka’bah

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: لِلٌّهِ تَبَارَكَ وَ تَعَالـى حَوْلَ الْكَعْبَةِ عِشْرُونَ وَ مِائَةَ رَحْمَةً مِنْهَا سِتُّونَ لِلطَّائِفِينَ وَ أَرْبَعُونَ لِلمُصَلِّيَن وَ عِشْرُونَ لِلنَّاظِرِينَ.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that he said, “For Allah, the Noble and Grand, there are 120 parts of Mercy around the Ka’bah.  From these, sixty are for those performing the tawaaf around the Ka’bah; forty are for those performing the prayers; and twenty are for those just looking (at the Ka’bah).”

Biharul Anwar, Volume 96, Page 202

25 - Hijr (Wall) of Isma’il

قَالَ أَبُو عَبْدِ اللٌّهِ )ع): إِنَّ إِسْمَاعِيلَ دَفَنَ أُمَّهُ فِي الْحَجْرِ وَ جَعَلَ لَهُ حَائِطاً لِئَلاَّ يُوَطَّا قَبْرَهَا.

Abu ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) said, “Isma’il buried his mother (Hajrah) in the (area) of the Hijr and then built a semi-circle shaped wall over it so that people would not step upon her grave.”

Biharul Anwar, Volume 96, Page 204

26 - Three Hundred and Sixty Tawaf of the Ka’bah

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: يُسْتَحَبُّ أَنْ تَطُوفَ ثَلاَثَ مِائَةَ وَ سِتِّينَ أُسْبُوعاً عَدَدِ أَيَّامَ السَّنَةِ فَإِنْ لَمْ تَسْتَطِعْ فَمَا قَدَرْتَ عَلَيْهِ مِنَ الطَّوَافِ.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) who said, “It is recommended that a person does the tawaaf of the Ka’bah three hundred and sixty times - the number of days in a year and if one is unable to do so, then one should perform the tawaaf as much as possible.”

Biharul Anwar, Volume 96, Page 204

27 - Rubbing the Corner of the Hajrul Aswad

قَالَ رَسُولُ اللٌّهِ )ص): طُوفُوا بِالْبَيْتِ وَ اسْتَلْمُوا الرُّكْنَ فَإِنَّهُ يَمِينُ اللٌّهِ عَلـى أَرْضِهِ يُصَافِحُ بِهَا خَلْقَهُ.

The Messenger of Allah (blessings of Allah be upon him and his family) has said, “Perform the tawaaf of the House and rub your hand over the Corner which has the Hajr al-Aswad because this is the right hand of Allah on His Earth which He shakes with His creations.”

Biharul Anwar, Volume 96, Page 202

28 - Salat inside Masjidul Haraam

عَنِ الْبَاقِرِ )ع) قَالَ: صَلاَةٌ فِي الْمَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ أَلْفِ صَلاَةٍ فِي غَيْرِهِ مِنَ الْمَسَاجِدِ.

Al-Baqir [Imam Muhammad Ibn ‘Ali] (peace be upon him) has said, “Salat inside Masjidul Haraam is greater than 100,000 Salat performed in any other Masjid.”

Biharul Anwar, Volume 96, Page 241

29 - Water of Zamzam

قَالَ رَسُولُ اللٌّهِ )ص): مَاءُ زَمْزَمَ شِفَاءٌ لِمَا شُرِبَ لَهُ.

The Messenger of Allah (blessings of Allah be upon him and his family) has said, “The water of Zamzam is a cure for whatever (ailment) it is taken for.”

Biharul Anwar, Volume 96, Page 245

30 - Supplication in ‘Arafat

عَنِ الرِّضَا )ع) قَالَ: كَانَ أَبُو جَعْفَرَ )ع) يَقُولُ: مَا مِنْ بِرٍّ وَ لاَ فَاجِرٍ يَقِفُ بِجِبَالِ عَرَفَاتٍ فَيَدْعُو اللٌّهَ إِلاَّ اسْتِجَابَ اللٌّهُ لَهُ. أَمَّا الْبِرُّ فَفِي حَوَائِجِ الدُّنْيَا وَ الأَخِرَةِ وَ أَمَّا الْفَاجِرُ فَفِي أَمْرِ الدُّنْيَا.

It has been narrated from al-Ridha [Imam ‘Ali Ibn Musa] (peace be upon him): “Surely my father, Abu Ja’far (peace be upon him) used to say, ‘There is not a single righteous person or sinner who makes a sojourn at the Mountains of ‘Arafat and calls upon Allah there, except that Allah answers his call.  For a righteous person (his call is answered) in regards to the needs and necessities of the life of this temporal world and the next life; while a sinner (is answered) in regards to the affairs of the temporal world (only).”

Biharul Anwar, Volume 96, Page 251

31 - Importance of ‘Arafat

عَنِي النَّبِي )ص) قَالَ: أَعْظَمُ أَهْلُ عَرَفَاتَ جُرْماً مَنْ إِنْصَرَفَ وَ هُوَ يَظُنُّ أَنَّهُ لَنْ يُغْفَرَلَهُ.

The Noble Messenger (blessings of Allah be upon him and his family) has said, “The greatest sin of a person who goes to ‘Arafat and then leaves is to think that he has not been forgiven of his sins.”

Biharul Anwar, Volume 96, Page 248

32 - Rewards for Stoning the Shaitan

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) فِي رَمِي الْجِمَارِ قَالَ: لَهُ بِكُلِّ حَصَاةٍ يُرمى بِهَا تَحُطُّ عَنْهُ كَبِيرَةً مُوْبِقَةً.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) in regards to the stoning of the Shaitan that he said, “For every stone that a pilgrim throws, a major sin, which would have led to his destruction, is averted from him.”

Biharul Anwar, Volume 96, Page 273

33 - Philosophy Behind Stoning the Shaitan

عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسى )ع) قَالَ: سَئَلْتُهُ عَنْ رَمِي الْجِمَارِ لِمَ جُعِلَ؟ قَالَ: لأََنَّ إِبْلِيسَ اللَّعِينَ كَانَ يترآءى لإِبْرَاهِيمَ )ع)فِي مَوْضِعِ الْجِمَارِ. فَرَجَمَهُ إِبْرَاهِيمُ )ع) فَجَرَتْ السُنَّةُ بِذٌلِكَ.

It has been narrated from ‘Ali Ibn Ja’far from his brother Musa [Ibn Ja’far al-Kadhim] (peace be upon him) that he said, “I asked (my brother) in regards to the philosophy of the stoning of the pillar and why this was enacted.”  He replied to me, “Because Iblis, the despised, appeared to Ibrahim (peace be upon him) in the place where the pillar is and Ibrahim (peace be upon him) threw stones at him and thus, this act became a Sunnah (practice) in the Hajj.”

Biharul Anwar, Volume 96, Page 273

34 - The Sacrifice of an Animal in Hajj

قَالَ عَلِيُّ بْنُ الْحُسَينِ )ع) فِي حَدِيثٍ لَهُ: إِذَا ذَبَحَ الْحَّاجُ كَانَ فِدَاهُ مِنَ النَّارِ.

In a tradition, ‘Ali ibnil Husain [Imam Zainul ‘Aabidin] (peace be upon him) has said, “When a person performing the Hajj slaughters an animal, it saves him from the fire of hell.”

Biharul Anwar, Volume 96, Page 288

35 - Burying the Shaved Hair in Mina

عَنْ جَعْفَرٍ )ع) عَنْ أَبِيهِ )ع) قَالَ: إِنَّ الْحَسَنَ وَ الْحُسَينَ كَانَا يَأْمُرَانِ بِدَفْنِ شُعُورِهِمَا بِمِـنـى.

It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) from his father [Imam ‘Ali ibnil Husain Zainul ‘Aabidin (peace be upon him)] that he said, “al-Hasan and al-Husain used to ask that their hair (shaved on the ‘Eid day in Hajj) be buried in Mina.”

Biharul Anwar, Volume 96, Page 302

36 - Ziyarat of the Messenger of Allahص) )

عَنِ النَّبِيِّ )ص) أَنَّهُ قَالَ: مَنْ رَاى [زَارَ] قَبْرِي حَلَّتْ لَهُ شَفَاعَتِي وَ مَنْ زَارَنِي مَيِّتاً فَكَأَنَّمَا زَارَنِي حَيًّا.

It has been narrated from Prophet Muhammad (blessings of Allah be upon him and his family) that he said, “A person seeing (visiting) my grave deserves my intercession.  And a person who visits me after my death is like a person who visited me during my lifetime.”

Biharul Anwar, Volume 96, Page 334 

37 - Bidding Farewell to the Ka’bah

عَنْ إِبْرَاهِيمِ بْنِ مَحْمُودٍ قَالَ: رَأَيْتُ الرِّضَا )ع) وَدَعَ الْبَيْتَ فَلَمَّا أَرَادَ أَنْ يَّخْرُجَ مِنْ بَابِ الْمَسْجِدِ خَرَّ سَاجِداً ثُمَّ قَامَ فَاسْتَقْبَلَ الْكَعْبَةَ وَ قَالَ: أَللٌّهُمَّ إِنِّي أَنْقَلِبُ عَلى أَنْ لاٌ إِلٌهَ إِلاَّ اللٌّهُ.

It has been narrated from Ibrahim Ibn Mahmud that he said, “I saw al-Ridha [Imam ‘Ali Ibn Musa] (peace be upon him) bid farewell to the House and when he intended to make his way out from the Masjid, he fell into prostration (Sajdah), stood up, faced the Ka’bah and then said:

أَللٌّهُمَّ إِنِّي أَنْقَلِبُ عَلى أَنْ لاٌ إِلٌهَ إِلاَّ اللٌّهُ.

“O’ Allah!  I have reinforced my belief that there is no entity worthy of worship except Allah.”

Biharul Anwar, Volume 96, Page 370

38 - Importance of the Ziyarat of the Ahlul Bayt after Hajj

عَنْ أَبِي جَعْفَرٍ )ع) قَالَ: إِنَّمَا أُمِرَ النَّاسُ أَنْ يَأْتُوا هٌذِهِ الأَحْجَارَ فَيَطُوفُوا بِهَا ثُمَّ يَأْتُونَا فَيُخْبِرُونَا بِوِلاَيَتِهِمْ وَ يَعْرِضُوا عَلَيْنَا نَصْرِهِمْ.

It has been narrated from Abi Ja’far [Imam Muhammad Ibn ‘Ali al-Baqir] (peace be upon him) that: “People have been commanded to come and perform the tawaaf around these rocks (the Ka’bah) and then come to us (the Ahlul Bait) and declare their submission and offer their help to us.”

Biharul Anwar, Volume 96, Page 374

39 - Welcoming People who Return from Hajj

عَنْ أَبِي عَبْدِ اللٌّهِ )ع): مَنْ لَقِيَ حَاجًّا فَصَافَحَهُ كَانَ كَمَنْ إِسْتَلَمَ الْحَجَرَ.

It has been narrated from Abi ‘Abdillah [Imam Ja’far Ibn Muhammad as-Sadiq] (peace be upon him) that: “A person who meets one who has returned from Hajj and shakes his hand (welcomes him back) is like a person who rubbed his hand on the Hajrul Aswad.”

Biharul Anwar, Volume 96, Page 384

40 - Walimah - Feeding Others After Returning From the Hajj

قَالَ رَسُولُ اللٌّهِ )ص): لاَ وَلِيمَةَ إِلاَّ فِي خَمْسٍ: فِي عُرْسٍ أَوْ خُرْسٍ أَوْ عِذَارٍ أَوْ وِكَارٍ أَوْ رِكَازٍ فَأَمَّا الْعُرْسُ فَالتَّزْوِيجُ، وَ الْخُرْسُ النِّفَاسُ بِالْوَلَدِ وَ الْعِذَارُ الْخِتَانِ وَ الْوِكَارُ الرَّجُلُ يَشْتَرِي الدَّارَ وَ الرِّكَازُ الَّذِي يَقْدِمُ مِنْ مَكَّةِ.

The Messenger of Allah (blessings of Allah be upon him and his family) has said, “Walimah is only in five occasions: in the ‘Urs, Khurs, ‘Idhar, Wikar and the Rikaz – ‘Urs is when a person gets married; and Khurs is when a child is born; and ‘Idhar is on the circumcision of a baby boy; and Wikar is when a person purchases a house; and Rikaz is when a person returns from Hajj.”

Biharul Anwar, Volume 96, Page 384

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